And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Yeroo aarsaan galgalaa dhihaatutti, Eliyaas raajichi dhihaatee, “Yaa Waaqayyo, Waaqa Abrahaam, Yisihaaq, fi Israa’el, ati Israa’el keessatti Waaqa ta’uu kee, ani immoo garbicha kee ta’uu koo, ani wantoota kana hundumaa dubbii keetiin hojjechuu koo har’a haa beekamu” jedhe. 1 Mootota 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Nuti akka hiika raajii taʼee kan Eliyaas agarsiisu adda baafachaa turre. Amaloota sana keessaa tokko, tajaajilli fi ergaan Eliyaas, Yohannis Cuuphaa, fi William Miller meeshaalee murtii akka turanidha. Ergaan isaanii seenaa isaanii tokkoon tokkoon isaanii qoruuf Gooftaa biraa itti fayyadame. Yesus, “Ani utuun hin dhufin taʼee, Yihuudonni wal-mormitoota sun cubbuu hin qabaatan turan” jedhe.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Ani ani dhufee isaanitti dubbadhee utuu hin taʼin, cubbuu hin qabaatan turan; amma garuu cubbuu isaanii dhoksuuf sababa hin qaban. Yohannis 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Hisqiʼeel seenaa isaa keessatti Yihuudota falmii xixxiqqoo irratti cichan sanaaf qajeelfama walfakkaataa adda baasa.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Isaaniin ijoollee finciltootaa fi garaa jajjaboo ta’ani. Ani gara isaanii si erga; atis isaaniin, ‘Akkana jedha Gooftaan Waaqayyo’ jetta. Isaanis, yoo dhaga’an iyyuu yookaan yoo didan iyyuu, (mana fincilaa waan ta’aniif,) garuu raajiin tokko gidduu isaanii akka ture ni beeku. Hisqi’eel 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Fakkeenyichi Eliyaas kan keessatti gaheen inni akka meeshaa murtiitti qabu ni dabalata.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Warri ergamaa ergamaa sadaffaa lallabuu keessatti bobba’an, akkaataa Abbaa Miiler fudhate sanaanuma irratti Caaffata Qulqullaa’oo qorachaa jiru. Kitaaba xinnaa Views of the Prophecies and Prophetic Chronology jedhu keessatti, Abbaa Miiler seera salphaa garuu beekumsaan guutame fi barbaachisaa armaan gadii kana qorannaa fi hiika Macaafa Qulqulluutiif ni kenna:”
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Jechi tokko tokko mata-duree Macaafa Qulqulluu keessatti dhiyaate irratti bakka fi ulfina isaa sirrii qabaachuu qaba; 2. Caaffanni Qulqullaa’aan hundi barbaachisaa dha, hojii jabaataa fi qorannaa cimaadhaanis hubatamuu ni danda’a; 3. Wanti Caaffata Qulqullaa’oo keessatti mul’ifame kam iyyuu warra amantiidhaan, utuu hin shakkin gaafatan irraa dhokfamee hin turu yookaan hin dhokfamu; 4. Barsiisa amantii hubachuuf, waa’ee mata-duree beekuu barbaaddan sana irratti caaffata hundumaa walitti fidaa; achiis jechi hundi dhiibbaa isaa sirrii haa qabaatu; yoo yaada keessan keessatti wal-faallessuun tokko illee hin jiraanne, dogoggora keessa hin jirtan; 5. Caaffanni Qulqullaa’aan hiikaa ofii isaa ta’uu qaba, sababiin isaa ofuma isaatiif seera waan ta’eef. Yoo ani barsiisaa tokko irratti hirkadhee inni naaf hiiku, inni immoo hiika isaa tilmaamuudhaan yookaan amantii garee isaa irraa kan ka’e akkas ta’uu akka qabu fedhuudhaan, yookaan ogeessa fakkaachuu barbaaduudhaan hiiku ta’e, yeroo sana tilmaamni isaa, fedhiin isaa, amantiin isaa, yookaan ogummaan isaa seera koo ta’a; Macaafni Qulqulluun immoo miti.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Kan armaan olii kutaa seerota kanaa keessaa qooda tokko dha; nutis qorannaa Macaafa Qulqulluu keenya keessatti hundi keenya qajeelfamoota ibsaman kanaaf xiyyeeffannaa kennuun gaarii nuuf ta’a.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Amanamummaan dhugaan Caaffata Qulqullaa’oo irratti hundaa’a; garuu Seexanni Caaffata Qulqullaa’oo jallisuu fi dogoggora galchuuf mala hedduu fayyadama; kanaafuu, namni wanta isaan dhugumaan barsiisan beekuu yoo barbaade, of-eeggannoon guddaan barbaachisaadha. Gowwoomsaa gurguddoo yeroo kana keessaa tokko, miira irratti baay’ee xiyyeeffachuu fi, Dubbiin Waaqayyoo ifaan ifatti dubbatu sun miira wajjin waan wal hin simneef, isa tuffatanii utuu jiranuu amanamummaa ofiin qabna jechuun dha. Namoonni baay’een amantii isaanii irratti bu’uura tokkollee hin qaban yoo ta’e, miira qofa qabu. Amantiin isaanii kaka’umsa keessatti dhaabbata; yeroo sun dhaabatu, amantiin isaanii ni bada. Miirri qamadii irraa haftee ta’uu danda’a; garuu Dubbiin Waaqayyoo qamadii dha. Akkasumas, “Maaqaan,” jechuun raajichi, “hafteen qamadii wajjin maal qaba?””
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Namni ifa isaaf hin qabneef, ifa fi beekumsa isaan yoomiyyuu hin qabne, argachuus hin dandeenyeef hin faradaman. Garuu baayʼeen isaanii dhugaa ergamtoonni Kiristoos itti dhiheessanef ajajamuudhaaf ni didu; sababni isaa isaan safartuu addunyaatiin of walsimsiisuu waan barbaadaniifi; dhugaan hubannoo isaanii bira gaʼe, ifni lubbuu isaanii keessatti ibse, Guyyaa Murtiitti isaanitti farada taʼa. Guyyoota dhumaa kana keessatti ifa bara hundumaa keessa ibsaa ture walitti qabamee qabna; kanaafis akkuma kanaan wal-qixa itti gaafatamummaan nurra jiraata. Karaan qulqullummaa addunyaa wajjin sadarkaa tokko irratti miti; inni karaa ol kaafame dha. Yoo karaa kana keessa deemne, yoo karaa ajajawwan Gooftaa keessa fiigne, akka, ‘karaan warra qajeelotaa akka ifa ibsuu ti, inni hamma guyyaa guutuutti caalaatti ibsaa deema’ jedhu argina.” Review and Herald, November 25, 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
ഞങ്ങൾ “ഒരിക്കലും കൈവശമില്ലാത്തതും,” “നേടിക്കൊള്ളുവാൻ കഴിഞ്ഞുകൂടായിരുന്നതുമായ” “വെളിച്ചവും അറിവും അനുസരിക്കാതിരുന്നതിനാൽ ശിക്ഷിക്കപ്പെടുന്നില്ല.” ഈ പ്രസ്താവനയിലെ പ്രധാന ഘടകം “നേടിക്കൊള്ളുവാൻ കഴിഞ്ഞുകൂടായിരുന്നതു” എന്ന പ്രയോഗമാണ്. ഏലീയാവും, യോഹന്നാനും, മില്ലറും തങ്ങളുടേതായ തലമുറകൾക്കായി കൈവരിക്കാവുന്ന വെളിച്ചത്തെ പ്രതിനിധീകരിക്കുന്നു. അവരുടെ സന്ദേശത്തിന്റെ സാന്നിധ്യം, അമേരിക്കൻ ഐക്യനാടുകളിൽ നിയമപരമായി “plausible deniability” എന്ന് വിളിക്കപ്പെടുന്നതിന്റെ മറവിയെ നീക്കിക്കളഞ്ഞു. ഏതു തലമുറയിലായാലും പ്രത്യക്ഷമാകുന്ന ഏലീയാവിന്റെ സന്ദേശം ഏതു “plausible deniability”യും നീക്കിക്കളയുന്നു; അങ്ങനെ അന്നത്തെ വെളിച്ചം പ്രസ്തുതമാകുമ്പോൾ, ആ വെളിച്ചത്തോടുള്ള ഉത്തരവാദിത്തത്തിൽ മുഴുവൻ തലമുറയെയും ബാധ്യസ്ഥരാക്കുന്നു.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Obboleessi koo yeroo tokko akka inni waaʼee barsiisa nuti qabnu sana ilaalchisee waan tokko illee dhagaʼuu hin barbaanne dubbate; akka inni amansiifamu sodaatee ture. Inni walgaʼiiwwanitti hin dhufu ture, yookaan barsiisota dhaggeeffachaa hin turre; garuu boodarra akka inni waan sana dhagaʼee taʼeetti ofii isaa yakka-qabeessa taʼuu isaa arge jechuun ibse. Waaqayyo dhugaa beekuu isaaf carraa kenne ture, Innis carraa sanaaf isa itti gaafatamaa ni godha ture. Nuyi keessaa baayʼeen barsiisota amma irratti mariʼatamaa jiran irratti dursee mormii qabu. Isaan dhagaʼuuf hin dhufan, tasgabbiidhaan qorachuufis hin fedhan; garuu mormii isaanii dukkana keessatti dhiʼeessu. Iddoo isaanii irratti guutummaatti gammadu. ‘Ati, Ani sooressa dha, qabeenyaan badhaadheera, waan tokkos hin barbaadu jetta; garuu ati hiyyeessa, gadadoodhaa, harka qalleessa, jaamaa fi qullaa akka taate hin beektu; ati akka sooressa taatuuf warqee ibiddaan qoratame na irraa bitadhu; akka uffatamtuufis uffata adii bitadhu, akka qaaniin qullummaa keetii hin mulʼanneef; akka argitus ija kee qoricha ijaatiin dibadhu. Ani warra ani jaalladhu hundumaa nan ifadha, nan adabas; kanaaf hinaaffaadhaan guutami, qalbii jijjiirradhu’ (Mulʼata 3:17–19).”
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
«ᱫᱤᱥᱟ ᱧᱤᱭᱟᱹᱢ ᱚᱱᱟ ᱥᱟᱹᱦᱟᱞ ᱠᱟᱱᱟ ᱡᱮ ᱦᱚᱲ ᱢᱮᱥᱮᱡ ᱨᱮ ᱟᱹᱭᱩᱵ ᱵᱷᱤᱛᱨᱤ ᱨᱮ ᱡᱤᱭᱤᱫ ᱛᱟᱦᱮᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱚᱱᱟᱠᱚ ᱚᱱᱟ ᱟᱭᱩᱵᱮ ᱥᱮᱫ ᱟᱞᱚᱢ ᱵᱟᱭ ᱦᱚᱪᱚ ᱠᱟᱱᱟ. ᱟᱢ ᱪᱮᱫ ᱞᱮᱠᱟ ᱵᱟᱰᱟᱭᱟ ᱡᱮ ᱯᱨᱚᱵᱷᱩ ᱟᱯᱱᱟᱜ ᱥᱟᱹᱭᱤ ᱥᱟᱹᱪ ᱨᱮ ᱱᱟᱣᱟ ᱯᱨᱚᱢᱟᱱ ᱮᱢ ᱮᱫᱟᱭᱟ, ᱟᱨ ᱚᱱᱟᱠᱮ ᱢᱤᱫ ᱱᱟᱣᱟ ᱥᱟᱡᱟᱣᱟᱜ ᱨᱮ ᱥᱟᱵ ᱮᱫᱟᱭᱟ, ᱡᱮᱢᱚᱱ ᱯᱨᱚᱵᱷᱩᱭᱟᱜ ᱦᱚᱨᱟ ᱥᱮᱭᱟᱨ ᱠᱟᱱᱟ? ᱟᱢ ᱪᱮᱫ ᱧᱟᱢ ᱞᱟᱭ ᱮᱢ ᱥᱮᱛᱮᱨ ᱠᱟᱱᱟ, ᱡᱮᱢᱚᱱ ᱱᱟᱣᱟ ᱟᱞᱚᱠ ᱤᱥᱚᱨᱟᱜ ᱦᱚᱲᱠᱚᱣᱟᱜ ᱫᱟᱲᱮ ᱢᱟᱨᱥᱟᱞ ᱨᱮ ᱥᱮᱫ ᱟᱫᱮᱨ ᱠᱟᱱᱟ? ᱟᱢ ᱛᱟᱞᱟᱨ ᱪᱮᱫ ᱯᱨᱚᱢᱟᱱ ᱢᱮᱱᱟᱜᱼᱟ ᱡᱮ ᱤᱥᱚᱨ ᱟᱯᱱᱟᱜ ᱦᱚᱲᱦᱚᱱᱠᱚ ᱛᱷᱮᱱ ᱟᱞᱚᱠ ᱵᱟᱝ ᱠᱩᱞ ᱟᱠᱟᱫᱟ? ᱥᱟᱱᱟᱢ ᱟᱛᱢᱟᱥᱚᱱᱛᱩᱥᱴᱤ, ᱟᱯᱱᱟᱱᱟᱜ ᱢᱟᱦᱤᱢᱟ ᱵᱟᱲᱟᱭ, ᱟᱨ ᱢᱚᱛ ᱨᱮ ᱜᱚᱨᱚᱵ ᱪᱷᱟᱰᱟᱣ ᱞᱟᱹᱜᱤᱫᱼᱟ. ᱟᱞᱮ ᱭᱤᱥᱩᱣᱟᱜ ᱡᱟᱝᱜᱟ ᱨᱮ ᱦᱮᱡ ᱦᱚᱪᱚ ᱞᱟᱹᱜᱤᱫᱼᱟ, ᱟᱨ ᱩᱱᱤ ᱛᱷᱮᱱ ᱥᱮᱫ ᱦᱟᱹᱛᱤᱧ ᱞᱟᱹᱜᱤᱫᱼᱟ, ᱡᱤᱱᱤ ᱢᱟᱨᱟᱝ ᱵᱮᱣᱦᱟᱨ ᱟᱨ ᱦᱚᱨᱢᱚᱱᱮ ᱨᱮ ᱱᱤᱪᱩ. ᱭᱤᱥᱩ ᱟᱯᱱᱟᱜ ᱪᱮᱞᱟᱠᱚᱠᱮ ᱚᱱᱟ ᱞᱮᱠᱟ ᱵᱟᱝ ᱤᱛᱩ ᱮᱫᱟᱭᱟ ᱡᱮᱢᱚᱱ ᱨᱟᱵᱤᱠᱚ ᱟᱯᱱᱟᱜ ᱪᱮᱞᱟᱠᱚᱠᱮ ᱤᱛᱩ ᱮᱫᱟᱭᱟ. ᱤᱦᱩᱫᱤᱭᱟᱹᱱ ᱢᱟᱨᱟᱝ ᱦᱚᱲᱠᱚ ᱦᱮᱡ ᱮᱱᱟ ᱟᱨ ᱟᱭᱩᱢ ᱛᱟᱦᱮᱱᱟ ᱡᱮᱢᱚᱱ ᱠᱷᱨᱤᱥᱴ ᱩᱫᱷᱟᱨᱟᱜ ᱨᱟᱦᱟᱥ ᱩᱫᱩᱜ ᱮᱫᱟᱭᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱩᱱᱠᱩ ᱥᱮᱫ ᱦᱟᱹᱛᱤᱧ ᱞᱟᱹᱜᱤᱫ ᱵᱟᱝ ᱦᱮᱡ ᱮᱱᱟ; ᱩᱱᱠᱩ ᱱᱤᱱᱫᱟ ᱠᱟᱛᱮ ᱦᱮᱡ ᱮᱱᱟ, ᱩᱱᱤᱠᱮ ᱠᱚᱱᱚᱭ ᱟᱥᱟᱢᱟᱱᱡᱟᱥ ᱨᱮ ᱟᱸᱡᱚᱢ ᱠᱟᱛᱮ ᱫᱷᱟᱨᱟᱣ ᱞᱟᱹᱜᱤᱫ, ᱡᱮᱢᱚᱱ ᱦᱚᱲᱠᱚᱠᱮ ᱯᱩᱨᱵᱟᱜᱨᱟᱦᱤ ᱠᱟᱛᱮ ᱵᱟᱢᱟᱭ ᱞᱟᱹᱜᱤᱫ ᱩᱱᱠᱩ ᱠᱤᱪᱷᱩ ᱧᱟᱢᱟ. ᱩᱱᱠᱩ ᱟᱯᱱᱟᱜ ᱜᱮᱞ ᱨᱮ ᱥᱩᱠᱩ ᱛᱟᱦᱮᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱤᱥᱚᱨᱟᱜ ᱦᱚᱱᱠᱚᱠᱮ ᱥᱟᱹᱪ ᱢᱮᱸᱲᱦᱤᱭᱟᱹᱜ ᱟᱭᱩᱵ ᱵᱟᱰᱟᱭ ᱞᱟᱹᱜᱤᱫᱼᱟ. ᱪᱮᱫ ᱱᱚᱣᱟ ᱚᱱᱟ ᱥᱚᱢᱚᱭ ᱱᱟᱦᱟᱸᱜ ᱵᱟᱝ ᱠᱟᱱᱟ ᱡᱮ ᱤᱥᱚᱨᱟᱜ ᱥᱟᱢᱱᱟᱝ ᱩᱯᱟᱥ ᱟᱨ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱠᱚ ᱩᱛᱟᱹᱨ ᱥᱚᱢᱵᱷᱚᱵ ᱟᱨ ᱥᱚᱦᱟᱭᱚᱜ ᱦᱩᱭᱩᱜᱼᱟ? ᱟᱞᱮ ᱵᱤᱨᱚᱫ ᱨᱮ ᱵᱤᱯᱚᱫ ᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ, ᱟᱞᱮ ᱢᱤᱫ ᱵᱤᱵᱟᱫᱤᱛ ᱵᱤᱥᱚᱭ ᱨᱮ ᱫᱚᱞ ᱥᱟᱵ ᱨᱮ ᱵᱤᱯᱚᱫ ᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ; ᱟᱨ ᱪᱮᱫ ᱟᱞᱮ ᱵᱚᱸᱜᱟᱹᱣ ᱦᱚᱨᱢᱚ ᱥᱟᱶ, ᱡᱤᱣᱤ ᱱᱟᱢᱨᱟᱛᱟ ᱥᱟᱶ, ᱜᱚᱦᱚᱨ ᱠᱟᱛᱮ ᱤᱥᱚᱨᱠᱮ ᱵᱟᱝ ᱯᱮᱸᱲᱮᱡ ᱞᱟᱹᱜᱤᱫᱼᱟ, ᱡᱮᱢᱚᱱ ᱟᱞᱮ ᱵᱟᱰᱟᱭ ᱞᱟᱹᱜᱤᱫ ᱡᱮ ᱥᱟᱹᱪ ᱪᱮᱫ ᱠᱟᱱᱟ?» Selected Messages, book 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Warri Elijaahii bakka buʼan adeemsa qulqulleessuu isa ergamaa kakuu mana qulqullummaa qulqulleessuuf karaa qopheessu keessatti meeshaalee murtii ti. Hojii mana qulqullummaa qulqulleessuu raawwachiisuu keessatti ifni dhugaa yeroo ammaa mulʼifama. Utuu inni hin mulʼifamin, warri Kiristoos qulqulleessuuf barbaadaa turee fi jiru uffata isaanii Laawodiiqeyaa kan of gowwoomsuu qabatanii turan. Elijaahiin tajaajila dhugaa akka meeshaa murtiitti dhiheessu agarsiisa. Kanaafuu, warri ergaa Yohaannis Cuuphaa didan barsiisa Yesus irraa fayyadamuu akka hin dandeenye nutti himameera.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“Gara lammata ka duraa Kristositti deebi’ee akka ilaalu nan agarsiifame. Yohannis karaa Yesus qopheessuuf hafuuraa fi humna Eliyaasiin ergame. Warri dhugaa ba’umsa Yohannisiin didan barsiisa Yesusiinis hin fayyadamne.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Seenaa raajii seenaa keessatti qulqulleessuu saba Waaqayyoo fakkeenyan agarsiisan keessatti, ergaan dhugaa yeroo ammaa kan banamee mul’atu jira; inni dhaloota kanaaf dukkana yookaan ifa filachuu irratti itti gaafatamummaa kaa’a.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Garuu ati, yaa Daani'el, dubbii kana cufi, kitaabas hamma yeroo dhumaatti chaappessi; namoonni baayʼeen asii fi achi ni fiigu, beekumsis ni baayʼata…. Innis akkana jedhe, “Karaa kee qabadhu, yaa Daani'el; dubbichi hamma yeroo dhumaatti cufamee fi chaappaaʼee jira. Baayʼeen ni qulqulleeffamu, ni adii taʼu, ni qorama; warri hamaan garuu hamminaan ni hojjetu; hamoota keessaa tokko illee hin hubatu; warri ogeeyyiin garuu ni hubatu.” Daani'el 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”
Warri akka ergaa Eliyaas dhaloota isaanii bakka bu’an, Kristosiin akka ergamoota Isaa ta’anii fi akka meeshaalee murtiitti itti fayyadamuuf ni beekamu. Kana Eliyaas yeroo, “har’a akka ati Israa’el keessatti Waaqayyo taate, ani immoo garbicha kee akka ta’e, akkasumas wantoota kana hunda akka dubbii keetiin godhe haa beekamu” jedhe, adda baasuudhaan ibsaa ture.
This truth is also set forth by Jesus concerning John the Baptist.
Dhugaan kun akkasumas Yesus waaʼee Yohannis Cuuphaa irratti ibsameera.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Isaanis immoo utuu deeman, Yesuus waaʼee Yohannis jedhuu uummata baayʼeetti dubbachuu jalqabe; “Maal arguuf gara lafa onaa baatan? Shumburaa qilleensaan raafamu moo? Garuu maal arguuf baatan ree? Nama uffata lallaafaa uffate moo? Kunoo, warri uffata lallaafaa uffatan manneen mootota keessa jiru. Garuu maal arguuf baatan ree? Raajii moo? Eeyyee, isinittan jedhu, inni raajii caala. Inni isa waaʼeen isaa barreeffame sana; ‘Kunoo, ani ergamaa koo fuula kee dura nan erga; inni karaa kee si dura ni qopheessa.’ Maatewos 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Yohaannis raajii dubbatu qofa caalaa ture; inni mi’a murtii ture, tajaajilli isaas dhaloota isaatti beekamtii argate; isaan isa arguuf gara lafa onaa ba’anii turan; akkuma Israa’el hundinuu ajaja Ahaabitiin gara Qarmeloos dhufe sana. Wiiliyaam Miiler beekumsa dabalachaa deemu kan bara 1798 keessatti hiikamee hubate. Inni warra beekumsi dabalaa dhufuun Dubbii Waaqayyoo keessatti asii fi achi deddeebi’an bakka bu’e. Ergaan isaa yeroo raajii irratti hundaa’e; bara 1840 keessattis ergamni fi tajaajilli isaa haala akkasii tokkoon dhaloota isaa keessatti kaa’ame, akka addunyaan Pirootestaantii guutuun malleen isaa hojjetaa akka ta’e ilaaluuf eegu. Yommuu inni mirkanaa’e, ergaan isaa addunyaa mara keessa geeffame.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Bara 1840 keessa raawwatamuun raajii kan biraa guddaan nama dinqisiisu fedhii bal’aa kakaase. Waggaa lama kanaan dura, Josiah Litch, tajaajiltoota duraa dhufaatii lammaffaa lallaban keessaa tokko, ibsa Mul’ata 9 irratti hundaa’e maxxanse; achitti kufaatii Impaayera Otomaan dursee dubbate. Akka shallaggii isaatti, humni kun akka diigamuuf ture... gaafa Hagayya 11, 1840, yeroo humni Otomaan Konistaantinoopili keessatti akka caccabu eegamu. Kanaas, ani akka akkas ta’u ni argama jedheen amana.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Yeroo sirriitti ibsame sanatti, Turkiin karaa ergamtoota isheetiin eegumsa humnoota hidhata mootummaawwan Awurooppaa fudhatte; akkasumas ofii ishee to’annoo saboota Kiristaanaa jala galchite. Taateen sun raajii sana guutummaatti raawwatte. Yommuu kun beekame, namoonni baay’een sirrii ta’uu qajeelchawwan hiikkaa raajii Millerii fi warra isa wajjin turaniin fudhatamanitti amanan; sochiisa dhufaatii irratti immoo kaka’umsi dinqisiisaan ni kenname. Namoonni barumsa qabanii fi sadarkaa ol’aanaa qaban, ilaalcha isaa lallabuu fi maxxansuu keessatti Miller wajjin tokko ta’an; hojii sunis bara 1840 irraa jalqabee hanga 1844tti saffisaan babal’ate.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
“1840 irraa 1844” seenaan “dhaadannoowwan torbaa” Mul’ata boqonnaa kudhanii agarsiisudha. Seenaa sana keessatti adeemsi qulqulleessuu, kan Miilkiyaas boqonnaa sadii keessatti fakkeeffamee fi qulqulleessuu mana qulqullummaa lama kan Kiristoosiin mul’ifame, jalqabame. Adeemsi qulqulleessuu sun adeemsa qorumsa tartiibaan adeemu ture; innis hubannoo Miilar waa’ee qajeelfama guyyaa tokko waggaa tokkoo irratti hundaa’e. Warri ergaa Eliyaas bakka bu’an, karaa ergamaan kakuu gara mana qulqullummaa Isaaatti tasumaa dhufuuf qopheessu; isaanis mallattoo meeshaa murtii, isa ergamaan kakuu warra ifa irra dukkana filatan keessaa qulqulleessuuf itti fayyadamu, ta’u.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Ani dhuguma bishaaniin gara qalbii jijjiirrannaatti isin cuupha; inni garuu ana booddee dhufu ana caalaa humna qabeessa, kan kophee isaa baadhachuuf illee ani hin malle; inni Hafuura Qulqulluudhaanii fi ibiddaan isin cuupha. Manni qilleensaa isaa harka isaa keessa jira; iddoon itti midhaan itti oofu guutummaatti ni qulqulleessa; qamadii isaa gootara keessa walitti ni qaba; habaqii garuu ibidda hin dhaamneen ni guba. Maatewos 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Bara Kiristoos yeroo Yohannis 6:66 keessatti ibsame sana, yeroo kam iyyuu caalaa bartoota isaa baayʼee dhabe. Kitaaba *The Desire of Ages* keessatti, bakka kutaan Yohannis kana irratti ibsamu, mala hojii raajii hojiirra oolchuudhuma sababa bartoonni sun itti deeman ture. Isaan wanti hiika qabeessa taʼe akka wanta hafuuraa bakka buʼu hubachuu hin dandeenye; akkasumas akka ergamaa Phaawulos jedhuutti, wanti hiika qabeessa taʼe wanta hafuuraa dura dhufa.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Kanaaf akkas jedhamee barreeffameera, “Namichi duraa Aadam lubbuu jiraataa taʼe; Aadam inni dhumaa immoo hafuura jireenya kennu taʼe.” Haa taʼu malee, inni hafuuraa taʼe dura miti, inni uumamaatiin taʼeetu dura; isa booddees inni hafuuraa taʼe. 1 Qorontos 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Yihudoonni fedhii dhabanii fi kanaafis hin dandeenye taʼanii, yeroo Kiristoos inni ofii isaa buddeena samii nyaatamuu qabu akka taʼe ibsetti isa hubachuu didan. Aadaa fi duudhaaleen mala hojii Kiristoos mataan isaa raawwate sana irratti aangoo olaantummaa fudhatan. Seenaa kana ilaalchisee Obboleettii Waayit akkana jechuun galmeessite:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Duubbee amantii dhabu isaanii ifatti isaanitti himameen bartoonni kun caalaatti Yesuus irraa fagaatan. Isaan baayʼee aaran; Fayyisaa madeessuu fi hammina Fariisotaa gammachiisuufis isa irraa garagalan, isa tuffiidhaan dhiisanii deeman. Filannoo isaanii godhatanii turan; hafuura malee bifa, qola keessaa midhaan malee qabatanii turan. Murtoon isaanii sana booddee deebiʼee hin jijjiiramne; sababni isaas, isaan kana irraa kaasee Yesuus wajjin deemuudhaan hin itti fufne.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Qoodi isaa harka Isaa keessa jira, oobdii Isaas guutumaan guutuutti qulqulleessa, qamadii Isaas gootara keessa walitti qaba.’ Maatewos 3:12. Kun yeroo qulqulleessuu keessaa isa tokko ture. Jechoota dhugaatiin caffeen qamadii irraa addaan baafamaa ture. Sababii isaan iftoo of-jajuu fi of-qajeelummaa isaanii keessatti ceepha’uu fudhachuuf baay’ee dadhaboo turaniif, akkasumas jireenya gad of qabu fudhachuuf addunyaa jaallachuu isaaniif, namoonni baay’een Yesus irraa garagalan. Har’as namoonni baay’een wantuma kana hojjechaa jiru. Lubbuun har’a akkuma bartoonni sana mana sagadaa Qifirnaahom keessatti qoraman qoratamti. Yommuu dhugaan garaa isaanii keessatti seenu, jireenyi isaanii fedha Waaqayyoo wajjin akka wal hin simne ni argu. Isaan keessatti jijjiiramni guutuun akka barbaachisu ni hubatu; garuu hojii of-ganuu sana fudhatanii hojjechuuf fedhii hin qaban. Kanaafuu, yommuu cubbuun isaanii saaxilamu ni aaruu. Akkuma bartoonni Yesus irraa deeman gungumanii, ‘Kun dubbii ulfaataa dha; eenyutu isa dhaga’uu danda’a?’ jedhanii, isaanis mufatanii ni deemu.” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Ergamtuu kakuu Maalaakiin dubbatee dhaabate sun, ilmaan Leewwii ibiddaan qulqulleessa. Inni oobdii isaa guutumaan guutuutti qulqulleessa; qamadii keessaa buqqee addaan baasa. Hojii kanais marfamtuudhaan raawwata. Marfamtuun sun isa addaan baasuu raawwachiisu dha; marfamtuun sunis dhugaa yeroo ammaa seenaa tokkoon tokkoon isaa keessatti, yeroo Inni ilmaan Leewwii qulqulleessu, dhaamsa taʼe dha. Marfamtuun sun ergaa Eliyaasii fi ergamtoota isaa ti; isaanis meeshaa murtii bakka buʼu.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Kunoo, ani ergamaa koo nan erga; inni karaa ana dura qopheessa; Gooftaan isin barbaaddan immoo akkuma tasaa gara mana qulqullummaa isaatti ni dhufa; inni, ergamaan mootummaa kakuu, isa isin itti gammaddan sanaa, kunoo, ni dhufa, jedha Waaqayyo Gooftaan maccaa. Garuu guyyaa dhufaatii isaa eenyutu dandaʼa obsuu? Yommuu inni mulʼatu hoo eenyutu dhaabbachuu dandaʼa? Inni ibidda nama baqsu fakkaataatii, akka saamunaa warra huccuu miiccaniittis fakkaata. Inni akkuma nama meetii baqsee qulqulleessuutti taaʼee ni baqsa, ni qulqulleessa; ilmaan Lewwiis ni qulqulleessa; akka warqee fi meetiitti isaan ni calalaqa, isaanis qajeelummaadhaan aarsaa Waaqayyoof akka dhiʼeessaniif. Sana booda aarsaan Yihudaa fi Yerusaalem akka bara durii, akka waggoota darbanitti, Waaqayyo duratti jaallatamaa ni taʼa. Milkiyaas 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Ⲫⲏⲉⲧⲛⲏⲟⲩ ⲙⲉⲛⲉⲛⲥⲁ Ⲓⲱⲁⲛⲛⲏⲥ ⲡⲓⲃⲁⲡⲧⲓⲥⲧⲏⲥ ⲡⲉ ⲫⲏⲉⲧϯⲧⲟⲩⲃⲟ ϧⲉⲛ ⲡⲉϥⲁⲗⲱⲓ ⲛϫⲉ ⲟⲩϣⲱⲓ, ⲟⲩⲟϩ ⲉϥⲟⲛⲓ ⲙⲡⲟⲩⲭⲣⲱⲙ ⲛⲣⲉϥϯⲃⲱⲗ. Ⲡⲁⲓϩⲱⲃ ⲛⲧⲟⲩⲃⲟ ϣⲁϥϫⲱⲕ ⲉⲃⲟⲗ ϩⲓⲧⲉⲛ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲙⲡⲓⲇⲓⲁⲑⲏⲕⲏ, ⲟⲩⲟϩ ϫⲉⲛⲧⲁϥⲟⲩⲱⲛϩ ⲛⲟⲩⲓⲥⲧⲟⲣⲓⲁ ϧⲏⲉⲧⲉ Ⲡϭⲟⲓⲥ ⲛⲁⲉⲣ ⲇⲓⲁⲑⲏⲕⲏ ϧⲉⲛⲟⲩⲗⲁⲟⲥ ⲛⲕⲉⲥⲱⲧⲡ ⲛⲇⲓⲁⲑⲏⲕⲏ. Ⲏⲧⲉ ⲡⲓⲒⲥⲣⲁⲏⲗ ⲛⲁⲣⲭⲁⲓⲟⲥ ⲁⲩⲛⲁϩⲙⲉϥ ⲉⲃⲟⲗ ϧⲉⲛ ϯⲙⲉⲧⲃⲱⲕ ⲛⲧⲉ Ⲭⲏⲙⲓ, ⲟⲩϩⲱⲃ ⲛⲧⲉ ⲧⲁⲓⲓⲥⲧⲟⲣⲓⲁ ⲉⲑⲟⲩⲁⲃ ⲛⲉ ⲡⲓϫⲓⲛⲥⲟⲓⲧ ⲛⲧⲉ “ⲡⲓϣⲟⲣⲡⲙⲓⲥⲓ.” Ⲓⲧⲉ ⲡⲓⲙⲟⲩ ⲛⲧⲉ ⲛⲓϣⲟⲣⲡⲙⲓⲥⲓ ⲛⲧⲉ Ⲭⲏⲙⲓ, ⲓⲧⲉ ⲡϫⲓⲛⲥⲟϫⲡ ⲛⲧⲉ Ⲫϯ ⲙⲡⲒⲥⲣⲁⲏⲗ ϫⲉ ⲡⲉϥϣⲟⲣⲡⲙⲓⲥⲓ.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Ati immoo Phara’ooniidhaan ni jetta, Akkana jedha Waaqayyo: Israa’el ilma koo dha, ilma koo angafaa illee. Ani immoo sitti nan jedhu, Ilmi koo akka ana tajaajiluuf isa gad dhiisi; yoo isa gad dhiisuu didde garuu, kunoo, ani ilma kee, ilma kee angafaa illee, nan ajjeesa. Ba’uu 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Yeroo Waaqayyo yeroo Israa’el warra Gibxii keessaa baasuudhaan isaan wajjin kakuu seene keessatti, karoora waaqayyoo keessaa tokko ilmaan angafaa gosoota hunda keessaa hojii lubummaa irratti akka addaan qulqulleeffamanii kennaman ture. Garuu yeroo fincila jabbii warqee sanaatti, warri Musee cinaa dhaabatan keessaa qooda kan fudhate gosa Lewwii qofa ture. Amanamummaa isaanii irraa kan ka’e, Waaqayyo karoora Isaa isa ilma angafaa tokkoon tokkoon gosa hundaa keessaa lubummaadhaaf akka kennamu jedhu diige; gosoota kaan irra darbee, mirga lubummaa addaa qofa gosa Lewwiitiif kenne. Yeroo ergamaan kakuu ilmaan Lewwii qulqulleessu, inni seenaa keessatti saba kakuu duraanii tokko keessaa kaafamee, saba kakuu haaraa tokko dhaabamu agarsiisa. Kun dhimma Yohannis Cuuphaa, warra Milleriitii wajjin ta’eera; akkasumas warra dhibba tokkoo fi afurtamii afur kumaa wajjin ni ta’a. Bara 1840 irraa eegalee hanga 1844tti, adeemsi qulqulleessuu tokko dhimma qormaataa ergaa raajii William Milleritti kennameen jalqabame. Innis Gooftaan guyyaa Onkoloolessa 22, 1844tti mana qulqullummaa Isaa duratti akka tasaa dhufuuf geesse; garuu adeemsi qulqulleessuu sun hamma bara 1863tti xumuramee hin turre.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Raajii Daani’el 8:14, ‘Hanga guyyoota kuma lamaa fi dhibba sadii; achiis qulqulluun ni qulqulloof’a,’ jedhus, akkasumas ergaa ergamaa jalqabaa, ‘Waaqayyoon sodaadhaa, ulfinas isaaf kennaa; yeroo firdii isaa ga’eera,’ jedhus, tajaajila Kiristoos iddoo hundumaa irra caalaa qulqulluu keessatti raawwatu, firdii qorannoo, agarsiisu turan malee, dhufaatii Kiristoos ummata isaa furuufii fi hamoota balleessuuf miti. Dogoggorri sun lakkoobsa yeroo raajii keessatti hin turre; garuu wanta dhuma guyyoota 2300tti ta’uu qabu keessatti ture. Dogoggora kanaan warri amanan abdii isaanii kufuu irraa gadda guddaa keessa darbanii turan; ta’us, wanti raajiidhaan duraan dubbatame hundi, fi wanti isaan irratti hundaa’uun jedhuu qajeelfama Caaffata Qulqullaa’oo irraa eeguu danda’an hundi, raawwatamee ture. Yeroo isaanii abdii isaanii kufuu irratti boo’anii gaddan sanauma keessatti, wanti ergaadhaan duraan dubbatame, kan Gooftaan mul’atee tajaajiltoota isaatiif mindaa kennuu isaa dura dirqamee raawwatamuu qabu, ni ta’e.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
“Kiristo akkuma isaan eeganitti gara lafaatti utuu hin dhufin, akkuma fakkeenya keessatti dursamee agarsiifametti gara iddoo isa hundumaa caalaa qulqulluu mana qulqullummaa Waaqayyoo isa samii keessa jiru dhufe. Innis yeroo kana gara Isa Guyyoota Durii jedhamutti akka dhufu raajii Daani’eeliin akkana jechuun ibsameera: ‘Ani mul’ata halkan keessaatti arge; kunoo, akka Ilma namaa tokkootti kan fakkaatu duumessa samii wajjin dhufe, dhufees’—gara lafaatti miti—’gara Isa Guyyoota Durii dhufe, isaanis Isa fuula Isaa duratti dhi’eessan.’ Daani’eel 7:13.”
“This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
“ଏହି ଆଗମନ ବିଷୟରେ ଭବିଷ୍ୟଦ୍ଦକ୍ତା ମଲାଖି ମଧ୍ୟ ପୂର୍ବରୁ କହିଛନ୍ତି: ‘ତୁମେ ଯାହାଙ୍କୁ ଖୋଜୁଛ, ସେହି ପ୍ରଭୁ ହଠାତ୍ ତାଙ୍କର ମନ୍ଦିରକୁ ଆସିବେ; ଏବଂ ଯାହାଙ୍କୁ ତୁମେ ଆନନ୍ଦ କରୁଛ, ସେହି ଚୁକ୍ତିର ଦୂତକୁ ଦେଖ, ସେ ଆସିବେ, ସେନାବଳର ପ୍ରଭୁ ଏହା କହୁଛନ୍ତି।’ ମଲାଖି 3:1. ପ୍ରଭୁଙ୍କର ତାଙ୍କର ମନ୍ଦିରକୁ ଆଗମନ ତାଙ୍କ ଜନଙ୍କ ପାଇଁ ହଠାତ୍ ଏବଂ ଅପେକ୍ଷାତୀତ ଥିଲା। ସେମାନେ ସେଠାରେ ତାଙ୍କୁ ଅପେକ୍ଷା କରୁନଥିଲେ। ସେମାନେ ଆଶା କରୁଥିଲେ ଯେ ସେ ପୃଥିବୀକୁ ଆସିବେ, ‘ଦହନଶୀଳ ଅଗ୍ନିରେ ସେମାନଙ୍କୁ ପ୍ରତିଶୋଧ ଦେବା ପାଇଁ, ଯେମାନେ ଈଶ୍ୱରଙ୍କୁ ଜାଣନ୍ତି ନାହିଁ ଏବଂ ସୁସମାଚାରକୁ ମାନନ୍ତି ନାହିଁ।’ 2 ଥେସଲନୀକୀୟ 1:8.”
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Но ард түмэн Эзэнтэйгээ уулзахад хараахан бэлэн болоогүй байв. Тэдний төлөө гүйцэлдүүлэх ёстой бэлтгэлийн ажил үлдсэн байлаа. Тэдэнд гэрэл өгөгдөж, тэнгэр дэх Бурханы сүм рүү оюун бодлыг нь чиглүүлэх ёстой байв; мөн тэд итгэлээр Өөрийн Тэргүүн Тахилчийг тэндэх үйлчлэлд нь даган явахын хэрээр шинэ үүргүүд илчлэгдэх байлаа. Сүмд сэрэмжлүүлэг ба сургамжийн өөр нэгэн мэдээ өгөх ёстой байв.
“Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
“Akkas jedha raajichi ni dubbata: ‘Guyyaa dhufaatii Isaa eenyutu dandaʼa dhaabbachuu? Inni yommuu mulʼatutti eenyutu dhaabachuu dandaʼa? Inni ibidda warqee baafachuu qulqulleessitu fakkaata, saaphana namni uffata miiccatuus fakkaata; innis akka nama meetii baafatee qulqulleessuutti taaʼee, ilmaan Leewwii ni qulqulleessa; akka warqee fi meetiitti isaan ni miica, isaanis qajeelummaadhaan Waaqayyoof aarsaa akka dhiʼeessaniif.’ Miilkiyaas 3:2, 3. Warri yeroo kadhannaan araarsaa Kiristoos mana qulqullummaa olii keessatti dhaabatu lafarratti jiraatan, araarsituu malee fuula Waaqa qulqulluu duratti dhaabbachuu qabu. Uffanni isaanii xurii hin qabne taʼuu qaba; amala isaanii dhiiga facaasamuutiin cubbuurraa qulqulleeffamuu qaba. Ayyaana Waaqayyootiinii fi carraaqqii isaanii cimaadhaan isaan loltoota hamminaa irratti moʼattoota taʼuu qabu. Utuu murtiin qorannoodhaan geggeeffamu samii keessatti adeemsifamaa jiruu, utuu cubbuun amantoota qalbii jijjiirratanii mana qulqullummaa keessaa haqamaa jiruu, hojii addaa qulqulleessuu, cubbuu keessaa baasuu, saba Waaqayyoo gidduutti lafarra jiraachuu qaba. Hojiin kun ergaawwan Mulʼata 14 keessatti caalaatti ifaan dhihaateera.”
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Yommuu hojii kun raawwatame, hordoftoonni Kiristoos mul’ata Isaaaf qophaa’oo ni ta’u. ‘Achi booddee aarsaan Yihudaa fi Yerusaalem akka bara durii, akka waggoota jalqabaattis, Waaqayyo duratti jaalatamaa ni ta’a.’ Milkiyaas 3:4. Yommus waldoon gooftaan keenya yeroo dhufaatii Isaatti ofitti fudhatu sun, ‘waldaa ulfina qabeessa, xurii yookaan wrinkilii hin qabne, yookaan waan akkasii tokkollee hin qabne’ ni taati.” Efesoon 5:27. “Yommus isheen akka barii keessaa baatuutti mul’atti, ji’a fakkaattee bareedduu, aduu fakkaattee iftu, akkuma loltoota alaabaa qabanitti sodaachiftuu ni taati.” Weedduu Weeddotaa 6:10.
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Gooftaan gara mana qulqullummaa Isaa dhufuu Isaa malees, Miilkiyaas dhufaatii Isaa isa lammaffaa, jechuunis, murtii raawwachuuf dhufuu Isaa, dubbii kanaan dursee dubbate: ‘Ani murtiidhaaf isinitti nan dhiʼaadha; warra falfaltoota irratti, warra ejjitoota irratti, warra sobaan kakatan irratti, warra mindaa hojjetaa isaa irraa ukkaamsan irratti, haadha hiyyeessaa fi ijoollee abbaa hin qabne cunqursan irratti, warra alagaa mirga isaa irraa jalʼisan irratti, warra Ana hin sodaanne irratti immoo dhugaa baatuu saffisaa nan taʼa, jedha Waaqayyo Gooftaan maccaa.’ Miilkiyaas 3:5. Yihuudaanis yeroo akkana jedhu, akkaatauma sanatti isauma haala sana caqasa: ‘Kunoo, Gooftaan qulqulloota Isaa kumaatama kudhan wajjin dhufa, hundumaa irratti murtii raawwachuuf, warra isaanii keessaa Waaqayyo malee jiraatan hundumaa hojii isaanii isa Waaqayyo malee taʼe hundaaf ifatti adabuuf.’ Yihuudaa 14, 15. Dhufaatin kun, akkasumas dhufaatin Gooftaa gara mana qulqullummaa Isaa dhufuu Isaas, taʼeewwan adda addaa fi wal irraa citanii dha.”
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.
“ክርስቶስ እንደ ሊቀ ካህናታችን መቅደሱን ለማንጻት ወደ እጅግ ቅዱስ ስፍራ መምጣቱ፣ በዳንኤል 8፥14 የተገለጠው፤ የሰው ልጅ ወደ ዘመናት ጥንታዊው መምጣቱ፣ በዳንኤል 7፥13 እንደተቀረበው፤ እንዲሁም በሚልክያስ አስቀድሞ የተነገረው የጌታ ወደ ቤተ መቅደሱ መምጣት፣ ሁሉም የአንድ ክስተት መግለጫዎች ናቸው፤ ይህም ደግሞ ክርስቶስ በማቴዎስ 25 በአሥሩ ደናግል ምሳሌ እንደገለጸው የሙሽራው ወደ ሰርግ መምጣት በሚያመለክተው መልኩ ተወክሏል።” ታላቁ ተጋድሎ፣ 424–426።
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
Keeyyata xumuraa keessatti “dhufaatiiwwan” afur eeramaniiru; isaan hundinuus dhufaatii tokko qofa karaa fakkeenya adda addaa afuriin agarsiifame dha. “Dhufaatii” sana keessaa tokko fakkeenya dubarran kudhanii ti.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ani yeroo baayʼee gara fakkeenya durba kudhanii, keessaa shan isaanii ogeeyyii, shan immoo gowwoota taʼanitti ni qajeelfama. Fakkeenyi kun qubee isaatiin guutummaatti raawwatameera, akkasumas ni raawwatama; yeroo kanaaf hojii addaa qaba; ergaa ergamaa sadaffaatti fakkaatee, raawwatameera, akkasumas hanga dhuma baraatti dhugaa yeroo ammaa taʼee itti fufa.” Review and Herald, Hagayya 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Yoo “dhufaati” afran sun “ibsa taateewwan isa tokkichaa” yoo ta’an, yeroo sanatti “dhufaati” afran sun kanneen jalqaba Adventismii keessatti sochii Millerite keessatti raawwataman, dhuma Adventismii irratti sochii Eliyaas keessatti irra deebi’anii “xalayaa isaatiin guutummaatti” “ni raawwatamu.”
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
Wiliyaam Miilarii fi Miilaarayitoonni ergamtoota ergaa ergamaa tokkoffaa turan; akkasumas kutaa Early Writings keessaa yeroo dhiyoo caqasne keessatti, ergaan ergamaa tokkoffaa amala Yohaannis Cuuphaa wajjin wal fakkaatu guutummaatti qaba ture. Nuti kutaa jedhu caqasneerra: warri ergaa Yohaannis Cuuphaa didan barsiisa Yesuus irraa fayyadamuu hin dandeenye. Inniis keeyyata itti aanu keessatti akkana jette: “Warri ergaa jalqabaa didan isa lammaffaa irraa fayyadamuu hin dandeenye; akkasumas iyyi walakkaa halkan keessaa, kan Yesuus wajjin amantiidhaan gara iddoo hundumaa irra caalaa qulqulluutti mana qulqullummaa samii keessaa akka seenan isaaniif qopheessu, irraa illee hin fayyadamne.” Wiliyaam Miilarii fi Yohaannis Cuuphaan lamaan isaanii iyyuu meeshaalee murtii bakka bu’u.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Isaan keessaa tokko illee utuu hin mul’atin, dhaloota isaanii keessaa tokkollee ifa diduu isaaniitiif gaafatamoo hin ta’an ture. Waaqayyo ergamoota lamaan sana fayyadamee uffata cubbuu Laa’odiiqeeyaa irraa mulquudhaan, akkasumas saba filatamaa duraanii sana keessaa qullummaa Laa’odiiqeeyaa isaanii mul’ise; ergaa tokko dhiheessuudhaanis, inni fudhatamus ta’e didamus, murtiidhaaf akka mallattoo raajichi isaan gidduu tureetti itti fayyadame. Seenaan bara 1840 irraa kaasee hamma 1844tti jiru ibidda aarsaa Eliyaas irratti Tulluu Qarmelos irraa bu’eetiin fakkeenfame. Raajiin dhugaan raajota sobaa irraa adda baafamee ture.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Amma amma nuti hojii qulqulleessuu isa Onkoloolessa 22, 1844 booddee itti fufe ibsuuf qabnu irra geenyeerra. Obboleettii White akka ibsiteetti, Onkoloolessa 22, 1844 booddee, “ummanni Gooftaa isaanii waliin wal arguuf amma iyyuu qophaaʼaa hin turre. Hojiin qophii isaanii irratti raawwatamuu qabu amma iyyuu ture. Sammuun isaanii mana qulqullummaa Waaqayyoo isa samii keessa jirutti akka qajeelfamu ifni kennamuu qaba ture; isaanis akkuma amantiidhaan Luba Ol Aanaa isaanii tajaajila Inni achi keessatti raawwatu keessatti hordofaniin, dirqamoonni haaraan isaanii irratti mulʼifamu turan. Ergaan akeekkachiisummaa fi barsiisaa biraas waldaaaf kennamuu qaba ture.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Yeroo Adventizimni “yeroo torba” Leewwota digdamii jaha keessaa, isa Daanyel “kakuu” Musee jedhee waame, didetti, adeemsi qulqulleessuu hojii isaanii jalqabaa kan dhugaa banuu murtii wajjin walqabatan hubachuu isaanii sanaa booddees itti fufuu isaa beekuu danda’an dhabani.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
ꯃꯍꯥꯛꯅꯥ ꯃꯃꯥꯡ ꯃꯇꯝꯗꯥ ꯃꯈꯥ ꯆꯠꯂꯛꯄꯥ ꯄꯨꯡꯁꯤ ꯁꯦꯡꯗꯣꯛꯄꯥ ꯊꯧꯗꯣꯛ ꯑꯁꯤ ꯂꯥꯎꯊꯣꯛꯄꯅꯤ, ꯑꯃꯁꯨꯡ ꯱꯸꯴꯰ꯁꯨꯗꯥ ꯃꯤꯜꯂꯔꯥꯏꯠ ꯑꯦꯗꯕꯦꯟꯇꯤꯖꯝꯅ ꯐꯪꯈꯤꯕꯥ ꯑꯁꯦꯜ ꯄ꯭ꯔꯣꯇꯦꯁꯇꯥꯟꯇꯤꯖꯝꯒꯤ ꯁꯤꯡ ꯑꯗꯨꯕꯨ ꯔꯤꯄꯕ꯭ꯂꯤꯀꯅꯤꯖꯝꯒꯤ ꯁꯤꯡꯒ ꯆꯥꯟꯅꯕꯥ ꯍꯧꯖꯒꯅꯤ।