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# The Book of Daniel - Number Ninety-One

Kitaaba Daani’el - Lakkoofsa Sagaltamii Tokko

Unveiling the Prophetic River: A Journey Through the Connections Between the Movements of Daniel’s Visions

Mul’ata Raajii Raajii Ibsa Mul’isaa: Walitti Hidhamiinsa Sochiiwwan Mul’ata Daany’el gidduutti Jiru Keessa Imala Tokko

Author

Jeff Pippenger

Published

February 24, 2024

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The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Beekumsi jalqaba ergaa isa duraa keessatti hiikni isaa baname, macaafa Daani’el keessatti mul’ata laga Ulaayitiin bakka buufameera. Mul’atichi boqonnaawwan Daani’el torba, saddeetii fi sagal bakka bu’a; beekumsi jalqaba ergamaa sadaffaa keessatti hiikni isaa banames mul’ata laga Hiddeqeliin bakka buufameera; innis boqonnaawwan kudhan, kudha tokkoo fi kudha lama bakka bu’a. Walitti dhufeenyi sochiiwwan lamaan gidduu jiru baay’ee hedduudha. Sochiileen lamaan fincila bara 1863 irraa jalqabee hamma bara xumuraa 1989tti waggoota dhibba tokkoo fi digdamii ja’aatiin walitti hidhataniiru.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Yeroon xumuraa lamaan keessatti, sochii tokkoon tokkoon isaanii keessatti, “yeroo torban,” jechuunis Leewwota digdamii jaha keessatti ibsameen mallatteeffamanii jiru. Waaqeffannaan waaqolii tolfamoo fi sana booda papasiin mana qulqullummaa fi raayyaa hanga yeroo dhumaa bara 1798tti miidhee ture. Fincila bara 1863 irraa jalqabee hanga 1989tti, akka jibbinsa afur Hisqi’el boqonnaa saddeet keessatti fakkeeffameen, miidhaan hafuuraa tokko raawwatamaa ture.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

នាអំឡុងពេលសែសិបប្រាំមួយឆ្នាំ ចាប់ពីចុងបញ្ចប់នៃសេចក្ដីព្រះពិរោធលើកទីមួយ រហូតដល់ចុងបញ្ចប់នៃសេចក្ដីព្រះពិរោធលើកចុងក្រោយក្នុងឆ្នាំ 1844 ដែលក្នុងអំឡុងពេលនោះ ព្រះគ្រីស្ទបានស្ថាបនាព្រះវិហារខាងវិញ្ញាណមួយ ដែលទ្រង់បានយាងចូលមកភ្លាមៗនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 នោះ មានលក្ខណៈស្របគ្នានឹងពេលវេលាចុងបញ្ចប់នៅឆ្នាំ 1989 រហូតដល់ច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗនេះ នៅពេលដែលព្រះគ្រីស្ទកំពុងស្ថាបនាព្រះវិហារខាងវិញ្ញាណមួយម្ដងទៀត ដែលទ្រង់នឹងយាងមកដល់ភ្លាមៗនៅម៉ោងនៃការរញ្ជួយដីដ៏ធំក្នុងវិវរណៈជំពូក 11។

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Yommuu ergamaan sadaffaan bara 1844tti dhufe sana, Ergamaan Kakuu ilmaan Lewwii qulqulleessuuf akkuma tasaatti mulʼate; garuu bara 1863tti, Lewwota amanamoo hin taane sun ergaa Musee kan Eliyaasiin geeffame didanii lafa onaa keessatti jooruuf garagalaniiru. Adeemsa qormaataa sana keessatti “ijaarcitoonni” dhuma irratti “dhagaa golee” kan “yeroo torbaa” taʼe ni didu; achii booddees sochii Filadelfiyaa irraa gara waldaa Laaʼodiiqiyaa ceʼu. Guyyoota dhumaa keessatti, yeroo Ergamaan Kakuu akkuma tasaatti mana qulqullummaa Isaa keessatti dhufu, jechuunis yeroo seerri Dilbataa dhihoo dhufu sanatti, Inni Lewwota amanamoo taʼaniin bushaayee Isaa isa kaan waamuuf ni fayyadama. Amanamoonni guyyoota dhumaa warri sun “waldaa” Laaʼodiiqiyaa irraa gara “sochii” Filadelfiyaa ceʼaniiru.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

Dhaabbanni ergamaa isa jalqabaa ergaa isaa sirnaan qindaa’e waggaa dhibba lamaa fi digdama erga Macaafni Qulqulluun King James maxxanfamee booddee maxxanse; dhaabbanni ergamaa isa sadaffaa immoo ergaa isaa sirnaan qindaa’e waggaa dhibba lamaa fi digdama erga Labsiin Walabummaa maxxanfamee booddee maxxanse. Ergaan sirnaan qindaa’e dhaabbata lamaan isaanii iyyuu raawwatamuu raajii Islaamaa tokkoon humneeffame; kunis bu’uu ergamaa tokkoon mallatteeffame. Dhufaatiin ergamichaa jalqaba “falmii” boqonnaa lammaffaa Habaaquq keessatti ibsame adda baase, akkasumas maxxanfamuu gabateewwan Habaaquqitti geesse.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Ergaan humneffame Habakuuq gabateewwan isaatiin bakka bu’e abdii kutannaatti geesse; kunis yeroo turtii fide; kun immoo ergaa Iyya Halkan Walakkaa jedhamutti geesse; inni immoo raawwii ergaa Iyya Halkan Walakkaatiin xumurame. Walfakkeenyonni sochii lamaan gidduutti jiran, warra arguuf filatan hundumaaf, seenaa Milleroota keessatti wantoonni hundi walqabsiisoo ta’anii seenaa namoota kuma dhibba tokkoo fi afurtamii afur keessatti irra deebi’anii mul’atan akka ta’an ragaa xumuraa dha. Yeroon roobaa boodaa sochii Millerootaan fakkeenyaaf dhiyaata; raawwiin isaas sochii Future for America keessatti guutama. Irra deddeebiidhaan kaka’umsichi warra dhaga’uuf fedhii qabanitti kan himu, warri roobaa boodaa hubatan qofa isa akka fudhatan dha.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

Yeroon, sochii fi ergaan rooba boodaa hundi isaanii seenaa warra Millariitootaa keessatti bakka buʼaniiru; jechi “beekuu” immoo waan duraan argite irra deebiʼanii arguudha. Yeroo, sochii fi ergaa rooba boodaa arguuf karaan jiru tokko qofaadha; innis, inni seenaa warra Millariitootaa keessatti fakkeenyaan akka mulʼifame beekuudha. Inni akkasumas sochii haaromsa qulqulluu biroo keessatti illee fakkeenyaan mulʼifameera. Sochiin warra Millariitootaa sochii jalqabaa ture; innis sochii xumuraa bakka buʼa; kanaafuu sochii haaromsa duraanii irra wabiiwwan caalaatti kallattiidhaan isa irratti argamu. Akkasumas mallattoo Alfaa fi Oomeegaa qaba; inni yeroo hundumaa dhuma waan tokkoo jalqaba waan sanaatiin fakkeenyaan mulʼisa.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

Sochii Milleraayitii keessatti hundeen hojii sanaa kaa’ame, utubaan giddugaleessaas Daani’el boqonnaa saddeet, lakkoobsa kudha sadii fi kudha afur ture. Ani obboleettii Waayit lakkoobsa kudha afur akka utubaa giddugaleessaa fi hundeetti adda baafte nan beeka; garuu dhugaan jiru, lakkoobsi kudha afur deebii gaaffii lakkoobsa kudha sadii ti. Deebiin tokko gaaffii deebii sana fidu hubatamuu malee duwwaa dha. Lakkoobsi kudha sadii mul’ata miilla jalatti dhidhiitamaa sana adda baasa; kunis humnoota lama kan balleessan ta’aniin raawwatama; lakkoobsi kudha afur immoo mul’ata Kiristoos mana qulqullummaa fi raayyaas, kan miilla jala dhidhiitaman, deebisee dhaabuuti. Mul’atonni lamaan kun kallattiidhaan walitti hidhamanii jiru—haala dubbii isaatti, seera afaaniitiin, akkasumas Palmonii, Lakkooftuu Dinagdee sanaatiin.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

Wiliyaam Miilar dhugoota hundee taʼan adda baasuu keessatti hojii irra oole; kunis Daaniʼel boqonnaa saddeet, lakkoofsota kudha sadii fi kudha afur ture. Faayiin jalqabaa inni argate “yeroo torba” kan lakkoofsa kudha sadii keessa jiru miilla jala dhidhiitamu sana bakka buʼu ture; buʼuura inni ijaarsa raajii isaa hundumaa irratti dhaabe immoo yaada “humnoota lamaa kan onaatina fidanii” isa lakkoofsa kudha sadii keessatti bakka buufame ture. Miilar sirriitti hubate, “kan guyyaa guyyaa” jibbisiisaan lakkoofsa kudha sadii keessa jiru waaqeffannaa ormaa ture, yakki humna onaatina fiduu immoo paaphaasummaa ture. Hiika kanaan, “buʼuuri” ijaarsa Miilar isa hundumaa, akkasumas “buʼuuri” buʼuuraa fi utubaa giddugaleessaa, hubannoo “kan guyyaa guyyaa” boqonnaa saddeet keessatti waaqeffannaa ormaa bakka buʼu jedhu ture. Buʼuuri daballii beekumsaa seenaa Miilarootaa keessaa dhufe, “kan guyyaa guyyaa” Daaniʼel boqonnaa saddeet keessatti waaqeffannaa ormaa akka ture hubachuu ture; waxyi immoo “warri iyya saʼaatii murtii kennan ilaalcha sirrii waaʼee kan guyyaa guyyaa qabu turan” jedhee adda baasuuf of eeggannoodhaan hojjete.

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

Buuniyyi ifaa bara 1989 yeroo dhumaatti akka “beekumsi dabalamuutti” bakka buʼamee mulʼatu, akkasumas “guyyumaadha.” Innis salphaatti wal-qixxummaa waaqayyoo kan biraadha. Dabalata beekumsaa isa keessatti keeyyata jaʼa dhumaa Daaniʼel boqonnaa kudha tokko keessatti bakka buʼamee jiru beekuudhaaf, hojii barreessuu Ellen White irratti hojii irra oolmaa tokko barbaachisa. Isheen barreessitoota ishee keessatti seenaa keeyyata soddomii fi tokkoo Daaniʼel boqonnaa kudha tokkoo keessatti jiru, keessatti keeyyatawwan dhumaa Daaniʼel boqonnaa kudha tokkoo keessatti irra deebiʼamee akka raawwatamu adda baasti. Tikeetii hafuuraa sana malee, seenaa wal-qixxee keeyyata soddomii fi tokkoo wajjin keeyyata afurtamaa fi afurtama tokkoo hubachuun hojii baayʼee ulfaataa taʼa ture.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

“Guyyaan guyyaa” jedhu kitaaba Daani’el keessatti Waaqeffannaa ormootaa agarsiisa; innis Milerootaaf hundee hundee ti, akkasumas sochii dhibba tokkoo fi afurtamii afur kuma sanaaf hundee ergaa ti. Inni dhugaa isa “sobaan” jechuun dogoggoratti kaayameedhas; sobni sun dhaloota sadaffaa Adventizimii Laa’odiiqeyaa keessatti yaadamee seensifame; kunis Eezekii’el boqonnaa saddeet keessatti “dubartoonni Taammuziif boo’an” jechuun xureeffannaa sadaffaatiin fakkeeffame, akkasumas araara walitti bu’iinsaa waldaa sadaffaa Pergamooniin agarsiifame dha.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

Qajeelfamni waaqummaa gahee “kan guyyaa hunda” akka dhimmaatti yeroo bokkaa boodaa keessatti qajeelchu guutummaatti nama dinqisiisa, akkasumas ijaarsa namaatiin uumamuu dandaʼu irraa fagoo dha. Dhaloonni afraffaan Adventizimii Laaʼodiiqiyaa aduudhaaf sagaduu keessatti agarsiifama; kanaanis mallattoo bineensaa fudhachuu bakka buʼa. Obboleettii White mallattoo sana fudhachuun yaada bineensichaa wajjin tokkummaa yaadaa qabaachuu akka taʼe adda baasti; akkasumas warri hiika mormituu Kiristoos irratti burjaajaʼan, dhuma irratti gama nama cubbuu sanaa irra akka dhaabatan ibsiti. Kun hundinuu namoota dullooman Yerusaalem keessa jiran boqonnaa saddeetffaa Hisqiʼeel keessatti bakka buʼamee agarsiifama.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

Waaqayyo dhaloota sadaffaa fi afraffaatti warra Isa jibban ni murteessa; murtiin sunis yeroo gareen inni kaan mallattoo eeyyama Waaqayyoo fudhachaa jiru keessatti raawwatama. Caqasni isaanii keessatti William Miller ifa isaaf barbaachisu kenne, akka “kan yeroo hundaa” jedhamuun kitaaba Daani’el keessatti mootummaa Roomaa waaqeffataa ta’e akka agarsiifame hubatu godhe, inni nama cubbuu sana kan namoonni durii boqonnaa saddeetiif keessa Hisqi’el keessatti isaaf sujuudan addaan baasu isa kallattiidhaan caalaa dha. Boqonnaan sun paaphaasii humna badiisa lammaffaa sana ni adda baasa; yeroo wal fakkaatu keessatti immoo waaqeffannaa mootummaa Roomaa humna badiisa isa jalqabaa sanaas ni adda baasa. Dhugaan mata-duree caqasichaa ta’es gahee Roomaa waaqeffataa sanaa dha; inni 2 Tasalonqee keessatti humna paaphaasiin bara 538tti mootummaa irra taa’utti ol ba’uu irraa dhoorgu ta’ee ibsame.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

“guyyaa guyyaa” jechuun dhugaa bu’uuraa Miller ture; inni immoo humnoota lama badiisa fidan kanneen iddoo qulqulluu fi loltoota miidhan irratti hundaa’uun sirna raajii akka inni ijaaru isa dandeessise. Inni kun dhugaa Phaawulos akka dhugaa didamtuutti ibse sana dha; dhugaa sana hin jaallanne warra bara dhumaatti jiran irrattis gowwoomsaa cimaa kan fidu dha. Seenaawwan walqixxummaa qaban wajjin waliigaluudhaan, dhugaan isuma tokko, jechuun dhugaan bu’uuraa sun, Future for America bara dhumaatti waa’ee walitti dhufeenya xumuraa sadii keessaa ijaarame irratti sirna raajii akka ijaartu dandeessise.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Kun qofa utuu hin taane, dhugaan bu’uuraa sun, inni seenaa wal-cinaa adeeman lameenuuf dhugaa bu’uuraa ta’e, “soba” isa dogoggora hundee ta’ee fi jallina cimaa Phaawulos jedhu ta’utti geeddarame; kunis ijaarsa ergaa rooba boodaa sobaa kan “nagaa fi nageenya” jedhuuf ta’e, isa namoota deebi’anii sagalee isaanii ol hin kaafne, ummata Waaqayyoo yakka isaanii hin argisiifne sanaan labsamuuf. “Kan guyyaa guyyaa” jedhu bu’uura sochii ergamaa isa duraa fi isa sadaffaa lamaan isaanii bakka bu’a; yeroo finciltoonni Laa’odiiqeyaa hiika isaa mataa gadi garagalchanittis, mallattoo seexanaa mallattoo Kiristoos ta’ee jechuun, mallattoon sobaa sun bu’uura ergaa sobaa rooba boodaa sobaa sanaa ta’e.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Ofumaatii, dinqisiifadhaas; iyyadhaa, iyyadhaa booʼaa: isaan ni machaaʼan, garuu daadhii wayinii miti; isaan ni hollatu, garuu dhugaatii cimaa miti. Waaqayyo hafuura hirriba guddaa isin irratti dhangalaaseeraatii, ija keessanis cufee jira; raajota, bulchitoota keessan, warra mulʼata arganis haguugeera. Mulʼanni hundinuu isin duratti akka dubbii kitaaba cufamee tokkootti taʼeera; namoonniis isa nama barate tokkootti kennanii, “Maaloo, kana dubbisi” jedhu; innis, “Dubbisuu hin dandaʼu; cufameeraatii” jedha. Kitaabichis nama hin baranne tokkootti kennamee, “Maaloo, kana dubbisi” jedhama; innis, “Ani hin baranne” jedha. Kanaaf Waaqayyo akkana jedhe: Uummanni kun afaan isaaniitiin natti dhiʼaatu, hidhii isaaniitiinis na kabaju; garuu garaa isaanii narraa fageessaniiru; sodaan isaan anaaf qabanis ajaja namootaa irraa baratameera. Kanaafuu, kunoo, ani hojii dinqisiisaa tokko, hojii dinqisiisaa fi ajaaʼibsiisaa taʼe tokko uummata kana gidduutti nan raawwadha; ogummaan warra ogeeyyii isaanii ni badaatii, hubannaan warra qalbeeyyii isaanii immoo ni dhokata. Warra yaada isaanii Waaqayyoo irraa dhoksuuf gadi fageessanii mariʼatan, hojii isaanii dukkana keessatti hojjetan, “Eenyutu nu arga? eenyutu nu beeka?” jedhan irratti wayyoo. Dhugumatti wanta garagalchuun keessan akka suphee supheessaa lakkaaʼama; hojii namticha isa tolcheen, “Inni na hin tolchine” jedhaa? Yookaan wanti bocame isa isa boceen, “Inni hubannaa hin qabu ture” jedhaa? Isaayaas 29:9–16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

ଅନ୍ତିମ ଦିନଗୁଡ଼ିକ ବିଷୟରେ ସମସ୍ତ ଭବିଷ୍ୟଦ୍ଦ୍ରଷ୍ଟାମାନେ କଥା କହିଥିଲେ, ଏବଂ “ଦୈନିକ”ର ଅର୍ଥକୁ ସମ୍ପୂର୍ଣ୍ଣ ଉଲଟାଇଦେବା ପାଇଁ ପ୍ରକାଶ୍ୟ ଭାବେ ମିଥ୍ୟା କହିବା, ଅକ୍ଷମ୍ୟ ପାପର ସଂଜ୍ଞାକୁ ଅତ୍ୟନ୍ତ ନିକଟଭାବେ ଅନୁକରଣ କରେ। କୌଣସି ବ୍ୟକ୍ତିଙ୍କୁ ସର୍ବଦା ପାଇଁ ନଷ୍ଟ ହୋଇଥିବା ବୋଲି ନିର୍ଦ୍ଧାରଣ କରିବା, ଅନ୍ୟ ମନୁଷ୍ୟମାନଙ୍କ ପ୍ରତି ମନୁଷ୍ୟମାନଙ୍କର କ୍ଷମତା କିମ୍ବା ନୈତିକ ଅଧିକାରର ସୀମାର ପରେ; କିନ୍ତୁ ଏଠାରେ ଯାହା ଚିହ୍ନିତ କରାଯାଉଛି, ସେଥି ତାହା ନୁହେଁ।

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Warri Isaayyaas keessatti wantoota garagalchan, kunis ibsa biraatiin waan Isaayyaas bakka biraatti dukkana ifa jechuun yookaan ifa dukkana jechuun adda baasu qofa, yeroo firdiin isaanii inni dhumaa bakka buufamee dhiyaatu akka jaarsolii durii Yerusaalem irratti bulchanitti adda baafamu.

> Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

> Warra warra gaarii hamaa, hamaa immoo gaarii jedhanitti; warra dukkana ifa godhanii, ifa immoo dukkana godhanitti; warra hadhaa’aa mi’aawaa godhanii, mi’aawaa immoo hadhaa’aa godhanitti! Warra ija ofii isaanii keessatti ogeeyyii, ilaalcha ofii isaanii keessattis hubattoota ta’anitti! Warra daadhii wayinii dhuguu keessatti jajjaboo, dhugaatii cimaa makuu keessatti namoota humna qabanitti! Isaan gatii badhaasaaf nama hamaa qajeelaa jechuun, nama qajeelaa irraa immoo qajeelummaa isaa mulqanitti! Kanaaf akkuma ibiddi citaa nyaatutti, arrabni ibiddaa immoo caffee fixutti, akkasuma hundeen isaanii tortoraa ta’a, daraaraan isaaniis akka awwaaraa ol ba’a; sababni isaa, isaan seera Waaqayyo Gooftaa maccaa tuffataniiru, dubbii Isa Qulqulluu Israa’el immoo salphifataniiru. Kanaaf dheekkamsi Waaqayyoo saba isaa irratti boba’eera; harka isaa isaan irratti diriirsee isaan rukuteera; tulluunis ni hollate, reeffi isaanii karaa gidduutti akka xurii tatanne. Kana hundumaafuu dheekkamsi isaa hin deebi’ine; harki isaas amma iyyuu diriiramee jira. Innis saboota fagoo jiranitti alaabaa ni kaasa, handaara lafaas irraa isaanitti ni waama; kunoo, isaan ariitiidhaan, baay’ee saffisaan ni dhufu. Isaayaas 5:20–26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

Mallattoo Waaqayyoo (kuma dhibba afurtamii afur) akka mallattoo seera Dilbataa dhihoo dhufaa jiru irratti ol kaafama; yeroo sana keessa “dheekkamsi Waaqayyoo saba isaa irratti ni boba’a”, innis “harka isaa isaan irratti ni diriirsa”, “isaanis ni rukuta”, akkasumas “rafeen isaanii gidduu daandiiwwanii keessatti ni cicciramtu.” Gidduun daandiiwwanii sun yeroo ergamoonni balleessan kan Hisqiʼel boqonnaa sagal keessatti jiran akka “baʼaa rukutaa; iji keessan hin qusatin, garaanis hin laaffatin; maanguddoo fi dargaggoota, durbootii fi daaʼimman, dubartootas guutumaan guutuutti ajjeesaa; garuu nama mallattoon irra jiru kamittuu hin dhihaatinaa; mana qulqullummaa koo irraa jalqabaa. Isaanis maanguddoota mana sana dur turan irraa jalqaban” jedhamee ajajamanitti, daandiiwwan Yerusaalem dha. “Maanguddoonni” Hisqiʼel kun, warra obboleettiin White akka warra eegdotta sabaatiif taʼuu qabanitti ibsitu, boqonnaawwan digdamii saddeet fi digdamii sagal keessatti “machooftoota Efreem” isa “waan hundumaa garagalchan” jedhaman kan Isaayyaasiti.

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

Boqonnaa shanaffaatti isaan warra “wayinii dhuguu keessatti jajjaboo, warra dhugaatii cimaa makuu keessatti humna qaban; warra badduu badhaasaaf qajeelota jedhan” dha. Kitaabni Questions on Doctrine yeroo maxxanfametti, jaarsoliin durii xoofoo Pirootestaantizimii gantuu irraa dhuganii, wangeela sobaa qajeelchummaa kan namoonni qulqulleeffamuu hin danda’an jedhu, kan Kiristoos iddoo keenya bu’ee nuu ta’e malee Fakkeenya keenya akka hin taane jedhu dhiheessan. Kana gochuudhaanis, kitaabichi warra badduu badhaasaaf qajeelota jedhe; badhaasni isaas waldoota kufanii Pirootestaantizimii gantuu keessaa fudhatama argachuudhaaf ture. Kutaan kun murtii isaanii isa dhumaa adda baasee agarsiisaa jira; sababiin murtii sanaas isaan “dubbii Isa Qulqulluu Israa’el tuffatan” waan ta’eef. Isaanis kana kan godhan hubannaa “kan guyyaa guyyaa” jedhu, isa warra iyya sa’aatii murtii kennan dhiheessan diduudhaan, akkasumas xoofoo Pirootestaantizimii gantuu irraa dhuguudhaan ture.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

Keewwata sanatti wanta mi’aawaa hadhaa’aa, wanta hadhaa’aa immoo mi’aawaa godhu. Ergaan yeroo Inni gad bu’utti harka ergamichaa keessa jiru mi’aawaa dha, garuu xumuri ergaa sanaa hadhaa’aa dha. Isaan ergaan bokkaa boodaa isa dhugaa, inni yeroo ergamichi gad bu’utti jalqabu, hadhaa’aa dha jedhu; xumura irrattis ergaa nagaa sobaa fi nageenya sobaa mi’aawaa ta’e adda baasu; sababiin isaas wantoota garagalchuu irraa of qusachuu hin danda’an.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

Bakka keessatti cubbuun kun ittiin mul’ifamu dhuma yeroo qormaata isaanii waloo irratti argama. Kanaafuu, hojii isaanii kan hojii seexanaa kan waaqeffannaa waaqolii tolfamoo akka hojii Kiristoositti adda baasuu isaanii, cubbuu dhiifama hin qabneef isa hojii Hafuura Qulqulluu akka hojii Seexanaatti adda baasuu wajjin wal-fakkaataa raajii taʼee ilaaluun sirrii dha. “Soba” dhaloota sadaffaa Adventizimii keessa kaaʼuun, ergaa isaanii sobaa rooba boodaa sanaaf buʼuura loojikii dhaabe, dhuma irrattis gowwoomsaa cimaa isaan irratti fida. Bakkauma Miller hiika sirrii “kan guyyaa guyyaa” hubachuuf gaʼetti, achumatti isaan akka kufanii moʼatamanitti mulʼatu.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> ᱚᱠᱚᱭ ᱦᱚᱲ ᱡᱮᱠᱚ ᱡᱟᱦᱟᱱ ᱦᱚᱨᱟᱛᱮ ᱟᱞᱚᱢ ᱦᱟᱹᱞᱟᱹᱝᱭᱟ: ᱠᱟᱨᱚᱱ ᱚᱱᱟ ᱫᱤᱱ ᱵᱟᱹᱲᱤᱡ ᱵᱟᱝ ᱦᱤᱡᱩᱜᱼᱟ, ᱡᱚᱠᱷᱚᱱ ᱟᱜᱤᱞ ᱢᱤᱫ ᱵᱷᱨᱚᱥᱴᱟᱪᱟᱨ ᱵᱟᱝ ᱦᱚᱭᱚᱜᱼᱟ, ᱟᱨ ᱚᱱ ᱯᱟᱯ ᱨᱮᱱ ᱦᱚᱲ, ᱵᱤᱱᱟᱥ ᱨᱮᱱ ᱦᱚᱲ, ᱵᱟᱝ ᱯᱨᱚᱠᱟᱥᱤᱛᱚᱜᱼᱟ; ᱡᱮ ᱥᱚᱵᱮᱱ ᱚᱱᱟ ᱨᱮ ᱵᱤᱨᱚᱫ ᱠᱟᱱᱟ ᱟᱨ ᱟᱯᱱᱟᱜᱼᱠᱚ ᱩᱱᱠᱩ ᱥᱟᱱᱟᱢ ᱪᱮᱫ ᱪᱮᱫ ᱥᱤᱨᱢᱟ ᱢᱮᱱᱛᱮ ᱠᱩᱭ ᱠᱟᱱᱟ ᱟᱨᱵᱟ ᱪᱮᱫ ᱪᱮᱫ ᱯᱩᱡᱟ ᱮᱢᱚᱜ ᱟᱠᱟᱱᱟ, ᱚᱱᱟ ᱥᱟᱱᱟᱢ ᱪᱮᱛᱟᱱᱨᱮ; ᱮᱱᱛᱮ ᱚᱱᱟᱭ ᱤᱥᱚᱨ ᱞᱮᱠᱟ ᱤᱥᱚᱨ ᱨᱮᱱ ᱢᱟᱱᱫᱤᱨᱨᱮ ᱫᱩᱲᱩᱵᱟ, ᱟᱨ ᱟᱯᱱᱟᱜᱼᱠᱚ ᱩᱫᱩᱜᱼᱟ ᱡᱮ ᱚᱱᱟᱭ ᱤᱥᱚᱨ। ᱪᱮᱫ ᱟᱯᱮ ᱵᱟᱝ ᱢᱚᱱᱮ ᱮᱫᱟ, ᱡᱮ ᱪᱮᱫ ᱤᱧ ᱟᱫᱚ ᱟᱯᱮ ᱥᱟᱶ ᱛᱟᱦᱮᱱ ᱚᱠᱛᱚ, ᱤᱧ ᱟᱯᱮᱠᱚ ᱱᱚᱶᱟ ᱠᱚ ᱠᱟᱛᱷᱟ ᱠᱚᱭ ᱛᱟᱦᱮᱱᱟ? ᱟᱨ ᱱᱤᱛ ᱟᱯᱮ ᱵᱩᱡᱷᱟᱹᱣᱮᱫᱟ ᱡᱮ ᱚᱠᱚᱭ ᱚᱱᱟᱭ ᱟᱴᱠᱟᱣᱮᱫᱟ, ᱡᱮᱢᱚᱱ ᱚᱱᱟᱭ ᱟᱯᱱᱟᱜ ᱚᱠᱛᱚᱨᱮ ᱯᱨᱚᱠᱟᱥᱤᱛᱚᱜᱼᱟ। ᱠᱟᱨᱚᱱ ᱟᱫᱚ ᱵᱟᱹᱲᱤ ᱠᱟᱹᱢᱤ ᱨᱮᱱ ᱦᱤᱴᱤᱚᱜ ᱨᱟᱦᱟᱥᱟᱹ ᱠᱟᱹᱢᱤᱭᱮᱫᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱚᱠᱚᱭ ᱱᱤᱛ ᱟᱴᱠᱟᱣᱮᱫᱟ, ᱚᱱᱟᱭ ᱟᱴᱠᱟᱣᱟᱭᱟ, ᱡᱚᱠᱷᱚᱱ ᱛᱟᱭᱚᱢ ᱛᱮ ᱚᱱᱟᱭ ᱦᱚᱨᱟ ᱠᱷᱚᱱ ᱥᱟᱨᱟᱣᱚᱜᱼᱟ। ᱟᱨ ᱛᱤᱥ ᱚᱱ ᱫᱩᱥᱴ ᱦᱚᱲ ᱯᱨᱚᱠᱟᱥᱤᱛᱚᱜᱼᱟ, ᱡᱮᱠᱚ ᱯᱨᱚᱵᱷᱩ ᱟᱯᱱᱟᱜ ᱢᱩᱪᱷ ᱨᱮᱱ ᱟᱛᱢᱟ ᱛᱮ ᱵᱷᱚᱥᱢ ᱠᱚᱣᱟ ᱟᱨ ᱟᱯᱱᱟᱜ ᱦᱤᱡᱩᱜ ᱨᱮᱱ ᱟᱞᱚᱠ ᱛᱮ ᱵᱤᱱᱟᱥ ᱠᱚᱣᱟ; ᱚᱱᱟᱭ, ᱡᱟᱦᱟᱸᱭ ᱦᱤᱡᱩᱜ ᱥᱟᱛᱟᱱ ᱨᱮᱱ ᱠᱟᱹᱢᱤ ᱟᱱᱩᱥᱟᱨᱮ ᱥᱚᱵᱮᱱ ᱥᱟᱱᱟᱢ ᱥᱚᱠᱛᱤ, ᱪᱤᱱᱦᱟᱹ, ᱟᱨ ᱢᱤᱪᱷ ᱪᱚᱢᱚᱛᱠᱟᱨ ᱥᱟᱶᱛᱮ; ᱟᱨ ᱩᱱᱠᱩ ᱡᱮᱠᱚ ᱵᱤᱱᱟᱥ ᱦᱚᱪᱚᱜᱼᱟ ᱩᱱᱠᱩ ᱨᱮ ᱟᱫᱷᱟᱨᱢ ᱨᱮᱱ ᱥᱚᱵᱮᱱ ᱵᱮᱫᱠᱟ ᱛᱮ; ᱠᱟᱨᱚᱱ ᱩᱱᱠᱩ ᱥᱟᱹᱨᱤ ᱨᱮᱱ ᱥᱚᱱᱚᱛ ᱵᱟᱝ ᱠᱩ ᱦᱟᱛᱟᱣ ᱞᱮᱱᱟ, ᱡᱮᱢᱚᱱ ᱩᱱᱠᱩ ᱨᱟᱠᱟᱵᱚᱜᱼᱟ। ᱟᱨ ᱱᱚᱣᱟ ᱠᱟᱨᱚᱱ ᱛᱮ ᱤᱥᱚᱨ ᱩᱱᱠᱩ ᱴᱷᱟᱨᱟᱣ ᱵᱷᱨᱟᱱᱛᱤ ᱠᱩ ᱠᱩᱞᱤᱭᱟ, ᱡᱮᱢᱚᱱ ᱩᱱᱠᱩ ᱢᱤᱪᱷᱟᱹ ᱨᱮ ᱵᱤᱥᱣᱟᱥᱚᱜᱼᱟ: ᱡᱮᱢᱚᱱ ᱩᱱᱠᱩ ᱥᱟᱱᱟᱢ ᱫᱚᱥᱤ ᱠᱚ ᱴᱷᱟᱨᱟᱣᱚᱜᱼᱟ, ᱡᱮᱠᱚ ᱥᱟᱹᱨᱤ ᱵᱟᱝ ᱠᱩ ᱵᱤᱥᱣᱟᱥ ᱞᱮᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱟᱫᱷᱟᱨᱢᱨᱮ ᱟᱱᱟᱱᱫ ᱠᱩ ᱧᱟᱢ ᱞᱮᱱᱟ। 2 ᱛᱷᱮᱥᱟᱞᱚᱱᱤᱠᱤᱭᱟ 2:3–12។

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Raajonni dhumaa waaʼee seenaa qulqulluu kan isa dura buʼe kamiyyuu caalaa dubbatu; kunis kutaa kana irratti dhuguma. Buʼuura jabaan dabalata beekumsaa Miller tiif taʼe, akkasumas buʼuura jabaan dabalata beekumsaa bara 1989 keessatti dhufe, hubannaa sirrii seenaa raajii “kan yeroo hundumaa” wajjin walqabatuudha; seenaa keewwata afurtamaa fi afurtamii tokkoo Daniel boqonnaa kudha tokkoo ibsa. Hiikni kanaa, yoo bartaan raajii gahee waaqeffannaa mootummaa alagaa fi hariiroo isaa raajii Roomaa paaphaasii wajjin jiru hin hubanne, hojii jalqaba kaʼumsa paaphaasii ittisuu, itti aansuudhaanis hojii paaphaasii teessoo lafaa irra kaaʼuu waaqeffannaa mootummaa alagaatiin raawwatame beekuu hin dandaʼu; hojii sunis gahee bineensa lafaa Mulʼata Yohaannis boqonnaa kudha sadi keessaa isa jalqaba irratti paaphaasii ittisu, booddee garuu jijjiiramee teessoo lafaa irra isa kaaʼu sana fakkeessa. Gaheen bineensa lafaa Mulʼata Yohaannis boqonnaa kudha sadi keessaa Ameerikaadhaaf akka fuulduraatti taʼu keessaa bakka buʼamee dhihaata.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

Nuti barruu keenya itti aanu keessatti ifa laga Hiddeqel hiikamaa dhufe kana irratti xiinxala keenya itti fufna.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Inni fuula lafa jala jiru argu, kan garaa nama hundumaa dubbisu, warra ifa guddaa argatan ilaalchisee akkana jedha: ‘Isaan haala isaanii kan naamusaafi hafuuraa irraa kaʼe hin dhiphatan, hin naʼanis. Eeyyee, isaan karaawwan mataa isaanii filataniiru, lubbuun isaaniis wantoota isaanii jibbisiisoo keessatti gammaddi. Ani immoo gowwoomsawwan isaanii nan filadha, waan isaan sodaatanis isaanitti nan fida; sababni isaas, yeroo ani waame, namni tokko iyyuu hin deebisne; yeroo ani dubbadhe, isaan hin dhageenye; garuu isaan ija koo duratti hamaa hojjetan, waan ani itti hin gammannes filatan.’ ‘Sababni isaanii akka fayyanfamaniif jaalala dhugaa hin simanneef,’ ‘garuu jalʼina keessatti gammaduu waan filataniif,’ ‘Waaqayyo soba akka amananiif gowwoomsa cimaa isaanitti ni erga.’ Isaayaas 66:3, 4; 2 Tasalonqee 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Barsiisaan inni samii akkana jechuun gaafate: ‘Yeroo dhugumaan wantoota hedduu akka imaammata addunyaatti hojjechaa jirtanitti, Yihowaa irrattis cubbuu hojjechaa jirtanii, garuu hundee sirrii irratti ijaaraa akka jirtanii fi Waaqayyo hojii keessan akka fudhatu fakkeessuun sammuu gowwoomsuuf gowwoomsaa kana caalaa kan jabaan maal taʼuu dandaʼa? Yaa, kun gowwoomsaa guddaadha, gowwoomsaa nama hawwatuudha; yeroo namoonni yeroo tokko dhugaa beekan bifa waaqeffannaa nama fakkeessuu hafuura isaatii fi humna isaa irraa dogoggoranii fudhatan; yeroo dhugumaan immoo waan hundumaa akka isaan barbaachisu utuu taʼee jiruu, ofii isaanii badhaadhota akka taʼan, qabeenyaan akka baayʼatan, waan tokko illee akka hin barbaachifne yaadanitti, kun sammuu isaanii qabata.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Waaqayyo garboota Isaa amanamoo uffata isaanii xuriidhaan hin faalleffannee eegan irratti hin jijjiiramne. Garuu namoonni baayʼeen, ‘Nagaa fi nageenyi jira,’ jechuun iyyaa jiru; yeroo sanatti badiisni tasa isaan irratti dhufaa jira. Yoo qalbiin guutummaatti hin jijjiiramne, yoo namoonni qalbii isaanii of gadi deebisuudhaan cubbuu isaanii himatanii dhugaa akkuma inni Yesus keessatti jirutti hin fudhanne taʼe, mootummaa samii gonkumaa hin seenan. Yeroo qulqulleessuun tuuta keenya keessatti taʼutti, nuti mootummaa fi qabeenyaan badhaadhneerra, waan hundaanis dabalamneerra, waan tokko illee nu hin barbaachisu jechuun boonuudhaan boqonnaa salphaatti keessa hin turre.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Eenyutu dhugumaan akkana jechuu danda’a: ‘Warqeen keenya ibiddaan qoramte; uffanni keenya addunyaadhaan xurooftee hin beekne’? Ani barsiisaa keenya uffata qajeelummaa jedhamuun waamamu irratti akeekaa jiru nan arge. Inni isaan irraa mulqee, xuraa’ummaa isaanii isa gadi jiru saaxile. Sana booddee akkana naan jedhe: ‘Akka isaan xuraa’ummaa isaanii fi manca’ummaa amala isaanii of-tuulummaadhaan ittiin haguugan hin argituu? “Magaalaan amanamtuu akkamitti sagaagaltuu taate!” Manni Abbaa koo mana daldalaa, iddoo argamuun Waaqayyoo fi ulfinni isaa keessaa deeman ta’eera! Kanaaf jechuun dadhabinni jira, humni immoo ni dhabaadha.’” Testimonies, volume 8, 249, 250.

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