Article

# Rome Establishes the Vision - Number Nine

Rom To’annoo Hundeeffama — Lakkoofsa Sagal

Rejecting the Foundations: The Controversy of ‘The Daily’ and the Consequences of Denying Truth in Adventist Prophecy

Bu’uura Diiguu Mormuu: Wal-Mormii ‘Isa Guyyaa Guyyaa’ fi Bu’aa Dhugaa Raajii Adveentistii Keessatti Ganuu

Author

Jeff Pippenger

Published

August 21, 2024

Formats

PDF
Word
Song MP3

We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

Amma yeroo ammaa seenaa Adveentii keessatti wal mormiiwwan Raajii sarara irratti, mallattoolee Roomaa garaagaraa ilaalchisee uumaman irratti xiyyeeffanneerra. Amma yeroo ammaa kitaaba Daani’el keessatti “kan guyyaa guyyaa” jedhamutti xiyyeeffanneerra. Wal mormiin sun hundee Adveentizimii diduu, aboo Hafuura Raajii diduu, akkasumas ergamaa Waaqayyo filate diduu agarsiisa. Hojii Miiler diduunis qajeelfama ergamoonni samii Miileriif kennan diduu agarsiisa; ergamoonni sunis yeroo kitaabni Daani’el bara 1798 keessatti hiikamee beekumsi dabalaa dhufeen ergaa sana hubachuuf Miiler geggeessanii turan.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.

Namoonni humna (Roomaa waaqeffataa) humna paaphaasummaa akka hin mul’anne ugguree ture kan jedhu Dhugaa lammaffaa Tasaalonqee keessatti ibsamu sana didan, dhugaa akka hin jaallanne ifatti mul’isu; jaalala dhugaas waan didaniif, soba ni fudhatu. Sobni sun immoo dogoggora cimaa isaanitti fida. Sobni sababaa dha; dogoggorri cimaan isaan fudhatan immoo bu’aa dha. Hanqinni jaalala dhugaa kaka’umsa isaanii dha. Sobni sun warra dhugaa guutuu hin jijjiiramne irratti amanuu mannaa, barsiisa Kitaaba Qulqulluu ilaalchisee fudhatama baay’ina ilaalchaa filatan agarsiisa. Kanaafuu fakkeenyi Isaayyaas dogoggora cimaa Phaawulos jedhu agarsiisu, dogoggorota jedhee ibsama malee dogoggora tokko qofa miti. Gareen kaan immoo warra dhugaa jaallatan, bu’uura dhugaa guutuu fudhatan, akkasumas Isaayyaas keessatti warra dubbii Waaqayyoo duratti raafaman jedhamanii beekaman dha.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Waaqayyo akkana jedha, “Samii teessoo koo ti, laftis miilla koo jala kaa’ama: mana isin anaaf ijaartan eessa? iddoo boqonnaa koos eessa? Wantoonni kun hundinuu harka kootiin hojjetaman; wantoonni kun hundinuu ta’an, jechuun Waaqayyo. Garuu nama kana nan ilaala, jechuun isa hiyyeessa, isa hafuuraan cabee jiru, isa dubbii kootti hollatu sana. Inni qotiyyoo qaluu nama akka nama ajjeesetti; inni hoolaa aarsaa dhi’eessu akka morma saree muruutti; inni kennaa aarsaa dhi’eessu akka dhiiga booyyee dhi’eessuutti; inni ixaana aarsu akka waaqeffannaa waaqa tolfamaatiif eebba kennuutti. Eeyyee, isaan karaa ofii isaanii filatan, lubbuun isaaniis wantoota jibbisiisoo isaanii keessatti gammaddi. Anis gowwoomsawwan isaanii nan filadha, waan isaan sodaatanis isaan irratti nan fida; sababiin isaas, yeroo ani waame, namni tokko illee hin deebifne; yeroo ani dubbadhe, isaan hin dhageenye; garuu waan ija koo duratti hamaa taʼe hojjetan, waan ani itti hin gammannes filatan. Isin warri dubbii isaatti hollattan dubbii Waaqayyoo dhagaʼaa; obboloonni keessan warri isin jibban, warri maqaa koo keessaa isin ariʼan, ‘Waaqayyo haa ulfaatu’ jedhan; garuu inni gammachuu keessaniif ni mulʼata, isaanis ni qaanaʼu.” Isaayaas 66:1–5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Warri warra Waaqayyoo raafaman sun warra Israa’el keessaa ariʼamoo taʼanidha; isaanis bara dhumaatti akka mallattoo olkaafameetti bakka buʼamanii mulʼatu.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Innis sabaafam dhaabaaf mallattoo ni dhaaba; ariʼatamtoota Israaʼel walitti ni qaba; bittinnaaʼamtoota Yihudaa immoo qarqara afurii lafa irraa walitti ni sassaaba. Isaayaas 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Waaqayyo akka mana warri aarsaa xuraaʼaa dhiʼeessan ijaaran jedhan Inni mataan isaa ijaare ni beeksisa. Yommuu isaan, “Kunneen mana qulqullummaa Waaqayyoo ti,” jedhanii labsanitti, mana sana irratti amanamu isaanii kaaʼu.

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

> Mana Waaqayyoo fuuldura dhaabadhu; achittis dubbii kana labsii; akkanas jedhi: Yaa warri Yihudaa hundinuu, warri balbaloota kanaan Waaqayyoon waaqeffachuuf seentanii jirtan, dubbii Waaqayyoo dhagaʼaa. Waaqayyo Gooftaan mootummaa hundaa, Waaqni Israaʼel, akkana jedha: Karaawwan keessanii fi hojiiwwan keessan fooyyessaa; anis isin iddoo kana keessa akka jiraattan nan godha. Jechoota sobaa, “Kun mana qulqullummaa Waaqayyooti, mana qulqullummaa Waaqayyooti, mana qulqullummaa Waaqayyooti,” jettanii amanatanii hin jiraatinaa. Ermiyaas 7:2–4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

Warri “amantii sobaa” irra “hirkatan” jechuun, warra soba amanan jechuu dha. Manni Gooftaan ijaare, hundee Inni ofii isaatii ijaare irra dhaabame. Gareen yeroo Waaqayyo waame deebii kennuu didan sun, karaa isaanii ofii filatanii, waan jibbisiisoo taʼanitti gammadan. Isaan yeroo Ermiyaas karaa tokko qofa keessa deemamu akka jiru ibse, “karaawwan” fi “waan jibbisiisoo taʼan” baayʼina jechuun filatan.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

> Kanaaf Waaqayyoo akkana jedha: “Karaa irra dhaabadhaa, ilaalaa, daandiiwwan durii gaafadhaa; daandiin gaariin eessa akka taʼe hubadhaa; isa keessa deemaas, lubbuu keessaniif boqonnaa in argattu.” Isaan garuu, “Isa keessa hin deemnu” jedhan. Akkasumas ani eegdottaota isin irratti kaaʼee, “Sagalee malakataa dhagaʼaa” jedhe; isaan garuu, “Hin dhaggeeffannu” jedhan. Kanaafuu yaa saboota, dhagaʼaa; yaa waldaa, waan isaan gidduu jiru beeka. Yaa lafaa, dhagaʼi; kunoo, ani yaada isaanii irraa kan dhalate hamaa saba kana irratti nan fida; isaan dubbii koo hin dhagaʼamne, seera koos didanii waan gataniif. Qoricha keessaa ixaanni Sheebaa irraa gara kootti dhufu maal na fayyada? Muka urgooftuu biyya fagoo irraa dhufuhoo maal naaf godha? Aarsaan keessan gubamu anaaf fudhatamaa miti; qalma keessanis anaaf urgaa namatti tolu miti.” Ermiyaas 6:16–20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

ଅଧ୍ୟାୟ ପନ୍ଦରରେ, ଯିରେମିୟା ସେହି ଦୁଷ୍ଟ ମଣ୍ଡଳୀକୁ, ଯେଉଁମାନେ କାନ ଥିଲା ସତ୍ତ୍ୱେ ମଧ୍ୟ ଶୁଣିବାକୁ ଇଚ୍ଛା କଲେ ନାହିଁ, “ଉପହାସକମାନଙ୍କ ସଭା” ବୋଲି ଡାକିଛନ୍ତି। ପ୍ରଥମ ଏବଂ ଦ୍ୱିତୀୟ ଦୂତଙ୍କ ବାର୍ତ୍ତାର ଇତିହାସରେ ମଧ୍ୟ, ଏବଂ ପୁନର୍ବାର ତୃତୀୟ ଦୂତଙ୍କ ଇତିହାସରେ ମଧ୍ୟ, ଏହି ମଣ୍ଡଳୀକୁ ଜଣେ “ପ୍ରହରୀ” ଦିଆଯାଇଥିଲେ, କିନ୍ତୁ ସେମାନେ ପୁରୁଣା ପଥଗୁଡ଼ିକ, ଅର୍ଥାତ୍ ଭଲ ପଥରେ, ଚାଲିବାକୁ ଅସ୍ୱୀକାର କଲେ। ତାହାର ପରିବର୍ତ୍ତେ, ସେମାନେ “ପଥଗୁଡ଼ିକରେ” ଚାଲିଲେ। ଏହି କାରଣରୁ, ଯିଶାୟା ଚିହ୍ନିତ କରନ୍ତି ଯେ ଈଶ୍ୱର ବହୁବିଧ ଭ୍ରମକୁ ବାଛିନେବେ, କାରଣ ସେମାନେ ପୁରୁଣା ପଥଗୁଡ଼ିକର ନିରପେକ୍ଷ ପଥର ପରିବର୍ତ୍ତେ ଭ୍ରାନ୍ତ ପଥମାନଙ୍କର ବହୁତ୍ୱକୁ ବାଛିଲେ। ଯିଶାୟାଙ୍କ ସାକ୍ଷ୍ୟରେ ଯେପରି, ଉପହାସକମାନଙ୍କ ସଭାର ଉପାସନା ପ୍ରଭୁଙ୍କ ଦ୍ୱାରା ଅସ୍ୱୀକୃତ ହୋଇଛି। ସିଷ୍ଟର ହ୍ୱାଇଟ ସିଧାସଳଖ ଭାବରେ ଯିଶାୟାଙ୍କ ବହୁବଚନ “ଭ୍ରମଗୁଡ଼ିକୁ” ପୌଲଙ୍କ “ପ୍ରବଳ ଭ୍ରମ” ସହିତ ସମ୍ପର୍କିତ କରନ୍ତି, ଏବଂ ସେ ଏହାକୁ ସେହି ମୂଳଭୂତ ସତ୍ୟଗୁଡ଼ିକର ପ୍ରତ୍ୟାଖ୍ୟାନର ପ୍ରସଙ୍ଗରେ ସ୍ଥାନ ଦେଇଛନ୍ତି, ସେହି ଭିତ୍ତି ଯାହା ଉପରେ ପ୍ରଭୁ ନିଜ ଗୃହକୁ ନିର୍ମାଣ କରିଥିଲେ ଏବଂ କରୁଛନ୍ତି।

> “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.

> “Isaayaa kan gadi fagoo ilaalu, kan garaa namoota hundumaa dubbisu, waa’ee warra ifa guddaa argatanii akkana jedha: ‘Haala isaanii kan naamusaa fi hafuuraa irraa kan ka’e hin dhiphatan, hin rifatanis.’ Eeyyee, isaan karaawwan mataa isaanii filataniiru, lubbuun isaaniis xuraa’ummaawwan isaanii keessatti gammaddi. Anis gowwoomsawwan isaanii isaanif nan filadha, wanta isaan sodaatanis isaan irra nan fida; sababiin isaas yeroo ani waame, namni tokkollee hin deebine; yeroo ani dubbadhe, isaan hin dhageenye; garuu isaan fuula Koo duratti hamaa hojjetan, wanta ani itti hin gammannes filatan.” “Waaqayyo akka isaan soba amananitti gowwoomsaa cimaa isaan irratti ni erga,” sababiin isaas “akka isaan fayyaniif jaalala dhugaa hin fudhanne,” “garuu jal’ina keessatti gammadu turan.” 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 samii akkana jechuun gaafate: ‘Gowwomsaan caalaachuun sammuu namaa sobuu danda’u maal taʼa? isin hundee sirrii irratti ijaaraa jirtu, Waaqayyos hojii keessan ni fudhata jechuun of fakkeessuu; yeroo dhugaan garuu isin wantoota hedduu imaammata addunyaatiin hojjechaa jirtan, Yihowaa irrattis cubbuu hojjechaa jirtan. Yaa, kun gowwomsaa guddaadha, dogoggora nama hawwatu dha; yeroo namoonni yeroo tokko dhugaa beekan, bifa waaqeffannaa hafuura fi humna isaa bakka buusanii dogoggoran, innis sammuu isaanii qabata; yeroo isaanii dureeyyii taʼuu, qabeenyaanis badhaadhanii waan tokko illee hin barbaachifne ofitti yaadan, yeroo dhugaan garuu waan hundumaa akka isaan barbaachisu keessatti jiran.’

> “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 tajaajiltoota Isaa amanamoo uffata isaanii xurii irraa qulqulluu eegatan irratti yaada Isaa hin jijjiirre. Garuu namoonni baayʼeen, ‘Nagaa fi nageenyi jira,’ jechuun iyyaa jiru; yeroo sanatti immoo badiisni tasa isaan irra gaʼaa jira. Yoo qalbiin guutumaan guutuutti hin deebiʼin, yoo namoonni garaa isaanii himannaa cubbuutiin hin gadi of qabsiifne, akkasumas dhugaa akkuma inni Yesuus keessatti jirutti hin fudhanne taʼe, mootummaa samii keessa mootummaa hin seenan. Yommuu qulqullinni tarree keenya keessatti raawwatamu, yeroo sana booda nu qabeenyaan badhaadne, wanta baayʼee qabna, homaa hin barbaannu jechuun ofitti boqonnaa hin teenyu.

> “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.

> “እንማን በእውነት እንዲህ ሊል ይችላል፡- ‘ወርቃችን በእሳት ተፈትኗል፤ ልብሳችንም በዓለም አልተበከለም’? መምህራችን የሚባለውን የጽድቅ ልብስ እየጠቆመ አየሁ። እነርሱን ከነበሩበት አውልቆ፣ ከታች ያለውን ርኩሰት ገለጠ። ከዚያም እንዲህ አለኝ፡- ‘በትዕቢት መንገድ ርኩሰታቸውንና የባሕርይ ብስባሴአቸውን እንዴት እንደ ሸፈኑ አታይምን? “ታማኝይቱ ከተማ እንዴት ጋለሞታ ሆነች!” የአባቴ ቤት የንግድ ቤት ሆኗል፤ መለኮታዊው ህልውናና ክብር የተለዩበት ስፍራ ሆኗል! ስለዚህ ምክንያት ድካም አለ፣ ብርታትም ጎድሏል።’” Testimonies, volume 8, 249, 250.

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

Keessuma kana keessatti, walga’iin qoostota Ermiyaas kan warra Laa’odiiqeyaa, warra durboota gowwoota ta’an ta’uun isaanii ni ibsama.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Waldaan Waldaa durboota gowwootaan bakka buufame, akka waldaa Laa’odiiqeyaa jettamtee immoo dubbatamteerti.” Review and Herald, Hagayya 19, 1890.

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

Warri gowwoonni dadhaboon hanqina zayitii isaanii yeroo Iyya Walakkaa Halkanatti mul’isu; yeroo sana immoo jallina karaa filannoo isaanii duraaniin walii galu fudhatanii, daandiiwwan durii Ermiyaas ni didu. Daandiiwwan durii keessatti boqonnaa fi haaromsi argamu; boqonnaan fi haaromsi sunis rooba boodaa dha.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Ani yeroon gara yeroo ergaan ergamaa sadaffaa cufamaa ture sanaatti agarsiifame. Humni Waaqayyoo saba Isaa irratti boqotee ture; hojii isaanii raawwatanii, sa’aatii qorumsa isaanii dura jiruuf qophaa’anii turan. Rooba boodaa, yookaan boqonnaa haareffamaa kan fuula Gooftaa irraa dhufu, fudhatanii turan; ragaan jiraataanis deebi’ee haaromfamee ture. Akeekkachiisni guddaan isa dhumaa bakka hundatti dhaga’amee ture; innis warra lafaa keessaa ergaa sana hin fudhanne kakaasee aarse.” Early Writings, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

Yeroo Hafuurri Qulqulluun dhangalaafamutti, gowwoomsaan jabaan sun durboota Laaʼodiiqeyaa gowwoota, warra dhugaa hin jaallannee fi kanaafuu dhugaa iddoo isaa soba amanuu filatan irratti dhangalaafama. Dhugaa diduun seera diduuf walqixa taʼa; mootummaa Waaqayyoo seerri Isaa seerota raajii Isaa keessatti of keessaa qaba.

> “Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

> “Mul’anni waa’ee haaraa tokko uumuu yookaan kalaquu miti; garuu waan hanga mul’ifamutti namootaaf hin beekamne ture mul’isuudha. Dhugaa guddaa fi bara baraa keessaa warra wangeela keessatti qabaman barbaacha ciminaa fi Waaqayyo duratti of gadi deebisuudhaan mul’ifamu. Barsiisaan waaqayyoo sammuu nama dhugaa barbaadu, isa of gadi qabu, ni geggeessa; qajeelfama Hafuura Qulqulluutiinis dhugaan Dubbii isaaf beekamu. Akkasitti qajeelfamuun caalaa karaa beekumsaa mirkanaa’aa fi bu’a qabeessa ta’e hin jiru. Waadaan Fayyisaa, ‘Inni Hafuuri dhugaa sun yeroo dhufu, gara dhugaa hundumaatti isin qajeelcha’ jedha ture. Dubbii Waaqayyoo hubachuuf kan nu godhu kennamuu Hafuura Qulqulluutiini.”

> “The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

> Faarfattoonni faarfannaa, “Dargaggeessi akkamitti karaa isaa qulqulleessuu dandaʼa? Akka dubbii keetti of eeggachuudhaan. Garaa koo guutuudhaan si barbaadeera; ajaja kee irraa akka ani hin jallanne na hin dhiisin.... Akkan waan dinqisiisaa seera kee keessaa arguuf ija koo bani” jedha.

> “We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

> “Nuyi akka dhoksaatti dhokfame akka taʼeetti dhugaa barbaaduuf gorfamneerra. Gooftaan hubannaa barbaadaa dhugaadhaan dhugaa barbaaduu isaatti bana; Hafuurri Qulqulluunis inni dhugoota mul’ataa hubatee qabachuuf isa dandeessisa. Kunis waan faarfataan iji isaa akka banamuudhaan seera keessaa wantoota dinqisiisoo arguuf kadhatutti hiikamu dha. Yommuu lubbuun gootummaa Yesuus Kiristoos hawwitu, sammuun ulfina addunyaa fooyya’aa sanaa hubachuuf dandeessifama. Gargaarsa Barsiisaa Waaqummaa qofaan dhugoota Dubbii Waaqayyoo hubachuu dandeenya. Mana barumsaa Kiristoos keessatti garraamummaa fi of gadi deebisuu baranna; sababni isaas iccitii waaqeffannaa dhugaa hubachuuf nuuf kennameera.” Sabbath School Worker, December 1, 1909.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

የደኅረኛው ዝናብ መልእክት ወይም የአሠራሩን ሥርዓት መቃወም የእግዚአብሔርን ሕግ መቃወም ነው። ኤርምያስ “ቃሌንም አልሰሙም፥ ሕጌንም አልተቀበሉም፥ ነገር ግን ጣሉት” ሲል ከሆሴዕ ጋር እየተስማማ ነው።

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Namni koo sabni kiyya beekumsa dhabuudhaan badaniiru; ati waan beekumsa tuffatteef, anis si tuffadha; ati anaaf luba akka hin taan. Ati seera Waaqa keetii waan dagatteef, anis ijoollee kee nan dagadha. Hosea 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

Beekumsi warri gowwoon itti himan isa wallaaltonni tuffatan, kan Daaniʼeel yeroo dhumaatti akka taʼu mulʼise dha. Yeroo dhumaa bara 1798tti, achumaanis yeroo dhumaa bara 1989tti irra deebiʼamee, beekumsi dabalataa tokko ture; innis ergamaa Waaqayyo hundee dhaloota wal-cinaa deemanii lamaan sana keessaa tokkoon tokkoo isaanii yeroo ijaaraa turetti itti fayyadamuuf filateen akka sirnaatti qindeeffame. Dhugaan hundeessaa sun seerota Macaafa Qulqulluu murtaaʼoo tokko tokkoon kan qindaaʼe yoo taʼu, seerotni sun ergamtoota filatamoo seenaan isaanii keessatti mulʼifaman; dhugaawwan hundeessaa sunis daandiiwwan durii Ermiyaas ti, isaanis dhugaawwan dhuma irratti zayita ergaa halkan walakkaa fi iyyata guddaa bakka buʼan dha. Roobni boodaa, seenaa mallattoo kumni dhibba tokko fi afurtamii afur cufamuu keessatti ergaa Iyyata Halkan Walakkaa ni uuma; sana boodas, seenaa bushaayee Waaqayyoo isa kaan kan amma iyyuu Baabilon keessa jiru walitti qabuu keessatti ergaa iyyata guddaa ni uuma. Roobni boodaa ergaa qofa utuu hin taʼin, mala hojii ergaa sana uumus dha. Dabalchi beekumsaa Daaniʼeel adeemsa qormaata tarkaanfii sadii qabu ni jalqaba.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Innis, “Karaa kee deemi, Daani’eel; sababiin isaas, dubbiileen kun hamma yeroo dhumaatti cufamanii chaappa’anii jiru. Namoonni baay’een ni qulqullaa’u, ni adii ta’u, ni qoramuu; warri hamaan garuu hammina ni hojjetu; hamoota keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu.” Daani’eel 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

ዳንኤል የሚጠራቸው ክፉዎች፣ ማቴዎስ የሚጠራቸው ሰነፍ ደናግል ናቸው፤ እነርሱም የሎዶቅያ ሁኔታቸውን መጠበቅ የመረጡ ናቸው። ሁኔታቸው የሚገለጠው በዳንኤል ሦስቱ ፈተናዎች ሦስተኛው ደረጃ ላይ ነው፤ በዚያም ጥበበኞቹና ክፉዎቹ ሁለቱም ይፈተናሉ። የመጨረሻው ፈተና ፍርድ የሚፈጸምበት ሲሆን፣ ሁለቱም ወገኖች ዘይቱ እንዳላቸው ወይስ እንደሌላቸው ያሳያሉ።

> “Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Eenyuisaanii fakkeenyonni kunniin erga murtiin raawwatamee booda yeroo qormaataa akka hin jirre barsiisu. Yommuu hojii wangeelaa raawwatamu, achumaan battalumatti gaarii fi hamaa gidduutti addaan baafamuun ni dhufa; akkasumas carraan garee tokkoon tokkoo isaanii bara baraaf ni murtaa’a.” Christ’s Object Lessons, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

መገለጥ የባህርይ በሦስተኛው ፈተና ላይ አምላኪዎችን እንደ ሞኝ ሎዶቅያዊ ወይም እንደ ጥበበኛ ፊላዴልፍያዊ ይለያያል። የመጨረሻው ፈተና በኋለኛው ዝናብ መልእክት ጋር በመተባበር ይፈጸማል፤ ይህም በኋለኛው ዝናብ ሥነ-ዘዴ አማካኝነት ወደ ብርሃን የተመጣ ነው። የኋለኛውን ዝናብ ሥነ-ዘዴ መከልከል ነፍስን የኋለኛውን ዝናብ መልእክት ማስተዋል በማይችልበት አቋም ውስጥ ያኖራል። መልእክቱና ሥነ-ዘዴው በኢሳይያስ የመጨረሻው ፈተና መሆናቸው ተለይተዋል።

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Inni eenyutu barsiisa? Inni eenyutu barsiisa hubachiisa? Warra aannan irraa addaan guuramanii, harma irraa irraa fagaatanidha. Sababni isaas, ajajni ajaja irratti, ajajni ajaja irratti; sararri sarara irratti, sararri sarara irratti; as xinnoo, achi xinnoo taʼuu qaba. Inni uummata kana dubbii gufatuu fi arraba biraatiin ni dubbisa. Warra inni itti, “Kun boqonnaa; ittiin warra dadhaban boqochiisuu dandeessu; kunis haaromsa,” jedheen garuu isaan dhaggeeffachuu hin barbaanne. Kanaaf dubbiin Waaqayyoo isaaniif ajaja irratti ajaja, ajaja irratti ajaja; sarara irratti sarara, sarara irratti sarara; as xinnoo, achi xinnoo taʼe; akka isaan deemanii duubatti kufanii, cabanii, kiyyoo keessatti qabamanii, fudhatamanif. Egaa isin namoota qoosaa, warra uummata Yerusaalem keessa jiru kana bulchitan, dubbii Waaqayyoo dhagaʼaa. Sababni isaas isin, “Nuyi duʼa wajjin kakuu gooneerra; siʼool wajjinis walii galleerra; yeroo adabbiin guutee dhufutti nu bira hin gaʼu; soba baqannaa keenya gooneerra, kijiba jalattis of dhokfanneerra,” jettaniittu. Kanaafuu Gooftaan Waaqayyo akkana jedha: “Kunoo, ani Xiyoon keessatti hundee taʼuuf dhagaa nan kaaʼa, dhagaa qoratame, dhagaa golee qaalii, hundee mirkanaaʼe; namni amanu hin ariifatu. Murtii immoo ani sararatti nan kaaʼa, qajeelummaas madaaliitti; roobni cabbii baqannaa sobaa ni xuruura, bishaanonnis iddoo itti of dhoksitan ni lolu. Kakuun keessan duʼa wajjin diigama, waliigalteen keessan siʼool wajjinis hin dhaabatu; yeroo adabbiin guutee dhufutti isin isheen ni dhidhiitta.” Isaayaas 28:9–18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

Macaafni “guutee ol seera Dilbataa isa adeemsaan guddachaa deemuu dha; inniis seera Dilbataa yeroo dhiyootti Ameerikaa keessatti dhufu irraa jalqaba. Laa’odiiqeyaaonni wallaalotaa fi hamoonni sun, warri “jaalala dhugaa” hin qabne, kanaafis dabalata beekumsaa didan, “macaafni guutee” sun isaan irratti akka “hin dhufne” amanu; sababoota biroo keessaa tokkoof, hiika sobaa mallattoo mootummaa Roomaa raajii Macaafa Qulqulluu keessatti fudhachuu filataniiru. Kana gochuudhaanis, bu’uura raajii isaanii irratti hundaa’ee fakkeenya raajii sobaa ijaaraniiru. Bu’uurri isaanii cirracha irratti ijaarame; cirrachis baay’ina dhagaa xixinnoo caccabaa ta’an agarsiisa. Bu’uurri ogeessotaa garuu Dhagaa tokkicha irratti ijaarameera.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Ani ayyaana Waaqayyoo kan anaaf kennameen, akka ijaarsa oggaa’ee, hundee kaa’eera; kaan immoo isa irratti ijaara. Garuu namni hundinuu akkamitti isa irratti akka ijaaru of haa eeggatu. Hundee isa kaa’ame caalaa namni tokko illee hundee biraa kaa’uu hin danda’u; innis Yesus Kiristoos. Amma namni tokko hundee kana irratti warqee, meetii, dhagaa gatii guddaa qabu, muka, margaa gogaa, yookaan cilee yoo ijaare, hojii nama hundaas ifatti ni mul’ata; guyyaan isa ni ibsaatii, inni ibiddaan ni mul’ata; ibiddichis hojii nama hundaas akka maal fakkaatu ni qoru. 1 Qorontos 3:10–13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

Bu’uuraan sobaa fi bu’uura dhugaa, kan Kiristoos Yesuus—Kattaa sanaa—ta’een wal bira qabamee mul’ifama. Bu’uuriin dhugaa yookaan sobaa qorannoowwan Daniel sadan keessaa isa dhumaa keessatti ifa ta’a. Innis “ibiddaan mul’ifama”—ibidda Ergamichaa Kakuu sanaa, inni mana qulqullummaa Isaa keessatti tasa dhufu sanaan. Sana booda gareen du’a waliin kakuu godhate tokko mul’ata; akkasumas gareen jireenya waliin kakuu godhate tokko mul’ata.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

> Ilaa, ani ergamaa koo nan erga, innis karaa ana dura ni qopheessa; Gooftaan isin barbaaddanusis yeroo hin eegamnetti gara mana qulqullummaa isaatti ni dhufa; ergamaan kakuu, isa isin itti gammaddanis, ilaas, inni ni dhufa, jedhu Waaqayyo Gooftaan maccaa. Garuu guyyaa dhufaatii isaa eenyutu obsuu danda’a? yeroo inni mul’atutti eenyutu dhaabachuu danda’a? Inni ibidda nama baqsee qulqulleessu fakkaata, akka saamunaa warra uffata miiccaniis fakkaata. Inni akka nama meetii baqsee qulqulleessu tokkootti ni taa’a; ilmaan Lewwiinis ni qulqulleessa; akka warqee fi meetiitti isaan ni baqsee qulqulleessa; isaanis Waaqayyoof aarsaa qajeelinaadhaan ni dhiyeessu. Achiis aarsaan Yihudaa fi Yerusaalem akka bara durii fi akka waggoota darbanitti Waaqayyo duratti nama gammachiisu ni ta’a. Ani murtiidhaaf isinitti nan dhihaadha; warra falfaltoota irratti, ejjitoota irratti, warra kakuu sobaa kakatan irratti, warra hojjetaa mindaa isaatti cunqursan irratti, haadha hiyyeessaa fi ijoollee abbaan irraa du’e irratti, warra alagaas mirga isaa irraa jal’isan irratti, warra ana hin sodaanne irrattiis ragaa saffisaa nan ta’a, jedhu Waaqayyo Gooftaan maccaa. Miilkiyaas 3:1–5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Ergamaan Kakuu yeroo adeemsi qormaataa Daaniʼel gara qormaata sadaffaatti gaʼee, ogeeyyii fi warri hamoon qoratamanitti, murtiidhaan ni dhihaata. Adeemsi qormaataa tarkaanfii sadii of keessaa qabu kan Daaniʼel yeroo dhumaatti ni jalqaba; yeroo sanatti kitaabni Daaniʼel ni banama, beekumsi immoo ni baayʼata. Baayʼinni beekumsaa hojii ergamaa filatamaa malakata afuufu sanaan ifatti ni mulʼata. Ergamichi sun Miilkiyaasiin akka “ergamaa” isa “karaa qopheessu”tti, dhufaatii Ergamaa Kakuutii dura, ni waamama; innis ibiddaan eenyu akka Isa wajjin kakuu seene, yookaan eenyu akka duʼa wajjin kakuu godhachuu filate ni mulʼisa. Seenaa Millerite keessatti, Kiristoos guyyaa Onkololeessa 22, 1844tti mana qulqullummaa Isaa irratti tasa dhufe; kunis mallattoo karaa taʼee seera Dilbataa yeroo dhihootti dhufu dursee agarsiisa.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Krist yeroo lubbuu keenyaaf Angafa Lubummaa keenya taʼee qulqulluu keessaa gara Iddoo Hundumaa Caalaa Qulqulluu taʼetti, qulqulleessaa mana qulqullummaa raawwachuuf dhufu, akka Daaniʼel 8:14 keessatti mulʼifametti; Ilmi namaa gara Isa Baraa Guyyootaa taʼeetti dhufu, akka Daaniʼel 7:13 keessatti dhihaatetti; akkasumas Gooftaan gara mana qulqullummaa Isaa dhufu, akka Milkiyaas dursee dubbateetti, ibsa taateuma tokkichaa ti; kunis immoo dhufaatii misirrichaa gara fuudhaatti dhufuudhaan, fakkeenya durboota kudhanii keessatti Kiristoosiin Maatewos 25 keessatti ibsameen, bakka buufamee mulʼifameera.” The Great Controversy, 426.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

የዳንኤል ሦስቱ ፈተናዎች የመጨረሻው በቅርቡ በሚመጣው የእሑድ ሕግ ጊዜ ይከሰታል፤ በዚያን ጊዜ የቃል ኪዳኑ መልእክተኛ ይመጣል እና ከሌዋውያን አውድ ውስጥ የተቀመጠውን ከሕይወት ወይም ከሞት ጋር ቃል ኪዳን ያደረገ ማን እንደሆነ በእሳት ይገልጣል። ሚልክያስ የማቴዎስን ጠቢባንና ሞኞች ድንግልናት፣ እነርሱም የዮሐንስ ሎዶቅያውያንና ፊላዴልፍያውያን፣ እንዲሁም የዳንኤልን ጠቢባንና ክፉዎች ሲገልጽ፣ ሁለቱም ቡድኖች በእሳት ይፈተናሉ፤ ከዚያም ማን ሌዋዊ እንደሆነ ወይም ሌዋዊ እንዳልሆነ ያሳያሉ።

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

ሌዋውያን በወርቃማ ጥጃዎች ሁለቱ ዓመፃዎች ውስጥ በታማኝነት የቆሙትን ሰዎች ምልክት ናቸው። የመጀመሪያው ዓመፅ የአሮን ዓመፅ ሲሆን፣ ሁለተኛውም የኢዮርብዓም ዓመፅ ነው። በሁለቱም ምሳሌዎች ሌዋውያን ታማኞችን ይወክላሉ፣ ሁለቱም ምሳሌዎችም በቅርቡ ሊመጣ ባለው የእሑድ ሕግ ጊዜ በሌዋውያን የተወከለ አንድ ቡድን ታማኝነት ሁለት ምስክሮችን ይሰጣሉ። አሮን ወርቃማ ጥጃ ሠራ። ወርቅ የባቢሎን ምልክት ነው፣ ጥጃም የአውሬ ምስል ነው። ከዚያም በዓል ሾመ፣ ሰነፎቹም ሕዝብ በጥጃው ዙሪያ ራቁታቸውን እየዘፈኑ ዳንሱ። ዓመፃቸው ሁሉ በተመረጠው መልእክተኛ በሆነው በሙሴ ላይ ባላቸው እምቢተኝነት ላይ የተመሠረተና የተነሣሣ ነበር።

> And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

> ମୋଶା ହାରୋଣଙ୍କୁ କହିଲେ, “ଏହି ଜନସମୂହ ତୋତେ ଏମିତି କ’ଣ କଲେ, ଯେ ତୁମେ ସେମାନଙ୍କ ଉପରେ ଏତେ ବଡ଼ ପାପ ଆଣିଲା?” ହାରୋଣ କହିଲେ, “ମୋର ପ୍ରଭୁଙ୍କ କ୍ରୋଧ ଜ୍ୱଳିଉଠୁ ନାହିଁ; ଆପଣ ଏହି ଜନସମୂହକୁ ଜାଣନ୍ତି, ସେମାନେ ଦୁଷ୍ଟତାକୁ ନିବିଡ଼ଭାବେ ଧରି ରହିଛନ୍ତି। କାରଣ ସେମାନେ ମୋତେ କହିଲେ, ‘ଆମ ପାଇଁ ଦେବତାମାନଙ୍କୁ ତିଆରି କର, ଯେମାନେ ଆମ ପୂର୍ବରେ ଯିବେ; କାରଣ ଯିଏ ଆମକୁ ମିଶର ଦେଶରୁ ବାହାର କରି ଆଣିଲେ, ସେହି ମୋଶା ବିଷୟରେ ଆମେ ଜାଣୁନାହୁଁ, ତାଙ୍କର କ’ଣ ହେଲା।’ ତା’ପରେ ମୁଁ ସେମାନଙ୍କୁ କହିଲି, ‘ଯାହାଙ୍କ ପାଖରେ ସୁନା ଅଛି, ସେମାନେ ତାହା ଖୋଲି ଦିଅନ୍ତୁ।’ ତେଣୁ ସେମାନେ ମୋତେ ଦେଲେ; ତା’ପରେ ମୁଁ ତାହାକୁ ଅଗ୍ନିରେ ପକାଇଦେଲି, ଏବଂ ଏହି ବଛୁରଟି ବାହାରିଆସିଲା।” ଯେତେବେଳେ ମୋଶା ଦେଖିଲେ ଯେ ଲୋକମାନେ ଉଲଙ୍ଗ ହୋଇଯାଇଛନ୍ତି—କାରଣ ହାରୋଣ ସେମାନଙ୍କୁ ଶତ୍ରୁମାନଙ୍କ ମଧ୍ୟରେ ଲଜ୍ଜାସ୍ପଦ ଅବସ୍ଥା ପର୍ଯ୍ୟନ୍ତ ଉଲଙ୍ଗ କରିଦେଇଥିଲେ—ତେବେ ମୋଶା ଶିବିରର ଦ୍ୱାରରେ ଦଣ୍ଡାୟମାନ ହୋଇ କହିଲେ, “ଯିଏ ସଦାପ୍ରଭୁଙ୍କ ପକ୍ଷର, ସେ ମୋ ପାଖକୁ ଆସୁ।” ତେବେ ଲେବୀର ସମସ୍ତ ପୁତ୍ରମାନେ ତାଙ୍କ ପାଖକୁ ଏକତ୍ରିତ ହେଲେ। ସେ ସେମାନଙ୍କୁ କହିଲେ, “ଇସ୍ରାଏଲର ପରମେଶ୍ୱର ସଦାପ୍ରଭୁ ଏହିପରି କହୁଛନ୍ତି, ‘ପ୍ରତ୍ୟେକ ଲୋକ ନିଜ ତଳୱାରକୁ ନିଜ ପାଶେ ବାନ୍ଧ, ଏବଂ ଶିବିର ସରା ଦ୍ୱାରରୁ ଦ୍ୱାରକୁ ଯାଇଆସି, ପ୍ରତ୍ୟେକେ ନିଜ ଭାଇକୁ, ନିଜ ସଙ୍ଗୀକୁ, ଏବଂ ନିଜ ପଡ଼ୋଶୀକୁ ବଧ କରୁ।’” ଲେବୀର ସନ୍ତାନମାନେ ମୋଶାଙ୍କ ବଚନ ଅନୁଯାୟୀ କଲେ; ଏବଂ ସେହି ଦିନ ଲୋକମାନଙ୍କ ମଧ୍ୟରୁ ପ୍ରାୟ ତିନି ହଜାର ପୁରୁଷ ନିହତ ହେଲେ। ଯାତ୍ରାପୁସ୍ତକ 32:21–28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Warriin sirban keessaa kanneen sirban sun Laa’odiiqeyoota turan; isaanis “qaanii qullummaa isaanii” mul’isan; kunis akeekkachiisa dhaʼicha jaʼaffaa, jechuunis Roomaa ammayyaa akka bineensa guddaa, bineensa, fi raajii sobaa taʼee ijaarsa isaa sadi-uu sirriitti hubachuu barbaachisummaa akeekkachiisuudha. Akeekkachiisni sun hiikkaa dhuunfaa Uuriyaa Simiiz, isa dhugaawwan dhaʼicha jaʼaffaa fi Armaagedooniin walqabatan balleesse, baayʼee cimsinee faallessa.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Warri kanneen haala isaanii Laa’oodiiqeea mul’isan, aangoo ergamaa filatamaa didanii turan; akkasumas hubannaa walitti bu’iinsa qabu isa warra mallattoo seexanaa “kan guyyaa guyyaa” jedhamu akka mallattoo Waaqayyoo ta’e, tajaajila mana qulqullummaa Kiristoosii wajjin walqabatuutti of jedhu filatan sanaa wajjin wal fakkaatu mul’isaniiru. Isaan bilisummaa isaanii waaqa fakkeenya ta’e tokkootti galchan; waaqni garuu isaan waaqeffachuuf filatan sun fakkeenya waaqa Gibxii ture; Gibxi immoo fakkeenya jawwee ti. Akkuma Adventizimii Laa’oodiiqeea keessatti, dhugaa jedhu “kan guyyaa guyyaa” fakkeenya Roomaa waaqeffannaa waaqota hedduu, jawwee sanaa, ta’uu isaa didanii, mallattoo seexanaa sana akka mallattoo Kiristoosiitti adda baafatan.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Yaa ilma namaa, fuula kee Fara’oon mootii Gibxii irratti qajeelchi; isa irratti, Gibxii hundumaa irrattis raaji. Dubbadhu; akkanas jedhi: Gooftaan Waaqayyo akkana jedha; kunoo, ani si morman, Fara’oon mootii Gibxii, jawwee guddaa laga isaa gidduu ciisu sana, isa, “Laggi koo kanuma koo ti; anis ofii kootiif isa tolcheera,” jedhe sana. Hisqi’el 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

መሳርሕቲ ኣሮን እቲ ብወርቂ ዝተሰርሐ ጥጃ ዝተወከለ ምልክት ናይ እቲ ኣንበሳ እቲ ካብ ባርነት ግብጺ ዘድሐኖም ኣምላኽ እዩ ዝብል ሓሶት ኣመኑ። ሎዲቅያዊ ኣድቨንቲዝም ድማ “እቲ ዕለታዊ” ብዝተወከለ ምልክት ናይ ጣኦታዊ ሮማ (እቲ ኣንበሳ) ክርስቶስ እዩ፣ ስርሑ ድማ ብኣገልግሎቱ ኣብ ሰማያዊ መቕደስ ካብ ባርነት ሓጢኣት ሰባት ምድሓን እዩ ዝብል ሓሶት ይኣምን። ከምቲ ሎዲቅያዊ ኣድቨንቲዝም ኣብ ሓርበኛ ብዛዕባ ምልክትነት “እቲ ዕለታዊ” ዝገበሮ፣ ንሳቶም ድማ እቲ ዝተሓርየ ልኡኽ ነጸጉ።

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

ଲାଓଦିକୀୟ ଆଡଭେଣ୍ଟିଜ୍ମର ପ୍ରଥମ ପିଢ଼ୀରେ (1844 ରୁ 1888 ପର୍ଯ୍ୟନ୍ତ), ସେମାନେ ସାତ ସମୟକୁ ଚିହ୍ନଟ କରିବା ବିଷୟରେ ମିଲରଙ୍କ କାର୍ଯ୍ୟକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କଲେ। ଦ୍ୱିତୀୟ ପିଢ଼ୀରେ (1888 ରୁ 1919 ପର୍ଯ୍ୟନ୍ତ) ସେମାନେ “ଦୈନିକ”ର ସତ୍ୟକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରିବା ପ୍ରକ୍ରିୟା ଆରମ୍ଭ କଲେ। ସେମାନଙ୍କ ତୃତୀୟ ପିଢ଼ୀରେ (1919 ରୁ 1957 ପର୍ଯ୍ୟନ୍ତ) ସେମାନେ ପୁଣି ଭ୍ରଷ୍ଟ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦର ସେହି ବୁଝାମଣାକୁ ଫେରିଗଲେ ଯେ, “ତୁମର ଜନଙ୍କ ଲୁଟେରାମାନେ” ହେଉଛନ୍ତି ଆଣ୍ଟିଓକସ୍ ଇପିଫାନିସ୍। 2001 ମସିହା ସେପ୍ଟେମ୍ବର 11 ତାରିଖରେ, ସେହି ଦିନ ତୃତୀୟ ବିପଦ ଆସିପହଞ୍ଚିବାବେଳେ, ସେମାନେ ବାଇବେଲ ଭବିଷ୍ୟଦ୍ବାଣୀରେ ଇସ୍ଲାମର ଭୂମିକାକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କଲେ। ସେହି ଚାରିଟି ସତ୍ୟର ପ୍ରତ୍ୟେକଟିକୁ ମିଲର ସମର୍ଥନ କରିଥିଲେ, ଏବଂ ସେଗୁଡ଼ିକ ହବକ୍କୂକଙ୍କ ଦୁଇଟି ତାଲିକା ଉପରେ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି; ଏବଂ ପ୍ରତ୍ୟେକଟି ମିଲରଙ୍କ କାର୍ଯ୍ୟ ସହ ସମ୍ବନ୍ଧିତ ମୂଳଭୂତ ସତ୍ୟ, ଯିନ୍ହାଙ୍କୁ ସିଷ୍ଟର ହ୍ୱାଇଟ୍ “ନିର୍ବାଚିତ ବ୍ୟକ୍ତି” ବୋଲି କୁହନ୍ତି।

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

የይሮብዓም ዓመፅ የጀመረው፣ ይሮብዓምን የመጀመሪያ ንጉሣቸው ያደረጉትን አሥሩን ነገዶች ያካተተው የሰሜኑ መንግሥት በተመሠረተበት መጀመሪያ ነበር። ይሮብዓም ሁለት የወርቅ ጥጃዎችን ሠራ፤ አንዱንም “የእግዚአብሔር ቤት” ማለት በሆነችው ቤቴል አኖረ፥ ሌላውንም “ፍርድ” ማለት በሆነው ዳን አኖረ። በአንድነት ቤቴልና ዳን የቤተ ክርስቲያንን (ቤቴል) እና የመንግሥትን (ዳን) ጥምረት ይወክላሉ። እንዲሁም እንደ አሮን ዓመፅ፣ ጥጃዎቹ የባቢሎን ምልክት ከሆነው ከወርቅ ተሠሩ፤ ሁለቱም የአውሬ ምስል ነበሩ። እንደ አሮንም፣ ይሮብዓም ዓመታዊ በዓል ሾመ፤ ጥጃዎቹንም የእግዚአብሔርን ሕዝብ ከግብፅ ያወጡ አማልክት እንደሆኑ ገለጠ።

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yaroba’amis garaa isaatti akkana jedhe; Amma mootummaa kun gara mana Daawititti deebi’a; Yoo sabni kun mana Waaqayyoo kan Yerusaalemitti aarsaa dhiheessuuf ol ba’e, garaan saba kanaa ammas gara gooftaa isaanii, gara Rehoobo’aam mooticha Yihudaatti deebi’a; isaanis ana ni ajjeesu, gara Rehoobo’aam mooticha Yihudaattis ni deebi’u. Kanaaf mootichi gorsa fudhatee jabbilee warqee lama tolche; akkanas isaaniin jedhe; Isin Yerusaalemitti ol ba’uun baay’ee isinitti ulfaata; kunoo waaqolii kee, yaa Israa’el, kan biyya Gibxii keessaa si baasanii dha. Inni tokko Beet’eel keessa kaa’e, isa kaanis Daan keessa kaa’e. Kunis cubbuu ta’e; sabni sun isa tokko duratti sagaduuf hamma Daanitti ni deema ture. Innis mana iddoowwan olka’oo ijaare, ilmaan Leewwii keessaa kan hin ta’in, saba keessaa warra gad-aanaa ta’an keessaa luboota ni godhe. Yaroba’amiin ji’a saddeettaffaatti, guyyaa kudha shanaffaatti, ayyaana Yihudaa keessa jiru fakkaatu ni labse; iddoo aarsaattis ni ba’e. Beet’eel keessattis akkasuma godhe; jabbilee inni tolcheef aarsaa dhiheessaa ture; Beet’eel keessattis luboota iddoowwan olka’oo inni hojjetee ture ni kaa’e. Akkasitti guyyaa kudha shanaffaatti, ji’a saddeettaffaa keessatti, ji’a garaa ofii isaatii yaade keessatti, iddoo aarsaa Beet’eel keessatti inni tolche irratti ni ba’e; ilmaan Israa’eliif ayyaana ni labse; iddoo aarsaa irrattis ni ba’e, ixaana ni aarse. 1 Mootota 12:26–33.

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

ይሮብዓም “በልቡ ውስጥ አሰበ፤” ይህም ኡሪያ ስሚዝ የትንቢታዊ አብነቱን ለመገንባት “የግል ትርጓሜ” እንዲያስገባ ያደረገውን ሥራ ይወክላል። ይሮብዓም የአሮንን አርአያ ተከተለ፥ በዚህም የግብፅ አምላክን እውነተኛው አምላክ መሆኑን በማስመሰል በስህተት አቀረበው። አሮንና ይሮብዓም ሁለቱም ያቀረቡት አምላክ፥ የሮምን ሁለት ዐይነት ባህርይ እንደ መንግሥታዊ ስልትና እንደ ቤተ ክርስቲያናዊ ሥልት ምልክት በሚያመለክት ምልክት ላይ በተደረገ የተሳሳተ አተገባበር ላይ የተመሠረተ ነበር። አሮንና ይሮብዓም ሁለቱም የአውሬውን ምስል በሚመለከት ምልክት የዘንዶውን ኃይል ምስል እየለዩ ነበር። ስለዚህ እነዚያ ሁለቱ ቅዱሳን የዓመፅ ታሪኮች፥ የእግዚአብሔርን ሕዝብ ታላቅ ፈተና ይወክላሉ፤ በዚህም ዘላለማዊ እጣ ፈንታቸው ይወሰናል። ያ ፈተናም እንደ መንፈስ መነሣሣት ማስተማሪያ፥ የአውሬው ምስል መቋቋሙ የሚፈተንበት ፈተና ነው።

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

የሮም ምልክት እንደ “የሕዝብህ ዘራፊዎች” በተመለከተ የመጀመሪያው ክርክር፣ በ1843 የአቅኚዎች ሰሌዳ ላይ የገባው፣ ዘራፊው አንቲዮክስ ኤፒፋኔስ ነው ብሎ አስረከበ፤ እውነታው ግን ዘራፊዎቹ ሮም መሆናቸው ነው። የመጀመሪያው ክርክር፣ “የሕዝብህ ዘራፊዎች” ሮም መሆናቸውን በተመለከተ የመጨረሻውን ክርክር ወክሎ ነበር፤ አሁን ግን ዘራፊዎቹ አሜሪካ ናቸው እንጂ ሮም አይደሉም ተብሎ እየተከራከረ ነው። ነገር ግን በዳንኤል አሥራ አንድ ቁጥር አሥር እስከ አሥራ አምስት ድረስ አንቲዮክስ የአሜሪካ ምልክት ነው፤ ስለዚህ ስለሚወከለው ማን እንደሆነ የመጀመሪያው ውሸትና የመጨረሻው ውሸት አንድ ናቸው።

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Dukkanni fi burjaajii wanta Antiiyokos bara dhumaa keessatti bakka buʼe irratti jiru, akkuma fincila Aroonii fi Yerooboʼaam godhe sanaa, waaʼee fakkeenya bineensichaa irratti burjaajii uuma. Burjaajiin waaʼee fakkeenya bineensichaa irratti jiru yeroo qormaanni guddaan saba Waaqayyootiif taʼe uumamuu fakkeenya bineensichaa taʼetti ofuma yeroo sana keessatti adeemsifamaa jira.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Gooftaan ifatti natti argisiiseera jechuun bifa bineensichaa yeroo carraan araaraa cufamuu dura ni ijaaramu; sababiin isaas inni uummata Waaqayyootiif qormaata guddaa ta’uuf, qormaata sanaan mootummaa isaanii bara baraa murtaa’uuf. Dhaabbanni kee wal-faallessaa akkasii walitti makame waan ta’eef, namoonni muraasni qofa gowwoomfamu.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Mul’ata 13 keessa dhimman kun ifatti dhiyaateera; [Mul’ata 13:11–17, caqasame].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Kun qorannaan saba Waaqayyoo dura isaanii maxxanfamuu qaban kana. Warri seera Isaa eeguun amanamummaa isaanii Waaqayyoof mirkaneessanii, Sanbata sobaa fudhachuu didan hundinuu, alaabaa Gooftaa Waaqa Yihowaa jala hiriiru; mallattoo Waaqa jiraataa ni fudhatu. Warri dhugaa ka’umsa samii qabu dhiisanii Sanbata Dilbataa fudhatan immoo, mallattoo bineensichaa ni fudhatu.” Manuscript Releases, volume 15, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

ସହୋଦରୀ ହ୍ୱାଇଟ୍ “the daily” ବୋଲିଥିବା ପ୍ରତୀକଟି ଅପଧର୍ମୀ ରୋମକୁ ସୂଚାଏ ବୋଲି ମିଲରଙ୍କ ମତକୁ ସମର୍ଥନ କରିଥିବାବେଳେ, ସେ କହିଥିଲେ ଯେ 1844 ଠାରୁ “other views”, ଅର୍ଥାତ୍ ବହୁବଚନରେ, ଗ୍ରହଣ କରାଯାଇଛି, ଯାହା “darkness and confusion” ଉତ୍ପନ୍ନ କରିଛି। “the daily” ବିଷୟରେ ଭ୍ରାନ୍ତ ମତଗୁଡ଼ିକ—ଯାହା “the robbers of thy people” ଭାବରେ ଅପଧର୍ମୀ ରୋମର ଏକ ପ୍ରତୀକ—ଯେ ଅସ୍ପଷ୍ଟତା ଓ ଅନ୍ଧକାର ସୃଷ୍ଟି କରିଛି, ସେହି ଅସ୍ପଷ୍ଟତା ଓ ଅନ୍ଧକାର ରୋମ ଏବଂ ରୋମର ପ୍ରତିମୂର୍ତ୍ତିର ମଧ୍ୟରେ ଥିବା ପାର୍ଥକ୍ୟ ସମ୍ବନ୍ଧରେ ମଧ୍ୟ ଉତ୍ପନ୍ନ ହୁଏ।

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

ምልክት ሮማን በተመለከተ የመጀመሪያውና የመጨረሻው ክርክሮች፣ እየተተዉ ከነበሩ የቀድሞ ኪዳን ሕዝቦች እና በዚያን ጊዜ አዲሱ የእግዚአብሔር ኪዳን ሕዝብ እየሆኑ ከነበሩ ሕዝቦች መካከል ተከሰቱ። ክርክሩ የተመሠረተው በተመሠረቱ የሰዋስው ደንቦች ለመገዛት ባለመፈለግ ላይ ነበር፤ ምክንያቱም በአሥራ አራተኛው ቁጥር ውስጥ ያለው “ደግሞ” የሚለው ቃል በፕሮቴስታንቶች ዘንድ ተቀባይነት አላገኘም፥ ስለዚህም ዘራፊዎቹ በቀደሙት ቁጥሮች ውስጥ በተወከለው ኃይል ተመሳሳይ መሆናቸውን አስመስለው አቀረቡ።

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

Innis hiika Macaafa Qulqulluu micciirsuu agarsiisa ture yeroo Anxiyookhos saamtota akka ta’uuf dirqame. Innis hiika dhuunfaa ture; barsiisonni sobaa kamiyyuu dhugaa irratti mormii ta’an hiika dhuunfaa dha. Falmiin sun ofii isaatiin dhugaa bu’uuraa ta’e, sababiin isaas kaartii pionerii 1843 irratti galmeeffamee ture. Mirkaneessuun kaartichaa hafuura kaka’umsaatiin “saamtota” akka mallattoo Roomitti cimsee fi raggaasise; akkasumas ulfina dhugichaa guddisse; sababiin isaas barsiisaa sana diduun bu’uuraawwanis ta’aangoo Hafuura Raajii lamaan isaanii iyyuu diduu ture.

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Namoonni saamichaa kee keessaa Roomaa bakka bu’an sirriitti hubachuun, akkasumas fakkeenya raajii ergamoonni William Milleriif kennanitti ida’amee, sababni isaas inni fakkeenya raajii dhufuudhaan hubatee fi dhiheesse sanaan walii gale; innis kana jechuun: Roomaan heethenii fi Roomaan paaphaasummaa hundeen hojiiwwan isaa raajii irratti raawwate hunda turan.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

የኡርያህ ስሚዝ የግል ትርጓሜ፣ በዳንኤል 11 ምዕራፍ 36ኛው ቁጥር ያለውን የሰሜን ንጉሥ ፈረንሳይ እንደሆነ፣ ከዚያም በ40ኛው ቁጥር ቱርክ እንደሆነ የሚለይ መሆኑ፣ የሰሜን ንጉሥን በተመለከተ ሁለት ሐሰተኛ መለያየቶችን አካትቶ ነበር። ስሚዝ በ1863 መሠረቶቹን መቃወሙ፣ እርሱ በትንቢት ውስጥ እጅግ መሠረታዊ የሆነ አንድ ሕግ እንዳያይ ያደረገውን ዕውርነት አመጣ፤ ይህም ማለት፡ በክርስቶስ ዘመን አካባቢ ትንቢት፣ በጥንት ቃል በቃል የነበሩ አካላት የሚያመለክቷቸውን ዘመናዊ መንፈሳዊ አካላት እንደሚያሳይ ነው። ጳውሎስም በመጀመሪያ የሚመጣው ቃል በቃል ያለው እንደሆነ፣ ከዚያም በኋላ መንፈሳዊው እንደሚመጣ በመለየቱ ይህንን እውነት በግልጽ አስተምሮአል።

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Haa taʼu malee inni hafuuraa taʼe dura hin turre; inni uumamaa taʼe dura ture; isa booddees inni hafuuraa taʼe dhufe. 1 Qorontos 15:46.

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smith mootummaa kakuu warra gantummaa Pirootestaantummaa bakka saba Waaqayyoo taʼanii buʼan keessaa ture; garuu yeroo inni yeroo torban diddeefi chaartii isaa kan bara 1863 galche, fincil isaanii deeggere. Hiikni dhuunfaa isaa inni hojii irra oole, Mulʼata boqonnaa kudha jaʼaffaa keessatti Armaagedoon ilaalchisee hubannaa sobaa uume; kunis hubannaa sirrii Roomaa irratti qormaata biraa dha.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

መጀመሪያ በሌቦቹ ዙሪያ በተነሣው ክርክር ውስጥ፣ ስሚዝ ከአሥሩ ደናግል ምሳሌ የመጀመሪያው ፍጻሜ ጋር የተያያዙትን ወክሎ ተገለጠ። ስለዚህም፣ ስለ ሰሜን ንጉሥ ባለው የግል አመለካከቱ፣ በ1856 እና 1863 መካከል እየተተዉ ወደ ሎዶቅያ የሰባተኛ ቀን አድቬንቲስት ቤተ ክርስቲያን የሆኑ የቃል ኪዳን ሕዝብን ወክሎ ይቆማል። በሌቦቹ ክርክር ውስጥ ከፕሮቴስታንቶች ጋር እንደ ነበረው ሁሉ፣ ስሚዝ የግል ትርጓሜውን በመጫን የተጋጨውን የክፍሉን ሰዋሰዋዊ ሥልጣን ቸል አለ፤ ምክንያቱም በሰዋሰው መሠረት ከቁጥር ሠላሳ አንድ እስከ ቁጥር አርባ አምስት ድረስ ያለው የሰሜን ንጉሥ ሁልጊዜም እና ብቻውን የጳጳሳዊው ኀይል ነው።

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

“ଦୈନିକ” ସମ୍ବନ୍ଧୀୟ ବିବାଦ ସହିତ, “ଦୈନିକ” କ୍ରୀଷ୍ଟଙ୍କର ପବିତ୍ରସ୍ଥାନୀୟ ସେବାକାର୍ଯ୍ୟକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ ବୋଲି ପୁରୁଣା ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ମତକୁ ସମର୍ଥନ କରିବା ପାଇଁ, ୱିଲି ହ୍ୱାଇଟ୍ ଓ ଏ. ଜି. ଡାନିଏଲ୍ସ ଆଡଭେଣ୍ଟ ଇତିହାସରେ ମିଥ୍ୟାକୁ ପ୍ରବେଶ କରାଇଥିଲେ। ସେହି ବିଶେଷ ଇତିହାସକୁ ହବକ୍କୂକଙ୍କ ତାଲିକାମାନଙ୍କରେ ଚିହ୍ନିତ କରାଯାଇଛି, କିନ୍ତୁ ଭୁଲ ମତର ପ୍ରଚାର ଓ ସ୍ଥାପନା ସହିତ ସମ୍ବନ୍ଧିତ ମିଥ୍ୟା ସାକ୍ଷ୍ୟକୁ ଲକ୍ଷ୍ୟ କରିବା ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ; କାରଣ ଠିକ୍ ବୁଝାମଣାକୁ ମିଲର ଦ୍ୱିତୀୟ ଥେସଲୋନୀକୀୟମାନଙ୍କ ପତ୍ରରେ ଚିହ୍ନିଥିଲେ, ଯେଉଁଠାରେ ବିଷୟଟି ସତ୍ୟକୁ ଭଲପାଉଥିବାମାନେ ଓ ମିଥ୍ୟାକୁ ବିଶ୍ୱାସ କରୁଥିବାମାନଙ୍କ ମଧ୍ୟରେ ଥିବା ବିପରୀତତା ଅଟେ।

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

“Guyyumaadhaan” ilaalchisee falmiin kun hubannaa sarara irratti sararaan dabalaa dhufa; falmiin xumuraa Roomaa yeroo Hafuurri Qulqulluun dhangala’uu keessatti akka raawwatamu mul’isa. Akkuma Hafuurri Qulqulluun gubbaadhaa dhangala’aa jiru, humni tokko jala keessaa ol ka’aa jira; innis warra isa akka humna Waaqayyoootti fudhatan qabatee mootummaa isaa jalatti galcha, iyyuu ta’u malee inni gowwoomsaa jabaadha.

> “The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

> “Wantiwwan gurguddoon lama ee wal morman keessaa inni tokko gad keessaa hojjetaa jira, inni kaan immoo ol irraa. Namni hundinuu dhiibbaa dhokataa isa tokkoo yookaan isa kaanii jala jira, hojiiwwan isaas amala kaka’umsa inni keessaa maddu ni mul’isu. Warri Kiristoosiin tokko ta’an yeroo hundumaa karaa hojii Kiristoos irratti hojjetu. Warri Seexana wajjin tokkummaa keessa jiran immoo kaka’umsa hoogganaa isaanii jalatti hojjetu; isaan humnaa fi hojii Hafuura Qulqulluutti morman. Fedhiin namaa bilisa ta’ee akka hojjetu dhiifamaaf jira, hojii isaatiin immoo hafuura akkamii akka garaa isaa irratti hojjetu ni mul’ata. ‘Ija isaanii irraa isaan ni beektu.’” The 1888 Materials, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

“የዕለታዊው” ውዝግብ ውስጥ ያለው ትንቢታዊ ተቃርኖ፣ የዘንዶው ምልክት እንደ ክርስቶስ ምልክት መለየት ነው። እውነቱን የሚክዱ ሰዎች፣ ይህን እውነት ያገኘውን ሚለር ያለውን ሚና ደግሞ እየካዱ ናቸው፤ በዚህም ሂደት መንፈስ ቅዱስን እየካዱ ይሆናሉ እና የማይቅር ኃጢአትን ያከናውናሉ።

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Bara itti aanu keessatti falmii waa’ee Roomaa irratti, kan yeroo gabaabaa Waxabajjii 11, 2001 booda uumame, ni ilaalla.

> “We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

> “Nu yeroo jireenyi baay’ee gatii guddaa qabuu fi baay’ee nama hawwatu keessa jiraanna. Dhumni waan hundumaa dhihaateera. Wanti nama naasisu yeroo hundumaa fuula keenya duratti walitti fufiinsaan mul’achaa ni adeema; sababni isaa humnoonni ijaan hin mul’anne hojii cimaa agarsiisaa jiru. Humnoonni dukkanaa kan gaditii irraa ka’an namoota irratti socho’aa jiru; namoonni hamoos ergamoota hamoo wajjin ajajawwan Waaqayyoo fi amantii Yesuus irratti loluuf walii galaa jiru; yeroo walfakkaatu sanatti immoo humni ol irraa dhufu warra dhiibbaa waaqayyoo ofitti fudhatan irratti hojjechaa jira, sabni Waaqayyoos qaamota samii wajjin hojjechaa jira. Guyyoota dhumaa kana keessatti dhiphina lubbuu nama hundumaa irratti dhufu isa qoruufii isa ilaalu danda’u keessaa amantiin dhugaa, sirrii, keessaa madde qofa malee homtinuu hin hafuu. Waaqayyo da’oo keenya ta’uu qaba; bifa alaa, waamicha amantii, sirna, ayyaaneffannaa, yookaan sadarkaa irratti amanachuu hin dandeenyu; yookaan maqaa jiraachuu qabna jechuun guyyaa qorumsaatti dhaabachuu ni dandeenya jennee yaaduu hin qabnu. Wanti raafamuu danda’u hundinuu ni raafama; wantoonni gowwoomsaa fi dogoggorsi guyyoota dhumaa kanaatiin raafamuu hin dandeenye immoo ni hafu. Lubbuu kee Dhagaa bara baraatti cimsitee hidhi; sababiin isaa nageenyi Kiristoos keessatti qofa ni jira. Yesuus guyyoota keessa jiraachaa jirru akka guyyoota balaa ta’anitti ibse. Innis, ‘Akkuma bara Noh ture, dhufuun Ilma namaas akkasuma ni ta’a. Bara sana, bishaan badiisaa duratti, hamma guyyaa Noh doonii seenuutti, nyaachaa fi dhugaa, fuudhaa fi heerumaa turan; bishaan badiisaas dhufee hunda isaanii hamma fudhatutti hin beekne; dhufuun Ilma namaas akkasuma ni ta’a’ jedhe. ‘Akkasumas akkuma bara Looxii ture; isaan ni nyaatu turan, ni dhugu turan, ni bitu turan, ni gurguru turan, ni dhaabu turan, ni ijaaru turan; guyyaa Loox Sodoom keessaa ba’e garuu, ibiddii fi diinni samii irraa roobe, hunda isaanii balleesse. Guyyaa Ilmi namaa mul’atuttiis akkasuma ni ta’a.’ ‘Ilmi namaa ulfina isaa keessatti yeroo dhufu, ergamoonni qulqulloonni hundinuu isaa wajjin yeroo dhufan sana, inni teessoo mootummaa ulfina isaa irra ni taa’a; saboonni hundinuu fuula isaa duratti walitti qabamu; innis akkuma tikseen hoolotaa re’oota irraa adda baasu, isaanis wal irraa ni adda baasa; hoolotas karaa mirgaa isaa, re’ootas karaa bitaa ni dhaaba. Sana booda Mootichi warra karaa mirga isaa jiranitti, Kottaa isin kan Abbaa kootiin eebbifamtan, mootummaa hundeeffama addunyaa irraa jalqabee isiniif qophaa’e dhaalaa’ ni jedhu.’ Karaan keenya jireenya kana keessatti adeemnu, achitti mootummaa bara baraa keenya ni murteessa; mootummaa Waaqayyoo dhaalan keessaa ta’uu keenya yookaan warra dukkana alaa keessa deemanii ta’an keessaa ta’uu keenya dubbachuuf nuumaaf dhiifameera. Waaqayyo fayyina keenyaaf qophii guutuu hundumaa godheera; kanaaf waan gatii daangaa hin qabneen bitame sana haa fayyadamnu. ‘Waaqayyo akkasitti addunyaa jaallate; Ilma isaa isa tokkicha kenneefii, namni isa amanu kam iyyuu akka hin badne, jireenya bara baraa akka qabaatuuf.’” Youth Instructor, August 3, 1893.

Back to Articles