When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.

Yommuu Eliyaas Ahab akka Israaʼel hundumaa Qarmeloositti waamu godhe, kun Waaqayyo bara dukkanaa keessaa waldaa bara 1798tti, waggoota sadii fi walakkaa ariʼatamaa turan booddee, baasuu isaa dursee agarsiise; achii immoo gara 1844tti, sana booddee immoo gara 1863tti isaan geggeessuu isaa. Guyyoonni sadan sun akkaataa “yeroo torbaa” Isaayyaas boqonnaa torba keessatti dhiheesse sana keessatti mallattoolee daandii sadan xumuraa dha.

The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.

Seenaa wal fakkaataa kan bara 1798, 1844 fi 1863 taʼe sunis yeroo Museen ijoollee Israa’el garbummaa Gibxii keessaa baasuun gara Tulluu Siinaa geessetti fakkeenyaan mul’ifameera. Seenaan ergamoota jalqabaa fi lammaffaa sochii Miilaraayitotaa bakka bu’a; sochiin kun yeroo dhumaatti bara 1798 jalqabee hamma bara 1863tti, yeroo sochiin sun waldaa ta’etti, itti fufe. Eliyaasii fi Museen dhugaa-baatota ijoo lamaan seenaa Miilaraayitotaa ti; isaanis yeroo seenaa ergamaa sadaffaa keessatti kitaaba Mul’ataa keessatti dhugaa-baatota ijoo lamaanidha.

The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.

Sochiin Milleraayitii jalqabaa wangeela bara baraa Mul’ata kudha afurii agarsiisa; Future for America immoo dhuma isaa agarsiisa. Sochii jalqabaa Milleraayitotaa fi sochii dhumaa gidduutti Waldaa Adveentistii Guyyaa Torbaffaa argina. Akka seenaa barreessitoota Waldaa Adveentistii bara 1856tti ibsanitti, haftee sochii Milleraayitii keessatti haala Laa’odiiqiyaa seente; kanaan yeroo Filadelfiyaa kan bara 1798 irraa hanga 1856tti bakka bu’e xumurame.

In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.

Maqaa darbe kana dura keessatti, qajeelfamni hafuuraa gaddisiisa ce’umsa Galaana Diimaa fi gaddisiisa guddaa bara 1844 waliin akka wal simsiise argisiifneerra. Yeroo sana keessatti, qormaanni Sanbataa akka mannaa tiin bakka buufame seenaa Musee keessatti dhufe. Tuqaa raajii sanauma irratti, ifni Iddoo Hundumaa Caalu keessaa dhufe warra galaana ce’anii amantiidhaan gara Iddoo Hundumaa Caalu seenaniif, Sanbata irraa jalqabee adeemsa qorannoo fi qulqulleessuu tokko jalqabe. Adeemsi qorannoo kan bara 1844 dura ture seenaa Musee keessatti dhaloota isaa irraa jalqabe; warra Milleritiif immoo, bara 1798 keessatti dabala beekumsaa inni Daani’el ibse, adeemsa qorannoo sadarkaa sadii gara murtiitti geessu ni uume.

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 12:10.

Namoonni hedduun ni qulqulleeffamu, ni adii ta’u, ni qoramuu; warri hamoon garuu hammina ni hojjetu; hamoota keessaa tokkollee hin hubatu; ogeeyyiin garuu ni hubatu. Daani’el 12:10.

The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.

Bani murtii Onkoloolessa 22, 1844 banamee, murtii Fara’oon kan mootummaa Gibxii ilma angafaa irraa jalqabee bishaan Galaana Diimaa keessatti xumuramuun fakkeenya isaa ture. Yeroo ogeeyyiin mootummaa Qulqulluu Irra Caalu keessatti amantiidhaan seenan, yookaan Galaana Diimaa ce’an, adeemsi qormaataa yeroo dhumaatti bara 1798 jalqabame sun 1844 booda illee itti fufe. Seenaa Musee keessatti, kun qormaatota kudhaniin bakka buufame; Israa’el immoo tarkaanfii hundumaan kufe. Qormaatota kudhan keessaa inni dhumaa, yeroo basaastonni kudha lama Biyya Abdachiifamte qoratan ture. Qormaanni jalqabaa seenaa Musee keessatti qormaata mannaa kan Sanbata agarsiisu ture; warra Milleriifis, Sanbatni akka qormaata isa jalqabaa Onkoloolessa 22, 1844 boodaa ta’ee beekame. Seenaa wal-cina deemanii jiran lachuu keessatti qormaanni jalqabaa Sanbata ta’uun, qormaatonni sagal itti aanan seenaa Musee keessatti jiran, bara 1844 boodaa qormaatota walitti aanan kanneen gara seensa Biyya Abdachiifamteetti yookaan gara gammoojjii du’aatti geessan akka jiraatan adda baasa. Bara 1863 qormaata dhumaa sochii Milleriif bakka bu’a. Ilaalcha kana kan jalqabnu, yeroo basaastonni kudha lamaan gabaasa isaanii waa’ee Biyya Abdachiifamtee fidanii deebi’anidha.

And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.

Isaanis erga isaanii guyyoota afurtamaa booddee lafa sana basaasanii irraa deebi’an. Isaan gara Musee, gara Aaronii fi gara waldaa guutuu saba Israa’elitti, gammoojjii Phaaraanitti, Kaadeeshitti dhufan; isaanitti, waldaa guutuu sanattis oduu deebisanii himan, ija lafa sanaas argisiisan. Isaanis isaatti himanii akkana jedhan: “Nuyi gara biyya ati itti nu ergiteetti dhufneerra; dhuguma isheen aannanii fi damma yaatti; kunis ija ishee ti. Garuu uummanni biyya sana keessa jiraatu jabaadha, magaalonnis dallaa qabu, akka malee gurguddoo dha; kana malees achitti ijoollee Anaaq argineerra. Amaaleqonni biyya kibbaa keessa jiru; Heetonnis, Yebuusonnis, Amooronnis tulluuwwan keessa jiru; Kanaanonnis galaana biraa fi qarqara Yordaanos bira jiru.” Kaaleeb immoo saba sana Musee duratti cal’isiisee akkana jedhe: “Nutti haa ol baanu; ishee haa qabannu; nuyi isaan mo’achuuf akka gaariitti dandeenya.” Namoonni isaa wajjin ol ba’an garuu akkana jedhan: “Nuyi uummata sana irratti ol ba’uu hin dandeenyu; isaan nu caalaa jajjaboo dha.” Isaanis biyya basaasan sana irratti gabaasa hamaa saba Israa’elitti fidan; akkanas jedhan: “Biyyi nuyi keessa deemnee basaasne sun biyya jiraattota ishee nyaattu dha; uummanni achi keessatti argine hundinuus namoota dheeraa guddaa dha. Achittis warra guddoo, ilmaan Anaaq, warra guddoo irraa dhalatan argineerra; nuyi ofuma keenya keessatti akka hoomaa fakkaanne, akkasumas ija isaanii durattis akkasuma turre.” Lakkoobsa 13:25–33.

This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.

Kutaan Lakkoofsota keessaa kun dhugaa baay’ee barbaachisaa ta’an tokko tokko of keessaa qaba; yoo seenaa achi keessatti bakka bu’ame akka sochii Millerite agarsiisutti hin ilaalle garuu salphaatti dagatamuu danda’u. Qabxiin tokko akka ta’e, warri finciltoonni “oduu hamaa” sana qaban qormaata isaanii isa kurnaffaa fi isa dhumaa kufaa turan; qormaata isa dhumaa sanattis gareen namootaa lama mul’atan. Gareewwan lamaan kun, seenaa qormaatota saglan darban keessatti guddachaa turan, “oduu” kam fudhachuu filatan irratti hundaa’uun amala isaanii mul’isan. Bara 1863 keessatti, Adventizimiin Millerite oduu Musee, akkuma raajii garbummaa keessatti Leewwota digdamii jaha keessatti bakka bu’etti, ni didde. Oduun Iyaasuu fi Kaalebiin dhihaate immoo, seenaa birmadummaa isaanii garbummaa keessaa guutuu keessatti irra deddeebiin “oduu” Waaqayyoo isa ture qofa ture. Dhaloota Musee irraa eegalee, Waaqayyo akka Inni garbummaa keessaa isaan baasuudhaan gara biyya jaarraa hedduu dura Abrahaamitti abdachiifamteetti isaan galchu abdii kenne ture. Iyaasuu fi Kaaleeb warra gabaasa bu’uuraa sana irratti dhaabbatan bakka bu’u; basaastonni kurnan kaan immoo Waaqayyo dhugumaan gabaasa sana kennuu isaa ni didan.

And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.

Yeroo sana waldaan hundinuu sagalee isaanii ol fuudhanii iyyan; sabichis halkan sana boo’e. Ilmaan Israa’el hundinuus Musee fi Aaroniin irratti guunguman; waldaan hundinuus isaaniin, “Utuu biyya Gibxii keessatti duunee jennee! yookaan utuu lafa onaa kana keessatti duunee jennee! Waaqayyo maaliif biyya kana keessatti akka goraadeedhaan kufnuuf nu fide, niitolee fi ijoolleen keenyas booji’amuuf? Gara Gibxiitti deebi’uun keenya nuuf hin wayyuu ree?” jedhan. Isaanis walii isaanii, “Kottaa, hoogganaa tokko ofii keenyaa muudhannu; gara Gibxiittis haa deebinu” jedhan. Lakkobsa 14:1–4.

When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.

Yeroo bara 1863 keessa James White barruu tokko Review and Herald keessatti barreessuun hubannaa Miller eegee “yeroo torban” jedhu mormee, akkasumas waggaa sanuma keessa Uriah Smith kaartaa sobaa, isa waa’ee “yeroo torban” Leewwota keessaa jedhu kamiyyuu hin eerre, maxxanse, White fi Smith lamaan isaanii hojii William Miller cinaa kaa’anii mala hiikkaa Macaafa Qulqulluu kan Pirotestaantota gantootaa fayyadaman. Mala gantootaa, warra isaan yeroo dhihoo dura “intallan Baabilon” jedhaniin beeksisanii turan, akka falmii ittiin ergaa Miller, isa ergamaan Gabri’el qajeelfame, didanitti fayyadaman. Qormaata kudhanaffaatti Israa’el durii irratti ifatti akkana jedhan: “Nuuf hoogganaa tokko haa filannu, gara Gibxitti haa deebinu.” Kufatiin qormaata kudhanaffaa fi isa dhumaa kun “gabaasa” isa jalqabuma irraa kaasee walsimaa ture diduu fi gara garbummaa Gibxiitti deebi’uuf hawwii qabaachuu irratti hundaa’a. Yommuu Ermiyaas warra raajii bara 1843 kufee tureen abdii kutatanii turan haala fakkeenyaatiin bakka bu’ee mul’ise, Waaqayyo addatti akka inni gara Waaqayyootti fi gara kaka’umsa isaa duraanii ergaichaaf qabuutti deebi’u isa waame; garuu akkasumas akka inni gonkumaa gara warra intallan Baabilon jedhamanii beekamanitti hin deebine isa ajaje.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Kanaafuu, Waaqayyo akkana jedha: Ati yoo deebiʼe, ani si deebisee nan dhaaba, atis fuula koo dura ni dhaabbatta; ati yoo isa kabajamaa isa salphaa keessaa baasite, akka afaan koo ni taata; isaan gara kee haa deebiʼan; ati garuu gara isaanii hin deebiʼin. Ermiyaas 15:19.

In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.

Bara 1863tti, Jeems Wiitii fi Uraayaa Smiitiin bakka akka hin deemne itti ajajamanitti isaan deebisanii geggeessuuf hoogganaa haaraa tokko muudan. Iyyaasuunii fi Kaaleb warra fuulduratti deemuu barbaadan bakka bu’u; Wiitii fi Smiit immoo warra duubatti deebi’uu barbaadan bakka bu’u.

Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.

Qabxii biraa kutaa Lakkobsa keessaa mallatteeffamuu qabu keessaa tokko, fincilli xumuraa kan warra finciltoota hunda waggoota afurtama itti aanan keessatti lafa onaa keessatti akka duʼan irratti murteessu, wabiiwwan ijoo lamaan keessaa isa tokko taʼuu isaati; isaanis qajeelfama guyyaa tokko waggaa tokkoof jedhu kan raajii Macaafa Qulqulluu keessatti hundeessanidha; qajeelfamni kunis tarii seera raajii isa baayʼee murteessaa taʼe kan Miiler ergaa wangeela bara baraa fi ergamaa isa jalqabaa banuuf itti fayyadame ture. Dhugaa-bahuun Macaafa Qulqulluu keessaa isa kaan qajeelfama kanaaf kennamu immoo kitaaba Hisqiʼeel keessatti argama.

And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.

Ati yommuu kana xumurte, ammas cinaacha kee mirgaa irra ciisi; ati hammina mana Yihudaa guyyoota afurtamaaf ni baatta; ani guyyaa tokko waggaa tokkoof siif murteesseera. Hisqiʼel 4:6.

What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.

ଯେ ଦୁଇଟି ପଦ ଦ୍ୱାରା “ଏକ ଦିନ ପାଇଁ ଏକ ବର୍ଷ” ସିଦ୍ଧାନ୍ତ ସ୍ଥାପିତ ହୋଇଥିଲା, ସେହି ପଦଦ୍ୱୟ ସମ୍ବନ୍ଧରେ ପ୍ରାୟତଃ ଅନୁଦୃଷ୍ଟ ରହିଯାଏ ଯେ, ଉଭୟ ପଦର ଏକ ଐତିହାସିକ ପରିପ୍ରେକ୍ଷ୍ୟ ଅଛି।

After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

Egaa guyyoota itti biyya sana qorattan sanaa—guyyaa afurtamaatti—akka guyyyaa tokkoon waggaa tokkootti, isin waggaa afurtama hammina keessan ni baattuu; isin immoo cabsa abdii koo ni beektu. Lakkoobsa 14:34.

The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.

Lakkoobsi Lakkoofsaa keessa jiru bara Israa’el durii jalqaba irratti kan ta’e yoo ta’u, fincila saba kakuu Waaqayyoo bakka bu’a; lakkoobsi Hisqi’el keessa jiru immoo bara Israa’el durii dhuma irratti kan ta’e yoo ta’u, fincila saba kakuu Waaqayyoo bakka bu’a. Adabbiin jalqabaa du’a gammoojjii keessatti ture; adabbiin dhumaa immoo biyya diinota isaanii keessatti garbummaa ture. Qajeelfamni guyyaa tokko waggaa tokko jedhu fincila saba kakuu tokkoo cimsee mul’isa. Adabbiileen lama jiru—inni tokko jalqaba irratti, inni tokko immoo dhuma irratti—garuu lamaan isaanii wal irraa adda. Inni jalqabaa yeroo gammoojjii keessa imalanii suuta suutaan baduun du’uu ture; inni dhumaa immoo boojuu fi garbummaa Baabilon isa dhugaa keessatti ture.

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.

Achi Muusee fi Arooniis, waldaa guutuu gumii ilmaan Israa’el duratti fuula isaanii irratti kufan. Iyyaasuun ilmi Nuunii fi Kaaleeb ilmi Yefunnee, warra biyya sana qoratan keessaa ta’anis uffata isaanii tarsaasan; isaanis waldaa ilmaan Israa’el hunda dubbisanii akkana jedhan: Biyyi nu keessa dabarree qoranne sun biyya baay’ee gaarii dha. Yoo Waaqayyo nutti gammade, inni biyya kana keessa nu galcha, nuufis ni kenna; biyya aannanii fi dammi keessaa yaa’u. Waaqayyotti qofa hin fincilinaa; ummata biyya sanaas hin sodaatinaa; isaan nuuf buddeena dha; eegumsi isaanii isaan irraa deemeera, Waaqayyos nu wajjin jira; isaan hin sodaatinaa. Garuu waldaan hundinuu dhagaadhaan isaan tumuu ni murteessan. Ulfinni Waaqayyaas ilmaan Israa’el hundumaa duratti dunkaana walga’ii keessatti mul’ate. Waaqayyos Muuseedhaan akkana jedhe: Uummanni kun hamma yoomi na tuffata? Mallattoolee ani gidduu isaanii keessatti argisiise hundumaa booddee, hamma yoomi na hin amanan? Ani dha’icha dhukkuba mootummaa isaan nan rukuta, dhaala isaaniis irraa nan kutta; si keessaa immoo saba isaan caalaa guddaa fi jabaataa nan godha. Muuseenis Waaqayyoon akkana jedhe: Ergasii warri Gibxii ni dhaga’u; ati humna keetiin uummata kana gidduu isaanii keessaa baafteertaatii. Isaanis jiraattota biyya kanaa ni himu; isaanis yaa Waaqayyo, ati uummata kana gidduu jirta jechuun dhaga’aniiru; yaa Waaqayyo, ati fuula duratti fuulaan mul’atta; duumessi keetis isaanii irra dhaabata; guyyaas utubaa duumessaatiin, halkan immoo utubaa ibiddaatiin isaan dura deemta. Egaa yoo ati uummata kana hunda akka nama tokkootti ajjeefte, saboonni maqaa kee dhaga’an akkana jedhu: Waaqayyo biyya inni isaaniif kakate sanatti uummata kana galchuu hin dandeenye; kanaafis gammoojjii keessatti isaan ajjeese. Amma immoo, akka ati dubbatte sanaan, humni Gooftaa koo haa guddata, jechuunis, Waaqayyo obsa dheeraa qaba, araara guddaas qaba; jal’inaa fi yakka ni dhiisa; ta’us, yakamaa qullaa hin dhiisu; hammina abbootii ijoollee irratti hamma dhaloota sadaffaatti fi afraffaatti ni ilaala. Kanaaf, ani si kadhadha, akka guddina araara keetiitti hammina uummata kanaa dhiisiif; akkuma Gibxii jalqabee hamma ammaatti uummata kanaaf dhiifte sanaa ti. Lakkobsa 14:5–19.

The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.

Seenaa heyyamoota kana keessatti bakka bu’ame mallattoo Kitaaba Qulqulluu keessatti “guyyaa aarii kakaasuu” jedhamee waamamu ta’e. “Guyyaan aarii kakaasuu” Faarfannaa sagaltamii-shan, Ermiyaas soddoma-lama fi Ibroota sadii keessatti eerameera; garuu yeroo kana mallattoo sana hin ilaallu. Dubbii darbanii keessatti qajeelfamni barbaachisaan tokko ibsameera; innis beekamuu qaba. Qajeelfamni sunis raajicha Saamu’el, Luusifer, Ellen White fi jechuunis kutaa kana keessatti Museedhaan fakkeenyaaf mul’ifameera.

And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.

Akkas jedhaniin, Kunoo, ati dulloomteetta, ilmaan kees immoo karaa kee irra hin deeman; amma akka saboota hundumaa nu marsee jiranitti nu bulchuudhaaf mootii nuuf muudii. Dubbiin sun yeroo isaan, “Nu bulchuudhaaf mootii nuuf kenni” jedhanitti Samuuʼeelitti ni hammaate; Samuuʼeelis Waaqayyoon kadhate. Waaqayyos Samuuʼeeliin akkana jedhe; Waan isaan sitti dubbatan hundumaatti sagalee uummataa dhagaʼi; isaan si hin tuffanne, ana garuu tuffataniiru; ani isaan irratti mootummaa koo akka hin mooneef. Akka hojii isaanii hundumaatti, guyyaa ani biyya Gibxi keessaa isaan baasee jalqabee hamma harʼaatti, itti na dhiisanii waaqolii biroo tajaajilan sanaa wajjin wal fakkaataan, akkasuma sittis godhu. Egaa amma sagalee isaanii dhagaʼi; taʼus garuu cimsitee isaan akeekkachiisi, sirna mooticha isaan irratti mootummaa isaa mootummaa taʼu isaanitti mulʼisi. Samuuʼeelis dubbii Waaqayyoo hunda uummata isa mootii isa irraa kadhate sanatti hime. Innis akkana jedhe; Sirni mooticha isin irratti mootummaa isaa moʼu kanaa akkana taʼa: innis ilmaan keessan ni fuudha, gaariiwwan isaa tajaajiluudhaaf, abbootii fardaa isaa taʼuudhaaf ofii isaatiif ni ramada; gariin isaanii immoo gaariiwwan isaa dura ni fiigu. Innis kumootaa irratti ajajjoota, shantama shantama irratti ajajjoota ofii isaatiif ni muudata; lafa isaa qotuudhaaf, midhaan isaa haammachuudhaaf, meeshaa waraanaa isaa hojjechuudhaaf, akkasumas meeshaa gaariiwwan isaa hojjechuudhaaf ni ramada. Intaloota keessanis miʼa miʼeessitoota, nyaata bilcheessitoota, daabboo tolfatoota akka taʼaniif ni fuudha. Lafa qonnaa keessan, iddoo wayinii keessan, iddoo ejersa keessan keessaa warra filatamoo taʼan ni fuudha; tajaajiltoota isaatiifis ni kenna. Sanyiii keessan keessaa, wayinii keessan keessaas kudhan keessaa tokko ni fuudha; qondaaltota isaatiif, tajaajiltoota isaatiifis ni kenna. Garboota keessan, garboomman keessan, dargaggoota keessan keessaa warra filatamoo, harroota keessanis ni fuudha; hojii isaatiifis ni oolcha. Hoolota keessan keessaa kudhan keessaa tokko ni fuudha; isin immoo tajaajiltoota isaa ni taatu. Guyyaa sana mootii keessan isa ofii keessaniif filattan sana irraa kan kaʼe ni iyitu; Waaqayyos guyyaa sanatti isin hin dhagaʼu. Garuu uummanni sagalee Samuuʼeel dhagaʼuu didan; akkanas jedhan, Lakkii; nu irratti mootii haa jiraatu; nus akka saboota hundumaatti akka taanuuf, mootichi keenya akka nu bulchuuf, akka nu dura baʼee waraana keenya nuuf loluuf. Samuuʼeelis dubbii uummataa hunda dhagaʼe; gurra Waaqayyoo durattis ni deebisee hime. Waaqayyos Samuuʼeeliin, Sagalee isaanii dhagaʼi; mootii isaaniif godhi jedhe. Samuuʼeelis namoota Israaʼeliin, Tokkoon tokkoon keessan gara magaalaa isaatti deemaatii jedhe. 1 Samuuʼel 8:5–22.

In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.

Keessa kana keessatti Israa’el durii Waaqayyoon akka Mootii isaanii didan, seenaa isaas yeroo isaan “Qeesaar malee mootii biraa hin qabnu” jechuun labsanitti dursee akeeka. Isaan mootummaa Waaqaa ni didan; mootii saba isaanii keessaa akka isaaniif kennamu cimanii gaafatan, garuu dhuma irratti mootii isaanii mootii Roomaa ta’uu isaa labsan. Mootiin Roomaa bara dhumaa keessa jiru Phaaphaasii Roomaa dha.

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

Isaanis immoo, “Isaattiin, isaattiin! Isa fannisi!” jedhan. Philaaxoosis isaaniin, “Mootii keessan nan fannisaa?” jedhe. Luboonni angafoonni immoo, “Qeesaariin malee mootii hin qabnu” jedhanii deebisan. Yohaannis 19:15.

The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.

ቲኦክራሲin fudhachuun sun akkaan nama mufachiisaa fi nama dhuunfaatti kan tuqu ture; kanaafuu Saamu’el isa kana akka hojii isaa raajii diduutti hubate. Garuu Waaqayyo Saamu’el akka diduun isaanii kan Waaqayyoo ta’e malee kan raajichaa hin ta’in sirriitti hubatu godhe. Kutaan lamaan kun kan hariiroo raajii Musee fi Saamu’el fincila Israa’el duriitti qaban ibsan; adabbiin fincila sana booddee dhufe garuu Israa’el duriif dhuma hin turre. Amma iyyuu gareen Iyaasuu fi Kaalebiin bakka buufame tokko Biyya Abdachiifamte keessa ni seena ture; akkasumas seenaa Saamu’el keessatti, dhumni Israa’el durii jalqaba irratti utuu hin ta’in, xumura mootota Israa’elitti ture.

Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.

Museen akka Israa’el durii wajjin hojii isaa itti fufuuf Waaqa wajjin mari’ate; sababiin isaas, Museen akka yaadeetti, yeroo sana irratti isaanitti xumuruun seenaa qulqulluu oolchuu saba Isaa fi abdii isaanii gara biyya Waaqni Abrahaamitti abdachiiseetti geggeessuuf gale dogoggoraan bakka buusuu ta’a. Asitti kaayyoon jiru, Waaqni yeroo fincilli dhugaa irratti ragaa akka ta’uuf itti fayyadamuuf jedhu, akka fincilli uumamuu fi itti fufus ni hayyama jedhama.

The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.

ᱥᱟᱢᱩᱭᱮᱞ ᱫᱷᱟᱨᱛᱤᱠ ᱠᱚ ᱨᱤᱡ ᱜᱩᱥᱹᱜ ᱫᱚ ᱡᱮᱢᱚᱱ ᱩᱫᱩᱜ ᱮᱱᱟ, ᱮᱞᱮᱱ ᱣᱷᱟᱭᱤᱴ ᱦᱚᱸ ᱚᱱᱟᱜᱮ ᱩᱫᱩᱜ ᱠᱮᱫᱟᱭ।

“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

“Yeroo kamiiyyuu dura, akka Minneapolisitti mul’ate sana fakkaatu, of-quufummaa jabaataa akkasumas ifa fudhachuu fi beekuuf fedhii dhabuu saba keenya gidduutti ani hin argine. Ani agarsiifameera akka warra hafuura walga’ii sana keessatti mul’ate sana guddifatan keessaa tokko illee, hamma isaan of tuulummaa isaanii gadi of qabanii fi akka isaan Hafuura Waaqayyootiin hin sochoone, garuu akka sammuu fi qalbiin isaanii loogiidhaan guutame turan himatanii amananitti, deebi’anii ifa qulqulluu dhugaan gatii guddaa qabu, isa samii irraa isaaniif ergame sana, adda baafachuu hin dandeenye. Gooftaan isaanitti dhihaachuu, isaan eebbisuudhaa fi dugda-deebi’ummaa isaanii irraa isaan fayyisuu barbaade; garuu isaan hin dhageenye. Isaan hafuura isa Qorahiin, Daataan fi Abiiraamin kakaase sanaan socho’an. Namoonni Israa’el sun ragaa isaan dogoggora keessa akka jiran mirkaneessu hundumaa mormuuf murteeffatanii turan; akkasumas karaa isaanii isa jibbinnaa fi addaan-bahuummaa sana irratti ittuma fufan, hamma namoonni baay’een isaan wajjin tokkoomuuf irraa jallifamanitti.”

“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

“Isaan eenyu turan? Warra dadhaboo miti, warra wallaalaa miti, warra ifa hin arganne miti. Fincila sana keessatti bulchitoonni dhibba lamaa fi shantama, warri gumicha keessatti beekamoo ta’anii fi maqaa qaban turan. Dhugaa ba’umsi isaanii maal ture? ‘waldaan hundinuu qulqulluu dha, hundi isaanii, Waaqayyos isaan gidduu jira; isin maaliif egaa waldaa Waaqayyoo irratti ol of kaasitu?’ [Lakkoobsa 16:3]. Yommuu Qorahii fi warri isa wajjin turan murtii Waaqayyoo jalatti badanii, namoonni isaaniin gowwoomfaman dinqii kana keessatti harka Waaqayyoo hin argine. Guyyaa itti aanu ganama guutummaan waldaan Musee fi Arooniin, ‘isin saba Waaqayyoo ajjeeftaniittu’ [lakkoobsa 41] jedhee himate; dha’ichis waldaa irratti bu’e, namoonni kuma kudha afurii ol ta’anis badaniiru.

“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.

“Yeroo ani Miniyaapolisiin dhiisuuf yaade, ergamaan Gooftaa na bira dhaabatee akkana naan jedhe: ‘Akka sanaa miti; Waaqayyo iddoo kana keessatti hojii ati hojjechuu qabdu siif qaba. Uummanni fincila Qoraa, Daataanii fi Abiiraam irra deebiin raawwachaa jiru. Ani bakka kee sirrii keessa si kaa’eera; kana warri ifa keessa hin jirre hin beekan; isaan dhugaa-baatummaa kee hin dhaga’an; ani garuu si wajjin nan ta’a; ayyaanni koo fi humni koo si jabeessu. Isaan tuffachaa jiran si miti, ergamootaa fi ergaa ani gara saba Kootti ergu dha. Isaan dubbii Gooftaa tuffataniiru. Seexanni ija isaanii jaamseera, murtii isaanii immoo jalliseera; lubbuun hundinuu cubbuu isaanii kana irraa, of danda’uu hin qulqulloofne kana kan Hafuura Waaqayyootiif arrabsoo ta’e irraa yoo hin qalbii jijjiirratin, dukkana keessa deemu. Isaan yoo qalbii hin jijjiirratin, ani ibsaa isaa iddoo isaa irraa nan kaasa; isaan akka deebi’anii jijjiiraman, ani akka isaan fayyisuuf. Isaan argu ija isaanii hafuuraa dukkaneessaniiru. Waaqayyo Hafuura Isaa fi humna Isaa akka mul’isu hin barbaanne; dubbii Kootti hafuura qoosaa fi jibbinsaa qabuutii. Salphinni, tapha xixiqqoon of laalchisu, qoosni fi kolfi guyyumaa guyyatti hojii irra oolu. Gara isaanii Ana barbaaduuf hin qopheeffanne. Isaan keessa ibidda ofii isaanii qabsiisan keessatti deemu; yoo hin qalbii jijjiirratin immoo gadda keessa ciisu. Gooftaan akkana jedha: Bakka hojii dirqama keetii irra dhaabadhu; ani si wajjin waanan jiruuf, si hin dhiisu, si hin gatullee.’ Jechoota kana Waaqayyo biraa dhufan ani tuffachuuf hin ijoorfanne.” The 1888 Materials, 1067.

Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.

ସିଷ୍ଟର ହ୍ୱାଇଟ୍‌ଙ୍କ ମନୋଭାବକୁ ସାମୁଏଲଙ୍କ ମନୋଭାବ ସହ ସମାନାନ୍ତର କରାଯାଇଥିଲା, ଏବଂ ତାଙ୍କୁ ବିଦ୍ରୋହୀମାନଙ୍କ ସହ ଓ ସେମାନଙ୍କ ବିଦ୍ରୋହ ସହିତ ରହିବାକୁ ଏବଂ ନିଜ “କର୍ତ୍ତବ୍ୟ”ର “ପଦ”ରେ “ଅଡି ରହିବାକୁ” କୁହାଯାଇଥିଲା। ସେ ନିଜେ (ଭବିଷ୍ୟଦ୍ବକ୍ତ୍ରୀ) ବିଦ୍ରୋହୀମାନଙ୍କୁ ଓ ସେମାନଙ୍କ ବିଦ୍ରୋହକୁ ସେମାନଙ୍କ ପାଖରେ ଛାଡ଼ି ଯିବାକୁ ନିଶ୍ଚୟ କରିଥିବା ପରେ, ତାଙ୍କୁ ନିଜ ପଦରେ ଅଡି ରହିବାକୁ ଆଜ୍ଞା ଦିଆଯାଇଥିଲା।

The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.

Seerri yaadni duraa, inni bu’uura ijoo qajeelfama Alfaa fi Omeegaa ta’e, yeroo jalqabaatti dhimma tokko ibsamuun barbaachisummaa olaanaa akka qabu ni mul’isa. Jalqaba fincilaa Luusiferii wajjin walqabatee dhugaan jiru, yoo Waaqayyo fedhe, yaada ofittummaa isa jalqabaa kan sammuu Luusifer keessaa madde sana irratti humna barbaachisu hunda qabaatee Luusifer balleessuu akka danda’u ture. Waaqayyo uumama keessaa Luusifer balleessuu ni danda’a ture; yoo akkas gochuu filate, humna qabaachuu isaatiin karaa ergamoonni mootummaa samii biroon wanti ta’e maal akka ture illee hin beekneetti gochuu ni danda’a ture. Dhuguma, Inni akkas hin goone; sababoota biroo keessaa tokko illee amala Isaa ganuu waan ta’uuf, garuu humna uumaa wanta sanauma gochuuf Isa dandeessisu ni qaba. Garuu Inni akkas hin goone. Inni obsaadhaan fincilichi ragaa amala Isaa keessaa akka ta’u, falmii samii keessatti jalqabamee dhuma irratti gara lafaatti dhufu sanaa dhugaa-baatuu keessaa akka ta’u eeyyame. Kun waan mariin Muusee Israa’el duriif raawwate dha. Waaqayyo dhaloota finciltootaa lafa onaa keessatti akka du’an eeyyamee, seenaa sana akka fakkeenya Macaafa Qulqulluu tokkootti dhugoota wangeela bara baraa wajjin walqabatan dagaagsuuf itti fayyadame.

So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.

Akkuma sanatti, bara Saamu’eel keessa Waaqayyo akka mootii ta’ee fudhatamuu diduu wajjinis akkasuma ture. Saamu’eel, amantii dhuunfaa isaa fi beekumsa raajii isaa utuu jiran iyyuu, itti fufee bakka hojii dirqamaa isaa irratti akka dhaabatu ni ajajame. Qaamni kun kan eegumsaa raajii fi seenaa Waaqayyoo ta’e, booji’amuu Baabiloon booddee ijaarsa mana qulqullummaa keessatti illee ni beekama. Waaqayyo waggoota torbaatama booji’amuu sanaa keessatti qaama hundumaa dursee dubbatee fi bulcheera; deebi’uu Yerusaalemitti, Yerusaalemiin deebisanii ijaaruu, mana qulqullummaa, akkasumas daandiiwwanii fi dallaawwan. Inni yeroo raajii kan isaan booji’amummaa keessaa bilisa itti bahan adda baasu ni kaa’e. Jalqaba waggoota kuma lamaa fi dhibba sadii mallattooflabsuuf labsiiwwan meeqa akka jiraatan ni ibse. Qiirosin maqaa isaatiin ni waame; mootii ormichaa kan labsii jalqabaa wajjin adeemsa sana jalqabsiisu. Qaamonni hundinuu kan Yerusaalemiin fi mana qulqullummaa deebisanii ijaaruu wajjin walqabatan addatti ni ibsaman; hojii sana raawwachuufis namoota qajeelotaa fi raajota ni kaase.

In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.

Wanta ifaa taʼus of mulʼata raajii Waaqayyoo isa mulʼataa fi gidduu-seenummaa isaa hunda utuu jiruu, fincilli boojuudhaan Baabilonitti geesse sun argama isaa isa dhuunfaa uummata Waaqayyoo wajjin ture duraan dursee xumura irraan gaʼe. Ulfinni sheekinaa mana qulqullummaa deebisanii ijaaranitti gonkumaa hin deebine. Seenaa guutuunis, mana qulqullummaa sun iddoo Hundumaa Caalaa Qulqulluu keessatti argama sheekinaatiin yeroo lammaffaaf akka eebbifamu utuu hin taane, seenaa dhuma biyya lafaa irratti raajiiwwan ijaarsa kennuuf tajaajile. Hiika sana keessatti, manni qulqullummaa deebisanii ijaaran sun argama Waaqayyoo utuu hin taane, fincila Israaʼel ragaa baʼe. Haa taʼu malee, raajonni seenaa sanaa, akkuma Saamuʼelii fi Obboleettii White Minneapolisitti, hojii isaanii humna raajotaa taʼeen itti fufan.

The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.

Fincilli Luusifer kaasee lola guddaa Kiristoosii fi Seexana gidduu jiru keessatti wanta jalqaba irratti eerame dha; Waaqayyos kaaseen sun kaayyoo Isaa ofii isaatiif akka itti fufu eeyyame. Saamu’eel, hawwii Israa’el saboota kaan fakkaachuu barbaadu irratti dheekkamsa qajeelaa qabu utuma jiruu, mootota lamaan jalqabaa dibuuf hirmaachuuf ajajame. Akkasumas raajonni Waaqayyoo mana qulqullummaa Waaqayyoo deebisanii ijaaruu keessatti hirmaatan; mana qulqullummaa sana keessaa argamni shekinaa Waaqayyoo deebi’ee yeroo kamiyyuu hin jiraanne.

Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.

Warri kan “saanii durii” isaanii Dubbii raajii irratti fayyadamuudhaan, fincila Adventismii bara 1863 keessatti raawwatame dhoksuuf yaalan, akkasumas yaada isaanii irratti loojikii jedhu, yoo waan tokko bara 1863 keessatti dogoggoraan taʼeera taʼe, raajittiin sun isa ni dhowwiti turte, jedhu irratti hundeessu filatan, isaan qajeelfama jalqabaa isa yeroo jalqabaatiif fincilli Waaqayyo irratti kaafame keessatti ibsame irraa mootummaa isaanii beekaa wallaaluu dha. Waaqayyo kaayyoo ofii Isaatiif fincila ni hayyama; yoo Inni raajota Isaa finciloota dhufuu dandaʼan keessatti giddugaleessa akka taʼan yookaan callisanii akka turan filate, sun filannoo Isaa ti.

As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.

Akkuma adeemsa qormaataa bara 1844 irraa kaasee hanga 1863tti ture, kan Israa’el durii erga Galaana Diimaa ce’anii booddee qormaatota kudhan keessatti kufaniin fakkeeffame ilaaluutti yeroo jalqabnu, dhugaa macaafa qulqulluu kana hubachuun baay’ee barbaachisaadha. Raajonni Waaqayyoo yeroo abboomamuu fi yeroo ajajamuu diduu keessatti akka raajota Isaa ta’anii hojjetu; yeroo tokko tokko immoo dhimmawwan irratti, warri bifa alaan ilaalan raajiin mormuu qaba jedhamanii eegaman, isaan mormii hin dhiheessan. Yeroo tokko tokko ifatti fincila sana akka beekan mul’ata; garuu ni uggurfamu; yeroo kaan immoo Gooftaan waa’ee fincila sanaa ilaalchisee harka Isaa ija isaanii irra kaa’a. Ilaalchi sun yeroo beekametti, bara 1863 seenaa mootummaa jahaffaa raajii Macaafa Qulqulluu keessatti mallattoo karaa guddaa ta’a; gaanfa Pirootestaantizimii fi gaanfa Rippabiliikaanizimii lamaanifis.

I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.

Mohu na asɛm akyerɛ nkɔmhyɛfo no so, na mama anisoadehunu adɔɔso, na mede nsɛso adi dwuma, nkɔmhyɛfo no som adwuma so. Hosea 12:10.