“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Nutis ofii keenyaaf Kiristaanummaan maal akka taʼe, dhugaan maal akka taʼe, amantiin nuti fudhanne maal akka taʼe, seerotni Macaafa Qulqulluu maal akka taʼan—seerota aboo isa hundumaa ol aanaa irraa nuuf kenname.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Waggaa hedduuf Future for America’n mulʼata Yohaannis keessatti argaman waldoota torban, seenaa Israa’el ammayyaa yeroo ergamootaa irraa jalqabee hamma dhuma addunyaatti qofa utuu hin taʼin, Israa’el durii yeroo Musee irraa jalqabee hamma dhagaan rukutamuu Istifaanoositti akka bakka buʼan beeksisaa ture. Piyoneeronni Adventizimii dhugaa kana hin barsiifne; garuu isaanii qajeelfamoota dhugaa kana hundeessan hubatanii itti fayyadamaa turan. Yesuus dhuma jalqabaa irraa adda baasa; Israa’el duriinis Israa’el ammayyaa bakka buʼa. Kanaafuu, dhugaan kam iyyuu amaloota raajii Israa’el ammayyaa keessaa taʼe, Israa’el durii keessattis ni ture.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Seenaa Millaraa dura ilaalchi Kiristaanaa aadaa waa’ee waldoota amantootaa torbanii jedhu, isaan waldoota Aasiyaa Xiqqoo keessa yeroo Yohannis jiran dhugumaan akka bakka bu’an ture. Ilaalchi aadaa sun akkasumas gorsaa waldoota tokkoon tokkoof kenname akka gorsa addaa waldoota garaagaraa seenaa Kiristaanaa guutuu keessatti jiraniif bakka bu’ee hubatamuu danda’u, akkasumas gorsii fi akeekkachisni sunuma Kiristaanota dhuunfaa irratti illee akka ta’e ni hubata ture. Isaan akkasumas waldoonni amantootaa torban sun yeroo bartoota mootummaa irraa jalqabee hamma dhuma biyya lafaatti yeroo torba seenaa waldaa akka bakka bu’an ni hubatu turan. Ilaalonni kun seenaa Millaraitotaa dura turan. Hubannoowwan afran kun waa’ee waldoota amantootaa torbanii, kan ilaalcha aadaa William Millera dura ture sana ijaaran, akkasumas har’as jiran, hiika Macaafa Qulqulluu “seenaa-duraa hordofu” jedhu irratti hundaa’anii turan. Mala sana jechuun isuma Waaqayyo ergamoonni Isaa William Miller akka fudhatu geggeessanidha.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Waldaaleen torban Eeshiyaa keessa jiran seenaa waldaa Kiristoos bifa ishee torbaniin, qaxxaamuraa fi garagalcha ishee hunda keessatti, badhaadhummaa fi rakkina ishee hunda keessatti, bara ergamootaa irraa jalqabee hamma dhuma biyya lafaatti jiru dha. Cufaan torban seenaa hojiilee aangowwanii fi mootota biyya lafaa waldaa irratti raawwatanii, akkasumas eeggumsa Waaqayyo yeroo sanuma keessa saba isaatiif godhe dha. Malakataan torban seenaa murtii adda ta’anii fi ulfaatoo torban kan biyya lafaa, yookaan mootummaa Roomaa, irratti ergame dha. Akkasumas xoofoon torban dha’icha torban keessaa isa dhumaa kan Roomaa Paaphaasa irratti ergame dha. Kana keessa taateewwan biroon hedduunis walitti makamaniiru; akka laggeen xixiqqoon itti yaa’anii fi wal keessa seenanitti, laga guddaa raajii guutanii, hamma wanti hundinuu nu galaana bara baraa keessatti xumurutti.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kun, anaaf, karoorri raajii Yohannis kitaaba Mul’ata keessatti argamu dha. Namni kitaaba kana hubachuu barbaadu immoo, kutaa biraa Dubbiin Waaqayyoo qabuu irratti beekumsa guutuu qabaachuu qaba. Fakkeenyoonni fi jechoonni fakkeenyaa raajii kana keessatti hojii irra oolan hundinuu isauma keessatti hiikaman miti; garuu raajota biraa keessatti argamuu fi keeyyattoota Macaafa Qulqulluu biroo keessatti ibsamuu qabu. Kanaafuu, beekumsa ifa ta’e kutaa tokkoo kamiyyuu argachuuf illee, Waaqayyo qorannoon guutummaa isaa akka barbaachisu qopheesseera jechuun ifaadha.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ମିଲର୍ ଧାରଣ କରିଥିବା “ଇତିହାସବାଦୀ” ଦୃଷ୍ଟିକୋଣ ସହ ସମ୍ମତ ହୋଇ ତାହାକୁ ସମର୍ଥନ କରିଥିଲେ, କିନ୍ତୁ ସେ ମିଲର୍ ଯେତେଦୂର ଦେଖିଥିଲେ ତାହାଠାରୁ ଅଧିକ ଗଭୀର ଅନ୍ତର୍ଦୃଷ୍ଟି ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକ ସମ୍ବନ୍ଧରେ ଯୋଗ କରିଥିଲେ; କାରଣ ମିଲର୍ ପବିତ୍ରସ୍ଥାନକୁ ତାହାର ସତ୍ୟ ସ୍ୱରୂପରେ ଚିହ୍ନି ପାରିନଥିଲେ। ସେ ପବିତ୍ରସ୍ଥାନକୁ ପୃଥିବୀ ବୋଲି ବୁଝିଥିଲେ। ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ଏହାକୁ ଚିହ୍ନିଥିଲେ ଯେ, ଯେତେବେଳେ ଯୀଶୁ ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକରେ ପ୍ରତିନିଧିତ ଭବିଷ୍ୟବାଣୀମାନଙ୍କୁ ପ୍ରସ୍ତୁତ କରିଥିଲେ, ସେତେବେଳେ ଖ୍ରୀଷ୍ଟ ଏହା କରୁଥିଲେ ତାଙ୍କ ସ୍ୱର୍ଗୀୟ ମହାଯାଜକୀୟ ସେବାକାର୍ଯ୍ୟ ସହ ସମ୍ବନ୍ଧରେ।
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
ଯେତେବେଳେ ଯୋହନ ଘୁଞ୍ଚି ଖ୍ରୀଷ୍ଟଙ୍କୁ ଦେଖନ୍ତି, ସେ ପୁରୋହିତୀୟ ପୋଶାକ ପିନ୍ଧି ଦୀପାଧାରମାନଙ୍କ ମଧ୍ୟରେ ଚାଲୁଥିବାରେ ଦେଖାଯାଆନ୍ତି; ଏବଂ ସେହି ଦୀପାଧାରମାନେ ପବିତ୍ର ସ୍ଥାନରେ ଅବସ୍ଥିତ, ତେଣୁ ଏହା ତାଙ୍କର ସ୍ୱର୍ଗାରୋହଣ ପରବର୍ତ୍ତୀ, କିନ୍ତୁ 1844 ମସିହାରେ ସେ ଅତି ପବିତ୍ର ସ୍ଥାନକୁ ପ୍ରବେଶ କରିବା ପୂର୍ବର ଇତିହାସକୁ ସୂଚାଏ। ମିଲର ଏହି ବାସ୍ତବତାର ଗୁରୁତ୍ୱକୁ ବୁଝିପାରିଥାନ୍ତା ନାହିଁ। ଟିଣ୍ଡେଲ, ଲୁଥର, କିମ୍ବା ଜନ୍ ୱିକ୍ଲିଫ୍, କିମ୍ବା ପ୍ରାରମ୍ଭିକ ସୁଧାରକମାନଙ୍କ ମଧ୍ୟରୁ କେହି ମଧ୍ୟ ଏହାକୁ ବୁଝିପାରିଥାନ୍ତେ ନାହିଁ। ସତ୍ୟ କ୍ରମୋନ୍ନତିଶୀଳ; ସେ ପୂର୍ଣ୍ଣ ଦିନ ପର୍ଯ୍ୟନ୍ତ ଅଧିକ ଅଧିକ ଉଜ୍ଜ୍ୱଳ ହୋଇ ଦୀପ୍ତିତର ହୋଇଯାଏ।
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“ሰናይ ቃልኪዳን እውነት በቀስታ የሚገለጥ መሆኑን፣ ክርስቲያኖችም ከእግዚአብሔር ቅዱስ ቃል የሚበራላቸውን ብርሃን ሁሉ ለመቀበል ዝግጁ ሆነው መቆም እንዳለባቸው፣ ሮቢንሰንና ሮጀር ዊልያምስ በክብር የተከራከሩለት ያ ታላቅ መርሕ በዘሮቻቸው ዘንድ ከአይን ጠፋ። የአሜሪካ ፕሮቴስታንት ቤተ ክርስቲያናት—እንዲሁም የአውሮፓውያንም—የተሃድሶን በረከቶች በመቀበል እጅግ የተጠቀሙ ቢሆኑም፣ በተሃድሶ መንገድ ወደ ፊት ለመግፋት አልቻሉም። ምንም እንኳ ከጊዜ ወደ ጊዜ አዲስ እውነትን ለማወጅና ረጅም ዘመን ተወዳጅ ሆነው የቆዩ ስህተቶችን ለማጋለጥ ጥቂት ታማኝ ሰዎች ተነሡ፣ አብዛኞቹ ግን፣ እንደ አይሁድ በክርስቶስ ዘመን ወይም እንደ ጳጳሳውያን በሉተር ዘመን፣ አባቶቻቸው እንደ አመኑ ማመንና እነርሱ እንደኖሩ መኖር ብቻ በቂ መስሎአቸው ነበር። ስለዚህ ሃይማኖት እንደገና ወደ ሥርዓታዊ ቅርጽ ብቻ መጣል ጀመረ፤ ቤተ ክርስቲያንም በእግዚአብሔር ቃል ብርሃን መመላለሷን ቀጥላ ብትኖር በእርግጥ የምትጥላቸው ስህተቶችና እምነተ ባዕድ ተጠብቀው ተወደዱ። እንዲሁም በተሃድሶ የተነሣው መንፈስ ቀስ በቀስ ጠፋ፣ እስከሚባልም ድረስ በፕሮቴስታንት ቤተ ክርስቲያናት ውስጥ በሉተር ዘመን በነበረችው በሮማ ቤተ ክርስቲያን ያህል የተሃድሶ ፍላጎት ተፈጠረ። ያውም ዓለማዊነትና መንፈሳዊ ድንጋጤ፣ ለሰዎች አስተያየት ተመሳሳይ ክብር መስጠት፣ እንዲሁም በእግዚአብሔር ቃል ትምህርቶች ፋንታ የሰውን ጽንሰ ሐሳብ መተካት ነበር።” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Yoo dhugaan seenaa keessatti tartiibaan akka guddatu yoo hin hubatamin, hiikni ifa haaraa kamiyyuu dhaloota dhumaa kana keessatti mul’atu beekamuu dhabuun isaa baay’ee ni danda’ama. Namni tokko amala “dhugaa” isa tartiiba-qabeessa ta’e hubachuu irraa yeroo dhaabu, ofumaan duudhaa, aadaa, fi qajeelfama nama kufe irratti hirkachuu jalqaba.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
መንገድ ምልክት ሁሉንም የትንቢት መስመር ውስጥ የሚያልፍ ሲሆን፣ ሚለር የተጠቀመበት የትርጓሜ ዘዴ ከሐዋርያት ጋር የጀመረውን የመጽሐፍ ቅዱሳዊ እውነት እድገት የሚያቀርብ ምስክርነት ነው። ነገር ግን በሚለር የተወከለው በዚያ መንገድ ምልክት ውስጥ፣ በመጨረሻ ተመጣጣኝ የሆነ አንፃር የሚጠይቅ አንድ መጀመሪያ እናገኛለን። ብዙዎች እነዚህን እውነቶች ፈጽሞ አያስተውሉም፤ ነገር ግን ከሰይጣን ጋር እንዲህ አይደለም።
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Seexanni samii irraa kaasee Saaxanni dhugaa fi guddina isaa mormeera. Yeroo seenaa keessatti warri Haaromsaa Macaafa Qulqulluu akkamitti qoʼatamuu akka qabu ifatti hubachuu jalqaban, Saaxannis akkuma yeroo hundumaa godhu sana, fakkeenyota sobaa galche. Ragaan seenaa hojii isaa dhugaa sobaan fakkeessuu adda baasu, jechuun Yesuutonni akka Riberaa fi Louis de Alcazar mala isaanii isa sobaa irratti xiyyeeffatanii addumaan kitaaba Mulʼata irratti hojjetan. Malli xuraaʼaan “preeteriizimii” jedhamee waamamu kun jaarraa lammaffaa fi sadaffaatti, bakka-buʼoota ijoo lama kan mala sobaa sanaa turan wajjin jalqabe. Isaan keessaa tokko Eusebius Qeesaariyaa (260–339) ture; inni kaan immoo Victorinus Peettaaʼuu (duʼe tilmaamaan 304) ture. Lamaan isaanii iyyuu namoota seenaa durii kanaan, mala jedhu akka kitaabni Mulʼataa bara Impaayera Roomaa keessatti namoota seenaa akka mootii Neroon hamtuu isaatiin beekamu sanaatiin guutameetti yaadu beeksisan.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Jaarraa kudha saglaffaatti, John Darby (1800–1882) inni Yunaayitid Kiingidam irraa dhufe mala seexanaa kan biraa beeksise; innis Kitaaba Qulqulluu fardeen Troojaanii jedhamuun waamamu, isa duraan Scofield Reference Bible jedhee adda baasnee turre sana keessatti yaadannoo miil-jalaatti dabalamee ture. “Dispensationalism” jechuun sirna amantii seenaa fi wal-qunnamtii Waaqayyoo ilmaan namootaa wajjin qabu gara yeroo addaddaa, yookaan ‘dispensations,’ jechuun qooduudha; yeroo sana hunda keessatti Waaqayyo karoora Isaa karaa adda addaan geggeessa. Ani kana bakka kana irratti nan hubachiisa; sababiin isaas kun soboota sochii Future for America keessatti sagaleewwan naannoo Darby itti yaada seexanaa isaa tamsaase sana keessaa dhufaniin seensifaman keessaa isa tokko waan ta’eef. Yaadonni Darby kan Future for America irratti duulan falsafaa sochii yeroo ammaa “woke” jedhamee waamamu wajjin dhufan; sochiin sunis fokkisummaa wal fakkaataa Warraaqsa Faransaayiin agarsiifame sana, akkasumas gad-dhiisuu safuu wal fakkaataa Sodoomii fi Gomoraan agarsiifame sana ni jajjabeessa.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
ଆଜିର ଆଧୁନିକ ଆଡଭେଣ୍ଟିଜମ୍ର ଧର୍ମତତ୍ତ୍ୱବିଦ୍ମାନେ ବାଇବେଲର ସତ୍ୟଗୁଡ଼ିକୁ ବିଭକ୍ତ କରି ବିଶ୍ଳେଷଣ କରିବା ପାଇଁ ଏକ ଦ୍ୱିମୁଖୀ ବାଇବେଲୀୟ ବ୍ୟାଖ୍ୟା ପଦ୍ଧତିକୁ ବ୍ୟବହାର କରୁଛନ୍ତି; ଏହି ପଦ୍ଧତିକୁ ସେମାନେ ବାଇବେଲ ଏବଂ ଭବିଷ୍ୟବାଣୀର ଆତ୍ମା—ଉଭୟକୁ—ଦୁର୍ବଳ କରିବା ଓ ଅସ୍ୱୀକାର କରିବା ପାଇଁ ଅପନାଇଛନ୍ତି। ସେମାନେ ମଣିଷମାନଙ୍କୁ କିମ୍ବା ବାଇବେଲୀୟ ଭାଷାର ପାରଦର୍ଶୀ ବିଶେଷଜ୍ଞ, କିମ୍ବା ବାଇବେଲୀୟ ଇତିହାସର ପାରଦର୍ଶୀ ବିଶେଷଜ୍ଞ ଭାବେ ପରିଚିହ୍ନିତ କରନ୍ତି। ଏହିପରି, ଆଜିର ଆଡଭେଣ୍ଟିଜମ୍ର ଧର୍ମତତ୍ତ୍ୱବିଦ୍ମାନେ ଲାଓଦିକିୟ ଆଡଭେଣ୍ଟିଜମ୍ର ଚେତନାକୁ ନିୟନ୍ତ୍ରଣ କରୁଛନ୍ତି—କିମ୍ବା ଇତିହାସ ବିଷୟରେ ପତିତ ମଣିଷର ବୁଝାମଣା ଆଧାରରେ, କିମ୍ବା ଭାଷା ବିଷୟରେ ପତିତ ମଣିଷର ବୁଝାମଣା ଆଧାରରେ—ଇଶ୍ୱରଙ୍କ ବାକ୍ୟର ବ୍ୟାଖ୍ୟା କରି। ଆପଣ ଏବେ ପଢ଼ୁଥିବା ସନ୍ଦେଶ ଉପରେ ଆକ୍ରମଣ କରିବା ପାଇଁ ପ୍ରାୟଃ ବ୍ୟବହୃତ ହୋଇଥିବା ଏହି ଆଧୁନିକ ଭ୍ରାନ୍ତିର ପ୍ରକାଶଗୁଡ଼ିକୁ ଆମେ ଏହି ପ୍ରବନ୍ଧମାନଙ୍କରେ ଆହୁରି ବିସ୍ତାରରେ ଆଲୋଚନା କରିବୁ, ଯେତେବେଳେ ଆମେ ଫ୍ରେଞ୍ଚ ବିପ୍ଲବର ପ୍ରତୀକତ୍ୱକୁ ବିଚାର କରିବୁ। ଶୟତାନ ସଜୀବ ଅଛି, ଏବଂ ସେ ଜାଣେ ଯେ ତାହାର ସମୟ ସଂକ୍ଷିପ୍ତ। ମିଲରଙ୍କ ନିୟମଗୁଡ଼ିକର ଶେଷ ନିୟମ, ଅର୍ଥାତ୍ ଚତୁର୍ଦ୍ଦଶ ସଂଖ୍ୟକ ନିୟମ, ନିମ୍ନଲିଖିତ ଅନୁଛେଦ ସହ ସମାପ୍ତ ହୁଏ।
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“ሥነ-መለኮት በትምህርት ቤቶቻችን የሚሰጠው ሁልጊዜ በአንድ የክፍል-እምነት መግለጫ ላይ የተመሠረተ ነው። ባዶ አእምሮን ወስዶ በዚህ ዓይነት ነገር ማተም ሊሠራ ይችላል፤ ነገር ግን መጨረሻው ሁልጊዜ ግትር እምነተኝነት ይሆናል። ነጻ አእምሮ በሌሎች አመለካከቶች ፈጽሞ አይረካም። እኔ ለወጣቶች በሥነ-መለኮት አስተማሪ ብሆን፣ መጀመሪያ ችሎታቸውንና አእምሮአቸውን እማር ነበር። እነዚህ ጥሩ ቢሆኑ፣ መጽሐፍ ቅዱስን ራሳቸው እንዲያጠኑ አደርጋቸው ነበር፣ ከዚያም ዓለምን መልካም እንዲያደርጉ ነጻ አድርጌ እልካቸው ነበር። ነገር ግን አእምሮ ባይኖራቸው፣ በሌላ ሰው አእምሮ እማተማቸው ነበር፣ ‘ግትር እምነተኛ’ ብዬ በግንባራቸው እጽፍባቸው ነበር፣ እንደ ባሪያዎችም እልካቸው ነበር!” William Miller, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
ଯୋହନ ପ୍ରକାଶକ ବସବାସ କରିଥିବା ସମୟର ତତ୍କ୍ଷଣାତ୍ ପରବର୍ତ୍ତୀ କାଳରେ, ଏବଂ ସଂସ୍କାର ଆନ୍ଦୋଳନର ଦିନମାନରେ, ସତ୍ୟ ବାଇବେଲୀୟ ବିଶ୍ଳେଷଣକୁ ଭ୍ରମିତ କରିବା ଓ ଧ୍ୱଂସ କରିବା ପାଇଁ ସାତାନ ସକ୍ରିୟ ଭାବରେ ଭ୍ରାନ୍ତ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପଦ୍ଧତିବିଜ୍ଞାନ ଉତ୍ପନ୍ନ କରୁଥିଲା। ଏହି ଐତିହାସିକ ତଥ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ଯାହା କେବେ କେବେ ଅଲକ୍ଷିତ ରହିଯାଏ, ସେହିଟା ହେଲା ଯେ ସେସବୁ ସାତାନୀୟ ପଦ୍ଧତିମାନଙ୍କର ଲକ୍ଷ୍ୟ ସିଧାସଳଖ ଭାବେ ଅନ୍ୟ କୌଣସି ପୁସ୍ତକ ନୁହେଁ, କେବଳ ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକ ଥିଲା। ସାତାନୀୟ ଭ୍ରମର ସେହି ପ୍ରଚାରକମାନଙ୍କ ପ୍ରତ୍ୟେକଙ୍କର ବିଷୟ ଏହାହିଁ ଥିଲା। ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକ ସଦା ସର୍ବଦା ସାତାନଙ୍କର ଲକ୍ଷ୍ୟ ରହିଆସିଛି। ସାତାନ ଜାଣେ ଯେ ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକ ହିଁ ସେହି ପୁସ୍ତକ, ଯାହାର ବିରୁଦ୍ଧରେ ସେ ଯୁଦ୍ଧ କରିବାକୁ ପଡ଼ିବ। ଯେତେବେଳେ ଆମେ ଏହି ସତ୍ୟକୁ ଚିହ୍ନିପାରୁ, ସେତେବେଳେ ଆମେ ଆଉ ଗୋଟିଏ ଅଦୃଶ୍ୟ ବାସ୍ତବତାକୁ ମଧ୍ୟ ଚିହ୍ନିପାରୁ, ଯାହା ଅନ୍ୟ ଗୋଟିଏ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ସତ୍ୟ ଦ୍ୱାରା ଆବୃତ ହୋଇରହିଛି।
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
ጄዙይታት ያቀረቡት ሐሰተኛ የትርጓሜ ዘዴ፣ የሮማ ቤተ ክርስቲያን ጳጳስ የመጽሐፍ ቅዱስ ትንቢት የተናገረው ፀረ ክርስቶስ መሆኑን በግልጽ እንዳይገባ ለመከላከል የታሰበ ነበር። እያንዳንዱ የፕሮቴስታንት ተሐድሶ መሪ ይህን እውነት ማወቅና መለየት ቻለ። ስለዚህ፣ በድሮ ጊዜ የሪቤራና የሉዊስ ደ አልካዛር ያሉ ሰዎች ትክክለኛ ታሪክ በንግግርና በህትመት በሕዝብ ፊት ሲቀርብ፣ የሪቤራና የሉዊስ ደ አልካዛር ያሉ ሰዎች ታሪክ “የኃጢአት ሰው” ትክክለኛ መረዳት እንዳይኖር የተደረገውን ሰይጣናዊ ጥረት ለማሳየት ተጠቅሟል። እነዚህን ሰይጣናዊ ዘዴዎች ለማስገባት የነበረውን ዓላማ የሚገልጡ የተጻፉ ወይም የተነገሩ ምስክርነቶች እስከሚደርሱበት ድረስ ትክክል ናቸው፤ ነገር ግን ሰይጣን ከፀረ ክርስቶስ እንደ ሮማ ጳጳስ መለየቱን የሚያረጋግጡ የመጽሐፍ ቅዱስ ማስረጃዎችን ብቻ ሳይሆን ከዚያ በላይ ነገር ለመሸፈን እየሞከረ ነበር።
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Mul’ata Mul’ataa keessatti dhugaan tokko tokko ni jiru; isaanis sirna sobaa hiikkaa Macaafa Qulqulluu kan nama lakkoofsi isaa jaha, jaha, jaha ta’e irraa alatti ta’aniin uumameen wal-makanii haguugamaniiru. Dhugaa keessaa tokko immoo, yeroo waldoota torban guutummaa guddina isaanii keessatti hubataman, dhugaa isaanii bakka bu’u sana irraa mul’atu dha. Waldoota torban keessatti dhugaan tokko tokko ni argama; isaanis seenaa Fulbaana 11, 2001 irraa jalqabee hamma yeroo muddama seera Dilbataaatti xumuramutti geessu sana irratti kallattiidhaan dubbatu. Seexanni ifa kana awwaalamee akka turu barbaadaa ture; kanaafis dhagaa gatii guddaa qabaniifi Mul’ata Yohaannis keessatti argaman keessaa hedduu dukkaneessuuf maloota seexanummaa sana uume; kun immoo pooppii Roomaa farra Kiristoos ta’uu isaa adda baasuu qofa utuu hin ta’in ni dabalata.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
୫୩୮ ମସିହାରେ “ପାପର ମଣିଷ” ପ୍ରକାଶିତ ହେବା ପୂର୍ବରୁ, ୟୁସେବିଉସ ଓ ଭିକ୍ଟୋରିନୁସ ପରି ଲୋକମାନେ ପାପାଲ ଶକ୍ତିର ଉଦୟକୁ ଆଛାଦିତ କରିବାର ଚେଷ୍ଟାରେ ପ୍ରକାଶିତ ବାକ୍ୟ ପୁସ୍ତକ ଉପରେ ଆକ୍ରମଣ କରିଥିଲେ। ପରେ ଇତିହାସରେ ଖ୍ରୀଷ୍ଟ ଥୁଆତୀରାଙ୍କୁ ଦିଆ ନିଜ ପ୍ରତିଜ୍ଞା ପୂରଣ କଲେ ଏବଂ ସଂଶୋଧନର ପ୍ରଭାତତାରାକୁ (ୱିକ୍ଲିଫ୍) ଉଦ୍ଭାସିତ କଲେ, ଏବଂ ତାହା ପରେ ସାତାନ ନିଜ ଶୈତାନୀୟ କାର୍ଯ୍ୟକୁ ସମର୍ଥନ ଏବଂ ଅଗ୍ରସର କରିବା ପାଇଁ ଇତିହାସର ଦୁଇଜଣ ପ୍ରମୁଖ ବ୍ୟକ୍ତିଙ୍କୁ ଆଗକୁ ଆଣିଲା। ପ୍ରକାଶିତ ବାକ୍ୟ ପୁସ୍ତକର ଗୁପ୍ତତ୍ତ୍ୱ ମୁକ୍ତ କରାଯିବାବେଳେ—ଅନୁଗ୍ରହକାଳ ଶେଷ ହେବାର ଠିକ୍ ପୂର୍ବରୁ—ଯେ ସତ୍ୟର ବିକାଶକୁ କେନ୍ଦ୍ର କରି ଦୀର୍ଘସ୍ଥାୟୀ ଯୁଦ୍ଧ ତାହାର ଚୂଡ଼ାନ୍ତ ସୀମାକୁ ପହଞ୍ଚେ, ସେହି ଯୁଦ୍ଧରେ ସାତୋଟି ମଣ୍ଡଳୀରୁ ଆସୁଥିବା ଆଲୋକ ମଧ୍ୟ ସମ୍ମିଳିତ ଅଛି, ଯାହାକୁ ମିଲର କେବେ ସ୍ୱୀକାର କରିନଥିଲେ, ନାହିଁ ସିଷ୍ଟର ହ୍ୱାଇଟ୍; କିନ୍ତୁ ସହଜରେ ପ୍ରମାଣ କରାଯାଇପାରେ ଯେ ମିଲର ଓ ଭବିଷ୍ୟଦ୍ବାଣୀର ଆତ୍ମା ଉଭୟେ ଏହି ନୂତନ ଆଲୋକକୁ ସମର୍ଥନ କରନ୍ତି, କାରଣ ନୂତନ ଆଲୋକ କେବେ ମଧ୍ୟ ପୁରୁଣା ଆଲୋକଙ୍କ ସହ ବିରୋଧ କରେ ନାହିଁ।
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Dhugumaan nuti dhugaa qabna, akkasumas ejjennoowwan hin sochoone jabinaan qabachuu qabna; garuu ifa haaraa Waaqayyo ergu kamiyyuu shakkiidhaan ilaaluu hin qabnu, akkas jechuunis, Dhugumatti, dhugaa durii hamma ammaatti fudhachaa turre kana caalaa ifa biraa nu barbaachisa jechuun hin dandeenyu, isa keessattis hundeeffamnee jirra. Hamma ejjennoo kana qabannutti, dhuga-baatuun Dhugaan taʼe sirreeffama isaa haala keenya irratti hojii irra oolcha, ‘Ati garuu akka ati hiyyeessa, gadadoodhaa, harka qalleessa, jaamaa, qullaa taate hin beekitu.’ Warri ofii isaanii dureeyyii, qabeenyaan badhaadhaa, waan tokko iyyuu hin barbaachifne jechuun yaadan, haala isaanii isa dhugaa Waaqayyo duratti jiru irratti jaamummaa keessa jiru; isaanis kana hin beekan.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Qormaanni ifa haaraa ilaaluuf taasifamu inni duraa, dhugaa duraan dhaabate wajjin walfaallessaa akka ta’e, akkasumas dhugaawwan hundee ta’an akka deggeru qorachuudha.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Yeroo humni Waaqayyoo waan dhugaa taʼe irratti dhugaa baʼu, dhugaan sun akka dhugaa taʼetti bara baraan dhaabachuu qaba. Yaadawwan boodaan kaʼan, ifa Waaqayyo kenneen faallessu kamiyyuu fudhatamuu hin qaban. Namoonni hiika Caaffata Qulqullaaʼoo, isaaniif dhugaa taʼan garuu dhugaa hin taʼin, wajjin ni kaʼu. Dhugaan yeroo kanaaf taʼu, Waaqayyo akka hundee amantii keenyaatti nuuf kenneera. Inni Mataan Isaa waan dhugaa taʼe nu barsiiseera. Namni tokko ni kaʼa; ammas kan biraanis ni kaʼa; ifa haaraa, isa ifa Waaqayyo mulʼina Hafuura Qulqulluu Isaa jalatti kenneen faallessu wajjin.” Selected Messages, book 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Seexanni mul’ata Yohaannis keessa jiran Yohaannis yeroo galmeesse irraa eegalee kitaaba Mul’ataa irratti akeekkannaa isaa godhatee ture. Yesuus akkana jedhe:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Garuu iji keessan eebbifamoo dha; waan arganiif; gurri keessanis, waan dhaga’aniif. Dhuguman isinitti nan jedhu, raajonni baay’eenii fi namoonni qajeelonni baay’een wantoota isin argitan kana arguuf hawwanii turan, garuu hin argine; wantoota isin dhageessan kanas dhaga’uuf hawwanii turan, garuu hin dhageenye. Maatewos 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Yesuus Kiristoos Mul’ataasaa ergaa hubachuu arguu fi dhaga’uutti walqabatee eebbi jiru, eebba sanaadha. Yohaannis warra “bara dhumaa” keessa ergaa sana arganii fi dhaga’an bakka bu’ee yeroo kufee ergamaa Gabri’eelin waaqeffate, innis battaluma sanatti akka inni akkas hin goone Yohaannisiin beeksise.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Kana ani Yohaannis wantoota kana argeera, dhagaʼees jira. Erganis dhagaʼee fi argee booddee, fuula ergamaa wantoota kana natti argisiise sanaa duratti kufee isa waaqeffachuuf sagade. Inni immoo naan jedhe, “Kun hin godhin; ani garbicha hojii kee wajjin hojjetu, kan obboloota kee raajotaa fi warra dubbiiwwan kitaaba kanaa eegan keessaa tokkoo ti; Waaqayyoon waaqeffadhu.” Mul’ata Yohaannis 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
ገብርኤልና ዮሐንስ ሁለቱም የተፈጠሩ ፍጥረታት ናቸው፤ ስለዚህም ለፈጣሪው ብቻ መስገድ ያስፈልጋቸዋል። መላእክትንም ጨምሮ ብዙ ነቢያትና ጻድቃን የ«እኩለ ሌሊት ጩኸት» መልእክት በዓለም መጨረሻ ሲደገም “ለማየት” እና “ለመስማት” ተመኝተው ነበር።
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kiristo akkana jedhe, ‘Ijji keessan waan arguuf, gurri keessan waan dhagaʼuuf eebbifamaa dha. Dhuguman isinitti nan jedhu, raajonni baayʼeenii fi namoonni qajeelonni waan isin argitan kana arguuf hawwanii turan, garuu hin argine; waan isin dhageessan kanas dhagaʼuuf hawwanii turan, garuu hin dhageenye’ [Matthew 13:16, 17]. Ijji wantoota bara 1843 fi 1844 keessatti mulʼatan argite eebbifamtee dha.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ergaa ni kenname. Akkasumas, mallattoon yeroo waan guutamaa jiraniif, ergaa sana irra deebi’anii labsuu keessatti tursiinni tokko illee jiraachuu hin qabu; hojii xumuraa raawwatamuu qaba. Yeroo gabaabaa keessatti hojii guddaan ni raawwatama. Dhiheenyatti, akka muudama Waaqayyootiin, ergaan tokko ni kennama; innis gara iyyisa guddaatti ni babal’ata. Sana booda Daani’el qooda isaa keessatti dhaabbatee, dhugaa ba’umsa isaa ni kenna.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Waan namoonni qajeelonni (Yohaannis) fi hojii tajaajiltoota isaanii wajjin hojjetan (ergamoonni) arguuf hawwan, xumura guutuu Iyya Waaqaa halkan walakkaatti dhageessifame sana, xumura Adveentizimii irratti yeroo lafni ulfina Waaqayyootiin ifu tureedha. Mul’anni humnaa inni dhumaa bokkaa boodaa keessatti mul’atu kunis, Mul’ata Yesuus Kiristoos hiikamuu isaatiin raawwatama.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Waaʼee fayyina sanaa raajonni, warri ayyaana isinitti dhufu sana irratti raajii dubbatan, ittiin qoranii sirriitti barbaadanii turan; isaanis yeroo akkamiitii fi akkamitti Hafuurri Kiristoos, inni isaanii keessa ture, agarsiisaa akka ture qorachaa turan; yeroo inni duraan durshee dhiphina Kiristoosii fi ulfina isa booddee dhufu dhugaa baʼee himetti. Isaanitti mulʼifamees, wantoota amma warra Wangeela Hafuura Qulqulluu mootummaa waaqaa irraa ergameen isinitti lallaban sanaan isinitti himaman kana, ofii isaaniif utuu hin taʼin, nuuf akka tajaajilan ture. Wantoota kanneen keessa ilaaluuf illee ergamoonni hawwii qabu. Kanaafuu, mudhii yaada keessanii hidhadhaa; of eeggattota taʼaa; ayyaana yeroo mulʼachuun Yesuus Kiristoos isinitti fidamu sana irratti abdiin hamma dhumaatti kaaʼadhaa. 1 Phexiros 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Raajonnii, namoonni qajeelonni fi ergamoonni yeroo “ayyaanni” yookaan humni Waaqayyoo raawwii dhumaa Iyya Giddugaleessaa keessatti dhangalaafamu keessa jiraachuu hawwanii turan. “Ayyaanni” sun, inni humna uumaa Waaqayyoo ta’e, yeroo Mul’anni Yesus Kiristoos hiikamee banamu gara namootatti fidama. Seexanni karaa humni uumaa Waaqayyoo itti gara saba Isaa geeffamu ergaa Kitaaba Mul’ataa keessatti hiikamee banamuun raawwatamu akka ta’e ni beeka; kanaafuu ifa Kitaaba Mul’ataa keessatti qabame sana burjaajessuu, ukkaamsuu fi haguuguu hojii isaa isa olaanaa godhateera. Ifti sun dhugaa nama cubbamaa san adda baasuu qofa miti; mootummaa dhugaan sun jaarraa hedduu dura haaromsaantota Pirootestaantii hundaan guutummaatti galmeeffamee ture.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Ani guyyaa Gooftaatti Hafuura keessa ture; sagalee guddaa tokko, akka sagalee malakataatti, duuba koo irraa dhagaʼe; innis akkana naan jedhe: Ani Alfaa fi Oomeegaa dha, inni jalqabaa fi inni dhumaa. Waan ati argitu kitaaba keessatti barreessi, waldoota torban Aasiyaa keessa jiranitti ergi; Efesoonitti, Simirnaaʼitti, Pergamoonitti, Tiyaatiraatti, Saardeesitti, Filadelfiyaatti, fi Laaʼodiiqeyaatti. Anis sagalee anaan dubbate sana arguuf garagale. Yeroon garagales, ibsaa warqee irraa hojjetaman torba nan arge; gidduu ibsawwan torban sanaas nama Ilma namaa fakkaatu tokko nan arge; uffata hamma miillaatti buʼu uffatee, qoma isaa naannoo hidhata warqee tokkoon hidhamee ture. Mataan isaa fi rifeensi isaa akka suufii adii, akka cabbii adii turan; iji isaas akka ibidda bobaʼu ture; miilli isaas akka sibiila naasii qulqulluu, akka iddoo bobaʼaa keessatti ibiddaan bilchaatee fakkaata ture; sagaleen isaas akka sagalee bishaanota baayʼee ture. Harka isaa mirga keessa urjii torba qaba ture; afaan isaa keessaa billaa qara lama qabu tokko baʼaa ture; fuulli isaas akka aduun humna isheetiin iftu ture. Yeroon isa arge, akka nama duʼeetti miilla isaa irratti kufe. Innis harka isaa mirga natti kaaʼee akkana naan jedhe: Hin sodaatin; ani isa jalqabaa fi isa dhumaa dha; ani isa jiraataa dha; duʼee ture; kunoo, bara baraan jiraadha, Ameen; furtuuwwan mootummaa duʼaa fi duʼaas qaba. Kanaafuu waan ati argite, waan amma jiru, fi waan kana booddee taʼu barreessi. Mulʼata Yohaannis 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
አድቬንቲዝም “ታሪካዊነት” የተባለውን የትርጓሜ ሥርዓት ሲጠብቅ ሳለ፣ በራእይ መጽሐፍ ሁለትና ሦስት የተጠቀሱት ቤተ ክርስቲያናት ሁሉ በመጨረሻው ቤተ ክርስቲያን ውስጥ እንደሚደገሙ ተገንዝበው ነበር። ነገር ግን፣ በዐሥራ ዘጠነኛው ምዕተ ዓመት መጨረሻ ላይ፣ ሰይጣን አስቀድሞ የአድቬንቲዝምን ዓይኖች ከዚያ ቅዱስ የትርጓሜ ሥርዓት፣ ከእርሱ ጥበቃ፣ እንዲሁም “የትንቢት ታላላቅ እውነቶች አደራ ጠባቂዎች” እንደ መሆናቸው ከኃላፊነታቸው አስፈላጊ ክፍል ሆኖ ከነበረው ሥርዓቱ አፈጻጸም ላይ እየዘጋ ነበር። ያ የትርጓሜ ሥርዓት በአድቬንቲዝም ውስጥ ወደ ጎን እየተተወ ሳለም፣ አሁንም ቅዱሱን የትርጓሜ ሥርዓት የሚጠቀሙ አሉ ነበር። የPatmos ባለራእዩ ታሪክ የተሰኘውን መጽሐፍ፣ ቤተ ክርስቲያናቱን ሁሉ በሎዶቅያ ታሪክ ላይ መተግበር ትንቢትን በትክክል መተግበር መሆኑን የሚያስመሰክር ምስክር አድርገን እንጠቀማለን። የሚከተሉት ከዚያ መጽሐፍ የተወሰዱ ክፍሎች ሲሆኑ፣ እኔ የምጠቅሰውን ነጥብ ያሳያሉ።
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“ଏହା ସ୍ମରଣରେ ରଖିବା ଉଚିତ ଯେ, ଯେପରି ଏଫେସସ, ସ୍ମୁର୍ନା, ଏବଂ ପର୍ଗାମସର ଅନୁଭବ ଖ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱିତୀୟ ଆଗମନ ପୂର୍ବର ଶେଷ କଳିସିଆରେ ପୁନରାବୃତ୍ତ ହେବ, ସେପରି ଥୁଆତୀରାର ଇତିହାସର ମଧ୍ୟ ଶେଷ ପିଢ଼ୀରେ ତାହାର ସମକକ୍ଷ ରହିବ।” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell sirriitti akeekachiisutti agarsiisa, akka waldaa afran jalqabaa mudannoo isaanii irra deebiʼamu, yookaan akkuma inni jedhuutti, “dhaloota dhumaa keessatti fakkeenya isaa ni qabaata.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“ንሱ ፈተናውን ኣተግቢሩ፣ ነገር ግን ኵሉ ነገር ዓለም መድኃኒኣ ክትቅበል ዘለዋ ጊዜ ከም ዓመተ 1843 ናብ ቅድሚት ይጠቕም ነበረ። ኩነታት ህዝቢ ብመጀመርታ ምጽኣት ክርስቶስ ጊዜ ዝነበረ ሕጂ ዳግም ተደጊሙ ነበረ።” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
ହାସ୍କେଲ୍ ବିଲିୟମ୍ ମିଲର୍ 1843 ମସିହାକୁ ଖ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱିତୀୟ ଆଗମନର ସମୟ ବୋଲି ଚିହ୍ନଟ କରିଥିବା ବିଷୟରେ କହୁଥିଲେ, ଏବଂ ସେ ଏହାକୁ ସୂଚିତ କରନ୍ତି ଯେ ପ୍ରଥମ ଆଗମନର ପରିସ୍ଥିତିମାନେ ମିଲରାଇଟମାନଙ୍କ ସମୟରେ ପୁନରାବୃତ ହୋଇଥିଲା। ହାସ୍କେଲ୍ ସଠିକ୍ ଥିଲେ, ଏବଂ ସିଷ୍ଟର୍ ହ୍ୱାଇଟ୍ ଏହାକୁ ସ୍ଥିର କରନ୍ତି ଯେ ମିଲର୍ ନିଜେ ଯୋହନ ବପ୍ତିସ୍ତାଙ୍କ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥିଲେ।
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Akkuma Yohaannis Cuuphaan fudhatichi dhufaatii Yesuus isa jalqabaa labsuun karaa dhufaatii Isaa qopheesse, akkasumas William Miller fi warri isa wajjin hiriiran dhufaatii lammaffaa Ilma Waaqayyoo ni labsan.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel እንኳን በጴርጋሞን ታሪክ ዘመን፣ (ክርስትና ከጣዖት አምልኮ ጋር ያደረገውን መስማማት የሚወክል ሦስተኛው ቤተ ክርስቲያን)፣ የሰርዴስ ታሪክ፣ አምስተኛው ቤተ ክርስቲያን፣ እንደገና እንደተደገመ ይለያል።
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Seenaa Pergamos keessatti yeroo tokko Kiristiyaanummaan Waaqeffannaa Ormaa duʼee jira jette yaadde; garuu dhugumaan amantiin akka injifatameetti mulʼatu sun, ofii isaatii injifatee ture. Waaqeffannaan Ormaa cuuphamuun waldaa keessa seene. Bara Sardis keessattis seenaa kana irra deebiʼame.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
ସାର୍ଦ୍ଦିସ ଥିଲା ପୁନର୍ଗଠନର ସେହି କଲିସିଆ, ଯେଉଁଥି ଜାଗ୍ରୁତ ହୋଇ ପାପାସନ୍ତ୍ରୀର ଶୈତାନୀୟ ଭ୍ରାନ୍ତିମାନଙ୍କ ବିରୁଦ୍ଧରେ ପ୍ରତିବାଦ କଲା; କିନ୍ତୁ ସେମାନଙ୍କର କାର୍ଯ୍ୟ ସମାପ୍ତ ହେବା ପୂର୍ବରୁହିଁ, ସେମାନେ ଆଗରୁ ରୋମକୁ ପୁଣି ଫେରିବା ଆରମ୍ଭ କରିଥିଲେ। ସେମାନେ ପର୍ଗାମସର କଲିସିଆ ପରି ଭାବିଥିଲେ ଯେ ପାପାସତ୍ତ୍ୱ ମୃତ, କିନ୍ତୁ ବାସ୍ତବରେ ସେଥି ଏପର୍ଯ୍ୟନ୍ତ ଜୀବିତ ଥିଲା। ହାସ୍କେଲ୍ ଏହା ମଧ୍ୟ ଚିହ୍ନିତ କରନ୍ତି ଯେ ଅବଶିଷ୍ଟ କଲିସିଆ ଉପରେ “ସମସ୍ତ ବିତିତ ଯୁଗମାନଙ୍କର ସଞ୍ଚିତ କିରଣମାଳା” ପ୍ରକାଶିତ ହୁଏ।
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Mana waldaa isa dhumaa kana—haftee irra—ifa walitti qabamee kan baraalee darban hundumaa irraa dhufe ni ifa.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Ani Haskell’n seenaa walitti fufiinsa qabu kan waldoota torbaaniin bakka bu’ame, seenaa Israa’el duriitiinis akka raawwatame beekee ture jechuun hin yaadu; garuu inni yeroo “ifa walitti qabame kan bara darbanii hundumaa” “waldaa isa dhumaa” irratti “ni ifa” jedhee barreessutti, dhugaa sana dhugumaan ni deggera. Israa’el durii “ifa” “bara darbanii” keessatti ni hammatama. Inni qajeelfamoota barbaachisoo ta’an, mallattoo waldoota torbanii seenaa Israa’el durii keessatti beekuudhaaf barbaachisan utuu deggertuu, wal fakkaattonni mallattoolee sana keessatti ibsaman hammam gadi fageenyaan akka inni hubate ani hin mirkaneeffadhu. Akkasumas, ani waan inni seenaalee waldoota torbaniin bakka bu’aman keessaa gama isa caalaa barbaachisaa ta’e tokko hin hubanne nan mirkaneeffadha; gama sana keessaas nuti amma gara isaa adeemaa jirra.
We will address this truth in our next article.
Nu barruu keenya itti aanu keessatti dhugaa kana ilaalla.