Article

# Elijah - Number Six

Eeliyaas - Lakkofsa Jaha

Ten Tests

Qoranno Kurnan keessaa Kudhan

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Nuti mallattoo Eliyaas ilaalleerra, amma immoo adeemsa qormaataa sadarkaa sadarkaadhaan geeffamu gaanfa Pirootestaantummaa irratti ibsuuf, akkasumas guddina siyaasaa sadarkaa sadarkaadhaan adeemu gaanfa Ripabilikaanummaa keessatti, kan gaanfa Pirootestaantummaa wajjin wal qixa adeemu, agarsiisuuf seenaawwan Tulluu Qarmeeloosii fi Tulluu Siinaa itti fayyadamaa jirra.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Barruun darbe kan darbe lakkofsa kudha sadii fi kudha afur keessaa finciluu erga Galaana Diimaa ce’anii booda Israa’el durii irra gaʼe qorumsota kurnan keessaa isa kudhaffaa fi isa dhumaa akka taʼe ibsaa ture. Seenaa kun jalqaba sochii seenaa Milleraayitii wajjin wal simata; akkasumas seenaa sochii xumuraa Waaqayyoo wajjinis wal simata. Hojii ergamoota sadan Mul’ata kudha afur keessaa hundi sochii jalqaba irratti fi sochii dhuma irratti raawwatama.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Malaan inni labsii ergamaa sadaffaatti itti dabalamu guutummaa lafaa ulfina isaatiin ibsuuf jira. Asitti hojii hamma addunyaa guutuu bal’atuu fi humna addaa hin baramneen guutame dursee dubbatameera. Sochiin dhufaatii bara 1840–44 mul’ata ulfina qabeessa humna Waaqayyoo ture; ergaan ergamaa jalqabaa buufata hojii ergamootaa addunyaa keessaa hunda ga’e, akkasumas biyyoota tokko tokkotti haaromsa amantii mootummaa guddaan biyya kamiyyuu keessatti haaromsa Amantii jaarraa kudha ja’affaa irraa jalqabee mul’ate caalaa argame; garuu kun hundi sochii jabaa akeekkachiisa dhumaa ergamaa sadaffaa jalatti ta’uun ni caalamu.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Seenaa sochii jalqabaa fi sochii dhumaa gidduutti, seenaa waldaa Laa’oodiqiyaa argina. Ergamaan ulfina isaatiin laficha ifsu sun, ifatti akka sochii ta’e malee akka waldaa ta’eetti hin ibsamu.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Waaʼee Baabilon ilaalchisee, yeroo raajii kana keessatti mulʼifametti, akkana jedhamee labsameera: ‘Cubbuun ishee hamma samii gaʼeera; Waaqayyos jalʼina ishee yaadateera.’ Mulʼata 18:5. Isheen safartuu yakka ishee guutteetti; badiinni ishee irra buʼuufis jedhuutti jira. Garuu Waaqayyo amma iyyuu saba ofii isaa Baabilon keessa qaba; murtiiwwan Isaa utuu ishee hin daawwatiniin dura, amanamoonni kun akka cubbuu ishee keessatti hirmaatan hin taʼin, akkasumas akka ‘dhaʼichaawwan ishee irraa hin fudhanneef,’ keessaa waamamuu qabu. Kanaafuu sochiin ergamaa samii irraa buʼee, ulfina isaatiin lafa ibsee, sagalee guddaadhaan jabeessee iyyee, cubbuuwwan Baabilon labsuun fakkeeffame sun mulʼata. Ergaa isaa wajjin walqabatee waamichi kun ni dhagaʼama: ‘Saba koo nana, keessaa baʼaa.’ Beeksisoonni kun, ergaa ergamaa sadaffaatti makamanii, akeekkachiisa isa dhumaa jiraattota lafaatiif kennamu taʼu.” The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Raajonni hundinuu wal irratti walii galu; yeroo raajiiwwan sun itti labsaman caalaa immoo “guyyoota dhumaa” adda baasanii ifaan ibsu. Fakkeenya taateewwan kanaa keessaa tokkoon, maleekaan Mul’ata boqonnaa kudha saddeet keessaa jiruu, maleekaa Mul’ata boqonnaa kudhan keessaa jiruun fakkeenyeffamee ture; ammas akkasuma. Isaan lamaanis yeroo gad bu’an ulfina isaatiin lafa ni ibsu. Obboleettii White kitaaba Early Writings keessatti maleekaa isa jalqabaa ni adda baasti.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Yesus ergamaa guddaa tokko gara lafaatti buusee jiraattota lafaa akka mul’achuu isaa yeroo lammaffaa sanaaf qophaa’an akeekkachiisuuf erge. Ergamichichi samii keessatti fuula Yesus duraa ba’ee yeroo deemu, ifni guddaan baay’ee ifaa fi ulfina qabeessi isa dura deema ture. Ergamaan sun hojii isaatiin ulfina isaatiin lafa ibsuufii fi nama dheekkamsa Waaqayyoo dhufu sana irraa akeekkachiisuuf akka dhufe natti himame.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Maleekaan Mul’ata boqonnaa kudha saddeetii sana Fulbaana 11, 2001 irratti gad bu’e. Innis maleekaa Hagayya 11, 1840 irratti gad bu’een fakkeenya keessatti dursee mul’ifame ture. Isaayaas boqonnaa ja’a keessatti, Isaayaas mana qulqullummaa sami keessa jiru fi ulfina Waaqayyoo ni argisiifama. Lakkoofsa sadii keessatti boqonnaa ja’a sanaa, guutummaan lafaa ulfina Waaqayyootiin akka guutame ibsa. Kunis yeroo maleekaan Mul’ata boqonnaa kudha saddeetii gad bu’etti ta’a.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Kana booddee waan kanaa, ani ergamaa biraa tokko samiidhaa bu'aa jiru nan arge; inni aangoo guddaa qaba ture; lafnis ulfina isaatiin ifte. Mul'ata Yohannis 18:1.

Verse three of Isaiah six identifies the same history.

Lakkoofsi sadaffaa kan Isaayyaas boqonnaa jaʼaa seenaa isauma sana adda baasa.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Tokkoon tokkoon isaanii wal waamanii, “Qulqulluu, qulqulluu, qulqulluun Waaqayyo Gooftaan Waan Hundumaa dandeessuudha; lafti hundinuu ulfina isaa guutee jirti” jedhan. Isaayaas 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Obboleettiin Waayit mul’ata Isaayaas waa’ee mana qulqullummaa fi sochii Mul’ata kudha saddeet walitti ni fidti.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> “Serafimoonni teessoo mootummaa sana dura jiran ulfina Waaqayyoo yeroo ilaalan soda kabajaa guddaadhaan akka malee guutamanii waan jiraniif, ofii isaanii of-jaallannaa qabuun yookaan ofii isaanii yookaan walii isaanii dinqisiifachuudhaan yeroo xiqqoo tokkoof illee ofitti hin ilaallan. Galanni fi ulfinni isaanii Gooftaa Waan Hunda Qabuuf qofa; isa ol kaafamee ol ol jedhuuf, fi isa uffanni ulfina isaa mana qulqullummaa guutuuf. Akkuma isaan yeroo fuulduraa, yeroo lafti hundinuu ulfina isaatiin guutamtu sana argu, faaruun galataa injifannoo qabu sagalee miidhagaadhaan wal irraa walitti deebi’ee, ‘Qulqulluu, qulqulluu, qulqulluu, Gooftaan Waan Hunda Qabu dha’ jedhamuun dhaga’ama. Isaan Waaqayyoon ulfeessuuf guutummaatti quufaniiru; fuula isaa durattis, kolfiisa raggaasisaa isaa jala, waan kana caalaa tokko illee hin hawwan. Fakkii isaa baachuudhaan, tajaajila isaa hojjechuudhaan, isa waaqeffachuudhaanis, hawwiin isaanii inni ol’aanaan guutummaatti raawwatameera.”

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “އަޚުން ދެއްވި ދެކުން އިސައިޔާއަށް ދެއްވި ރައްޔެތް، ފަހު ދުވަސްތަކުގައި އެކަނީ އެއީ އެގްޒަބިހުގެ މީހުންގެ ހާލަތް ދައްކައިދޭ ކަމެވެ.” Review and Herald, December 22, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

ଜନ ପ୍ରକାଶିତ ବାକ୍ୟର ଦଶମ ଅଧ୍ୟାୟରେ ଏବଂ ତଥା ଅଠାରଶ ଅଧ୍ୟାୟରେ, ଏବଂ ଯିଶାୟ ଷଷ୍ଠ ଅଧ୍ୟାୟରେ, ସହିତେ ସିଷ୍ଟର ହ୍ୱାଇଟଙ୍କ ବ୍ୟାଖ୍ୟାକୁ ଅନ୍ତର୍ଭୁକ୍ତ କରି, ପୃଥିବୀ ଦେବଙ୍କ ମହିମାରେ ଆଲୋକିତ ହେଉଥିବା ଏହି ସମସ୍ତ ଦୃଷ୍ଟାନ୍ତକୁ ଇତିହାସର ସେହି ଏକେଇ ସମୟବିନ୍ଦୁରେ ସ୍ଥାପନ କରନ୍ତି। ୨୦୦୧ ସାଲ ସେପ୍ଟେମ୍ବର ୧୧ ତାରିଖରେ ଘଟିଥିବା ଘଟଣାବଳୀକୁ ସମଗ୍ର ପୃଥିବୀ ସାକ୍ଷୀ ହୋଇଥିଲା। ୧୮୬୩ ମସିହାରେ ସମାପ୍ତ ହୋଇଥିବା ମିଲ୍ଲରାଇଟ ଆନ୍ଦୋଳନର ପ୍ରଗତିଶୀଳ ଇତିହାସ, ପ୍ରକାଶିତ ବାକ୍ୟ ଅଠାରଶ ଅଧ୍ୟାୟର ପରାକ୍ରମୀ ଦୂତଙ୍କ ଅବତରଣର ଇତିହାସକୁ ପ୍ରତିରୂପରୂପେ ପ୍ରଦର୍ଶନ କରିଥିଲା, ଯାହା ପ୍ରକାଶିତ ବାକ୍ୟର ଦଶମ ଅଧ୍ୟାୟରେ ଅବତରିତ ହୋଇଥିବା ଦୂତ ସହ ସମ୍ବଦ୍ଧ ଇତିହାସ ସହିତ ଜଡିତ ଅଟେ। ଏହି ପ୍ରାରମ୍ଭିକ ପ୍ରତିଜ୍ଞାପନଗୁଡ଼ିକ ସ୍ଥାପିତ ହୋଇଗଲାପରେ, ଆମେ ଗଣନା ପୁସ୍ତକ ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟରେ ପ୍ରତିନିଧିତ ପରୀକ୍ଷା ପ୍ରକ୍ରିୟାକୁ ପୁଣି ଫେରିବୁ। ଯେତେବେଳେ ମୋଶା ମିଶରକୁ ଫେରିବାକୁ ଏବଂ ଯିହୋଶୁଆ ଓ କାଲେବଙ୍କୁ ପଥର ମାରି ହତ୍ୟା କରିବାକୁ ଇଚ୍ଛା କରୁଥିବା ବିଦ୍ରୋହୀମାନଙ୍କ ପାଇଁ ମଧ୍ୟସ୍ଥତା କଲେ, ସେତେବେଳେ ଦେବତା ମୋଶାଙ୍କ ମଧ୍ୟସ୍ଥତାକୁ ଗ୍ରହଣ କଲେ।

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Waaqayyoos ni jedhe, “Akka dubbii keetiitti ani dhiiseera; garuu akkuma ani jiraadhutti, lafti guutuun ulfina Waaqayyootiin ni guutamti. Sababii namoonni hundinuu ulfina koo fi dinqiiwwan koo kan ani Gibxii fi keessatti lafa onaa hojjedhe arganii, yeroo kana mara kudhan na qoran, sagalee koos hin dhageenyeef; dhuguma isaan biyya ani abbootii isaanii dhaaf kakadhe sana hin argan; warri na aarsanis keessaa tokko illee ishee hin argu. Garuu tajaajilaan koo Kaaleb, sababii hafuura biraa of keessaa qabuun, guutummaatti na duukaa bu’eef, ani isa biyya inni seenetti nan galcha; sanyiin isaas ishee ni dhaala.” Lakkoobsa 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Seenaa armaan keessatti Lakkoobsa boqonnaa kudha afur keessatti bakka bu’ame kun qormaata mootummaa dhumaa Israa’el durii ture; kufaatiin isaanii immoo waggoota afurtama itti aanan keessatti lafa onaa keessatti du’a akka argatan isaaniif mirkaneesse. Seenaaleen kun kallattiidhaan Mul’ata boqonnaa kudha saddeetiin walitti hidhata; achittis Waaqayyo, “akka ani jiraadhu dhugumaatti” jedhee, “guutummaan lafaa ulfina Gooftaatiin ni guutama” jedhee labseera. Kun ibsa baay’ee cimaa Waaqayyo galmee seenaa kana keessatti kaa’edha; akkas godhuudhaanis, seenaa Lakkoobsa boqonnaalee kudha sadii fi kudha afur keessatti bakka bu’ame, sochii jabaa ergamaa Mul’ata boqonnaa kudha saddeetii duratti akeekaa ture jechuun cimsaa jira. Sababni isaas Mul’anni boqonnaa kudha saddeetii xumura saba hafe kan Waaqayyoo waan ta’eef, jalqabbisni saba hafe kan Waaqayyoo immoo kutaa kitaaba Lakkoobsa keessaa nuti ilaalaa jirru keessatti akkasuma fakkeenyaan mul’ifameera.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

Fulbaana 11, 1840tti, raawwii raajii Islaamaa balaa lammaffaa keessatti, sabni kakuu filatamaa duraanii ergaa Eliyaas isa yeroo sanatti sirrii taʼuun isaa mirkanaaʼe sanaan qoramanii turan.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

Bara Fulbaana 11, 2001, yeroo raawwii raajii Islaamaa kan waaqayyo sadii keessaa isa sadaffaa taʼetti, saba kakuu filatamoo duraanii sun, ergaan Eliyaas isa yeroo sana qajeelaa taʼuun mirkanaaʼee ture akka mallattoo taʼetti, jalqaba murtii warra jiraatanii ni mallatteesse.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Ergaan Eliyaas ergaa seenaa Milleroota keessatti yeroo raajii keessatti kaaʼame ture. Ergaan Eliyaas kan Fulbaana 11, 2001 immoo haala irra-deebiin seenaa keessatti kaaʼame ture. Fulbaanni 11, 2001 seenaa Hagayya 11, 1840 irra deebiʼe; sababiin isaas guyyaan lamaan isaanii iyyuu raajii Islaamaa tokkoo raawwatamuu kan agarsiisan taʼuu isaanii fi lamaan isaanii iyyuu gad-buʼuu ergamaa, isa Obboleettiin White “Yesuus Kiristoos irraa nama gadi aanaa miti” jettee dubbattu, kan mallattoo taʼaniidha. Obboleettiin White akkuma ergamaa Mulʼata kurnaffaaf jettu sana, ergamaan Mulʼata kudha-saddeet “Yesuus Kiristoos irraa nama gadi aanaa miti” jettee gonkumaa hin dubbanne taʼus, ergamaan Mulʼata kudha-saddeet ulfina “isaa” tiin lafa ni ibsa; Caaffatnis ulfinni lafa ibsu ulfina Yesuus Kiristoos taʼuu isaa ifatti ni mulʼisa.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Meeshaan murtii kan jalqabatti qormaata Pirootestaantotaa fide, sochii Miilaariitotaa kan Eliyaasiin bakka buufame ture. Meeshaan murtii kan dhuma irratti qormaata Adveentizimii Guyyaa Torbaffaa fidu immoo sochii Eliyaasii kan dhibba keessaa afurtamii afur kumaatiin bakka buufame dha. Mallattoon Eliyaas hiika tokkoo ol qaba; akkasumas inni Millerii fi sochii Miilaariitotaa kan bakka bu’u ta’us, inni dhibba keessaa afurtamii afur kumaas bakka bu’a.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “গৌৰৱৰূপান্তৰৰ পৰ্বতত মোচে খ্ৰীষ্টৰ পাপ আৰু মৃত্যুৰ ওপৰত বিজয়ৰ সাক্ষী আছিল। তেওঁ সেইসকলক প্ৰতিনিধিত্ব কৰিছিল, যিসকলে ধাৰ্মিকসকলৰ পুনৰুত্থানত কবৰৰ পৰা ওলাই আহিব। এলিয়াহ, যিজন মৃত্যুদৰ্শন নকৰাকৈ স্বৰ্গলৈ ৰূপান্তৰিত হৈ লৈ যোৱা হৈছিল, তেওঁ সেইসকলক প্ৰতিনিধিত্ব কৰিছিল, যিসকল খ্ৰীষ্টৰ দ্বিতীয় আগমনৰ সময়ত পৃথিৱীত জীৱিত থাকিব, আৰু যিসকল ‘এটি মুহূৰ্তত, চকুৰ পলকতে, শেষ তূৰীধ্বনিত’ ‘পৰিবৰ্তিত’ হ’ব; যেতিয়া ‘এই মৰ্ত্যতাই অমৰত্ব পৰিধান কৰিব লাগিব,’ আৰু ‘এই ক্ষয়শীলতাই অক্ষয়ত্ব পৰিধান কৰিব লাগিব।’ 1 Corinthians 15:51-53. যীচু স্বৰ্গৰ পোহাৰে আচ্ছাদিত হৈছিল, যেনে তেওঁ সেই সময়ত প্ৰকাশ পাব, যেতিয়া তেওঁ ‘পাপৰ নিমিত্তে নহয়, পৰিত্ৰাণৰ নিমিত্তে, দ্বিতীয়বাৰ’ আহিব। কাৰণ তেওঁ ‘নিজ পিতৃৰ মহিমাত পবিত্ৰ দূতসকলৰ সৈতে’ আহিব। Hebrews 9:28; Mark 8:38. এতিয়া ত্রাণকর্তাই শিষ্যসকলক দিয়া প্ৰতিজ্ঞা পূৰ্ণ হ’ল। সেই পৰ্বতৰ ওপৰত ভৱিষ্যতৰ গৌৰৱৰাজ্য ক্ষুদ্ৰ ৰূপত প্ৰতিফলিত হৈছিল,—খ্ৰীষ্ট ৰাজা, মোচে পুনৰুত্থিত পবিত্ৰসকলৰ প্ৰতিনিধি, আৰু এলিয়াহ ৰূপান্তৰিতসকলৰ প্ৰতিনিধি।” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

୧ଳାଇ ଯାଇଥିବା ଚୁକ୍ତିବଦ୍ଧ ଜନମାନେ ଦଶରୁ ଦୁଇର ଅଧିକାଂଶ ଅଟନ୍ତି। ଅନେକଙ୍କୁ ଡାକାଯାଇଛି, କିନ୍ତୁ ଚୟନିତ ଅତ୍ୟଳ୍ପ। ଦଶମ ପରୀକ୍ଷାର ବିଫଳତା ଏହାର ଉପରେ ଆଧାରିତ ଥିଲା ଯେ, ପ୍ରତିଜ୍ଞାତ ଦେଶ ବିଷୟରେ ଦୁଷ୍ଟ ସୂଚନାକୁ, କିମ୍ବା ଭଲ ସୂଚନାକୁ, ପ୍ରତ୍ୟାଖ୍ୟାନ କରାଗଲା କିମ୍ବା ଗ୍ରହଣ କରାଗଲା। ଏହିପରି, ଏଠାରେ ଚିତ୍ରିତ ଇତିହାସ ପ୍ରଦର୍ଶନ କରେ ଯେ, କ୍ରମାଗତ ପରୀକ୍ଷାର ଇତିହାସରେ ଜୟ କିମ୍ବା ପରାଜୟ ସେହି ଦୁଇ ପ୍ରକାର ପଦ୍ଧତିର ଏକ ଚୟନ ଉପରେ ନିର୍ଭରଶୀଳ, ଯେଉଁମାନେ ସେହି ଏକେ ସୂଚନାକୁ ବ୍ୟାଖ୍ୟା କରନ୍ତି।

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Basaasoonni kudha lamaan hundinuu Biyya Abdachiifamte sana argan; garuu Biyyii Abdachiifamte sun maal akka bakka buutu irratti xumuraawwan garaagaraa lama baafaman. Gabaasni tokko soda namaatiin kakaafame; inni kaan immoo amantiidhaan kakaafame. Tokko geggeessummaa Waaqayyoo diduu fi garbummaa Gibxitti deebiʼuuf hawwii qabaachuu mulʼise; gabaasni inni kaan immoo geggeessummaa Waaqayyoo amananii Biyya Abdachiifamte keessa fuulduratti ceʼuuf hawwii qabaachuu mulʼise.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Sochii Millerite keessatti, baayʼinni isaanii immoo gara garbummaa Baabilonitti deebiʼanii intallan ishee taʼuu filatan; kunis murtii isaanii ergaa raajii ergamaa isa jalqabaa diduu isaanii mulʼisuudha. Milleritoota amanamoon immoo, kufaatii fakkaataa abdii kutannaa isa jalqabaa birraa bara 1844 keessatti mulʼate boodallee, ergaa raajii ergamaa isa jalqabaa duukaa buʼuu filatan. Seenaa Lakkoobsa keessatti “gabaasaa” garaagaraa lama kan basaastonni kudha lamaan dhiʼeessan ibsameera; kunis xiinxala garaagaraa lama ergaa raajii tokkoo sanaa bakka buʼa. Bara 1863 keessatti, Adventismin Laaʼodiiqeyaa ergaa raajii tokko hin fudhanne; isaan ergaa raajii duraan hundeeffamee ture didan. Bara 1863 keessatti, Adventismin Laaʼodiiqeyaa mala hojii Macaafa Qulqulluu kan William Miller tajaajila isaa hunda keessatti morme sanaatti deebiʼee isa fudhate. Warri ergaa raajii sana didanii gara garbummaatti deebiʼuu hawwan, finciltoota Lakkoobsa boqonnaa kudha afur keessatti argamaniin fakkeeffamanii turan; warri sun dhuma irratti gammoojjii keessatti duʼan.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Lakkoofsi kudhan, yeroo mallattoo ta’ee ilaalamu, akkuma mallattoolee hundaatti hiika tokkoo ol qaba. Hiikni isaa inni mallattoo ta’e keessaa marii keessatti bakka inni jiru irraa hubatamuu qaba. “Kudhan” akka mallattootti ari’atama bakka bu’uu danda’a. Qormaata bakka bu’uu danda’a. Tokkummaa al-lama kudhanii mootota Awurooppaa, gosoota kaabaa Israa’elii fi Dhaabbata Mootummoota Gamtoomanii bakka bu’uu danda’a. Waldaa Simurnaatti saba Waaqayyoo guyyoota kudhaniif dhiphina qabaachuu turan.

> 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.

> Waan ati dhiphattu keessaa tokko illee hin sodaatin; kunoo, akka isin qoramtaniif diyaabilos warra isin keessaa tokko tokko mana hidhaatti ni darbata; isin guyyoota kudhaniif dhiphina ni qabaattu; hanga duʼaatti amanamaa taʼi, anis gonfoo jireenyaa siif nan kenna. Mulʼata 2:10

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Seenaa himaan akka agarsiisanitti, seenaa Simiirnaa keessatti ari’atamni Dii’okleeshaaniin geggeeffame ni eerama; sababiin isaas inni ari’atama seenaa Simiirnaa keessaa hundumaa caalaa hamaadhaa ture, waggaa kudhanis ture. Seenaawwan biroon immoo seenaa Simiirnaa keessatti ari’atamoota garaa garaa kudhan akka turan adda baasu. Karaa kam iyyuu yoo ta’e, isaan mootummaa Roomaa Impaayeraatiin geggeeffaman; mootummaa sunis Daani’el boqonnaa torba keessatti gaanfota kudhaniin bakka bu’amee dhihaata. Mootonni kudhan sun mootota Ahaabiin fakkeeffaman turan; isaanis abbaa taayitaa paaphaasii wajjin sagaagalummaa raawwatanii, bara Dukkanaa keessatti qeerroo sana raawwachuuf meeshaa ari’atamaa paaphaasiin itti fayyadame turan. “Kudhan” humna mootummaa kan Yezebelif ari’atama raawwatu bakka bu’a. Daani’el boqonnaa tokko keessatti “kudhan” yeroo qoramaa agarsiisa.

> 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. 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. Daniel 1:12–15.

> Ani sin kadhadha, akka isin kadhadhu, guyyoota kudhan nu qori; nyaata kuduraa akka nuuf kennan, bishaanis akka nu dhugnus haa ta’u. Ergasii fuula keenya si dura haa ilaalamu, akkasumas fuulli ijoollee qooda nyaata mootichaa nyaatanis haa ilaalamu; akkuma ati argituunis, tajaajiltoota kee irratti akkasitti hojjedhu. Innis dubbii kana irratti isaanii wajjin walii gale, guyyoota kudhanis isaan qore. Dhuma guyyoota kudhaniitti fuulli isaanii ijoollee qooda nyaata mootichaa nyaatan hundumaa caalaa miidhagaa fi fooniin furdaa ta’ee mul’ate. Daani’el 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Lakkoofsa Keessa Baayʼina Ibrootaa inni durii yeroo kudhan Waaqa aarse; kunis yeroo tokko tokkoo keessatti qormaatota kudhan bakka buʼa.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> ئەما بە ڕاستی وەک من زیندووم، هەموو زەوی پڕ دەبێت لە شکوومەندی یەزدان. چونکە هەموو ئەو پیاوانەی شکوومەندی منیان بینیووە، و ئەو پەرجووەکانیشم کە لە میسر و لە چۆڵەوانیدا کردوون، و ئێستا ئەم دە جارە منیان تاقیکردووەتەوە، و گوێیان لە دەنگی من نەگرتووە. ژمارەکان 14:21, 22

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Yoo ati intarneetii keessatti hiika fincila adda taʼe kamtu fincila sagal san yookaan qormaatilee kufaa Furamuu Galaana Diimaa irraa eegalee hanga qormaata kurnaffaatti bakka buʼa jedhee yoo barbaadde, kufaatiilee Israaʼel durii keessaa kamtu qormaatilee kurnan keessaa tokko taʼee mallatteeffamuu qaba ilaalchisee garaagarummaan muraasni akka jiru ni argita. Ani garuu furamni Galaana Diimaa, kan addatti Onkoloolessa 22, 1844 wajjin walqabatee akka taʼe ifatti ibsame, jalqaba qormaatilee kurnanii taʼuu isaa nan falma; kanaafuu qormaatilee bara 1844 irraa eegalee hanga 1863tti kaʼan lakkaaʼuu ittiin jalqabuu qabnus achumaadha. Adeemsi qormaataa suuta suuta dabalaa dhufe tokko bara 1798, yeroo macaafni Daaniʼel hiikamee baname, jalqabee ture; adeemsi sunis seenaa ergaa maleekaa tokkoffaa fi lammaffaa kan dhufaatii maleekaa sadaffaa Onkoloolessa 22, 1844 irratti xumurame of keessaa qaba ture.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “Minneapolis keessatti Waaqayyo dhugaa gatii guddaa qabu akka dhagaa gatii guddaa qabuutti sabasaatiif haala haaraa keessatti kenne. Ifni samii irraa dhufe kun namoota tokko tokkoon mata-jabina Yihuudoonni Kiristoosin diduu keessatti mul’isan hunda waliin didame; akkasumas waa’ee daangaawwan durii cinaa dhaabachuu jedhu dubbii hedduun ture. Garuu isaan daangaawwan durii maal akka ta’an hin beekne jedhuuf ragaan ture. Ragaanis ture, dubbii Waaqayyoo irraa yaadni ofii isaa qalbii namaatti fudhatama argatuunis ture; garuu sammuun namootaa ifni akka hin seenneetti cufamee, mallatteeffamee ture; sababni isaas isaan kun dogoggora balaa qabu, ‘daangaawwan durii’ keessaa buqqisaa jiru jedhanii murteessanii turan; yeroo inni qoqqobbii tokko illee daangaawwan durii keessaa hin sochoosne, isaan garuu yaada jallaa daangaawwan durii maaltu akka isaan taasisu qaban turan.

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “Bara 1844 keessa darbuun isaa yeroo taateewwan gurguddoo ture; wanti sun mana qulqullummaa qulqulleessuun samii keessatti raawwatamaa jiru ija keenya dinqisiifatanitti banuu isaa, akkasumas sabni Waaqayyoo lafa irratti argamu wajjin walitti dhufeenya murteessaa qabu taʼuu isaa, [akkasumas] ergaa ergamoota isa jalqabaa fi isa lammaffaa, akkasumas isa sadaffaa, kan alaabaa irratti, ‘Abboommii Waaqayyoo fi amantii Yesus,’ jechuun irratti barreeffame ol kaase, nutti mulʼise. Mallattoolee buʼuuraa keessaa tokko ergaa kana jalatti mana qulqullummaa Waaqayyoo ture; innis sabni Isaa dhugaa jaallatu samii keessatti arge, akkasumas taabota seera Waaqayyoo of keessaa qabu. Ifni Sanbata abboommii afraffaa irraa baʼe karaa warra seera Waaqayyoo cabsan irratti xiyya isaa cimaa ibse. Warra hamoo taʼan duʼa hin moone jechuun amanuu dhiisuun mallattoo buʼuuraa durii dha. Ani wanta mata duree mallattoolee buʼuuraa durii jedhu jala galuu dandaʼu kana caalaa yaadachuu hin dandaʼu. Iyya hundi waaʼee mallattoolee buʼuuraa durii jijjiiruu jedhu kun hundinuu waan yaadame qofa dha.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

Onkololeessa 22, 1844 ergamaan sadaffaan ergaa harka isaa keessaa qabatee dhufe.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Akkuma tajaajilli Yesuus iddoo qulqulluu keessatti xumuramee, Innis gara iddoo hundumaa caalaa qulqulluutti darbee, taabota seera Waaqayyoo qabate sana duratti dhaabate, Inni ergamaa jabaa kan biraa ergaa sadaffaa qabu gara biyya lafaatti erge. Kitaabni maramaa tokko harka ergamichaa keessa kaa’ame; innis humnaa fi ulfinaatiin gara lafaatti gad bu’ee, akeekkachiisa sodaachisaa, doorsisa hunda caalaa namaaf yeroo kam iyyuu dhiyaate keessaa isa hamaa ta’e tokko labse.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Onkoloolessa 22, 1844 malaa’ikaan tokko waraqaa maramaa harka isaa keessatti qabatee bu’e; inni immoo uummanni Waaqayyoo nyaachuu qabu ture. Barsiisonni “mallattoolee bu’uuraa” yeroo sana adda baafaman sun, yookaan nyaatamanii fi fudhatamuu, yookaan immoo didamanii akka hin nyaatamne ta’u. Yommuu malaa’ikaan sadaffaan waraqaa maramaa harka isaa keessatti qabatee dhufe, ergaan waraqaa maramaa sana keessa jiru dhugaa qorumsaa jaha bakka bu’a ture. Qorumsoonni jahan sunis akkana jechuun adda baafaman: “darbiinsa yeroo,” kan raajii waggoota kuma lamaa fi dhibba sadii bakka bu’u; murtii, isa “qulqulleessuu mana qulqullummaa” jedhamee bakka bu’e; ergaawwan malaa’ikota sadanii; “seera Waaqayyoo”; “Sanbata”; fi haala warra du’anii, isa “lubbuun hin duune miti” jedhamee bakka bu’e.

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Dhuguma ja’a sun, eeyyee, walitti hidhata qabu; ta’us, tokkoon tokkoon isaanii akka mallattoo daangaa ta’anii adda baafamanii turan. Namoonni tokko tokko yeroo darbuu tarree kana keessatti hammachuu hin barbaadan ta’a; garuu ifatti namoonni baay’een dhugaa akka Onkoloolessa 22, 1844 raawwii raajii dhugaa ture sana didan. Isaan qormaata sana kufan; kunis, eeyyee, qormaatawwan itti aanan wajjin wal’aansoo gochuu isaanii irraa isaan dhowwe. Adeemsi Waaqayyoo ittiin namoota qoru irra deddeebi’ee akka adeemsa tarkaanfataa ta’eetti hundeeffameera; jechuunis, qormaata jalqaba siif kennamu irratti mo’icha argachuu gaafata, ati qormaata isa itti aanu keessatti hirmaachuu kee dura.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Yommuu nu gaaffii Sanbataa irratti ifa dhiheessuu jalqabne, ergaa ergamaa sadaffaa kan Mul’ata 14:9–12 keessa jiru ilaalchisee hubannaa ifatti murtaa’e hin qabne turre. Ba’aan dhuga-baatummaa keenyaa yeroo nu saba duratti dhihaannetti sochiin guddaan dhufaatii lammaffaa sun kan Waaqayyoo akka ture, ergaawwan jalqabaa fi lammaffaan akka bahan, akkasumas inni sadaffaan akka kennamu ture jedhuu dha. Nuti ergaan sadaffaan jechoota kanaan akka cufamu argine: ‘Kunoo obsa qulqullootaati; warri abboommii Waaqayyoo eegan, amantii Yesuusis qaban isaan kana.’ Akkuma amma ifatti arginu sana, jechoonni raajii kun fooyya’iinsa Sanbataa akka agarsiisan ifatti argine; garuu waaqeffannaan bineensaa ergaa keessatti eerame maal akka ta’e, yookaan fakkeenyi fi mallattoon bineensichaa maal akka ta’an irratti ejjennoo murtaa’e hin qabne turre.

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Waaqayyo Hafuura Qulqulluu Isaatiin tajaajiltoota Isaa irratti ifa ni ifse; mata-dureen sunis suuta suutaan sammuu isaanii keessatti banamaa dhufe. Isa qorachuuf, walqabsiisaa walqabsiisaatiin hordofuuf, qorannoo baay’ee fi kunuunsa yaaddessaa barbaachise. Kunuunsaan, yaadda’uun, hojii hin dhaabbanneen, hojii kun itti fufee dhufe; akkasumas dhugaan gurguddaan ergaa keenya keessaa, ifa ta’e, walitti hidhata qabu, guutuu mudaa hin qabne ta’e, addunyaatti kennameera.

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> “Ani duraanii beekuusaa Obbo Bates wajjin qabuu koo duraan dubbadheera. Ani isa akka nama dhugaa kiristaanaa, kabajamaa fi gaarummaa qabuutti arge. Inni akkuma ani intala isaa ofii ta’eetti naaf laafinaan guddaadhaan na qabe. Yeroo inni yeroo jalqabaatiif ani dubbachuu koo dhaga’e, fedhii gadi fagoo mul’ise. Erga ani dubbachuu dhaabee booddee, ka’ee akkana jedhe: ‘Ani Toomaas isa shakkuu dha. Ani mul’atalatti hin amanu. Garuu yoo ani dhugumaan dhugaa ba’umsi obboleettiin har’a galgala ibsite kun sagalee Waaqayyoo nuuf ta’uu isaa amanuu danda’e, ani nama lubbuun jiru keessaa kan hundumaa caalaa gammadu ta’a. Garaan koo baay’ee socho’eera. Ani dubbataa kana garaa qulqulluu qabdu jechuun nan amana; garuu waa’ee isheen waan dinqisiisaa nuuf himte kana akkamitti mul’achuun isheetti agarsiifame ibsuu hin danda’u.’”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> Fuudha koo jiʼa muraasa booddee, ani abbaa warraa koo wajjin Konfiransii Topsham, Maine keessatti geggeeffametti hirmaadhe; achittis Jaarsa Bates ni argama ture. Inni yeroo sanaatti mulʼanni koo Waaqa irraa taʼuu isaa guutummaatti hin amanu ture. Walgaʼiin sun yeroo fedhii guddaa qabu ture. Hafuurri Waaqayyoo natti buʼe; ani mulʼata ulfina Waaqaa keessatti marfame, yeroo jalqabaatiifis pilaanetota biroo nan arge. Erga mulʼata keessaa baʼee booddee, waanan arge nan ibse. Sana booda Jaarsi B. ani astronoomii qoradhee turee jedhee na gaafate. Anis ani yeroo kamiyyuu kitaaba astronoomii keessa ilaalee akkan ture yaadannoo tokko illee hin qabu jedheen itti hime. Innis, “Kun Gooftaa irraa dhufe,” jedhe. Ani kanaan dura isa bilisa fi gammadaa akkasiin hin argine. Fuulli isaa ifa samii tiin ni ibsa ture, humnaan immoo waldaa ni gorse. Testimonies, volume 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Dhugumaadha, qormaanni barsiisotaa kun hundinuu walitti hidhata qabu; garuu qormaatota adda baasanii ilaalamuu danda’anis ta’u, tajaajiltoota Waaqayyootti immoo suuta suutaan banamanii turan. Waldoota baayʼeen Sanbata guyyaa torbaffaa eegu; garuu ergaa ergamoota sadanii ni didu. Isaan murtiin jalqabame Onkololeessa 22, 1844 irratti taʼe jedhu ni didu; taʼus Sanbata ni eegu. Qormaatonni barsiisotaa kun walitti hidhata qabu; garuu qormaatota addaa jaʼa bakka buʼu.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Akkuma Yoseef Beetis, ajajaan doonii kan urjiiwwan qorachuu guutummaatti beekuu tureen amma mul’ifame sanaan, Hafuura Raajii isa duraan dide sana fudhate. Muddee bara 1844 keessa, Ellen White mul’ata ishee isa jalqabaa argatte; qormaanni torbaffaanis sochii sana keessatti gaʼe.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “बाइबिल तুহुँर सलाहकार होवय के चाही। ओकर अध्ययन करव, अउर ओ गवाहीमन के घलो, जेनमन परमेश्‍वर देहे हे; काबर कि ओमन कभू घलो ओकर वचन के विरोध नइ करंय। अगर गवाहीमन परमेश्‍वर के वचन के अनुसार बात नइ करंय, त ओमन ला अस्वीकार कर देवव। मसीह अउर बेलियाल एक संग जुड़ नइ सकंय।” Selected Messages, book 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Gammachuu guddaa sana booddee yeroo muraasa keessatti Obboleettii Waayit barruu tokko kan Kiristoos Onkololeessa 22, 1844 keessaa Iddoo Qulqulluu irraa gara Iddoo Hundumaa Caalaa Qulqulluutti ceʼe jedhee ibsu ni deeggarte. Maxxansi sunis “qulqulloota hundaaf” akka taʼu ni gorsite.

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Ani akka mana qulqullummaa, dhuma guyyoota 2300tti qulqulleeffamu san, Mana Qulqullummaa Yerusaalem Haaraa, isa Kiristoos tajaajilaa ta’e, ta’ee nan amana. Gooftaachuun mul’ata keessatti, waggaa tokkoo ol dura, obboleessa Crosier waa’ee qulqulleeffamuu mana qulqullummaa, fi kkf irratti ifa dhugaa akka qabu natti agarsiise; akkasumas akka fedhii Isaa ta’eetti, obboleessi C. ilaalcha inni nuuf Day-Star, Extra, Febraawarii 7, 1846 keessatti kenne sana barreessuuf akka ta’u natti agarsiise. Ani Extra sana qulqulloota hundumaaf akka ani jajjabeessuuf Gooftaadhaan guutummaatti aangoo argadhe nan hubadha.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Innis ishee waa’ee ibsa Crosier irratti—akka Kristos gara Iddoo Hundumaa Caalaa Qulqulluutti ceʼe—deeggarsa turte; garuu barruun sun barsiisota dogoggoraa hedduu of keessaa qaba ture; isaan keessaa tokko barsiisa Pirootestaantizimii gantummaa ture, kan jedhu “dhaabbataan” inni kitaaba Daaniʼel keessatti argamu tajaajila Kristos bakka buʼa jedhuudha. Kanaafuu ibsa sirreessaa tokko barreessite; inni jalqaba bara 1850 maxxanfamee, booda immoo kitaaba Early Writings keessatti hammatame. Achittis akkas jechuun ibsite: “warri iyya saʼaatii murtii sana kennan ilaalcha sirrii ‘dhaabbataa’ irratti qaban turan.”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Ergasiis waa’ee ‘kan guyyaa guyyaadhaan’ (Daani’el 8:12) ilaalchisee akkan arge, jechi ‘aarsaa’ jedhamu ogeessa namaatiin itti dabalamee ture; barruutichas hin keessa jiru; Gooftaanis ilaalcha isaa sirrii ta’e warra labsii sa’aatii murtii sana lallabanitti kenne. Yeroo waliigalteen jiru, bara 1844 dura, jechuun ni danda’ama jechuun hundumtuu ilaalcha sirrii ‘kan guyyaa guyyaadhaan’ irratti waliif galu turan; garuu erga bara 1844 as jeequmsi uumamee booda, ilaalchawwan biroo fudhatamaniiru; dukkannii fi jeequmsis isaanii hordofeera.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Dhimmi “guutuu guyyaa” jedhu kitaaba Daani’el keessatti, jalqaba kutaa jaarraa digdammaffaatti mala hojii Pirooteestantizimii gantummaa qabuutti deebi’uu Adventizimii agarsiisuuf mallattoo ta’e; har’as hubannoon sirrii Miilaariitotaa waa’ee “guutuu guyyaa” jedhu, teeloogistoota Adventizimiitiin ni haqameera. Innis ni haqame, obboleettiin White ifatti Miilaariitonni “guutuu guyyaa” jedhu humna seexanaa kan pagaanizimii ta’e jechuun isaanii sirrii akka ture adda baaftee ibsitee jirtu iyyuu. Isaan dhugaa “guutuu guyyaa” jedhu sana ni didan; kunis mirkaneessa ishii hafuuraan kakaafame kan hubannoon Miilaariitotaa sirrii akka ture jedhu faallessuu qofa utuu hin ta’in, barsiisa sobaa kan “guutuu guyyaa” jedhu tajaajila mana qulqullummaa Kiristoosiin bakka bu’a jedhu “ergamoota mootummaa waaqaa keessaa ari’amanii baafaman irraa” akka dhufe ishiin ifatti adda baaftee ibsitee jirtu illee kallattiidhaan faallessuuti!

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Akkasumas obboleessi Daniells sun, kan yaada isaa diinni irratti hojjechaa ture ni ture; akkasumas yaadni kee fi yaadni Maanguddoo Prescottis ergamoota mootummaa samii keessaa ariʼaman sanaan hojjetamaa turan.” Manuscript Releases, volume 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Inni gadi fageenyaan kan amma Adveentizmiin “sa’aatii hima-durii” isaa keessaa tokkootti itti fayyadamu baay’ee cimaa ture; sababiin isaas Daniells fi Prescott mallattoo humna seexanaa (waaqeffannaa mootummaa durii) ta’e fudhatanii Kiristoositti (tajaajila isaa mana qulqullummaatti) ramadan. Kun qormaata barsiisaa saddeet godha.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Qormaanni saglaffa keessatti bara 1863tti geessu keessaa qorannoon saglaffaan bara 1850 keessatti gabatee lammaffaa Habaqquuq oomishuudha. Chaartiin qajeelchitoota bara 1843 jedhamu bara 1842 keessatti qophaa’e; akkasumas inni “chaartii 1843” jedhamee kan waamamu sababni isaa deebi’uu Kiristoos bara 1843 keessatti raawwatamu akka ta’u raajee dubbateef qofa. Ajajni gabatee lammaffaa Habaqquuq akka qophaa’uuf obboleettii White’if bara 1850 keessatti kenname. Oomishni gabateewwan lamaan Habaqquuq seenaa ergamoota jalqabaa fi lammaffaa seenaa isa sadaffaatti hidhata. Seenessa jireenyaa fi hojii ishee kan ilma ilma isheetiin barreeffame keessatti, inni taateewwan chaartiin bara 1850 ittiin qophaa’eef geessan waliigalaadhaan dhiyeessa. Innis kana kan godhu yaadota barbaachisoo obboleettii White filachuun, akkasumas yaada ofii isaa ibsa waliigalaa sana keessatti dabaluudhaani.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Yeroo nu gara mana Obboleessa Nicholsitti deebinetti, Gooftaan mul’ata tokko naaf kenne; dhugaan gabateewwan irratti ifatti akka kaa’amu na agarsiise; innis ergaa ergamaa sadaffaatiin, ergaawwan lamaan duraanii gabateewwan irratti ifatti godhamanii, namoonni baay’een dhugaadhaaf akka murteessan ni taasisa.—Letter 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “Mulʼata kana keessatti, waan Yaaqoob Wiitiin hojii maxxansaa itti fufuuf jajjabina isaaf kennus isheetti argisiifame:

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> “Aniis akkasumas ergaa-barruun sun akka maxxanfamuun isaa akkasuma barbaachisaa taʼuu isaa arge, akkuma ergamoonni deemuun barbaachisaa taʼeetti; sababiin isaas ergamoonni warra dhagaʼan harka keessa kaaʼaniif dhugaa yeroo ammaa of keessaa qabu ergaa-barruu ofii isaanii wajjin baachuu qabu; achiis dhugaan sun yaada keessaa hin badu ture. Akkasumas ergaa-barruun sun bakka ergamoonni gahuu hin dandeenyetti ni gaʼa.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “Hojiin xaafata haaraa irratti battalumatti jalqabame; akkasumas obboloota waaʼee isaa itti himuuf carraan lakkoofsa Present Truth kan Jiimsi jiʼa itti aanutti baase keessatti kenname:”

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Chaartichicha. Chaartiin yeroo mul’ata Daani’elii fi Yohaannis, dhugaa yeroo ammaa ifatti ibsuuf qophaa’e, amma kunuunsa obboleessa Otis Nichols, kan Dorchester, Massachusetts jedhamuu jalaatti, lithograafiidhaan maxxanfamaa jira. Warri dhugaa yeroo ammaa barsiisan baay’ee isaatiin gargaarramu. Beeksisni dabalataa waa’ee chaartichaa yeroo itti aanu keessatti ni kennama.—Present Truth, November, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> “Bara xumura Amajjii dhuma bara 1851tti, chaartiin sun qophaaʼee ture; gatiin isaas doolaara 2tti beeksifame. James White baayʼee itti gammadee, ‘warra Waaqayyo ergaa ergamaa sadaffaa kennuuf waame’f bilisaan dhiheesse (Review and Herald, January, 1851). Kennaawwan arjummaan kennaman tokko tokko baasii maxxansaa guutuuf gargaarsan.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Waaʼee Chaartii bara 1843 ilaalchisee, Obboleettiin White akka inni Waaqayyoon qajeelfame galmeessite.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Gooftaan kaartaan bara 1843 akka harka isaa jalatti qajeelfamte na argisiise; keessaa kutaan tokko illee akka hin jijjiiramne; lakkoofsonni sunis akkuma inni barbaade akka ta’an. Harki isaas dogoggora lakkoofsa keessaa tokko tokko irratti akka irra turee dhokse, jechuunis hamma harki isaa irraa kaafamutti namni tokko illee isa arguu akka hin dandeenye.” Review and Herald, November 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Yommuu ifa ajaja bara 1850 keessatti gabatee biraa qopheessuuf kenname galmeessitu, akkuma gabatee bara 1843 ilaalchisee mirkaneessiin waaqayyoo kenname, isheenis gabatee bara 1850f mirkaneessa waaqayyoo isauma sana kennite; yeroo wal fakkaataatti immoo gabateewwan yeroo sana qophaaʼaa turan kan biroon Gooftaadhaan fudhatama akka hin qabne addaan baafte. Ajajni gabatee haaraa qopheessuuf kenname ajaja maxxansa haaraa tokko maxxansuuf kenname wajjin walitti hidhamee ture.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> “Ani hojii kaartaa tolchuu sun guutumaan guutuutti dogoggora akka taʼe nan arge. Inni Obboleessa Rhodes irraa madde; Obboleessa Case immoo isa hordofee hojiirra oolche. Maallaqni kaartota qopheessuufii fi bifa ergamootaa fi Yesus ulfina qabeessa sana bakka buusuuf fakkiiwwan hamoo, jibbisiisoo taʼan uumuuf baʼee jira. Wantoonni akkanaa akka Waaqa duratti hin jaallatamne nan arge. Kaarṭiin Obboleessa Nichols maxxansiise keessatti Waaqayyo akka jiru nan arge. Kaarṭii kana ilaalchisee Macaafa Qulqulluu keessatti raajii akka jirus nan arge; yoo kaarṭiin kun saba Waaqayyoof qophaaʼe, inni tokkoof gaʼaa taanaan isa biraatiifis ni gaʼa; yoo namni tokko kaarṭii haaraa sadarkaa guddaadhaan dibamee barbaade, hundumtuu akkuma sana isa ni barbaadu.

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> “Ani obboleessa Kaas keessa miirri boqonnaa hin qabne, jeeqamaa, quufuu dhabe, galata hin qabnes kan chaartii biraa hawwu ture akka taʼe nan arge. Ani chaartileen fakkii kanaan dibaman kun waldaa irratti dhiibbaa hamaa akka geessisan nan arge. Innis walgaʼii keessatti hafuura salphaa, qullubbii fakkaataa, qoosaa fidu taʼe.”

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> “Ani caartileen Waaqayyo ajaje sammuu namaa bifa gaariidhaan tuqan, ibsi tokko illee utuu hin kennamin iyyuu, akkan arge. Fakkenya ergamootaa caartilee sana irratti dhiyaate keessatti wanti ifaa, bareedaa, fi samii irraa ta’e tokko jira. Sammuun namaa jechuun hin danda’amne jechuunis akka hin hubatamneetti gara Waaqayyoo fi gara samii ni geggeeffama. Garuu caartileen biroon qophaa’an sammuu ni jibbisiisu; sammuun immoo samii caalaa lafa irratti akka xiyyeeffatu ni godhu. Fakkeenyonni ergamoota agarsiisan uumamoota samii caalaa hafuurota hamaa fakkaatu. Ani caartileen sun guyyootaa fi torbanootaaf sammuu Obboleessa Case qabatanii turan, yeroo inni ogummaa samii irraa Waaqayyo biraa barbaaduu qabu turetti, akkasumas ayyaana Hafuuraa fi beekumsa dhugaa keessatti guddachaa jiraachuu qabu turetti, akkan arge.”

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “Ani yoo, yoo malaan chaartota baasuun qisaase, dhugaa obboloota duratti ifatti dhiheessuuf tiraaktota maxxansuu fi kkf irratti oolee utuu taʼee, gaarii guddaa hojjetee lubbuuwwan oolchuu dandaʼa ture. Ani yoo, hojii chaartii tolchuu kun akka dhukkuba hoʼaa babalʼate.” Manuscript Releases, lakkoofsa 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Isheen ifattiin ni dubbatte jechuun, “Waaqayyo maxxansa chaartii [1850] obboleessa Nicholsiin bahe keessatti ture,” akkasumas “Macaafa Qulqulluu keessatti waaʼee chaartii kanaa raajii tokko [Habbaquuq boqonnaa lama] ture” jette. Akkasumas “chaartonni” [baayʼina; 1843 fi 1850] “kanneen Waaqayyoon ajajaman ibsi dabalataa tokko malee illee sammuu namaa irratti dhiibbaa gaarii godhan” jedhee adda baafte. Habbaquuq boqonnaan lammaffaan warra Miller visionicha gabateewwan irratti ifa godhanii akka barreessan ajaje, (baayʼinaan), inni chaartota lamaan dubbisu Dubbii Waaqayyoo keessatti fiigaa deddeebiʼuu akka dandaʼuuf. Chaartonni waaqayyoo ibsa dabalataa hin barbaachifne; kun immoo akkuma chaartii sobaa Uriah Smith kan bara 1863 keessatti taʼe sanaa miti.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Waaqayyoonis na deebisee akkana naan jedhe: Mul’ata sana barreessi; namni isa dubbisu fiiguuf akka danda’uufis gabateewwan irratti ifatti godhi. Hab. 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Qorannoon kun barruu kanaa irratti xiyyeeffata. Qorannoowwan kudhan Museen Lakkoobsa boqonnaa kudha afur keessatti wabeeffate ilaalchisee, hayyoonni Ibrootaa fi ti’oolojistoonni biroon taateewwan seenaa bilisa bahuu Galaana Diimaa irraa kaasee hanga fincila basaastota kudhanitti jiran keessaa kamtu isaan bakka bu’uu danda’a jedhan irratti tilmaamawwan garaagaraa dhiyeessu. Fincilli seenaa sanaa filannoowwan muraasa adda addaa filachuuf ni kenna; garuu qorannoon kudhaffaan jalqaba waggoota afurtamaa du’a suuta suuta lafa onaa keessatti dhufu agarsiisuun isaa mirkanaa’oodha, kunis hamma finciltoonni umurii itti gaafatamummaa irra ga’an hundinuu du’anitti ture.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Akkuma wal fakkaatuun, namoonni tokko tokko filannoo koo qorannoowwan barsiisota amantii kudhan kana irratti mormuu danda’u; jechuunis, garaagarummaan ani asitti dhiheessaa jiru caalaa gaarii fakkaatu jiraachuu ni danda’a. Ta’us, qorannoon kurnaffaa fi isa dhumaa akkuma fincila basaasota kudhanii ifa ta’e sanaa ifaadha. Innis yeroo torba Leewwota digdamii jaha keessatti ibsame diduu ture. Mallattooleen raajii hedduun eenyummaa kana cimsuuf jiru.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Mata duree itti aanu keessatti, dhugaa baatota raajii sana eenyummaa yeroo torba kan Leewwota digdamii jaha keessatti argamu kufaatii kurnaffaa fi isa dhumaa Adventizimii Laaʼoodiiqeyaa taʼuu isaa deggeran adda baasuu ni jalqabna.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Yommuu humni Waaqayyoo wanti dhugaa taʼe irratti dhugaa baʼutti, dhugaan sun bara baraan akka dhugaatti dhaabachuu qaba. Yaad-rimeewwan boodarra kaʼan, ifa Waaqayyo kenne sanaan wal faallessan kamiyyuu, fudhatamuu hin qaban. Namoonni hiika Caaffata Qulqullaa’oo isaaniif dhugaa taʼe qabuun ni kaʼu; garuu inni sun dhugaa miti. Dhugaan yeroo kanaaf taʼe, Waaqayyo bu’uura amantii keenyaaf nuu kenneera. Inni ofii Isaatii wanti dhugaa taʼe nu barsiiseera. Namni tokko ni kaʼa, ammas kan biraan ni kaʼa, ifa haaraa isa ifa Waaqayyo mirkaneessa Hafuura Qulqulluu Isaatiin kenneen wal faallessu waliin.”

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Dhugaan kun hundeeffamee akka dhaabatu taʼe keessatti muuxannoo argatan keessaa muraasni ammas ni jiru. Waaqayyo ayyaana isaatiin jireenya isaanii oolcheera; isaanis hanga dhuma jireenya isaanii irra gaʼanitti, akkuma Yohaannis ergamaan hanga dhuma jireenya isaatti godhe sana, muuxannoo isaan keessa darbanii turan irra deebiʼanii irra deebiʼanii dubbachuuf. Warri alaaba baattonni duʼaan kufan immoo, maxxansaan barreeffamoota isaanii irra deebiʼamee baʼuun akka dubbatan taʼu. Akka natti himametti, sagaleen isaanii akkasitti dhagaʼamuu qaba. Isaanis dhugaan yeroo kanaaf maal akka taʼe irratti dhugaa-baatuu isaanii baachuu qabu.”

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Nuti warra ergaa qabatama amantii keenya addaa wajjin walfaallessu fidanii dhufan irraa dubbii isaanii fudhachuu hin qabnu. Isaan walitti qabama guddaa Caaffata Qulqullaa’oo walitti qabu; sanaas akka ragaa tiyooriiwwan isaanii jechuun dhiheeffatanitti irratti tuulu. Kun waggoota shantama darban kana keessatti irra deddeebi’amee yeroo baay’ee raawwatameera. Caaffanni Qulqullaa’oon Dubbiin Waaqayyoo ta’ee kabajamuu kan qabu ta’us, itti fayyadamiinsi isaa, yoo itti fayyadamiin akkasiin utubaa tokko bu’uura Waaqayyo waggoota shantaman kana hundumaa keessatti cimsaa ture irraa sochoose, dogoggora guddaadha. Inni itti fayyadama akkanaa godhu, hojii agarsiisaa dinqisiisaa Hafuura Qulqulluu isa ergaawwan darban, warra saba Waaqayyoo bira ga’anii turaniif humnaa fi jabina kenne, hin beeku.” Selected Messages, book 1, 161.

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