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# The Book of Daniel - Number Nine

Kitaaba Daani’el — Lakkoofsa Sagal

The First Angels’ Message

Ergaa Ergamaa Tokkoffaa

Author

Jeff Pippenger

Published

December 4, 2023

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Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.

Daniel ri bynta ba nyngkong ka pyniasoh dur bad ka khubor jong u angel uba nyngkong ha Jingpynpaw ri bynta ba khatsaw. U Jehoiakim u pynithuh ha ka dur ba ka dei ka jingai bor sha ka khubor jong u angel uba nyngkong, ym ka jingwan poi jong ka ha ka “por kaba kut.” Ki nongiathuhlypa baroh ki dang pyni sha ki “sngi kiba khatduh” jong ka jingbishar kaba wad bniah, kumta kane ka bynta ka pyni ia ka 11 tarik u Nailur, 2001, haba la sdang ka jingtynjuh ia ka kynhun jong ka shi spah sawphew saw hajar. Ha Malakhi ri bynta ba lai, ia kata ka rukom treikam la pyni kum ka jingpynkhuid, haba u nongrah khubor u pynkhreh ia ka lynti na ka bynta U Nongrah Khubor jong ka jutang, ban wan kynsan sha la ka templ. U nongrah khubor uba pynkhreh ia ka lynti, uba long ruh kata ka “sur” kaba pyrta ha ri khlaw, u long ruh ka jingtynjuh, kaba long shi bynta jong ka jingpynkhuid. Ha Malakhi ri bynta ba lai, ka shi spah sawphew saw hajar la pyni dur kum ki khun shynrang u Lebi. Ki khun shynrang u Lebi ki pyni dur ia kito kiba la ieng bad u nongrah khubor u Moses, ha ka jingialeh pyrshah jong ka khun bynta ksiar kaba la pyni dur ia ka durblei jong u mrad.

Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.

Qormaata qulqullinaa keessaa qormaata sadii taʼan keessaa isa lammaffaa kan taʼe, qormaata fakkii bineensaa darbuu jechuun fakkeenya Macaafa Qulqulluu biraati. Ilmaan Leewwii mallattoo isaanii argachuudan dura qormaata sana darbuu qabu.

The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.

ନିୟଲ ଅଧ୍ୟାୟ ଆଠ ଓ ନଅରେ ଥିବା ମୁଦ୍ରାଙ୍କନ, ସେପ୍ଟେମ୍ବର 11, 2001 ରେ ଆରମ୍ଭ ହୋଇଥିବା ଶୁଧ୍ଧିକରଣ ପ୍ରକ୍ରିୟାର ଆଉ ଗୋଟିଏ ଉଦାହରଣ ଅଟେ। ଅଧ୍ୟାୟ ଆଠରେ, ଯେମାନେ ଯେରୁସାଲେମରେ ଶେଷ ପର୍ଯ୍ୟନ୍ତ ସୂର୍ଯ୍ୟଙ୍କୁ ନମସ୍କାର କରନ୍ତି, ସେମାନେ ଲାଓଦିକିୟ ଆଡ୍ଭେଣ୍ଟିଜ୍ମର ଚାରି ପିଢ଼ୀଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ଅଧ୍ୟାୟ ନଅରେ, ଯେମାନେ ମୁଦ୍ରା ଗ୍ରହଣ କରନ୍ତି, ସେମାନେ ଯେରୁସାଲେମ ମଧ୍ୟରେ ଘଟୁଥିବା ଘୃଣ୍ୟ କାର୍ଯ୍ୟମାନଙ୍କ ପାଇଁ ଦୀର୍ଘଶ୍ୱାସ ଛାଡ଼ୁଛନ୍ତି ଏବଂ କାନ୍ଦୁଛନ୍ତି। ଯେରୁସାଲେମ ହେଉଛି ଈଶ୍ୱରଙ୍କ କଳିସିଆ।

The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.

Ergaa maleekota sadanii adeemsa qulqulleessuu agarsiisuu dha. Ergaan sadan kun adeemsa qormaataa sadarkaa sadiitiin raawwatamu bakka bu’u; ilmaan Leewwii qormaata lammaffaa keessatti hirmaachuuf illee dursee qormaata jalqabaa darbuu qabu. Qormaanni sadaffaan garuu gosa qormaataa biraa dha; inni ilmaan Leewwii qormaata lama jalqabaa milkiidhaan darban moo akka ta’e adda baasu bakka bu’a. Inni qormaata litmus raajii dha. Qormaanni jalqabaa qormaata nyaataa dha (hiika hafuuraatiin), sababni isaas inni darbame yookaan kufame akka ta’u kan murtaa’u ilmaan Leewwii ergaa Hafuura Qulqulluudhaan karaa Eliyaas—ergamaa karaa qopheessuuf ergamaa kakuu dursee dhufu sanaan kennamu—fudhatuu isaanii irratti hundaa’a.

The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.

Lakkoofsi jalqabaa kitaaba Mul’ataa ciminaa ergaa sanaa jabeessee ibsa. Inni akka yaadamee adda baasee mul’isa ergaan ergamaan namaa, Yohaannis ta’ee bakka buufamee waldoota kiristaanaatti ergu, Gaabri’eeliin isaaf kenname; Gaabri’eelis immoo Kiristoos irraa fudhate; Kiristoosis immoo Abbaa irraa isa fudhate. Ergaan Eliyaas aangoo waaqummaa qaba; ergaa Yohaannis, yookaan Eliyaas, yookaan “sagalee lafa onaa keessatti iyyaa jiru” tuffachuunis Mul’ata Yesus Kiristoos tuffachuu dha.

The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.

Qormaanni lammaffaan qormaata ijaan mul’atuudha; sababiin isaas yeroo ilmaan Leewwii ergamaa ulfina isaatiin lafa ibsuuf gad bu’e sana harka isaa keessa ture, ergaa Eliyaas nyaatanitti, mala hojii Macaafa Qulqulluu kan mallattoolee yeroo sirriitti adda baafachuuf isaan dandeessisu fudhataniiru. Manni hojii sun ilmaan Leewwii akka mallattooleen yeroo sun Ameerikaa keessatti waldaan amantaa fi mootummaa walitti dhufaa jiran akka mul’isan, guutamuu qormaata fakkeenya bineensichaatiin, hubatan isaan dandeessisa. Kan caalaa immoo, mallattooleen yeroo sun, yeroo keessatti sirna sararoota haaromsa qulqulluu keessatti kaa’aman, hundee Alfaa fi Oomeegaa ti; jalqabni xumura agarsiisa. Sararoonni haaromsa qulqulluun saba Waaqayyoo akka of qopheessuu isaanii keessatti hojii chaappaa Waaqayyootiif qophaa’uuf humna isaanii hundumaan waliin hojjechuu qaban adda baasu.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Kanaaf, yaa warra ani jaalladhu, akkuma yeroo hundumaa ajajamtan, argama koo keessatti qofa utuu hin taʼin, amma immoo dhabamuu koo keessatti caalaatti, sodaa fi hollannaa wajjin fayyina keessan hojjedhaa. Waaqayyo isuma fedha isaa isa gaarii tiif akka fedhitanis akka hojjettanis isin keessatti hojjetu. Guungummii fi wal-mormii malee waan hundumaa hojjedhaa; akka isin mudaa fi hammeenya irraa bilisa taatanii, ijoollee Waaqayyoo warra qeeqa malee, saba miccamaa fi jalʼaa gidduutti taataniitti; isaan gidduuttis akka ifa addunyaa keessatti ibsitan. Filipisiyus 2:12–15.

Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.

Daani'el, Hanaaniyaa, Misha'elii fi Azaariyaan, namoota afur ta'anii, Adveentistoota Guyyaa Torbaffaa addunyaa guutuu irratti argaman, kanneen Fulbaana 11, 2001 akka mallattoo bu'iinsa ergamaa Mul'ata boqonnaa kudha saddeetii beekan, fi isaan mannaa dhokataa harka isaa keessa jiru fudhatanii akka nyaatan filatan bakka bu'u. Mannaan dhokataan nyaatamu qabu, akkuma ergamaan Phaawuloos yeroo ammaa caqase, Waaqayyoon (mannaa dhokataa) bakka bu'a; innis fedha Isaa fi wanta gammachuu Isaa ta'e raawwachuuf saba Isaa keessatti hojjeta. Phaawuloos ergamaa warra Filadelfiyaa bakka bu'a; ergaa isaa diduunis du'a ture. Daani'el, Hanaaniyaa, Misha'elii fi Azaariyaan warra mannaa dhokataa nyaachuu filatan bakka bu'u.

> Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.

> Isaan keessaa ilmaan Yihudaa keessaa Daani’el, Hanaaniyaa, Miishaa’el, fi Azaariyaa turan; itti gaafatamaan warra xuunfamanii maqaa isaanif kenne; Daani’elitti Belxashaazzar jedhee moggaase; Hanaaniyaan immoo Shaadraak jedhee; Miishaa’elin Meshak jedhee; Azaariyaanis Abednegoo jedhee moggaase. Daani’el garuu qooda nyaata mooticha irraa isaaf kennameen yookaan daadhii wayinii inni dhuguun of hin xureessine jechuun garaa isaa keessatti murteeffate; kanaafis akka inni of hin xureessin itti gaafatamaa warra xuunfamanii gaafate. Daani’el 1:6–8.

Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.

Daaniʼel ergaa samii irraa Fulbaana 11, 2001 keessatti buʼee fide nyaachuu akka fedhu, akkasumas ergaa akka nyaataa fi dhugaatii Baabilonitti bakka buufame diduu akka fedhu murteessa. Ashpenaaz immoo boojiʼamtoota Yihudaa keessaa warri mooticha duratti dhiyaatan eenyufaa akka taʼan filatee ture.

> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.

> Mootichi toftaa isaanii bulchaa Aashfenaazitti dubbatee, inni ijoollee Israa’el keessaa, sanyii mootichaatii fi gurguddoo keessaa namoota tokko tokko akka fidu isa ajaje; isaanis dargaggoota hanqina homaayyuu hin qabne, miidhagaa bifa gaarii qabani, ogummaa hundumaan dandeettii qabani, beekumsa keessatti cimaa ta’anii, hubannaa saayinsii qaban, warra mana mootummaa keessatti dhaabachuu danda’an, akkasumas barumsaafi afaan Kaldootaa barsiisuu danda’an haa ta’an jedhe. Daani’el 1:4, 5.

If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.

Yoo silsilaa abbaa ajajaa Mul’ata boqonnaa tokko, lakkoofsa tokko keessatti ibsame hordofne, Nebukadnezar ijoollee raajii Isaayyaas Hizqiyaasiif dubbate sana guutan filachuuf Ashpenaaz ajaje ture. Ashpenaaz ergaa sana fudhatee achiis Meelzaar, bulchaa warra xuunisanii, itti kenne. Nebukadnezar Abbaa samii ni bakka bu’a; Ashpenaaz Kiristoosin ni bakka bu’a; Meelzaaris Gabri’eelin ni bakka bu’a. Ashpenaaz ijoollee kam akka filatu ni beeka ture, Daani’eelis utuu isa mooticha duratti hin dhiheessin dura murtoo nyaataa sirrii akka godhu ni beeka ture.

> Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.

> Amma Waaqayyo Daaniʼelin bulchaa warra xuunfaa wajjin fuula gaarii fi jaalala laafaa keessa galche. Bulchaan warra xuunfaas Daaniʼeliin akkana jedhe: Ani gooftaa koo mooticha nan sodaadha; inni nyaata keessanii fi dhugaatii keessan ramadeera; maaliif inni fuula keessan ijoollee warra umurii keessanii keessaa kan isaanii caalaa hammaataa taʼee haa argu ree? Yoos isin mataa koo mootichatti balaa keessa na galchitu. Daaniʼel 1:9, 10.

Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.

ᱢᱮᱞᱡᱟᱨ ᱱᱚᱰᱮ ᱯᱮᱦᱞᱟ ᱥᱟᱛᱮᱨ ᱮᱧᱡᱮᱞ ᱠᱚ ᱞᱮᱠᱟ ᱦᱩᱞ ᱥᱟᱱᱟᱢᱤ ᱠᱟᱛᱮ ᱩᱫᱩᱜᱮᱫᱟᱭ᱾ ᱯᱮᱦᱞᱟ ᱥᱟᱱᱟᱢᱤ ᱫᱚ ᱤᱥᱚᱨ ᱠᱚ ᱵᱷᱚᱭ ᱠᱚᱭᱟ, ᱡᱮᱢᱚᱱ ᱢᱮᱞᱡᱟᱨ ᱱᱮᱵᱩᱠᱟᱫᱱᱮᱡᱟᱨ ᱠᱚ ᱵᱷᱚᱭ ᱠᱮᱫᱟ ᱛᱮ ᱩᱫᱟᱦᱟᱨᱚᱱ ᱦᱩᱭᱩᱜᱼᱟ᱾ ᱦᱤᱵᱽᱨᱩ ᱟᱞᱯᱷᱟᱵᱮᱛ ᱨᱮᱱᱟᱜ ᱯᱮᱦᱞᱟ, ᱛᱮᱨᱚᱢ ᱟᱨ ᱪᱟᱵᱟ ᱟᱠᱷᱚᱨ ᱠᱚ ᱢᱤᱫ ᱠᱟᱛᱮ ᱡᱟᱭ ᱦᱩᱭ ᱦᱤᱵᱽᱨᱩ ᱥᱟᱹᱵᱽᱫ “truth” ᱫᱚ ᱱᱚᱣᱟ ᱯᱨᱚᱵᱚᱱᱫᱷ ᱠᱚ ᱨᱮ ᱢᱟᱨᱟᱝ ᱞᱮᱠᱟ ᱩᱫᱩᱜ ᱟᱠᱟᱱᱟ ᱡᱮ ᱱᱚᱣᱟ ᱯᱮ ᱥᱟᱛᱮᱨ ᱮᱧᱡᱮᱞ ᱠᱚᱣᱟᱜ ᱯᱮ-ᱯᱟᱹᱭᱨᱤ ᱯᱚᱨᱤᱠᱷᱟ ᱯᱨᱚᱠᱨᱤᱭᱟ ᱠᱚ ᱪᱤᱱᱦᱟᱹᱣ ᱠᱟᱱᱟ᱾ ᱱᱚᱣᱟ ᱠᱟᱢ ᱠᱟᱛᱮ, ᱟᱸᱰᱮᱨ ᱥᱟᱠᱷᱤ ᱠᱚᱣᱟᱜ ᱟᱫᱷᱟᱨ ᱨᱮ ᱱᱚᱣᱟ ᱥᱛᱷᱟᱯᱤᱛ ᱦᱩᱭᱮᱱᱟ ᱡᱮ ᱯᱮᱦᱞᱟ ᱮᱧᱡᱮᱞ ᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱨᱮ ᱥᱟᱛᱮᱨ ᱯᱮ ᱯᱚᱨᱤᱠᱷᱟ ᱠᱚᱣᱟᱜ ᱯᱮ ᱡᱚᱢᱟᱱ ᱯᱮᱨᱮᱡ ᱠᱟᱱᱟ, ᱡᱟᱦᱟᱸ ᱯᱮ ᱥᱟᱛᱮᱨ ᱮᱧᱡᱮᱞ ᱠᱚᱣᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱠᱚ ᱫᱟᱨᱟᱭ ᱪᱤᱱᱦᱟᱹᱣ ᱟᱠᱟᱱᱟ᱾ ᱯᱮᱦᱞᱟ ᱮᱧᱡᱮᱞ ᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱫᱚ ᱥᱟᱨᱮᱫ ᱥᱚᱢᱚᱭ ᱨᱮᱱᱟᱜ ᱥᱩᱥᱟᱢᱟᱪᱟᱨ ᱞᱮᱠᱟ ᱪᱤᱱᱦᱟᱹᱣ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱱᱚᱣᱟ ᱫᱟᱨᱟᱭ ᱮᱱᱟᱜ ᱟᱨᱛᱷ ᱱᱚᱣᱟ ᱦᱩᱭ ᱟᱠᱟᱱᱟ ᱡᱮ ᱟᱫᱟᱢ ᱨᱮᱱ ᱫᱤᱱ ᱠᱷᱚᱱ ᱠᱷᱨᱤᱥᱴ ᱟᱣᱟᱨ ᱫᱚᱥᱨᱟ ᱦᱮᱡ ᱫᱟᱨᱟᱭ ᱪᱟᱞᱟᱜ ᱥᱮᱫ ᱯᱷᱟᱹᱣᱛᱮ ᱫᱚ ᱱᱚᱣᱟ ᱩᱱᱤ ᱢᱤᱫ ᱥᱩᱥᱟᱢᱟᱪᱟᱨ ᱜᱮᱭᱟ᱾

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Anis ergamaa biraa samii gidduudhaan utuu barrisee oduu gammachuu bara baraa warra lafa irra jiraatanitti, saba hundumaatti, qomoo hundumaatti, afaan hundumaatti, fi namoota hundumaatti lallabuuf qabatee nan arge; innis sagalee guddaadhaan akkana jedhe; “Waaqa sodadhaa, ulfinas isaaf kennaa; yeroo murtii isaa ni dhufe; isa samii, lafaa, galaanaa, fi burqaawwan bishaanii uume sana waaqeffadhaa.” Mul’ata 14:6, 7.

The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.

Ergaan ergamaa ergaa ergamaa isa jalqabaa sodaa Waaqayyooti. Tarkaanfiin lammaffaan ulfina isaaf kennuudha; tarkaanfiin sadaffaan immoo dhufaatii sa’aatii firdii isaati. Ergaawwan ergamoota lamaan kaanii wajjin walqabatee, ergaan ergamaa isa jalqabaa, “Waaqayyoon sodaadhaa” jedha. Achiis ergaan ergamaa isa lammaffaa kufaatii Baabilon labsa; sochii Miilerotaa keessatti, isa ergamaa isa jalqabaatiin ta’e, yookaan sochii ergamaa isa sadaffaatiin ta’e, waamichi Baabilon keessaa ba’uu bakka mul’inni dhangala’ina Hafuura Qulqulluu itti raawwatamutti ta’a. Yeroo sana keessatti, jechuunis yoo Iyya Giddugaleessaa, iyyicha guddaa, yookaan rooba boodaa jechuun bakka buufame illee, warri ergaa sana lallaban Waaqayyoof ulfina kennu. Ergaan ergamaa isa lammaffaa iddoo Waaqayyoof ulfinni itti kennamutti ta’a; yeroo sanas gara yeroo murtaa’aatti geessa; yeroo sana keessatti firdiin qorannoo seenaa Miilerotaa keessatti jalqabe, yookaan firdiin sagaagaltuu Baabilon kan yeroo balaa seera Dilbataa keessatti raawwatamu ni ta’a.

Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.

Sodaan Melzaar inni bakka bu’a, ergaan sunis qormaata nyaataa guyyoota kudhaniitiin jalqaba; lakkoofsi kudhanis qormaata akka ta’e ni agarsiisa. Jechi Melzaar mooticha sodaachuudhaan dubbate, akkuma Daani’el mooticha caalaa Waaqayyoon sodaattee nyaata Baabilonitiin akka hin xuroofne garaa isaatti murteessetti isa tokko ture. Yeroon qormaanni Daani’elii fi gootota sadii itti adeemsifame waggaa sadii ture; kanaafis tarkaanfiiwwan sadii ergaawwan ergamoota sadanii ni bakka bu’a.

> And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.

> Mootichi isaan guyyaa guyyaatti nyaata mootichaatii fi daadhii wayinii inni dhugu irraa qooda isaanii akka argatan murteesse; waggaa sadii akkasitti isaan sooraa ture; dhuma isaas fuula mootichaa dura akka dhaabatanuf. Daani’el 1:5.

Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.

Daani’el boqonnaan tokkoo humna ergaa ergamaa isa jalqabaatiin kennamu bakka bu’a; achittis jalqabi qormaata nyaataa mul’ata; kunis seenaa warra Miller keessatti nyaachuu macaafa xinnaa tiin bakka bu’ee ture. Yeroon qormaataa Daani’elii fi namoota sadan ulfina qabeeyyii sun, waggoota sadii sana keessaa guyyoota kudhan jalqabaa keessatti raawwatame. Kurni fakkeenya adeemsa qormaataa ti; kunis Israa’el durii yeroo ergaa Iyyaasuu fi Kaalebiin bakka bu’e qormaata kurnaffaa didanitti mul’ata. Akkasumas yeroo ari’atamaa waldaa Simirnaa keessatti illee bakka bu’a.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Wantoota sana keessaa tokko illee hin sodaatinaa; kunoo, diyaabilos akka isin qoramaaf kennamtaniif, keessaa keessan tokko tokko hidhaatti ni darbata; rakkina guyyaa kudhanis ni qabaattu; hamma duʼaatti amanamaa taʼi, anis gonfoo jireenyaa siif nan kenna. Mulʼata Yohaannis 2:10.

The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.

Gorsarri waldaa Simiirnaa kenname akka isaan adeemsa qormaataa hin sodaanne ture; yoo isaan Waaqayyoon sodaatan immoo, Inni sodaa isaanii isa Waaqeffannaa qabu gonfoo jireenyaatiin isaan badhaasa. Sodaan Waaqeffannaa sun hawwii Daani’el mannaa samii nyaachuu barbaadeetiin bakka bu’a.

> Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.

> Kana irratti Daaniʼel Melzaar isa bulchaan warra xuunfamanii Daaniʼel, Hanaaniyaa, Miishaaʼel, fi Azaariyaa irratti muudde sanaan akkana jedhe, “Ani sin kadhadha, garboota kee guyyoota kudhaniif qori; nyaata biqiltootaa akka nyaannu, bishaanis akka dhugnu nuuf kennu. Kana booddee fuulli keenya fuula ijoollee nyaata mootummaa keessaa qooda isaanii nyaatan sanaa wajjin fuula kee duratti haa ilaalamu; akkuma ati argituun garboota kee irratti godhi.” Kanaaf inni dubbii kana keessatti isaanii walii gale, guyyoota kudhanis isaan qore. Daaniʼel 1:10–14.

The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.

ܒܘܚܢܐ ܩܕܡܝܐ ܗܘܐ ܠܡܕܚܠܘ ܠܐܠܗܐ، ܐܝܟ ܕܡܬܚܙܐ ܒܡܠܨܪ ܘܕܢܝܐܝܠ ܕܣܡ ܒܠܒܗ ܕܠܐ ܢܛܡܐ ܢܦܫܗ ܒܡܐܟܘܠܬܐ ܘܒܡܫܬܝܬܐ ܕܒܒܠ. ܗܕܡܐ ܕܬܪܝܢ ܕܐܓܪܬܐ ܕܡܠܐܟܐ ܩܕܡܝܐ ܗܘ ܠܡܬܠ ܫܘܒܚܐ ܠܐܠܗܐ، ܕܗܢܐ ܡܚܘܐ ܡܬܚܙܝܬܐ ܕܦܐܪ̈ܐ ܕܡܐܟܘܠܬܐ. ܒܫܘܠܡܐ ܕܥܣܪܐ ܝܘܡ̈ܝܢ، ܕܢܝܐܝܠ ܘܬܠܬܐ ܓܒܪ̈ܐ ܝܩܝܪ̈ܐ ܫܒܚܘ ܠܐܠܗܐ ܒܚܙܬܗܘܢ ܦܓܪܢܝܬܐ.

> And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.

> Guyyaa kudhan sana dhuma irrattis fuulli isaanii caalaa bareedaa fi foon isaanii caalaa guutuu taʼee ijoollee hundumaa keessaa warra qooda nyaata mootichaa nyaataa turan hundumaa irra mulʼate. Kanaaf Melzaar qooda nyaata isaanii fi daadhii wayinii isaan dhuguu qaban irraa fuudhee, muduraa isaanii isaaniif kenne. Ijoollee afran kanaaf immoo Waaqayyo beekumsa fi dandeettii barumsa hundumaa fi ogummaa hundumaa keessatti isaanii kenne; Daaniʼel immoo mulʼataa fi abjuu hunda keessatti hubannaa qaba ture. Daaniʼel 1:15–17.

The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.

Ijoolleen afran sun qorumsaa isa jalqabaa darban; qorumsichi iddoo Addaamii fi Hewwaan itti kufan ture, akkasumas qorumsaa isa jalqabaa Kiristoos cuuphamuu Isaa booddee battalumatti itti fuulleffate kan agarsiisu ture. Cuuphamuun Kiristoos humneessuu ergaa isa jalqabaa sarara raajii Isaa keessatti argamu ture. Innis ergaa “sagalee gammoojjii keessatti” lallabame humneesseera, raggaasiseeras. Sana booddees, akkuma Daani’elii fi namoota sadan warra guguddaa sanaa, Kiristoos nyaata irratti guyyoota afurtamaaf qorame; akkuma Daani’el guyyoota kudhaniif qorame sana. Daani’elii fi Kiristoos qorumsaa maannaa dhokataa harka ergamaa keessa turee Fulbaana 11, 2001 irratti gad bu’e sana fakkeenyaan agarsiisaa turan. Qorumsi lama Kiristoosiifis, Daani’eliifis itti aananii dhufu turan. Qorumsichi lammaffaan iddoo Daani’elii fi namoonni sadan warra guguddaan fuula isaanii keessatti Waaqayyoon ulfinaaf galateeffatan ture. Qorumsichi qorumsaa nyaataa sana booddee Kiristoosiif dhufe ulfinas ni bakka bu’a ture.

> And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.

> Seexanni sun isaatiin, Yoo ati Ilma Waaqayyoo taate, dhagaan kun akka buddeena taʼu ajaji jedheen. Yesuusis deebisee, Namni buddeena qofaadhaan hin jiraatu; garuu dubbii Waaqayyoo hundumaan jiraata; jechuun barreeffameera jedheen. Seexannis gara tulluu ol kaasee, mootummoota biyya lafaa hundumaa yeroo gabaabaa keessatti isa argisiise. Seexannis isaatiin, Aangoo kana hundumaa fi ulfina isaanii siif nan kenna; kun anaaf kennameeraatii, namaan fedheefis nan kenna. Egaa ati yoo naaf sagadde, hundinuu kan kee ni taʼa jedheen. Yesuusis deebisee, Na duuba buʼi, Seexana; jechuun, Gooftaa Waaqa keetiif sagadi, isa qofa tajaajili; jechuun barreeffameera jedheen. Maatewos 4:3–8.

After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”

Erga Kiristo qorannoo nyaataa erga darbee booda, Seexanni “ulfina” mootummaa biyya lafaa hundumaa isaaf dhiheesse; Kiristoos garuu achii irra Mootii mootota hundumaa ulfina kennuu filate. Addaamii fi Hewaan qorannoo jalqabaa kufan; achumaanis baala harbuuqiitiin fuula isaanii dhoksuuf yaalan; sababni isaas isaan ulfina Waaqayyoo, kan uffata ifaa isaan duraan uffachaa turaniin bakka buufame sana, kana booda hin mul’isan ture. Yommuu Daani’eelii fi namoonni sadan warri ulfina qaban qorannoo nyaataa darban, achii booddee “beekumsa fi ogummaa barumsa hundumaa fi ogummaa keessatti” isaaniif kenname; “Daani’eelis mul’ata hundumaa fi abjuu hundumaa hubachuu qaba ture.”

They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.

Isaaniin lammaffaa darbaniiru; innis qormaata ijaan mul’atu kan Melzaariin kenname ture. Seenaa Miileroota keessatti, ergaan ergamaa lammaffaa warra ergaa “sagalee” lafa onaa keessatti iyyaa ture, akka William Milleriin bakka buufametti, fudhatanii fi warra isa didan gidduutti adda baafamuu agarsiise. Akka raajii keessatti ibsametti, sochiin Miileroota sana booda gaanfa mul’ataa fi isa qofa dhugaa Protestantizimii ta’e; warri ergaa fi sochii sana didanis intallan Roomii ta’an. Isaan kitaaba xinnaa irraa faallaa nyaata nyaachuu fi daadhii Baabilon dhuguu filatanii turan. Dhuma waggoota sadiitti, Daani’elii fi namoonni ulfina qaban murtii Nebukadnezaariin duratti dhihaatan.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.

> Amma yeroo guyyoonni mootichi akka isaan isa duratti dhihaatanif murteessee ture dhuma isaanii ga’anitti, ajajaan qondaaltota warra mootummaa isaan Nebukadnezar duratti dhiheesse. Mootichis isaan waliin dubbate; isaan hundumaa keessaa immoo nama Daani’el, Hanaaniyaa, Misha’el, fi Azaariyaa fakkaatu tokko illee hin argamne; kanaafis isaan mooticha duratti dhaabatan. Mootichis dhimma hundumaa ogummaa fi hubannaa irratti isaan gaafate keessatti, isaan sixrootaa fi warra urjii ilaaltota mootummaa isaa guutuu keessa turan hundumaa irra dachaa kudhan caalan jedhee argate. Daani’elis hanga waggaa jalqabaa mootummaa Qiiros Mootichaa ture. Daani’el 1:18–21.

Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.

Daaniʼelii fi namoonni sadan ulfinaa qaban qoricha guyyaa “kudhan”ii darbuun isaanii mirkanaaʼe; ergasii immoo yeroo qoricha isaanii isa dhumaa darban, warra kaan hundumaa caalaa yeroo “kudhan” caalanii ogeeyyii taʼanii argaman.

Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.

Daani’el boqonnaa tokko, kitaaba Daani’elii fi Mul’ataatiin ijaaramu keessatti ergaa ergamaa isa jalqabaa irratti tuqaan jalqabaa dha. Inni amaloota walfakkaataa guutummaatti ergamaa jalqabaa Mul’ata boqonnaa kudha afur keessaa qabu. Inni dhugaa duraan keessatti caqasame, jechuunis lakkoofsa jalqabaa Mul’ataa keessatti ibsame ni jabeessa; Nebukadnezaar ergaa Aashpenaaziif kenne, inni immoo ergaa sana Melzaariif kenne, ergasii Melzaar Daani’el waliin wal qunname. Abbaan ergaa Kiristoosiif kenne, inni immoo ergaa sana Gabri’eeliif kenne, ergasii Gabri’eel Yohaannis waliin wal qunname.

The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.

Ergaan inni dabarfamu, ergaa amma banamaa jiru, adeemsa qunnamtii Abbaa gara mootummaa isaa ibsa. Wanti jalqabaa Abbaan mootummaa isaatiif ifaan baasuu filatu, adeemsa qormaataa tarkaanfii sadii kan ergamoota sadii ti. Dubbiin raajii Waaqayyoo adeemsa kana sararoota raajii hedduudhaan akkasumas seenaa warra Milleritesiin baayʼee of eeggannoodhaan ibseera. Dhugaan kunniin maannaa dhokataa sana keessaa qaama barbaachisaa taʼan; maannichi sun yeroo ergamaan sun Fulbaana 11, 2001 irratti gad buʼe harka isaa keessa ture.

It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.

Yoo qooda fudhachuun, kanaafis qormaata lammaffaa darbuu, yoo qormaata jalqabaa hin dabarin hin danda’amu. Dhugaan kun seenaa Kiristoosii fi warra Miller keessatti ifatti mul’ateera. Daani’el boqonnaa lama qormaata lammaffaadha; akka Obboleettii White ibsituutti, “ixa keenya bara baraa kan murteessu” isa dha. Isheen dabalatas qormaata nuti “chaappaa argachuu keenya dura darbuu qabnu” akka ta’e ni dubbatti. Qormaanni sun amma jechuun ni danda’ama xumuramuutti dhihaateera.

Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.

Daani’el boqonnaan lamaffaa waa’ee qormaata bifa bineensaa ti; boqonnaan sun waa’ee fakkii guddaa tokkoo ta’uun isaas baay’ee kan malu dha; akkasumas Daani’el qormaata nyaataa darbee, “hubannaa” fi “ogummaa” keessatti yeroo “kudhan dachaa” caalaa eebbifamee ture qofaaf qormaata sana beekuu danda’e. Akkuma akeekkachiisni qormaata sanaa barreeffamoota Ellen White keessatti jiru, qormaanni fakkii Daani’el boqonnaa lamaffaa keessatti argamu qormaata bu’aa jireenyaa yookaan du’aa bakka bu’u dha.

> For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.

> Kanaaf mootichi baayʼee aaree, guddaa dheekkamees, ogeeyyii Baabilon hundumaa akka ajjeefaman ajaje. Murtiin sunis akka ogeeyyiin ajjeefaman baʼe; isaanis Daaniʼelii fi hiriyoota isaa akka ajjeefamaniif barbaadan. Daaniʼel 2:12, 13.

There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.

Dhimmoota raajii Daaniʼel boqonnaa tokko keessatti ilaalamuu qaban muraasni biroon jiru; matadureewwan sanaas barruu itti aanu keessatti itti fufna.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “ഞാൻ ഒരു കൂട്ടത്തെ കണ്ടു; അവർ നല്ലവണ്ണം കാവലോടെ ഉറച്ചുനിന്നു, സഭയുടെ സ്ഥാപിത വിശ്വാസത്തെ അസ്ഥിരമാക്കുവാൻ ശ്രമിക്കുന്നവർക്കു യാതൊരു അനുകൂലതയും കാട്ടിയില്ല. ദൈവം അവരെ പ്രസാദത്തോടെ നോക്കി. എനിക്ക് മൂന്നു പടികൾ കാണിക്കപ്പെട്ടു—ആദ്യ ദൂതന്റെ സന്ദേശം, രണ്ടാം ദൂതന്റെ സന്ദേശം, മൂന്നാം ദൂതന്റെ സന്ദേശം. എന്നോടുകൂടെ ഉണ്ടായിരുന്ന ദൂതൻ പറഞ്ഞു: ‘ഈ സന്ദേശങ്ങളിൽ ഒരു കല്ലുകഷണമെങ്കിലും നീക്കുകയോ ഒരു കുത്തുപിന്നെങ്കിലും കുലുക്കുകയോ ചെയ്യുന്നവന്നു അയ്യോ! ഈ സന്ദേശങ്ങളുടെ ശരിയായ ബോധ്യം അത്യന്താപേക്ഷിതമാണ്. അവ എങ്ങനെ സ്വീകരിക്കപ്പെടുന്നു എന്നതിൽ ആത്മാക്കളുടെ നിത്യഗതി തൂങ്ങിക്കിടക്കുന്നു.’ വീണ്ടും എന്നെ ഈ സന്ദേശങ്ങളിലൂടെ താഴേക്കു കൊണ്ടുപോയി, ദൈവജനങ്ങൾ തങ്ങളുടെ അനുഭവം എത്ര വിലകൊടുത്താണ് സ്വന്തമാക്കിയതെന്നു ഞാൻ കണ്ടു. അതു വളരെ കഷ്ടസഹനത്തിലൂടെയും കടുത്ത സംഘർഷത്തിലൂടെയും ലഭിച്ചതായിരുന്നു. ദൈവം അവരെ പടി പടിയായി നടത്തി, ഒടുവിൽ അവരെ ദൃഢവും അചഞ്ചലവും ആയ ഒരു പീഠികമേൽ സ്ഥാപിച്ചു. ചില വ്യക്തികൾ ആ പീഠികയ്ക്കരികെ വന്നു അതിന്റെ അടിസ്ഥാനം പരിശോധിക്കുന്നതു ഞാൻ കണ്ടു. ചിലർ സന്തോഷത്തോടെ ഉടൻ അതിന്മേൽ കയറി നിന്നു. മറ്റുചിലർ അടിസ്ഥാനത്തിൽ ദോഷം കണ്ടെത്താൻ തുടങ്ങി. അതിൽ മെച്ചപ്പെടുത്തലുകൾ വരുത്തണമെന്നു അവർ ആഗ്രഹിച്ചു; അപ്പോൾ ആ പീഠിക കൂടുതൽ പൂർണ്ണമായിരിക്കും, ജനങ്ങളും ഏറെ സന്തോഷികളായിരിക്കും എന്നും അവർ വിചാരിച്ചു. ചിലർ അതിനെ പരിശോധിക്കുവാൻ പീഠികയിൽ നിന്ന് ഇറങ്ങി, അതു തെറ്റായി വെച്ചിരിക്കുന്നതാണെന്നു പ്രഖ്യാപിച്ചു. എന്നാൽ ഞാൻ കണ്ടതു, മിക്കവരും ആ പീഠികമേൽ ഉറച്ചുനിന്നുകൊണ്ട്, ഇറങ്ങി പോയവരോടു തങ്ങളുടെ പരാതികൾ അവസാനിപ്പിപ്പാൻ പ്രബോധിപ്പിച്ചു; കാരണം ദൈവം തന്നെയായിരുന്നു പ്രധാനം നിർമ്മാതാവ്, അവർ അവന്നു വിരോധമായി യുദ്ധം ചെയ്യുകയായിരുന്നു. അവരെ ദൃഢമായ ആ പീഠികയിലേക്കു നയിച്ച ദൈവത്തിന്റെ അത്ഭുതകരമായ പ്രവൃത്തി അവർ വിവരിച്ചുപറഞ്ഞു; ഐക്യത്തോടെ അവർ തങ്ങളുടെ കണ്ണുകൾ സ്വർഗ്ഗത്തേക്കു ഉയർത്തി, ഉച്ചത്തിലുള്ള സ്വരത്തിൽ ദൈവത്തെ മഹത്വപ്പെടുത്തി. ഇതു പരാതി പറഞ്ഞ് പീഠിക വിട്ടുപോയിരുന്ന ചിലരിൽ സ്വാധീനം ചെലുത്തി; അവർ വീണ്ടും വിനീതമുഖത്തോടെ അതിന്മേൽ കയറി നിന്നു.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Ani gara lallabuu dhufaatii jalqabaa Kiristoosiitti deebiʼee akka ilaalu nan qajeelfame. Yohaannis karaa Yesuus qopheessuuf hafuuraa fi humna Eliyaasiin ergame. Warri dhugaa-baatuu Yohaannis didan barsiisa Yesuusiin hin fayyadamne. Mormiin isaanii ergaa dhufaatii Isaa dursee dubbate sana irratti qaban, iddoo isaan keessatti ragaa humna guddaa qabu inni Masiihii taʼuu Isaa salphaatti simachuu hin dandeenyetti isaan kaaʼe. Seexanni warra ergaa Yohaannis didan sana akka caalaatti itti fufanii Kiristoosin didanii fannisan geggeesse. Kana gochuudhaan, isaan bakka isaan eebba guyyaa Phinxeqostee argachuu hin dandeenye keessa of kaaʼan; eebbi sunis karaa mana qulqullummaa samii seenuu isaanii isaan barsiisee ture. [Tarsaʼuun] golgaa mana qulqullummaa sana aarsaanii fi sirnoonni Yihuudotaa siʼachi akka hin fudhatamne agarsiise. Aarsaan guddaan dhihaatee ture, fudhatamaas argatee ture; Hafuurri Qulqulluun guyyaa Phinxeqostee irratti buʼe immoo yaada bartootaa mana qulqullummaa lafaa irraa gara isa samii, iddoo Yesuus dhiiga ofii Isaatiin seenee turetti, akka inni buʼaa araara Isaa bartoota Isaa irratti dhangalaasuuf, geesse. Yihuudonni garuu dukkana guutuu keessa hafan. Ifa hundumaa karoora fayyinaa irratti argachuu dandaʼan dhaban; ammas aarsaawwanii fi kennaawwan isaanii faayidaa hin qabne irratti amananii turan. Manni qulqullummaa samii bakka isa lafaa buʼe ture; garuu isaan jijjiirama sana hin beekne. Kanaafuu isaan araara Kiristoos iddoo qulqulluu keessatti godhu irraa fayyadamuu hin dandeenye.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Namoonni baayʼeen akkaataa Yihudoonni Kiristoosin didanii fannisan sodaa guddaadhaan ilaalu; yeroo isaan seenaa salphinaan itti miidhamuu Isaa dubbisanis, akka Isaan Isa jaallatan, akkasumas akka Pheexiroos akka hin ganne yookaan akka Yihudoonni godhanitti akka hin fannifne yaadu. Garuu Waaqayyo inni garaa namoota hundumaa dubbisu, jaalala Yesuusiif jedhu kan isaan akka itti dhagaʼan himatan qorumsaatti fideera. Samii guutuun akkaataa ergaa ergamaa isa jalqabaa itti simatame fedhii gadi fagoo taʼeen ilaale. Garuu baayʼeen isaanii kan Yesuusin jaallachuu himatan, kan yeroo seenaa fannootii dubbisan imimmaan dhangalaasanis, oduu gaarii dhufaatii Isaa tuffatan. Ergaa sana gammachuudhaan simachuu mannaa, gowwoomsaa taʼuu isaa labsan. Isaan warra mulʼachuu Isaa jaallatan jibban, waldoota amantaa keessaa isaaniis baasanii cufan. Warri ergaa isa jalqabaa didan, isa lammaffaadhaan fayyadamuu hin dandeenye; akkasuma iyyi saʼaatii halkan walakkaa, kan amantiidhaan Yesuus wajjin iddoo hundumaa caalaa qulqulluu mana qulqullummaa samii keessa seenuuf isaan qopheessu, isaan hin fayyadne. Ergaawwan lamaan duraa diduudhaanis, hubannaa isaanii akkasitti dukkaneessaniiru; kanaafis ifa ergaa ergamaa isa sadaffaa, isa karaa gara iddoo hundumaa caalaa qulqulluutti agarsiisu, keessatti hin argan. Ani akkan argeetti, akkuma Yihudoonni Yesuusin fannisanitti, waldoonni maqaa qofa qaban ergaawwan kana fannisuudhaan balleessaniiru; kanaafis karaa gara iddoo hundumaa caalaa qulqulluutti geessu hin beekan, achittis araarsummaa Yesuus irraa faayidaa argachuu hin dandaʼan. Akkuma Yihudoonni aarsaawwan isaanii faayidaa hin qabne dhiʼeessanitti, isaanis kadhannaawwan isaanii faayidaa hin qabne kutaa Yesuus dhiisee baʼe sanaaf ol dhiʼeessu; Seexannis, gowwoomsa sanatti gammadee, amala amantii fakkaatu uffatee, sammuu Kiristaanota ofiin jedhu kana gara ofii isaatti geessa; humna isaatiin, mallattoowwan isaatiin, dinqii sobaatiin hojjechaa, kiyyoo isaa keessatti akka cimanii qabaman godha.” Early Writings, 258–261.

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