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# Laodicea - Number Two

Lāʾodīsiyaa - Lakkoofsa Lama

The Protestant Horn

𐒂𐒆𐒇 𐒖𐒙𐒑𐒘𐒕𐒌𐒘𐒕 𐒙𐒖𐒇𐒆

Author

Jeff Pippenger

Published

August 27, 2023

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It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Mul’ata Raajii kitaaba Mul’ataa keessatti hiikamaa jiru hubachuuf, bu’uura, guddinaa fi barbaachisummaa Haaromsa Pirootestaantii beekuun baay’ee murteessaadha. Seenaa Haaromsa sana keessatti sararoonni gurguddoon sadii Macaafa Qulqulluu, akkasumas mala sirrii Macaafa Qulqulluu qo’achuuf itti fayyadamuu qabnu irratti xiyyeeffatu; akkasumas ergamtoonni filatamanii seenaa sana keessatti kaafaman mallattoolee karaa seenaa sanaa ta’uu isaanii ni ibsu. Akkuma yeroo hundumaa ta’u, Seexanni hiikawwan sobaa hedduudhaan Macaafa Qulqulluu King James dhoksuuf yaale; akkasumas hiika Macaafa Qulqulluu sirriitti hubachuuf mala sirrii ta’e hiikawwan sobaa hedduudhaan dhoksuuf yaale; akkasumas ergamtoota sirrii (mallattoolee karaa) seenaa sana keessatti karaa irratti kaafamanis dhoksuuf yaale.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Garuu Seexanni hojii malee hin turre. Amma immoo waan inni sochii haaromsa hundumaa keessatti yaale sana yaale—hojii dhugaa iddoo isaa keessatti hojii sobaa isaanii irratti feʼee, uummata gowwoomsuu fi balleessuuf. Akkuma jaarraa jalqabaa waldaa Kiristaanaa keessatti Kiristoosota sobaa turan, akkasuma jaarraa kudha jahaffaa keessattis raajonni sobaa kaʼan.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Bara bara Milleritee kan bara 1840 hanga 1844 keessatti uffanni Pirootestaantummaa, (kan bineensa lafaa irratti gaanfa lama keessaa tokko ta’e, jechuunis Ameerikaa Yunaayitid Isteetis), Adventizmiin Milleritee gaanfa Pirootestaantii ta’e. Yeroo walfakkaataatti, waldoonni kanaan dura of isaanii Pirootestaantii ta’anii jechuun himatan, Pirootestaantummaa gantummaa ta’anii, yookaan akkuma Milleriteen isaan waamanitti, “intaloota Roomaa” ta’an. Yommuu Pirootestaantonni ergaa ergamaa isa jalqabaa bara 1843 keessatti didan, kufan; Milleriteenis uffata Pirootestaantummaa qabatanii hojii itti fufan. Seenaa Milleritee keessatti hojii Waaqayyoo kan “waldaa isaa gammoojjii keessa jirtu” hubannoo guutuu Dubbii Waaqayyoo irratti geessisuuf hojjetame keessaa xumura olaanaa ture.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

መክፈቻው የምርመራ ፍርድ የእግዚአብሔርን ሕግ ፈተና፣ በተለይም ሰንበትን፣ አመጣ። የሦስተኛውን መልአክ መልእክት ለማወጅ፣ በጨለማው ዘመን በጳጳሳዊ ልማዶችና ሥርዓቶች ሥር ተቀብሮ የነበረውን የእግዚአብሔር ሕግ የምትደግፍ ቤተ ክርስቲያን ያስፈልግ ነበር። ክርስቶስ ፕሮቴስታንቶችን ወደ 1840 እስከ 1844 ታሪክ አመጣቸው እና ዊልያም ሚለር የተመሰለበትን የኤልያስ ፈተና አቀረበላቸው፤ ፕሮቴስታንቶችም የሚለርን መልእክት በእምቢታ በተቀበሉ ጊዜ ወደ ሮም ተመለሱ። በሚለር እንደ ተሰጠው የመጀመሪያው መልአክ መልእክት ፈተና በቀርሜሎስ ተራራ ላይ ባለው ኤልያስ ተመስሎ ነበር።

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> ኤልያስም ወደ ሕዝቡ ሁሉ ቀርቦ እንዲህ አለ፤ እስከ መቼ በሁለት አሳብ መካከል ትንገዳገዳላችሁ? እግዚአብሔር አምላክ ከሆነ እርሱን ተከተሉ፤ በኣል ግን ከሆነ እርሱን ተከተሉ። ሕዝቡም አንዲት ቃል እንኳ አልመለሱለትም። 1 ነገሥት 18፥21።

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Bara 1840, yeroo ergamaa Eliyaas, kan Miilaar fi ergamaa isa jalqabaatiin bakka bu’ame, isaan Prootestaantonni Ba’aal filatan!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ସଂସ୍କାର ଆନ୍ଦୋଳନ ବାଇବେଲର ସତ୍ୟଗୁଡ଼ିକର ମୋହର ଖୋଲିବା ଥିଲା, ଯାହା “ପ୍ରଭାତତାରା” ସହ ଆରମ୍ଭ ହେଲା; ଏହି “ପ୍ରଭାତତାରା” ଥ୍ୟାତୀରା ମଣ୍ଡଳୀ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଇତିହାସ କାଳରେ ଦିଆଯିବ ବୋଲି ପ୍ରତିଜ୍ଞା କରାଯାଇଥିଲା। ବାଇବେଲ ବିରୋଧରେ ପ୍ରତ୍ୟକ୍ଷ ଆକ୍ରମଣ ଏହାଠାରୁ ଶତାବ୍ଦୀଗୁଡ଼ିକ ପୂର୍ବରୁ ଆରମ୍ଭ ହୋଇଥିଲା, ଏବଂ The Great Controversy ରେ, ବିଶେଷକରି ୱାଲ୍ଡେନସିୟନମାନଙ୍କର ଇତିହାସ ମାଧ୍ୟମରେ, ଏହା ସ୍ପଷ୍ଟଭାବେ ଉପସ୍ଥାପିତ ହୋଇଛି। 1930 ମସିହାରେ ବେଞ୍ଜାମିନ ୱିଲ୍କରସନ Our Authorized Bible Vindicated ନାମକ ପୁସ୍ତକ ପ୍ରକାଶ କରିଥିଲେ। ସେହି ପୁସ୍ତକରେ ସେହି ପବିତ୍ର ମୂଳ ପାଠ୍ୟଗୁଡ଼ିକ ବିରୋଧରେ ହୋଇଥିବା ସଂଘର୍ଷର ଲିପିବଦ୍ଧ ବିବରଣୀ ରହିଛି, ଯାହାମାନଙ୍କୁ ଶେଷରେ King James Bible ଅନୁବାଦ କରିବା ପାଇଁ ବ୍ୟବହାର କରାଗଲା, ଏବଂ ସେହି ବିଭିନ୍ନ ଶୈତାନୀ ଜାଲିୟାତି ପାଠ୍ୟଗୁଡ଼ିକର ମଧ୍ୟ ବର୍ଣ୍ଣନା ରହିଛି, ଯାହାମାନଙ୍କୁ କାଥଲିକମାନେ, ପତିତ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦ, ଏବଂ ଲାଓଡିସିୟାନ୍ ଆଡଭେଣ୍ଟିଷ୍ଟମାନେ ପ୍ରଚାର କରୁଥିଲେ ଏବଂ ଏପର୍ଯ୍ୟନ୍ତ ମଧ୍ୟ ପ୍ରଚାର କରୁଛନ୍ତି। ଏହି ସଂଘର୍ଷ ୱାଲ୍ଡେନସିୟନମାନଙ୍କର ଇତିହାସରୁ ବହୁ ପୂର୍ବରୁ ଆରମ୍ଭ ହୋଇଥିଲା, କିନ୍ତୁ ସେମାନେ ସେହିମାନଙ୍କର ପଥଚିହ୍ନ ଏବଂ ପ୍ରତୀକ, ଯେମାନେ ଶେଷରେ 1611 ମସିହାର King James Bible ରେ ଅନୁବାଦ ହୋଇଥିବା ସଠିକ ପାଣ୍ଡୁଲିପିମାନଙ୍କର ଗୁରୁତ୍ୱ ସମ୍ବନ୍ଧରେ ସାକ୍ଷ୍ୟ ଦେବା ପାଇଁ ନିଜ ପ୍ରାଣ ଅର୍ପଣ କରିଥିଲେ।

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

୧୬୧୧ ମସିହାରେ କିଙ୍ଗ ଜେମ୍ସ ବାଇବେଲର ପ୍ରସ୍ତୁତି ଏକ ଅତ୍ୟନ୍ତ ନିର୍ଦ୍ଦିଷ୍ଟ ଅନୁବାଦ ପ୍ରକ୍ରିୟା ମାଧ୍ୟମରେ ଗତି କରିଥିଲା। ବାଇବେଲର ଅନୁବାଦ ଓ ପ୍ରକାଶନ ପ୍ରକ୍ରିୟା ସାତଟି ଉତ୍ପାଦନ-ପଦକ୍ଷେପ ମାଧ୍ୟମରେ ସମ୍ପନ୍ନ ହୋଇଥିଲା। ଏହା ସମ୍ପୂର୍ଣ୍ଣ କରିବାକୁ ସାତ ବର୍ଷ ମଧ୍ୟ ଲାଗିଥିଲା, ଏବଂ ସାତଟି ବାଇବେଲୀୟ ବର୍ଷ ହେଉଛି ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୋଡ଼ିଏ ଦିନ। ନିଶ୍ଚୟ, ଏହା ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଦିନସଂଖ୍ୟା ଯେଉଁ ସମୟରେ ଯୀଶୁ ଦାନିଏଲ ନଅର ପୂରଣରେ ଅନେକଙ୍କ ସହିତ ଚୁକ୍ତିକୁ ସ୍ଥିର କରିଥିଲେ। ସେହି ପବିତ୍ର ସପ୍ତାହର ମଧ୍ୟଭାଗରେ ଖ୍ରୀଷ୍ଟଙ୍କୁ କ୍ରୁଶରେ ବିଧ୍ଧ କରାଯାଇଥିଲା, ଏବଂ ନିଶ୍ଚୟ କ୍ରୁଶରେ ବିଧ୍ଧ ଖ୍ରୀଷ୍ଟ ହେଉଛନ୍ତି ବାଇବେଲର କେନ୍ଦ୍ରବିନ୍ଦୁ। ଈଶ୍ୱରଙ୍କ ଶୁଦ୍ଧ ବଚନ ଉତ୍ପାଦନ ପାଇଁ ସେହି ସାତଟି ପଦକ୍ଷେପ ନିମ୍ନପ୍ରକାର ଥିଲା।

- First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

  Tokkoffaa: Hiiktoota dhuunfaan raawwii hiikkaa jalqabaa: Hiiktoonni gara nama 50 taʼan koree jahatti qoodamanii, tokkoon tokkoon isaanii kutaa garaagaraa Macaafa Qulqulluu irratti itti gaafatamummaa qaban turan. Namoonni kun afaanota jalqabaa irraa—Ibrootaa, Aramaayikii, fi Giriikii—gara Afaan Ingiliziitti hiikuu irratti hojjetan.

- Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

  Lammaffaa: Qo’annoo Koree: Erga koreen tokko tokko kutaa tokko hiikuu isaanii xumuran booda, hojii isaanii miseensota koree sanaa ofumaan ni ilaalame. Kun yaada waloo akka galchanifi dogoggoroota akka sirreessan ni dandeessise.

- Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

  Sadaffa: Qorannoo Koree Waliigalaa: Hiikawwan koreewwan dhuunfaa jalqaba qophaa’an sana booda garee hayyoota bal’ina qabu, kan Koree Waliigalaa jedhamee waamamu, tti dhiyaatan. Koreen kun bakka bu’oota koreewwan hiikkaa ja’a hunda irraa walitti qabate ture. Isaan hojii guutuu sana qorachuudhaan, hiikawwan koreewwan garaagaraa wal bira qabanii madaalanii wal-simsiisan.

- Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

  Afraffaa: Ilaalcha Dabalataa fi Fooyya’insa: Maxxansa Qoqqobbii Waliigalaatiin fooyya’e sun, akka irra deebi’amee ilaalamuufi caalaatti sirreeffamuuf, gareewwan dhuunfaa gara garaatti deebi’ee ergame. Adeemsi irra deddeebi’amuun kun hiikkaan sun walfakkaataa fi sirrii ta’e akka ta’u gargaare.

- Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

  Shanaffaa: Ilaalcha fi Mirkaneessa Dhumaa: Yeroo koreewwan dhuunfaa hojii sirreessuu isaanii xumuran, wixineen dhumaa ilaalcha fi mirkaneessa dhumaa argachuuf gara Koree Waliigalaa dhiyaate.

- Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

  Ja’affaa Ja’affaa: Mirkaneessa Mootummaa fi Maxxansi: Hiikkaan mirkanaa’e sun sana booda akka inni mirkaneessuuf Mootii Jeems Itti dhiyaate.

- Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

  Torban: Inni erga aangoo isa mootummaatiin yoo mirkaneesse, hiikni sun bara 1611 keessatti akka King James Version (Authorized Version) of the Bible maxxanfamee baʼe.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

> Dubbiin Waaqayyoo dubbii qulqulluu dha; akka meetii boolla lafa keessaa keessatti qoramee yeroo torba qulqulleeffameetti. Yaa Waaqayyo, ati isaan ni eegda; dhaloota kana irraa bara baraan isaan ni tiksita. Faarfannaa 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

ଶୟତାନଙ୍କର ଭଗବାନଙ୍କ ବାକ୍ୟବିରୋଧୀ ଯୁଦ୍ଧରେ, ଏବଂ ସେହି ଉନ୍ମୋଚିତ ଇତିହାସର ବିଭିନ୍ନ ଦୂତମାନଙ୍କ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ପଥଚିହ୍ନଗୁଡ଼ିକ ବିରୋଧରେ, ତଥା ତାଙ୍କର ବାକ୍ୟ—୧୬୧୧ ମସିହାର କିଙ୍ଗ୍ ଜେମ୍ସ ବାଇବେଲ୍—କୁ ଯଥାର୍ଥରେ ବିଭକ୍ତ କରିବା ପାଇଁ ବ୍ୟବହୃତ ହେବାକୁ ଥିବା ସଠିକ ପଦ୍ଧତି ବିରୋଧରେ, କିଙ୍ଗ୍ ଜେମ୍ସ ବାଇବେଲ୍ ଏକ ପଥଚିହ୍ନ ଅଟେ, ଯାହାକୁ ଗୀତସଂହିତା ବାରରେ ବିଶେଷଭାବେ ଚିହ୍ନିତ କରାଯାଇଛି। ଭ୍ରଷ୍ଟ କାଥଲିକ ପାଣ୍ଡୁଲିପିମାନଙ୍କ ମାଧ୍ୟମରେ ଉତ୍ପାଦିତ ବିଭିନ୍ନ ଜାଲିଆତି ବାଇବେଲମାନଙ୍କ ମଧ୍ୟରୁ କୌଣସିଟି ମଧ୍ୟ ଗୀତସଂହିତା ବାରର ମାନଦଣ୍ଡ ପୂରଣ କରେନାହିଁ। ସାତଟି ପଦକ୍ଷେପ ଅତିକ୍ରମ କରିଥିବା ଶୋଧନ ପ୍ରକ୍ରିୟା ଏବଂ ଦୁଇ ହଜାର ପାଞ୍ଚ ଶେ କୁଡ଼ି ଦିନର ଅବଧି, କିଙ୍ଗ୍ ଜେମ୍ସ ବାଇବେଲ୍ ହିଁ ଭଗବାନଙ୍କ “ଶୁଦ୍ଧ ବାକ୍ୟ” ବୋଲି ପରିଚୟ କରାଏ। ଭଗବାନ ତାଙ୍କର ଶୁଦ୍ଧ ବାକ୍ୟ ଭାବେ କିଙ୍ଗ୍ ଜେମ୍ସ ବାଇବେଲ୍‌କୁ ଚିରକାଳ ପର୍ଯ୍ୟନ୍ତ ସୁରକ୍ଷିତ ରଖିବେ ବୋଲି ପ୍ରତିଜ୍ଞା କରନ୍ତି, ଏବଂ ତେଣୁ ସେ “ଇତିହାସବାଦ” ନାମକ ସେହି ପଦ୍ଧତିକୁ ମଧ୍ୟ ସମର୍ଥନ କରିବେ ବୋଲି ପ୍ରତିଜ୍ଞା କରନ୍ତି, ଯାହା ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ସୁଧାରକମାନଙ୍କ ଦ୍ୱାରା, ୱିଲିଆମ୍ ମିଲରଙ୍କୁ ସମେତ, ପ୍ରୟୋଗ କରାଯାଇଥିଲା।

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

በአሥራ አራተኛው ክፍለ ዘመን፣ በThe Great Controversy መጽሐፍ ውስጥ “የተሐድሶ የንጋት ኮከብ” ተብሎ የሚገለጽ ጆን ዋይክሊፍ፣ መጽሐፍ ቅዱስን ለተራ ሰው እንኳ የሚገባው ቋንቋ እንዲሆን ለመተርጎም በእግዚአብሔር ተጠቅመዋል። እርሱም የፕሮቴስታንት ተሐድሶ መጀመሪያ የሚያመለክተውን የምልክት ደረጃ የሚያሳይ መልእክተኛ ነው።

> “The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

> “Wycliffe jalqabaatti kan eegalchise sochii guddaan, isa yaadaa fi sammuu bilisa baasuuf, saboota yeroo dheeraadhaaf gaarii injifannoo Roomaatti hidhamee turan bilisa gochuuf ture, madda isaa Macaafa Qulqulluu keessatti qaba ture. Asitti burqaan laga eebbaa sanaa ture; inni akkuma bishaan jireenyaa, jaarraawwan keessa yaaʼaa, mootummaa jaarraa kudha afraffaa irraa jalqabee dhufeera. Wycliffe Macaafa Qulqulluu mulʼata hafuuraa fedhii Waaqayyoo taʼee hunda caalaa amanamummaadhaan fudhate; inni seera amantii fi hojii gaʼaa taʼe akka taʼes ni amane. Inni mana barumsaa keessatti Waldoota Roomaa akka aangoo Waaqayyo irraa dhufe, dogoggora hin qabneetti ilaaluu, akkasumas barsiifamoota fi duudhaa waggoota kuma tokkoof dhaabbatanii jiran kabaja gaaffii hin qabneen fudhachuuf barsiifamee ture; garuu inni kana hunda irraa garagalee dubbii qulqulluu Waaqayyoo dhaggeeffachuuf deeme. Aangoon inni ummata akka beekan isaan gaafate kana ture. Karaa paaphaasiin waldaan dubbachuu irra, aangoo dhugaa isa tokkicha sagalee Waaqayyoo kan dubbii Isaa keessaa dubbatu taʼuu isaa beeksise. Akkasumas inni barsiise, Macaafni Qulqulluun mulʼata guutuu fedhii Waaqayyoo taʼuu qofa utuu hin taʼin, Hafuurri Qulqulluun hiikaa isaa isa tokkicha taʼuu isaa, namni hundinuus barsiisa isaa qorachuudhaan dirqama isaa ofii isaatiif akka baratu. Kanaaf inni sammuu namootaa paaphaasii fi Waldaa Roomaa irraa gara dubbii Waaqayyoootti deebise.”

> “Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

> “ୱିକ୍ଲିଫ୍ ସଂସ୍କାରକମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ ଅତ୍ୟନ୍ତ ମହାନ୍ ଥିଲେ। ବୁଦ୍ଧିର ବିସ୍ତାରରେ, ଚିନ୍ତାର ସ୍ପଷ୍ଟତାରେ, ସତ୍ୟକୁ ଧାରଣ କରି ରଖିବାର ଦୃଢତାରେ, ଏବଂ ତାହାକୁ ସମର୍ଥନ କରିବାର ସାହସରେ, ତାଙ୍କ ପରେ ଆସିଥିବାମାନଙ୍କ ମଧ୍ୟରୁ ଅତ୍ୟଳ୍ପେ ମାତ୍ର ତାଙ୍କ ସମତୁଳ୍ୟ ହୋଇଥିଲେ। ଜୀବନର ପବିତ୍ରତା, ଅଧ୍ୟୟନ ଓ ପରିଶ୍ରମରେ ଅକ୍ଲାନ୍ତ ପରିଶ୍ରମ, ଅକ୍ରୟ ସତ୍ୟନିଷ୍ଠା, ଏବଂ ନିଜ ସେବାକାର୍ଯ୍ୟରେ ଖ୍ରୀଷ୍ଟସଦୃଶ ପ୍ରେମ ଓ ବିଶ୍ୱସ୍ତତା—ଏହି ସବୁ ଗୁଣ ସେହି ପ୍ରଥମ ସଂସ୍କାରକଙ୍କୁ ବିଶିଷ୍ଟ କରିଥିଲା। ଏବଂ ଏହା ସେହି ଯୁଗର ବୁଦ୍ଧିଗତ ଅନ୍ଧକାର ଓ ନୈତିକ ଦୁର୍ନୀତି ସତ୍ତ୍ୱେ ଥିଲା, ଯାହାର ମଧ୍ୟରୁ ସେ ପ୍ରକାଶିତ ହୋଇଥିଲେ।”

> “The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

> “Amalli Wycliffe keessaa mul’atu, Humni Qulqulluun Kitaabota Qulqulluu barsiisuu fi jijjiiruuf qabu akka ta’eef ragaa dha. Inni waan ta’e hunda kan isa godhe Macaafa Qulqulluu ture. Dhugaawwan guddaa mul’ataa hubachuuf godhamu, humnoota sammuu hundaaf haarominaa fi jabina kenna. Innis sammuu bal’isa, hubannoo qareessa, murtii immoo bilchinaan ga’a. Qorannoon Macaafa Qulqulluu akkuma qorannoo biraan kamiyyuu hin dandeenyeetti yaada, miira, fi hawwii hundumaa ni ulfeessa. Innis kaayyoo keessatti jabina, obsa, ija jabina, fi cimina ni kenna; amala ni qulqulleessa, lubbuu immoo ni qulqulleessa. Qorannoon cimaa fi kabajaan guutame kan Caaffata Qulqullaa’oo, sammuu barataa sanaa sammuu daangaa hin qabne wajjin kallattiidhaan wal qunnamsiisu, akka addunyaatti namoota sammuu caalaatti jabaa fi hojiitti si’ataa qaban, akkasumas namoota qajeelummaa ol’aanaa qaban, leenjii cimaa falsafaan namaa kennamu irraa yeroo kamiyyuu bu’aa baase caalaa ni kenna ture. Faarfataan akkana jedha: ‘Seenuun dubbii keetii ifa ni kenna; warra qalbii hin qabneefis hubannaa ni kenna.’ Faarfannaa 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Bara rakkina Yohannis Wycliffe ilaalchisee The Great Controversy keessatti dhihaateen booda, Obboleettiin White tarree haaromsa amantii amanamoo taʼanii (waymarks) dhiheessiti; kunis dhuma irratti haaromsaa Yohannis Knox bira gaʼa. Isheen gaaffii guddaa Maarii Mootittii Scotland irraa Yohannis Knoxitti dhihaate adda baafti.

> “John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

> “ጆን ኖክስ ካብ ልምድታትን ምስጢራዊ ትምህርትታትን ናይ ቤተ ክርስቲያን ርሒቑ፣ ካብ ሓቅታት ቃል ኣምላኽ ክምገብ ተመልሰ፤ ትምህርቲ ዊሻርት ድማ ነቲ ካብ ሕብረት ሮማ ክርሕቕን ርእሱ ምስቶም ዝተሰደዱ ተሓድሶ ኣመንቲ ክተሓሓዝን ዝወሰኖ ቈራጽነት ኣጽንዖ።...”

> “When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

> “ସ୍କଟଲ୍ୟାଣ୍ଡର ରାଣୀଙ୍କ ସମ୍ମୁଖରେ ଆଣି ଦାଁଡ଼ କରାଯାଇଥିବାବେଳେ, ଯାହାଙ୍କ ସାନ୍ନିଧ୍ୟରେ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନଙ୍କର ଅନେକ ନେତାଙ୍କ ଉତ୍ସାହ କ୍ଷୀଣ ହୋଇଯାଇଥିଲା, ଜନ୍ ନକ୍ସ ସତ୍ୟ ପାଇଁ ଅଡିଗ ସାକ୍ଷ୍ୟ ଦେଲେ। ସେ ସ୍ନେହସୂଚକ ପ୍ରଲୋଭନରେ ବଶୀଭୂତ ହେବାକୁ ନଥିଲେ; ଧମକର ସମ୍ମୁଖରେ ସେ କ୍ଷୁବ୍ଧ କିମ୍ବା ଭୀତ ହେଲେ ନାହିଁ। ରାଣୀ ତାଙ୍କୁ ବିଧର୍ମର ଅଭିଯୋଗ ଲଗାଇଲେ। ସେ ଘୋଷଣା କଲେ ଯେ, ସେ ଲୋକମାନଙ୍କୁ ରାଜ୍ୟଦ୍ୱାରା ନିଷିଦ୍ଧ ଧର୍ମ ଗ୍ରହଣ କରିବାକୁ ଶିଖାଇଥିଲେ, ଏବଂ ଏହିପରି ସେ ପ୍ରଜାମାନେ ନିଜ ଶାସକମାନଙ୍କୁ ଆଜ୍ଞାପାଳନ କରିବାକୁ ଦେଇଥିବା ଈଶ୍ୱରଙ୍କ ଆଜ୍ଞା ଉଲ୍ଲଂଘନ କରିଥିଲେ। ନକ୍ସ ଦୃଢତା ସହିତ ଉତ୍ତର ଦେଲେ:—‘ଯେପରି ସଠିକ ଧର୍ମ ନିଜ ଉତ୍ପତ୍ତି କିମ୍ବା ନିଜ ପ୍ରାଧିକାର ରାଜାମାନଙ୍କଠାରୁ ନୁହେଁ, କେବଳ ନିତ୍ୟ ପରମେଶ୍ୱରଙ୍କଠାରୁ ପାଏ, ସେପରି ପ୍ରଜାମାନେ ମଧ୍ୟ ନିଜ ଶାସକମାନଙ୍କ ରୁଚିଅନୁସାରେ ନିଜ ଧର୍ମ ଗଢ଼ିବାକୁ ବାଧ୍ୟ ନୁହନ୍ତି। କାରଣ ବହୁ ସମୟରେ ଏହି ଘଟେ ଯେ, ସମସ୍ତଙ୍କ ମଧ୍ୟରୁ ଶାସକମାନେ ହିଁ ଈଶ୍ୱରଙ୍କ ସତ୍ୟ ଧର୍ମ ବିଷୟରେ ସବୁଠାରୁ ଅଜ୍ଞାନ ଥାନ୍ତି। ଯଦି ଅବ୍ରାହାମଙ୍କ ସମସ୍ତ ବଂଶ ଫେରାଉନଙ୍କ ଧର୍ମର ହୋଇଥାନ୍ତା, ଯାହାଙ୍କ ପ୍ରଜା ସେମାନେ ଦୀର୍ଘକାଳ ଧରି ଥିଲେ, ମୁଁ ଆପଣଙ୍କୁ ପଚାରେ, ମହାରାଣୀ, ତେବେ ଜଗତରେ କେଉଁ ଧର୍ମ ରହିଥାନ୍ତା? ଏବଂ ଯଦି ପ୍ରେରିତମାନଙ୍କ ଦିନରେ ସମସ୍ତେ ରୋମୀୟ ସମ୍ରାଟମାନଙ୍କ ଧର୍ମର ହୋଇଥାନ୍ତେ, ମୁଁ ଆପଣଙ୍କୁ ପଚାରେ, ମହାରାଣୀ, ତେବେ ଏବେ ପୃଥିବୀରେ କେଉଁ ଧର୍ମ ରହିଥାନ୍ତା? … ସେହିପରି, ମହାରାଣୀ, ଆପଣ ବୁଝିପାରିବେ ଯେ ପ୍ରଜାମାନେ ନିଜ ଶାସକମାନଙ୍କ ଧର୍ମକୁ ଅନୁସରଣ କରିବାକୁ ବାଧ୍ୟ ନୁହନ୍ତି, ଯଦ୍ୟପି ସେମାନଙ୍କୁ ତାଙ୍କ ପ୍ରତି ଶ୍ରଦ୍ଧା ପ୍ରଦର୍ଶନ କରିବାକୁ ଆଜ୍ଞା ଦିଆଯାଇଛି।’”

> “Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

> මරියා මෙසේ කීවාය: “ඔබ ශුද්ධ ලියවිල්ල එක් ආකාරයකින් අර්ථකථනය කරයි, ඔවුන් [රෝමීය ගුරුවරුන්] එය තවත් ආකාරයකින් අර්ථකථනය කරති; මම කා විශ්වාස කළ යුතුද, විනිශ්චයකරු කවරෙකු විය යුතුද?”

> “‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

> “‘Waaqayyo ni amantu; inni Dubbii isaa keessatti ifatti ni dubbata,’ jedhee fooyyessaa sun deebise; ‘akkuma Dubbiin isin barsiisutti qofa amantu; sanaa ol immoo isa tokko illee ta’e isa kaan hin amantinaa. Dubbiin Waaqayyoo ofuma isaatiin ifaadha; yoo iddoo tokko keessatti dukkanaa’umsi jiraate, Hafuurri Qulqulluun, inni ofii isaatiin matumaa wal hin faallessine, iddoo birootti caalaatti ifa godhee isa ibsa; kanaaf namoota mata jabeessanii wallaalummaa keessa turan malee shakkiin tokko illee hin hafu.’ Dhugaa akkanaa kana fooyyessaan sodaa hin qabne sun, lubbuu isaa balaa irra kaa’ee, mootummaa gurra keessatti dubbate. Jabeenya sodaa hin qabne sanaanuma kaayyoo isaa irratti cichee itti fufe; kadhachaa fi lola Gooftaa lolaa, hamma Iskotlaandi pooppireedhaa bilisa taatutti.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Warriin haaromsa fooyyeessaa fi mootittii gidduu ture seenaa haaromsa amantii keessatti yaaliin Seexanaa Macaafa Qulqulluu, fooyyeessitoota, fi mala qo’annoo Macaafa Qulqulluu fakkeessuuf godhe adda baasu kan mul’isu funyoo sadaffaa ifa godha. Deebiin Yohaannis Mootittiif kenne mala sirrii ta’e “taariikhsizimii” akka ta’e dha; inniis yaada seenaa raajii tokko Hafuura Qulqulluudhaan sarara seenaa raajii biraatiin ibsamu irratti hundaa’a.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Ifni sun banad keessatti baname ture. Wiikiliifii fi haaromsa-dhaabdoonni jalqabaa hundumtuu hanga seenaa Milerootaatti mala qo’annoo Macaafa Qulqulluu “seena-qabeessummaa” jedhamee moggaafame fayyadaman. Seenaan mala Macaafa Qulqulluu ittiin qo’annoo Macaafa Qulqulluu godhamu yeroo baay’ee tuffatamee darbu; garuu, namni tokko dhugumaan hiika qajeelota hiikaa raajii Miller fudhatee, sana booddee Future for America’n itti fufe hubachuu yoo barbaade, isa beekuun baay’ee barbaachisaadha.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Waldaan lamaan qofa obboleettiin White saba Waaqayyoo maqaan isaanii waamaman jedhee adda baafti. Isaanis Israa’el durii fi Waldaa Adveentistii Guyyaa Torbaffaadha.

> “The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

> “Sababoota maaliif nuti saba Waaqayyoo jedhamnee waamamu irra deddeebiin ibsamuu qabu; irra deebi’amee irra deebi’amees himamuu qaba. Keessa Deebii Seeraa 4:1–13” Manuscript Releases, volume 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Ergamtootni mana kirkiriisaa,” waldaa lafa onaa keessa ture yeroo dukkana paaphaasummaa keessatti, saboota maqaan Waaqaatiin waamaman jedhamanii yoomiyyuu hin waamaman; jechuunis jechi kun (hiikni isaa maqaa kennamuu) waldaa itti gaafatamummaa seera Waaqayyoo kuusaa eegduu taʼuu isheetti kennamu agarsiisa; akkasumas Adveentizimii wajjin, isaanis dhugaa raajii Waaqayyoo kuusaa eegdotaa taʼuu qabu turan.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Waaqayyo guyyoota kana keessatti waldaa Isaa, akkuma Israa’el durii waame sanaatti, akka ifa lafaa taatee dhaabbattuuf waameera. Inni morma cimaa dhugaa sanaatiin ergaa ergamootaa isa jalqabaa, isa lammaffaa, fi isa sadaffaaatiin isaanii waldoota keessaa fi addunyaa keessaa addaan baasee, gara dhi’ina qulqulluu ofii Isaatti isaan fiduuf. Inni seera Isaa eegdoota amanamoo godhee, dhugaawwan guguddoo raajii yeroo kanaatiif ta’anis isaanitti imaanaa godhee kenneera. Akkuma dubbiiwwan qulqulluun Israa’el duriitti imaanaa godhaman sun, kunneenis imaanaa qulqulluu addunyaatti himamuu qabanidha. Ergamoonni sadan Mul’ata 14 keessa jiran uummata ifa ergaawwan Waaqayyoo fudhatan, akkasumas akka ergamoota Isaatti guutummaa dheerinaa fi bal’ina lafaa keessatti akeekkachiisa labsuuf bahan bakka bu’u.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

ୱିଲିଆମ୍ ମିଲ୍ଲର୍ ଦେବଙ୍କର ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ସତ୍ୟଗୁଡ଼ିକୁ ଉଦ୍‌ଘାଟନ କରିବା ପାଇଁ ଚୟିତ ଦୂତଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲେ, ଏବଂ ସେହି ସତ୍ୟଗୁଡ଼ିକ 1844 ମସିହାରେ ଜଣେ ଜନସମୁଦାୟକୁ ଅତି ପବିତ୍ର ସ୍ଥାନର ଖୋଲା ଦ୍ୱାର ପର୍ଯ୍ୟନ୍ତ ନେଇଯିବାବେଳେ, ଦେବ ତାହାପରେ ଦେବଙ୍କ ବ୍ୟବସ୍ଥାକୁ ଉଦ୍‌ଘାଟନ କଲେ। ୱିକ୍ଲିଫ୍ ବାଇବେଲ୍‌କୁ ଉଦ୍‌ଘାଟନ କରିବା ଏବଂ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ସଂଶୋଧନ ଆନ୍ଦୋଳନର ଆରମ୍ଭ ସୃଷ୍ଟି କରିବାରେ ଏକ ପଥଚିହ୍ନ ଅଟନ୍ତି, କିନ୍ତୁ ସେ “ଭବିଷ୍ୟଦ୍ବାଣୀର ମହାନ ସତ୍ୟଗୁଡ଼ିକ” ସ୍ଥାପନ କରିବା ପାଇଁ ଦେବଙ୍କ କାର୍ଯ୍ୟର ମଧ୍ୟ ଏକ ପଥଚିହ୍ନ ଅଟନ୍ତି। ଜନ୍ ୱିକ୍ଲିଫ୍ ପାପତନ୍ତ୍ରର ଏକ ହଜାର ଦୁଇଶେ ଷାଷ୍ଠି ବର୍ଷର ଶାସନର ଇତିହାସରେ ଚିହ୍ନିତ ସେହି ପ୍ରଭାତତାରା ଥିଲେ। ତାଙ୍କର କାର୍ଯ୍ୟ ଚତୁର୍ଦ୍ଦଶ ଶତାବ୍ଦୀରେ ଆରମ୍ଭ ହୋଇଥିଲା, ପରେ ସପ୍ତଦଶ ଶତାବ୍ଦୀରେ ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ରେଖାର ଆଉ ଏକ ପଥଚିହ୍ନ ହେଲା 1611 ମସିହାରେ କିଙ୍ଗ୍ ଜେମ୍ସ ବାଇବେଲ୍‌ର ପ୍ରକାଶନ। ସେହି ରେଖାରେ ଆମେ ଶେଷରେ ମିଲ୍ଲରଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀ ବ୍ୟାଖ୍ୟାର ନିୟମଗୁଡ଼ିକର ପଥଚିହ୍ନକୁ ପହଞ୍ଚୁଅ। ମିଲ୍ଲର୍ ସେହି ସତ୍ୟର ରେଖାରେ ଏକ ପଥଚିହ୍ନ, ଏବଂ ତାଙ୍କର ନିୟମଗୁଡ଼ିକ ମଧ୍ୟ ତେଣୁ। ତାଙ୍କର ନିୟମଗୁଡ଼ିକ ଆଡ୍ଭେଣ୍ଟିଜ୍ମର ଶେଷରେ ଥିବା ଏକ ପଥଚିହ୍ନକୁ ସାକ୍ଷ୍ୟ ଦେଇଥାଏ, ଯାହା Prophetic Keys ର ପ୍ରକାଶନ ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି।

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Yoo nu seerota Mileraa sun mallattoo karaa seenaa raajii keessaa ta’ee hojii barruulee jalqabaa fi sirrii Macaafa Qulqulluu eeguuf godhame akkasumas hojii hiikkaa dhugaa Macaafa Qulqulluu ifatti banuu bakka bu’u akka ta’e, kanis warri haaromsa amantii geggeessan mala qo’annoo qulqulluu “seenaa keessatti hiikuu” jedhamu hubatanii hojii irra oolchuu akka qajeelfaman barbaachisu, hin hubanne taanaan, dhugaa raajii hojii ifa ergamaa sadaffaa xumura Adventizimii irratti dhiheessuu fi eeguu wajjin walqabate beekuu dandeenyuuf odeeffannoo barbaachisaa hinqabnu. Kanaafuu, sarara seenaa sana qorannoo gabaabaa tokkoon ilaaluun barbaachisaa dha.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

“ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ” ଶବ୍ଦର ଏକମାତ୍ର ସତ୍ୟ ପରିଭାଷା ହେଉଛି—ରୋମଙ୍କ ବିରୋଧରେ ପ୍ରତିବାଦ କରିବା। ଯଦି କୌଣସି ମଣ୍ଡଳୀ ରୋମଙ୍କ ବିରୋଧରେ ପ୍ରତିବାଦ କରିବା ବନ୍ଦ କରେ, ତେବେ ସେ ଆଉ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ରହେ ନାହିଁ; ଏବଂ ପ୍ରଥମ ଦୂତଙ୍କ ସନ୍ଦେଶକୁ ଅସ୍ୱୀକାର କରିଥିବା ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନଙ୍କ ପରି ସେ ରୋମଙ୍କ କନ୍ୟାରେ ପରିଣତ ହୁଏ। କାଥୋଲିକ ଚର୍ଚ୍ଚରୁ ବାହାରିଆସିଥିବା ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନଙ୍କର ପ୍ରମୁଖ ଧାରଣା, ଯାହା ସେମାନଙ୍କର “ମନ୍ତ୍ର” ହୋଇଯାଇଥିଲା, ହେଉଛି—“ବାଇବେଲ ଏବଂ କେବଳ ବାଇବେଲ।” ତଥାପି ଇତିହାସ ଏହି ସତ୍ୟର ସାକ୍ଷ୍ୟ ଦେଉଛି ଯେ ବାଇବେଲକୁ ଯଥାର୍ଥ ଭାବେ ବିଭକ୍ତ କରିବା ଆବଶ୍ୟକ ଥିଲା।

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Waaqayyo biratti fudhatama akka argattuuf jabaadhu; ati hojjetaa qaanii hin barbaachifne, dubbii dhugaa sirriitti qooddee barsiisu ta’i. Garuu haasawa xuraaʼaa fi faayidaa hin qabne irraa fagoodhu; isaan hammina Waaqayyoon hin sodaanne caalaatti dabalu. 2 Ximotewos 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Malli qorannaa dhugaa sirriitti qooduu keessatti jechuunis qo’annoo Macaafa Qulqulluu keessatti Pirootestaantonni itti geggeeffaman keessaa malaan fayyadaman “historicism” dha. Mala sana Seexanni addatti fi jabaatee akka haleeluuf kaayyoo godhate; innis ni haleele.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Nuti ofumaaf beekuu qabna wanti Kiristiyaanummaa taasisu maal akka ta’e, dhugaan maal akka ta’e, amantiin nu fudhanne maal akka ta’e, seeronni Macaafa Qulqulluu maal akka ta’an—seeronni aboo isa hundumaa ol ta’e irraa nuuf kenname.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

መሠረተ ቃሉን የተከተሉ የትርጓሜ ሥርዓት፣ ከማሻሻያው አባቶች ጀምሮ እስከ ዊልያም ሚለር ድረስና እርሱንም ጨምሮ የተጠቀሙበትን የመጽሐፍ ቅዱስ ዘዴ ማፍረስ በተለይ በአሥራ አምስተኛው ክፍለ ዘመን ፍራንሲስኮ ሪቤራ (1537–1591) ተብሎ በሚጠራ አንድ የኢየሱሳውያን ሊቅ ጀመረ ተብሎ በግልጽ ይለያል፤ እርሱም የወደፊት አተረጓጎምን በሕዝብ ዘንድ ያስፋፋ ሰው መሆኑ ይታመናል። እርሱ በራእይ መጽሐፍ ላይ የትንቢቶቹን ከታሪካዊ አውድ በማራቅ የወደፊት ትርጓሜ የሚያቀርብ ትርጓሜ ጻፈ። ሪቤራ ይህን ዘዴ የፈጠረው የታሪካዊነት ዘዴ ሁልጊዜ የሚያመጣውን እውነት ለመቃወም ዓላማ ነበረው። ያ እውነትም የሮም ጳጳስ በመጽሐፍ ቅዱስ ትንቢት የተጠቀሰው የክርስቶስ ተቃዋሚ መሆኑ ነበር።

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Jaarraa kudha torbee fi kudha saddeettaffaatti, Pirootestaantizimiin mala sobaa Riberaa kan Seexana irraa madde fi sirrii hin taane taʼuu isaa akka beeku ragaan ni dhiyaata. Pirootestaantonni seenaa sana keessatti “haasawa xuraaʼaa fi faayidaa hin qabne” kan hayyuu Jezuʼiitii sanaa mormuudhaaf kitaabota fi barruulee gabaabduu ni barreessan. Garuu bara 1909tti, fardi Troojaa jechuun Macaafa Qulqulluu Scofield Reference Bible jedhamu ni maxxanfame; wabiiwwan keessaa miiljalee Macaafa Qulqulluu keessatti galfamanis barsiisa Riberaa fi Jezuʼiitii biraa maqaan isaa Manuel Lacunza (1731–1801) jedhamu irratti hundaaʼan turan. Lacunza maqaa qalamaa Juan Josafat Ben-Ezra jedhuun barreessa ture; akkasumas kitaaba The Coming of the Messiah in Glory and Majesty jedhu ni maxxanse. Akkuma Riberaa isa dura ture sana, kitaabni sunis raawwii raajiiwwan kitaaba Mulʼataa keessatti argaman irratti haleellaa kallattii dha.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

ଶୟତାନ ଜାଣୁଥିଲା ଯେ ସେ ଯେ ସନ୍ଦେଶକୁ ଭ୍ରମ ଦ୍ୱାରା ଆବୃତ କରିବାକୁ ଆବଶ୍ୟକ କରୁଥିଲା, ସେହି ସନ୍ଦେଶ ହେଉଛି ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକରୁ ଆସୁଥିବା ଅନ୍ତିମ ସତର୍କବାଣୀର ସନ୍ଦେଶ। ସ୍କୋଫିଲ୍ଡ ରେଫରେନ୍ସ ବାଇବେଲର ଉଲ୍ଲେଖସମୂହ ମଧ୍ୟରେ ସେହି ଦୁଇ ଯେସୁଇଟ ପାଦ୍ରୀଙ୍କର ଅପବିତ୍ର ଓ ନିରର୍ଥକ କଥାବାର୍ତ୍ତାକୁ ସମ୍ମିଳିତ କରିବା ଦ୍ୱାରା, ଶୟତାନ ଧର୍ମତ୍ୟାଗୀ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନଙ୍କୁ ଯେସୁଇଟ ପଦ୍ଧତିମାନଙ୍କୁ ଗ୍ରହଣ କରିବାକୁ ପ୍ରେରିତ କଲା, ଏବଂ ଏହିପରି ସେମାନଙ୍କୁ ସତ୍ୟ ପ୍ରତି ଅନ୍ଧ କରିଦେଲା। ବାଇବେଲୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ଖ୍ରୀଷ୍ଟବିରୋଧୀ କିଏ ତାହାକୁ ସ୍ପଷ୍ଟଭାବେ ଚିହ୍ନଟ କରିବାର ସମ୍ଭାବନାକୁ ଅପସାରଣ କରୁଥିବା ଅନେକ କାଥଲିକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଆଦର୍ଶକୁ ପ୍ରଚଳିତ କରି, ଶୟତାନ ତାହା ସାଧନ କଲା। ଏହା ଶୟତାନ ପାଇଁ କୌଣସି କଠିନ ଛଳନା ନୁହେଁ ଥିଲା, କାରଣ 1843 ମସିହାରେ ମିଲରଙ୍କ ସନ୍ଦେଶକୁ ଅସ୍ୱୀକାର କରିବା ଦ୍ୱାରା ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନେ ଆଗରୁହିଁ ରୋମୀୟ ଚର୍ଚ୍ଚ ପାଖକୁ ଫେରିଯାଇଥିଲେ।

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Waggoota hedduunii fi barruuleen baay’een waggoota darban keessatti maxxanfamanii jiru; isaanis haleellaa Seexanni irratti Macaafa Qulqulluu geggeesse galmeessu, kan inni jalqabe jaarmiyoota muraasa dura Kiristoos fannifamee booddee. Haleellaan sun sadarkaa irratti ga’e, yeroo harkifattoonni sobaa akka Macaafota Qulqulluu sobaa oomishuuf galfaman. Seexanni akkasumas warra haaromsaa, kanneen yeroo isaan jiraatanitti Dubbiin Waaqayyoo akka eegamuuf kaafaman, du’a isaanii booddees haleele.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Miseensota seenaa fi hayyoonni amantii Adventistii Guyyaa Torbaffaa ammayyaa dhimma William Miller ittiin ilaalan qofa yaadaa. Inni akka isaan lafee isaa keessaa qotanii baafanii gara laga Mississippi keessatti darbataniitti fakkaata.

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

> “William Miller mootummaa Seexanaa jeeqaa ture; diinni isa guddaan immoo bu’aa ergaa sanaa qofa gufachiisuu utuu hin ta’in, ergamaa isaatis balleessuuf barbaade. Abbaan Miller dhugaa Macaafa Qulqulluu gara hojiitti hiiknee garaa warra isa dhaggeeffataniitti yeroo hojii irra oolchu, akkuma dheekkamsi Yihuudotaa Kiristoosii fi ergamoota Isaa irratti kaka’e, akkasuma dheekkamsi warra ofiin Kiristiyaanota jedhaniis isa irratti boba’e. Miseensonni waldaa namoota gita gad-aanaa kakaasan; yeroo hedduuttis, diinonni yeroo inni iddoo walga’ii irraa ba’u lubbuu isaa baasuu irratti malatanii turan. Garuu ergamoonni qulqulloonni keessaa baay’ina sana keessa turan; isaan keessaa tokko bifa namaatiin, harka tajaajilaa Gooftaa kanaa qabee, tuuta dheekkame sana keessaa nagaan isa baase. Hojiin isaa ammallee hin raawwatamne ture; Seexanni fi ergamoonni isaas kaayyoo isaanii keessatti abdii kutatan.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Mee akkamitti gareewwan Adveentizimii wal fakkaatan lamaan sun (tiyooloojistootaa fi seenaa barreessitoota) sirrii taʼuu seerota Miiler kan gadi xinneessanii fi dhoksan ilaalaa; seerota kana obboleettiin White akka nutti himtetti, warri dhugumaan ergaa ergamoota sadan labsan hundi ni fayyadamu.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

> “Warri inni ergaa ergamaa sadaffaatiin lallabuu irratti bobba’an, karoora Abbaa Miller fudhate irratti hundaa’anii Caaffata Qulqullaa’oo qorachaa jiru. Kitaaba xinnoo Views of the Prophecies and Prophetic Chronology jedhu keessatti, Abbaa Miller seera salphaa ta’e garuu hubannaa qabu fi barbaachisaa ta’e armaan gadii kan qorannaa fi hiika Macaafa Qulqulluutiif ta’an ni kenna:—

> “[Rules one through five quoted.]

> “[Seerota tokko hanga shanii caqasaman.]”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

> “Armaan oliitti tarreewwan kana keessaa kutaa tokko; yeroo Macaafa Qulqulluu qo’annu hundi keenya qajeelfamoota ibsaman kanaaf xiyyeeffannoo kenninee yoo hordofne, gaarii nuuf ta’a.” Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Waaqayyoo Dubbii isaa guddifamuu fi hundeeffamuu isaa wajjin walqabatee sarara seenaa raajii keessaa fo’iinsa sadii sana irra deebi’anii osoo hin ilaaliin, ragaan guddaan tokko William Miller akka ergamaa ergaa isaa dhiheessuudhaan Eliyaasiin fakkeeffameetti, akkasumas akka Musee waadaa Miller du’aa ka’uu qajeelotaa keessatti kaafamuu isaatiin, akkasumas akka Eliisaa fedhii isaa lafa qonnaa isaa dhiisee ergaa Eliyaas tajaajiluudhaan, deggaruuf kennamu hiika guddaa akka qabu hubachuun hin danda’amu. Sister White gootota Macaafa Qulqulluu sadan isaanii akka William Milleriin fakkeessan ni ibsiti; inni yeroo ammaa kana theolojistootaa fi seenaa barreessitoota Adventistii ammayyaa biratti akka inni salphaatti “dargaggoo hiyyeessa qonnaan bulaa” tokko qofa jaarraa kudha saddeettaffaa keessaa tureetti ilaalama.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

Wiiliyaam Tiindaalen raajii seenaa raajii kanaa keessatti kaafaman keessaa tokko ture. Akkan akkana jedhee dubbachuu dandaʼutti, “ibsi ergamaa hojii” isaa ergamtoota paaphaasii inni waliin wal qunnamaa ture irratti jedhu, “Ani dargaggeessa qotiyyoo oofu sana akka isin caalaa Caaffata Qulqullaaʼoo beeku nan godha” jedhu ture. Wiiliyaam Miillar mucaa qonnaa, isa qotiyyoo oofu sana ture; innis raajii Tiindaalee sana raawwate.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Seensa kun, hisxina seenaa dhihaate kana hunda irraa kan ka’e wanta amma ammaatti dhiheessine deeggaruuf fidamuu danda’u irratti baay’ee salphifamee dhihaateera. Amma immoo, Miller akka mallattoo karaa fi akka ergamaa ta’ee ilaalamuutti deebi’anii qoruuf, mallattoolee Alpha fi Omega keessaa muraasa ni ilaalla.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Kitaabni Daaniʼeelis jalqaba kitaaba kitaabota lama of keessaa ijaarameeti. Xumuri kitaaba sanaa immoo kitaaba Mulʼataati. Inniwwan kitaabota adda addaa lama taʼan iyyuu, waliinis kitaaba tokko bakka buʼu.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Waggaa muraasa dura, ani nama seera amantii beekamaa tokkoo kan hojii isaa Inistiitiyuutii Qorannoo Macaafa Qulqulluu kan Walgahii Waliigalaa Mana Kiristaanaa Adveentistii Guyyaa Torbaffaa keessatti ture waliin haasa’a ifaa tokko qabaadhe. Namichi seera amantii sun hubannaa koo waa’ee lakkoofsota ja’a dhumaa Dani’el boqonnaa kudha tokkoo, akkasumas hubannaa koo waa’ee “guyyaa guyyaa” jedhu kan kitaaba Dani’el keessatti argamu sirreessuuf yaalaa ture. Walitti dhufeenyi keenya sun yeroo dheeraa keessatti raawwatame; kunis mata-duree tokko isaatiin qophaa’e ani irratti deebii kennuu koo, innis sanatti deebi’ee deebii kennuu isaa, anis immoo yaada koo deebisee dhiheessuu koo, akkasitti itti fufee ture. Walitti dhufeenya sana keessatti, inni koree Walgahii Waliigalaa keessatti itti hojjetu keessaa, akka inni ogeessa kitaaba Dani’el irratti adda durummaan beekamu natti hime; hojjetaan isaa tokko immoo akka ogeessa qubatee kitaaba Mul’ataa irratti beekamu ilaalama jedhe. Walitti dhufeenya keenya keessatti, inni qabxiiwwan kitaaba Mul’ataa keessaa ilaaluuf fedhii hin qabne; kanaa mannaa gara hojii-gaggeessaa isaa sanaatti akka geeffamu barbaade. Mariin sun kitaaba Dani’el qofaan akka daangeffamu barbaade.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

ଏଲେନ ହ୍ୱାଇଟ୍ ସ୍ପଷ୍ଟଭାବେ କହିଛନ୍ତି ଯେ ଦାନିଏଲ ଓ ପ୍ରକାଶିତ ବାକ୍ୟ ଏକେଇ ପୁସ୍ତକ। ସେହି ସ୍ତରରେ ସେମାନେ ବାଇବେଲକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯାହା ଦୁଇଟି ପୁସ୍ତକ—ପୁରାତନ ଓ ନୂତନ—ଦ୍ୱାରା ଗଠିତ ଏକେଇ ପୁସ୍ତକ। ଏଲେନ ହ୍ୱାଇଟ୍ ଯେହୁଦୀ ମଣ୍ଡଳୀ ବିଷୟରେ ମଧ୍ୟ ମତ ପ୍ରକାଶ କରିଛନ୍ତି, ଯେଉଁମାନେ କେବଳ ପୁରାତନ ପୁସ୍ତକକୁ ଏକମାତ୍ର ପୁସ୍ତକ ବୋଲି ମନେ କରନ୍ତି; ଏବଂ ସେ ସେମାନଙ୍କ ବିଷୟରେ ମଧ୍ୟ କହିଛନ୍ତି, ଯେଉଁମାନେ ପୁରାତନ ପୁସ୍ତକକୁ ଅବହେଳା କରନ୍ତି, କାରଣ ସେମାନେ କେବଳ ନୂତନ ପୁସ୍ତକକୁ ବୁଝନ୍ତି କିମ୍ବା କେବଳ ନୂତନ ପୁସ୍ତକକୁ ହିଁ ବୁଝିବାକୁ ଇଚ୍ଛୁକ। ତାଙ୍କ ପ୍ରେରିତ ସାକ୍ଷ୍ୟ ଏହା ଯେ, ଯଦି ଆପଣ କେବଳ ନୂତନକୁ ଗ୍ରହଣ କରନ୍ତି, ତେବେ ପୁରାତନକୁ ଅସ୍ୱୀକାର କରନ୍ତି, ଏବଂ ତାହାର ପ୍ରତିକୂଳଟି ମଧ୍ୟ ସେହିପରି ସତ୍ୟ। ଯେ କୌଣସି ଧର୍ମତତ୍ତ୍ୱବିଦ୍ ଏହି ଦାବି କରେ ଯେ ସେ ଦାନିଏଲର ବିଶେଷଜ୍ଞ, କିନ୍ତୁ ପ୍ରକାଶିତ ବାକ୍ୟର ନୁହେଁ, ସେ ଆସଲେ କେବଳ ପୁରାତନ ନିୟମକୁ ଗ୍ରହଣ କରିବାର ଯେହୁଦୀ ଧାରଣାକୁ ପୁନରାବୃତ୍ତି କରୁଛି; ଏବଂ ଆମେ ଜାଣୁଛୁ ଯେ ସେହି ସଂକୀର୍ଣ୍ଣ ଦୃଷ୍ଟିଭଙ୍ଗୀ ଯେହୁଦୀମାନଙ୍କୁ କେଉଁଠାକୁ ନେଇଯାଇଥିଲା। ଏହି ପ୍ରଶ୍ନର ଯେକୌଣସି ପକ୍ଷକୁ ଗ୍ରହଣ କରିବା—ପୁରାତନକୁ ଗ୍ରହଣ କରି ନୂତନକୁ ନ ଗ୍ରହଣ କରିବା, କିମ୍ବା ନୂତନକୁ ଗ୍ରହଣ କରି ପୁରାତନକୁ ନ ଗ୍ରହଣ କରିବା—ସମଗ୍ର ସାକ୍ଷ୍ୟକୁ ଅସ୍ୱୀକାର କରିବା ଅଟେ।

> “The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

> “Fayyisaan barattoota isaa irraa wantoota kana akka hubatan gaafate. Isaanis, ‘Eeyyee, Gooftaa’ jedhanii deebisan. Innis isaaniin akkana jedhe: ‘Kanaafuu barsiisaa seeraa mootummaa mootummaa samii keessatti barsiifame hundinuu nama abbaa mana taʼe tokko fakkaata; inni kuusaa isaa keessaa wantoota haaraa fi moofaa ni baasa.’ Fakkeenya kana keessatti, Yesus namoota hojii isaanii ifa isa irraa argatan addunyaatti kennuu taʼe duratti itti gaafatamummaa isaanii barattoota isaa duratti dhiheesse. Yeroo sana keessatti Macaafni Qulqulluun jiru hundinuu Kakuu Moofaa qofa ture; garuu inni warra durii qofaaf hin barreeffamne; bara hundumaafii saba hundumaaf ture. Yesus barsiisotni barsiisa isaa ifa eenyummaa isaa akka Masiihii raajii keessatti dursee dubbatame sanaa mirkaneessu, akkasumas amala ergama isaa addunyaatti mulʼisu sanaaf Kakuu Moofaa cimanii akka qoratan barbaade. Kakuu Moofaanii fi Kakuu Haaraan wal irraa addaan hin citan; lameenuu barsiisa Kiristoositi. Barsiisni Yihudootaa, warri Kakuu Moofaa qofa fudhatan, fayyinaaf miti; sababni isaas isaan Fayyisaa, isa jireenyi isaatii fi tajaajilli isaa seeraa fi raajota guutuu taʼe sana didu. Akkasumas barsiisni warra Kakuu Moofaa gatanii dhiisanis fayyinaaf miti; sababni isaas inni isa dhugaa baʼumsa kallattiidhaan Kiristoosiif taʼe sana ni dida. Warri shakkii qaban Kakuu Moofaa salphisuu irraa jalqabu; achiis tarkaanfii biraa qofaan dhugummaa Kakuu Haaraas ni ganu, akkasitti lameenuu ni gatamu.”

> “The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

> “ଯିହୂଦୀମାନଙ୍କର କ୍ରିଷ୍ଟିୟ ଜଗତ ଉପରେ ଏତେକି ପ୍ରଭାବ ନାହିଁ ଯେ ସେମାନଙ୍କୁ ଆଜ୍ଞାଗୁଡ଼ିକର ଗୁରୁତ୍ୱ—ସବ୍ବାଥର ବାଧ୍ୟକାରୀ ବ୍ୟବସ୍ଥା ସହିତ—ଦେଖାଇ ପାରିବେ; କାରଣ ସତ୍ୟର ପୁରୁଣା ଭଣ୍ଡାରଗୁଡ଼ିକୁ ଆଗକୁ ଆଣୁଥିବା ବେଳେ ସେମାନେ ଯୀଶୁଙ୍କ ବ୍ୟକ୍ତିଗତ ଶିକ୍ଷାରେ ଥିବା ନୂତନ ଭଣ୍ଡାରଗୁଡ଼ିକୁ ପାଖକୁ ସରାଇ ଦିଅନ୍ତି। ଅନ୍ୟପଟେ, କ୍ରିଷ୍ଟିୟମାନେ କାହିଁକି ଯିହୂଦୀମାନଙ୍କୁ ଦିବ୍ୟ ଜ୍ଞାନର ଭାଷାରୂପେ କ୍ରିଷ୍ଟଙ୍କ ଶିକ୍ଷାଗୁଡ଼ିକୁ ଗ୍ରହଣ କରିବା ପାଇଁ ପ୍ରଭାବିତ କରିବାରେ ବିଫଳ ହୋନ୍ତି, ତାହାର ସବୁଠୁ ଶକ୍ତିଶାଳୀ କାରଣ ହେଲା—ତାଙ୍କ ବାକ୍ୟର ଭଣ୍ଡାରଗୁଡ଼ିକୁ ଆଗକୁ ଆଣୁଥିବା ବେଳେ ସେମାନେ ପୁରାତନ ନିୟମର ସମ୍ପଦକୁ ଅବହେଳା ସହିତ ବ୍ୟବହାର କରନ୍ତି, ଯାହା ମୋଶାଙ୍କ ମାଧ୍ୟମରେ ଦିଆଯାଇଥିବା ଈଶ୍ୱରପୁତ୍ରଙ୍କ ପ୍ରାରମ୍ଭିକ ଶିକ୍ଷା ଅଟେ। ସେମାନେ ସିନାଇରୁ ଘୋଷିତ ବ୍ୟବସ୍ଥାକୁ, ଏବଂ ଏଦେନ ଉଦ୍ୟାନରେ ସ୍ଥାପିତ ଚତୁର୍ଥ ଆଜ୍ଞାର ସବ୍ବାଥକୁ ଅସ୍ୱୀକାର କରନ୍ତି। କିନ୍ତୁ ସୁସମାଚାରର ସେବକ, ଯିଏ କ୍ରିଷ୍ଟଙ୍କ ଶିକ୍ଷାକୁ ଅନୁସରଣ କରେ, ସେ ପୁରାତନ ଓ ନୂତନ ନିୟମ—ଉଭୟର—ସମ୍ପୂର୍ଣ୍ଣ ଜ୍ଞାନ ଅର୍ଜନ କରିବ, ଯେପରି ସେ ସେଗୁଡ଼ିକୁ ଲୋକମାନଙ୍କ ସମ୍ମୁଖରେ ସେମାନଙ୍କର ସତ୍ୟ ଆଲୋକରେ, ଅବିଚ୍ଛିନ୍ନ ଏକ ସମଗ୍ରତାରୂପେ ପ୍ରସ୍ତୁତ କରିପାରିବ—ଯେଉଁଠାରେ ଏକ ଅନ୍ୟଟିର ଉପରେ ନିର୍ଭର କରେ ଏବଂ ଅନ୍ୟଟିକୁ ଆଲୋକିତ କରେ। ଏହିପରି, ଯେପରି ଯୀଶୁ ତାଙ୍କ ଶିଷ୍ୟମାନଙ୍କୁ ଶିକ୍ଷା ଦେଇଥିଲେ, ସେମାନେ ନିଜ ଭଣ୍ଡାରରୁ ‘ନୂତନ ଓ ପୁରୁଣା ବସ୍ତୁ’ ବାହାର କରିବେ।” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Gorsi darbe kanaan duraanii kun Adventistoota Laa’odiiqeyaa irratti hojii biraa qaba. Macaafa Qulqulluu guutummaatti, jechuunis Kakuu Moofaa fi Kakuu Haaraa, amanuu ofiin jedhuu, garuu Hafuura Raajii mormuun, ragaa tokko qofa fudhachuu jechuun boolla isuma sana keessatti kufuu dha. Dhugaa hundeessuuf dhuga-baatota lama barbaachisu; kanaafuu dhugaa dhuga-bahaa tokkoon hundeessuun hin danda’amu; yoo namni kam iyyuu akkas gochuuf yaale, dhuga-baatota lachanuu mormaa jira; amantii isaanii immoo waan “dhugaa walakkaa” jedhamee waamamu irratti hundeessaa jiru.

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Amma immoo gaaffii tokko irra deebiʼee nan kaasa; gaaffiin kun barruulee jalqabaa Adoolessa 2023 irraa eegalee bahaa turan keessaa tokko keessatti ture. Gaaffiinis, “Bara 1863 irraa jalqabee Adventizimii keessaa ifni haaraan maal baʼe?” deebiin isaa salphaatti, “Tokkollee hin baane.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

> “የዳንኤልና የራእይ መጻሕፍት አንድ ናቸው። አንዱ ትንቢት ነው፤ ሌላው መገለጥ ነው፤ አንዱ የታተመ መጽሐፍ ነው፤ ሌላው የተከፈተ መጽሐፍ ነው። ዮሐንስ ነጎድጓዶቹ የተናገሩትን ምሥጢራት ሰማ፤ ነገር ግን እንዳይጽፋቸው ታዞ ነበር።” Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Kanaaf Omeegaas kanaaf Daanyel isa jalqabaa taʼuu fi Mulʼanni isa dhumaa taʼuu agarsiisa. Daanyel jalqaba Adventizimii bakka buʼa; Mulʼannis dhuma Adventizimii bakka buʼa.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Mul’ata jechuun macaafa chaapphaa’eedha, garuu akkasumas macaafa banameedhas. Inni taateewwan dinqisiisoo ta’an kanneen guyyoota dhumaa seenaa lafaa kana keessatti raawwataman galmeessa. Barsiisonni macaafa kanaa ifaa fi murtaa’oodha; iccitii qofa ta’anii kan hin hubatamne miti. Isa keessatti sararri raajii isauma Daani’el keessatti fudhatame irra deebi’amee itti fufameera. Waaqayyo raajii tokko tokko irra deebi’ee dubbateera; kanaanis isaanii irratti barbaachisummaa kennamuu akka qabu agarsiiseera. Gooftaan waan gatii guddaa hin qabne irra deebi’ee hin dubbatu.” Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

ኣብ መጀመርታ ኣድቬንቲዝም፡ በቶም ናይ ኣድቬንቲዝም ማእከላይ ዓምዲ ዝኾኑ ቅዱሳት ጥቕስታት፡ በቶም ኣብ 1798 ዝተኸፍቱ ጥቕስታት፡ የሱስ ርእሱ ከም “Palmoni”፡ እቲ ድንቂ ቆጻሪ፡ ኣስተዋወቐ። ኣብ መወዳእታ ኣድቬንቲዝም፡ የሱስ ርእሱ ከም “Alpha and Omega”፡ እቲ ድንቂ ቋንቋዊ—ቃል ኣምላኽ—ኣስተዋወቐ። ስለዚ እዩ፡ መጀመርታ ኣድቬንቲዝምን መልእኽቲ ቀዳማይ መልኣኽን “ኣብ ጊዜ ተሰቒሉ” ዝነበረ። ኣብ መወዳእታ ኣድቬንቲዝም ግና፡ መልእኽቲ ሳልሳይ መልኣኽ ኣብ ቃሉ ክስቀል እዩ።

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Jalqabniifi dhumaa fi xumuri Adventizimii seenaa mootummaa ja’affaa lixaffaa raajii Macaafa Qulqulluu keessatti raawwatamu; kanaafuu, isaanis jalqabaa fi xumura Ameerikaa keessatti raawwatamu. Seenaa raajii Ameerikaan seenaa gaanfa mootummaa uummataa fi Pirootestaantummaa lamaaniti. Xumura seenaa sana irratti gaanfawwan lamaan sun hoolaa irraa gara bineensa jawwee ta’u ni jijjiiramu. Mootummaan uummataa gara dimokraasii ni jijjiirama; Pirootestaantummiinis gara Pirootestaantummaa gantummaa ni jijjiirama. Yommuu xoofoon yeroo qorumsaa Ameerikaa gara xumura isaatti dhufu jalqabu, akkuma amma ta’aa jirutti, gaanfawwan lamaan mootummaa uummataa gantummaa fi Pirootestaantummaa gantummaa fakkeenya bineensichaatiif ni ijaaru; akkasitti waldaa fi mootummaa gara gaanfa tokkootti, isa akka bineensa jawweetti dubbatuutti, ni maku. Garuu Waaqayyo ragaa malee hin hafu; mootummaa Ameerikaatti xumura fiduu keessatti, inni gaanfa dhugaa Pirootestaantummaa ni kaasa; kunis jalqaba irratti Ameerikaa keessatti fakkeenya bineensichaa mormuuf, itti aansuunis fakkeenya bineensichaa isa guutummaa addunyaa dura dhaabbatu mormuuf. Kaafamuun gaanfa Pirootestaantii xumura Ameerikaa irratti, caasaa seenaa isuma keessatti raawwatama kan gaanfi Pirootestaantii jalqaba Ameerikaa irratti keessatti kaafame. Sabni kakuu duraanii tokko ni darbama; sabni haaraanis saba kakuu haaraa ni ta’a. Aduunyaa gaditti wanti haaraan tokko illee hin jiru.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Yeroo raajiiwwan yeroo seenaa Miilleroota keessatti hubatamanii fi dhiyaatan kanneen Alpha fi Omega madaaluuf itti fayyadamnu, isaan lamaan tokkoo fi isuma tokkicha taʼuu isaanii argina. Raajiin yeroo hundinuu seenaa raajiin sun keessatti labsamu irraa jalqaba; seenaa sunis yeroo hundumaa seenaa raajiin sun itti raawwatamu fakkeessa.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

ሪክ ናይቲ ክልተ ሺሕን ሰለስተ ሚእትን ዓመት ትንቢት፡ ብሳልሳይ ኣዋጅ ብ457 ቅ.ል.ክ. ጀሚሩ፡ ብመልእኽቲ ናይቲ ሳልሳይ መልኣኽ ኣብ ጥቅምቲ 22, 1844 ተወዲኡ። ናብ ምጽኣት ናይቲ ሳልሳይ ኣዋጅ እናመርሐ፡ ግናኸ ቅድሚ ምብጽሑ፡ ስራሕ ምንዳቕ ቤተ መቕደስን የሩሳሌምን ተፈጺሙ ነበረ። ከምኡ ድማ፡ እቲ ታሪኽ ናብ ምጽኣት ናይቲ ሳልሳይ መልኣኽ እናመርሐ፡ መሰረታዊ ሓቅታት ናይቲ ሚለራዊ ቤተ መቕደስ ተመስሪቱ ነበረ።

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Bara 1798tti raajii waggoota kuma lamaa fi dhibba shan fi digdama kan bara 723 Dhaloota Kiristoos dura keessatti faca’iinsa gosoota kudhan mootummaa kaabaa wajjin jalqabe raawwatame. Raajiin sun yeroo lama kan waggoota dhibba tokkoo fi jaatama ta’an adda baase; isaanis miillaan dhidhiitama mana qulqullummaa dhugaa fi Yerusaalem dhugaa kan Roomaa warraaqsota Waaqeffataa dhugaa ta’een raawwatame agarsiisu; sana booddee immoo waggoota dhibba tokkoo fi jaatama kan Roomaa paaphaasotaa magaalaa hafuuraa fi mana qulqullummaa hafuuraa miillaan dhidhiittee turte. Raajiin sun mootummaa kaabaa badiisuudhaan fi mootummaa sanaa keessaa jiraattonni isaa faca’uudhaan jalqabe. Walakkaa raajii sanaa keessatti, bara 538, miillaan dhidhiitamiinsa saba Waaqayyoo kan Roomaa Waaqeffataa, mootummaa afraffaa raajii Macaafa Qulqulluu, jalaan ture xumuramuu isaa mallatteessa; akkasumas waldaa Waaqayyoo gara lafa onaatti, onaa Bara Dukkanaa keessaatti faca’iinsa ni fida. Xumuri raajii yeroo sanaa bara 1798tti mootummaa shanaffaa raajii Macaafa Qulqulluu xumuramuu isaa mallatteessa. Faca’iinsi gosoota kudhan mootummaa kaabaa, akkasumas waldaa Kiristaanaa gara lafa onaatti baqatte, walitti qabama warra qaccee Pirootestaantummaa ta’uuf murtaa’an bakka bu’a. Mallattooleen karaa yeroo baay’ee faallaa isaanitiin bakka buufamu; faca’iinsis walitti qabama bakka bu’uu danda’a, akkuma Eliyaas Yohaannis Cuuphaa bakka bu’u sana. Walitti bu’iinsa raajii sana keessatti Eliyaas hin du’u; Yohaannis Cuuphaan garuu ni du’a.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

ଆନୁମାନିକ ଭାବେ କ୍ରୀଷ୍ଟ ପୂର୍ବ ୬୭୭ ମସିହାରେ, ଯିହୂଦାର ଦକ୍ଷିଣ ଗୋଷ୍ଠୀ (ଶାସ୍ତ୍ରରେ “ମହିମାମୟ ଦେଶ” ବୋଲି ମଧ୍ୟ ପରିଚିହ୍ନିତ) ପଚିଶଶେ କୁରି ବର୍ଷ ପାଇଁ ଛିତରି ଦିଆଯାଇଥିଲା, ଯାହାର ଶେଷ ୧୮୪୪ ମସିହା, ଅକ୍ଟୋବର ୨୨ ତାରିଖରେ ହେଲା। ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀ ଈଶ୍ୱରଙ୍କ ଜନମାନଙ୍କୁ ପଦଦଳିତ କରାଯାଇବାକୁ ଚିହ୍ନଟ କରୁଥିଲା; ଦାନିଏଲ ୮:୧୩, ୧୪ରେ ଦାନିଏଲ ତାହାଙ୍କୁ “ସେନା” ବୋଲି ପରିଚୟ କରାନ୍ତି।

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Taaʼanii qulqulluun tokko dubbachaa akka jiru nan dhagaʼe; qulqulluun inni biraanis qulqulluu dubbachaa ture sanaan akkana jedhe: Mulʼanni kun waaʼee aarsaa guyyuu dhiʼaatu sanaa fi yakka mancaaʼina fiduu sanaa, iddoo qulqulluu fi loltoota illee miilla jalatti dhidhiitamuuf kennuudhaan, hamma yoomiitti turu? Innis naan jedhe: Hamma guyyaa kuma lamaa fi dhibba sadii gaʼutti; ergasii iddoon qulqulluun ni qulqulleeffama. Daaniʼel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

በ677 ዓ.ዓ. የጀመረው የሁለት ሺህ አምስት መቶ ሀያ ዓመት ትንቢት ጋር በተመሳሳይ ጊዜ የተፈጸመው የሁለት ሺህ ሦስት መቶ ዓመት ትንቢት፣ በዳንኤል 8:13, 14 እንደተገለጸው የመቅደሱን መረገጥ ይለይ ነበር። በ677 ዓ.ዓ. ያለው የይሁዳ መበተን ትንቢት በናቡከደነፆር ሦስት ጥቃቶች ቀድሞ የተከተለ ሲሆን፣ ያ ትንቢትም በ1844 ኦክቶበር 22 ሶስተኛው መልእክት በመድረሱ ተፈጸመ።

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Raajii waggoota kuma lamaa dhibba shanii fi digdamii lamaan, kanneen dhuma isaanii walitti aansee bara 1798 fi 1844 ta’an, waggoota afurtamii jahan bu’uura mana qulqullummaa Millerite ijaaruu agarsiisu. Museen qajeelfama mana qulqullummaa ijaaruu argachuuf guyyoota afurtamii jaha ture; haaromsi mana qulqullummaa Herodis yeroo Kiristoositti taasifame waggoota afurtamii jaha fudhate; kunis waggaa cuupha Kiristoositti xumurame. Cuupha sana irraa gara lafa onaa guyyoota afurtamaaf deeme; yeroo deebi’es, yeroo jalqabaatiif mana qulqullummaa qulqulleesse; Yihudoonni falmisanis aangoo akkamiitiin waan akkanaa akka godhe beekuu barbaadan.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> የአይሁድም ፋሲካ ቀርቦ ነበር፥ ኢየሱስም ወደ ኢየሩሳሌም ወጣ፤ በቤተ መቅደሱም ውስጥ በሬዎችንና በጎችንና ርግቦችን የሚሸጡትን፥ ለውጥ ገንዘብም የሚቀያይሩትን ተቀምጠው አገኘ። ከትንንሽም ገመዶች ጅራፍ አድርጎ ሁሉን ከቤተ መቅደሱ አወጣቸው፥ በጎቹንና በሬዎቹንም፤ የለውጥ ገንዘብ ሰዎቹንም ገንዘብ ፈሰሰ፥ ጠረጴዛዎቻቸውንም ገለበጠ፤ ርግብ ለሚሸጡትም፦ እነዚህን ከዚህ አንሡ፤ የአባቴን ቤት የንግድ ቤት አታድርጉት አላቸው። ደቀ መዛሙርቱም፦ “ለቤትህ ያለኝ ቅንዓት በልቶኛል” ተብሎ እንደ ተጻፈ አሰቡ። እንግዲህ አይሁድ መልሰው፦ እነዚህን ነገሮች ታደርግ ዘንድ ምን ምልክት ታሳየናለህ? አሉት። ኢየሱስም መልሶ፦ ይህን ቤተ መቅደስ አፍርሱት፥ በሦስትም ቀን አስነሣዋለሁ አላቸው። አይሁድም፦ ይህ ቤተ መቅደስ በአርባ ስድስት ዓመት ተሠራ፤ አንተስ በሦስት ቀን ታስነሣዋለህን? አሉ። እርሱ ግን ስለ ሰውነቱ ቤተ መቅደስ ይናገር ነበር። ከሙታንም በተነሣ ጊዜ ደቀ መዛሙርቱ ይህን እንዳላቸው አሰቡ፤ መጽሐፉንም፥ ኢየሱስም የተናገረውን ቃል አመኑ። ዮሐንስ 2፥13–22።

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

ቤተ መቕደስ ሚለራውያን ካብ 1798 ጀሚሩ፡ ኣብ መወዳእታ ናይቲ ቀዳማይ ክልተ ሽሕን ሓምሳን ዓስራን ዓመት ትንቢት ውስጥ፡ ኣብ ኣርብዓን ሽዱሽተን ዓመት ተሃንጸ፤ እዚ ኸኣ ኣርብዓን ሽዱሽተን ዓመት ድሕሪኡ፡ ኣብ 1844 ኣብ ፍጻመ ናይቲ ካልኣይ ክልተ ሽሕን ሓምሳን ዓስራን ዓመት ትንቢት ተወዲኡ። እቶም ኣርብዓን ሽዱሽተን ዓመታት ብምምጻእ ናይቲ ቀዳማይ መልኣኽ ጀሚሮም፡ ብምምጻእ ናይቲ ሳልሳይ መልኣኽ ድማ ተወዲኦም፤ ምኽንያቱ ክርስቶስ ቤተ መቕደሱ ኣብ ሰለስተ መዓልቲ ከም ዝትንስእ ተዛሪቡ እዩ። ነዞም ሓቅታት ክትርእዩ ዘይትፈትዉ እንተ ኾይንኩም፡ እዚ ምኽንያቱ ኣብ ዘይፈታዊን ዘይተለወጠን ልቢ ክህልዉ ዝኽእሉ ጸገማት ብተወሳኺ፡ ክልተ ቀንዲ ጸገማት ስለ ዘለዉ እዩ። ቀዳማይ ጸገም እዚ እዩ፤ ንቃል ትንቢት ካብቲ ታሪኽ ደጊሙ ዝደጋገም ዝብል ኣመለኻኽታ ክትቀርቡሉ ዘይፈትዉ ኢኹም። ስለዚ፡ ንስኻትኩም ሂስቶሪሲስት ኣይኮንኩምን። እቲ ካልእ ጸገም ድማ፡ ኣብ ቃል ኣምላኽ ዝተመዝገቡ ምልክታዊ ቃላት ብቃል ኣምላኽ ርትዓዊ ተግባር ክትገብሩሎም ዘይከኣል ድኽመት እዩ። መጀመርታታት ናይ ኩለን እዘን ትንቢታት መወዳእታ ይልለዩ፤ እዚ ድማ ኩሉ ግዜ ካብ ዝደጋገሙ ታሪኻት ጥራይ ንላዕሊ ብዙሕ ነገር ይልለይ።

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Macaafni Qulqulluun akka nu mana qulqullummaa Hafuura Qulqulluu taanee dubbata; manni qulqullummaa qaamaa immoo kromozoomota afurtamii ja’aan ijaarameera. Saayintistoonni kromozoomota afurtamii ja’an sana qoratan akka nutti himanitti, kromozoomonni dhiiraa digdamii sadii fi kromozoomonni dubartii digdamii sadii pirootiinii bifa fannoo qabu tokko irra marfamanii jiru.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

ଦାନିୟେଲ ବାରତମ ଅଧ୍ୟାୟରେ ପରସ୍ପର ସଂଯୁକ୍ତ ତିନୋଟି ସମୟ-ଭବିଷ୍ୟବାଣୀ ରହିଛି; ପ୍ରଥମଟି ପବିତ୍ର ଜନଙ୍କ ଶକ୍ତିର ଛିତରାଇବାକୁ ସୂଚିତ କରେ, ଯାହା ଲେବୀୟ ପୁସ୍ତକ ଛବ୍ବିଶର “ସାତ ସମୟ”କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ସେମାନଙ୍କ ଦ୍ୱାରା ପୂର୍ଣ୍ଣତା ପାଇଥିବା ପବିତ୍ର ଜନଙ୍କ ଶକ୍ତିର ଛିତରାଇବା ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁରି ବର୍ଷ ଥିଲା, ତଥାପି ଦାନିୟେଲ ବାରତମ ଅଧ୍ୟାୟରେ ଏହା କେବଳ ସେହି ଅବଧିର ଶେଷ ଅର୍ଧାଂଶକୁ ମାତ୍ର ସୂଚିତ କରେ। ଏହା ଦାନିୟେଲଙ୍କୁ ଏପରି ଭାବେ ଚିତ୍ରିତ କରେ ଯେ, ସେ ସେହି ଘୋଷଣାର ଅର୍ଥ କ’ଣ ଥିଲା ତାହା ବୁଝିପାରି ନଥିଲେ।

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

> Uffata quncee uffatee uffatee uffatee dhagaatiin uffatame, isa bishaan laga irratti ture, yeroo inni harka isaa mirgaa fi harka isaa bitaa gara samii ol kaasee, Isa baraa hamma bara baraatti jiraatuun kakate nan dhaga’e; innis akkana jedhe: kun yeroo tokkoof, yeroo lamaaf, fi walakkaa yeroo tokkoof ta’a; yeroo inni humna saba qulqulluu bittimsuu raawwate, wantoonni kun hundinuu dhuma isaanii ni ga’u. Anis dhaga’eera, garuu hin hubanne; achiis ani, Yaa Gooftaa koo, dhumni wantoota kanaa maal ta’a? jedheen gaafadhe. Daani’el 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daani’el boqonnaan kudha lamaan ergaa yeroo dhumaa, jechuunis bara 1798 keessatti hiikame sana ibsa. Keessa dubbii kanaa keessatti Daani’el Wiiliyaam Miilar bakka bu’a; innis seenaa sana keessatti mallattoo guddaa ogeeyyii ti. Miilar jalqaba raajii waggoota kuma lama dhibba shan fi digdamaa keessaa Seera Lewwootaa boqonnaa digdama ja’a irratti argamuutti geggeeffame; lakkoofsa torbaa fi saddeet keessattis dhugaa kana, jechuunis bittinnaa waggoota kuma lama dhibba shan fi digdamaa sun dhugumaan bittinnaa Waaqayyo saba Isaa bittinneesse ta’uu, walitti fidanii waliigalchuu kan qaban ogeeyyii bakka bu’a.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> Yoo isin kana hundumaan yoo amma illee naaf hin dhageenye, ani cubbuu keessaniif si’a torba caalaa isin adaba. Ani of tuulummaa humna keessanii nan cabsa; samii keessan akka sibiilaatti, lafa keessan immoo akka naasaatti nan godha. Leviticus 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“ጥንታዊ እስራኤል” የተባለው “ትዕቢት” እግዚአብሔርን እንደ ንጉሣቸው እንዲክዱ እና ሰው ንጉሥ እንዲመርጡ በተፈቀደላቸው ጊዜ ነበር። መውደቅን የሚቀድም ትዕቢታቸው (ምሳሌ 16፥18) በዙሪያቸው ካሉት ሁሉ ጣዖት አምላኪ መንግሥታት እንደ እነርሱ ለመሆን ያላቸው ፍላጎት ነበር። መጀመሪያ የሰሜኑን መንግሥት ከዚያም የደቡቡን መንግሥት ማስወገድ በተከታታይ በ723 ዓ.ዓ. እና በ677 ዓ.ዓ. የኃይሉን (ንጉሡን) መበተን ነበር።

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller namoota warra ogeeyyii taʼan, warra daballi beekumsaa isa kutaa duraanii Daniel boqonnaa kudha lamaan keessatti hiikame hubatan, bakka buʼa; akkasumas lakkoofsota torbaa fi saddeet keessatti inni walitti dhufeenya waggoota kuma tokkoo dhibba lamaa fi jahaatamii wajjin waggoota kuma lamaa dhibba shanii fi digdama kan facaafamuu saba Waaqayyoo taʼanii hin hubannee akka taʼeetti bakka buʼameera. Daniel saba Waaqayyoo dhuma Adventizimii irratti bakka buʼa; akkasuma Miller jalqaba Adventizimii irratti bakka buʼa. Dhuma Adventizimii irrattis rakkoon wal fakkaataan ni jiraata; sababiin isaas Adventizimiin hubannaa Miller waaʼee “yeroo torbaa” dhiisee waan tureef, waggoota kuma tokkoo dhibba lamaa fi jahaatama qofa akka Bara Dukkanaa taʼetti adda baasuu dirqame. Warri ogeeyyiin dhumarratti rakkoo Daniel fi Miller fakkeenya taʼanii agarsiisan fakkaataa hiikuu qaban turan. Maaliif jechoonni Leewwoota digdama jaha keessatti fayyadaman yeroo sadii fi walakkaa agarsiisuuf hojii irra oolan, “yeroo torbaa” utuu hin taʼin?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

ମିଲର କେବେ ମଧ୍ୟ ଏହି ଦ୍ୱନ୍ଦ୍ୱକୁ ସମ୍ପୂର୍ଣ୍ଣରୂପେ ସମନ୍ୱୟ କରିପାରିଲେ ନାହିଁ, କିନ୍ତୁ 1856 ମସିହାରେ ଶେଷ “ନୂତନ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ଆଲୋକ” ଛଅଟି ପ୍ରବନ୍ଧର ଏକ ଶୃଙ୍ଖଳାରେ ପ୍ରସ୍ତୁତ କରାଗଲା, ଯାହା କେବେ ମଧ୍ୟ ସମାପ୍ତ ହୋଇନଥିଲା, ଏବଂ ଯେଉଁଥିରେ ସାତ ସମୟକୁ ଏପରି ଭାବେ ଚିହ୍ନିତ କରାଯାଇଥିଲା ଯେ ସେଗୁଡ଼ିକ ପ୍ରଥମେ ତିନି ଓ ଅର୍ଦ୍ଧ ବର୍ଷ ପୌରାଣିକ ରୋମ ଦ୍ୱାରା ଈଶ୍ୱରଙ୍କ ସାକ୍ଷାତ୍ ଇସ୍ରାଏଲକୁ ପଦଦଳିତ କରିବାକୁ, ତାହା ପରେ ତିନି ଓ ଅର୍ଦ୍ଧ ବର୍ଷ ପାପାଳ ରୋମ ଦ୍ୱାରା ଆତ୍ମିକ ଇସ୍ରାଏଲକୁ ପଦଦଳିତ କରିବାକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା। ସାତ ବର୍ଷ ପରେ ଆଡ୍ଭେଣ୍ଟିଜ୍ମ ସାତ ସମୟ ସମ୍ବନ୍ଧୀୟ ସମଗ୍ର ଆଲୋକକୁ ସ୍ପଷ୍ଟରୂପେ ଅସ୍ୱୀକାର କଲା, ଯାହା 1989 ମସିହାରେ ଶେଷ ସମୟରେ ଜ୍ଞାନୀମାନଙ୍କ ପାଇଁ ଏହି ଦ୍ୱନ୍ଦ୍ୱକୁ ପ୍ରସ୍ତୁତ କଲା, ଯେତେବେଳେ, ଦାନିଏଲ ଏଗାର, ପଦ ଚାଳିଶିରେ ବର୍ଣ୍ଣିତ ଭାବରେ, ପୂର୍ବତନ ସୋଭିଏତ ସଂଘକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ଦେଶଗୁଡ଼ିକୁ ପାପାସୀ ଏବଂ ଯୁକ୍ତରାଷ୍ଟ୍ର ଦ୍ୱାରା ବହି ନେଇଯାଇଥିଲା।

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

୧୮୬୩ ମସିହାରେ ମିଲରଙ୍କୁ ଦିଆଯାଇଥିବା ପ୍ରଥମ ଆଲୋକକୁ ଅସ୍ୱୀକୃତ କରାଗଲା, ଏବଂ ଏହି ବିଷୟ ସମ୍ପର୍କିତ ଶେଷ ଆଲୋକ ସେହି ଛଅଟି ଲେଖାରେ ହାଇରମ୍ ଏଡ୍ସନଙ୍କ ଦ୍ୱାରା ଦିଆଯାଇଥିଲା। ସେହି ଲେଖାଗୁଡ଼ିକୁ ବନ୍ଦ କରାଗଲା, ଏବଂ ସାତ ବର୍ଷ (ସମୟ) ପରେ ଆଧୁନିକ ଇସ୍ରାଏଲର ଶକ୍ତିକୁ ପାଶେ ସରାଇ ଦିଆଗଲା, ଯେଣ୍ଣ ସେ କିଛି ବର୍ଷ ପୂର୍ବରୁ ଯଥାର୍ଥଭାବେ ବାବିଲୋନର କନ୍ୟାମାନେ ବୋଲି ଚିହ୍ନିତ ହୋଇଥିବା ମୂର୍ତ୍ତିପୂଜକ ଚର୍ଚ୍ଚମାନଙ୍କୁ ଅନୁକରଣ କରିପାରେ। ଲେବୀୟ ପୁସ୍ତକ ଛବ୍ବିଶର “ସାତ ସମୟ” ଭବିଷ୍ୟବାଣୀମୂଳକ ସିଦ୍ଧାନ୍ତ ଭାବେ ଠୋକରର ପଥର ହେଲା, ଏବଂ ପ୍ରାଚୀନ ଇସ୍ରାଏଲର ଅହଙ୍କାର—ଯାହା ସାଉଲଙ୍କୁ ତାଙ୍କ ଉପରେ ରାଜା କରି ଶାସନ କରାଇବାକୁ ଇଚ୍ଛାରେ ପ୍ରତିନିଧିତ୍ୱ ପାଇଥିଲା—ପୁନରାବୃତ୍ତ ହେଲା। ଯୀଶୁ ଆରମ୍ଭ ସହିତ ଶେଷକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Kitaabni Daaniʼel akkasumas raajii waggaa kuma tokkoo fi dhibba lamaa fi sagaltamii, waliinis raajii waggaa kuma tokkoo fi dhibba sadii fi soddomii shanii, kanneen lamaanis bara 508tti yeroo “guyyoota hundumaa” irraa fudhatamuu jalqabaniin jalqaban, ni ibsa. “Guyyoota hundumaa” irraa fudhatamuun kun humna paaphaasummaa bara 538tti kaʼuu isaa irratti diddaa mootummaa Roomaa waaqeffannaa waaqolii baayʼee qabdu irraa kaafame irraa kaʼuu isaa agarsiisa. Humni paaphaasummaa bara 538tti teessoo lafaa irra kaaʼamuu isaa dura yeroo ceʼumsaa waggaa soddomaa ture; achiis waggoonni kuma tokkoo fi dhibba lamaa fi jahaatamni hafan bara 1798tti dhumu. Ceʼumsi waggaa soddomaa mootummaa tokko irraa gara mootummaa itti aanuutiin waggoota mootummaa paaphaasummaa isa dhumaa, kan gara mootummaa jaʼaffaa raajii Macaafa Qulqulluu bara 1798tti teessoo lafaa irra kaaʼamuutti geessan, adda baasa. Jalqabni raajii waggaa kuma tokkoo fi dhibba lamaa fi sagaltamii ceʼumsa mootummaa raajii Macaafa Qulqulluu tokko irraa gara mootummaa raajii Macaafa Qulqulluu itti aanuutti agarsiisa; akkuma dhumni raajii sanaas akkasuma.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

እቲ ብ508 ኣብ ምውጋድ “እቲ ዕለታዊ” ዝጀመረ ትንቢት ናይ ሽሕን ሰለስተ ሚእትን ሰላሳን ሓሙሽተን ዓመታት ብ1843 ይውድእ።

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> ማለትም፥ የዘወትር መሥዋዕቱ ከሚወገድበት ጊዜ ጀምሮ፥ የሚያጠፋ ርኵሰትም ከሚቆምበት ጊዜ ጀምሮ፥ አንድ ሺህ ሁለት መቶ ዘጠና ቀን ይሆናል። የሚጠብቅና እስከ አንድ ሺህ ሦስት መቶ ሠላሳ አምስት ቀን የሚደርስ ብፁዕ ነው። ዳንኤል 12፥11, 12።

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Waan raajii waggoota kuma tokkoo fi dhibba sadii fi soddoma shanii bara 1843tti xumurame; Daani’el immoo warri yeroo raajiin sun raawwatamu “eegan” eebbifamoo akka ta’an ni dubbata. Obboleettiin Waayit akkana jette.

> “Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Eebbifamoon ijji wantoota bara 1843 fi 1844 keessatti mulʼatan argan.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Ergaan sun kenneme. Akkasumas, mallattoon yeroo raawwatamaa waan jiraniif, ergaa sana irra deebi’anii labsu keessatti turtiin tokko illee jiraachuu hin qabu; hojii xumuraa raawwatamuu qaba. Yeroo gabaabaa keessatti hojii guddaan tokko ni raawwatama. Yeroo dhihoo keessatti, muudama Waaqayyootiin ergaan tokko ni kennama; innis gara iyya guddaatti ni dagaaga. Achiis Daani’el qooda isaa keessatti dhaabatee, dhugaa ba’umsa isaa ni kenna.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Kanaaf, jalqabni bara kumaa sadii fi dhibba sadii fi soddomii shanii sun ce’umsa amantii waaqeffannaa mootummaa Roomaa irraa gara amantii paaphaasummaa akka agarsiisutti ifa godha; kanaanis ce’umsa Pirotestaantizimii irraa gara Pirotestaantizimii Miilerayitii akka ta’e adda baasa.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Warri Adveentistoonni dhugaa bu’uuraa Adveentizimii morman, raajiiwwan yeroo hunda Milleritoonni dhiheessan hunda, waggoota kuma lamaa fi dhibba sadii Daniel 8:14 keessa jiranis ni mormu. Isaan dhugaa kana baay’ee ta’uu danda’a jechuun ni haalu ta’a; garuu dhugaan kun dhugaa akka ta’e karaa loojikaatiin argisiifamuu ni danda’a. Amma garuu kaayyoon koo gara biraa waan ta’eef, akkuma barruu kana goolabuu yaallu keessatti, yeroo ammaaaf dhimma kana nan dhiisa.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

የይሁዳ “ክቡር ምድር” በ677 ዓ.ዓ. መበተኗ በዳንኤል 8፥13-14 ውስጥ የተጠቀሰውን “ሠራዊት” መረገጥ ይወክላል፣ እንዲሁም ዘመናዊቷ ክቡር ምድር፣ ዩናይትድ ስቴትስ፣ መቋቋሟን ያመለክታል። የእነዚያው ቁጥሮች ሁለት ሺህ ሦስት መቶ ዓመታት በ457 ዓ.ዓ. ጀመሩ፣ እናም “መቅደሱ” መረገጥን ይወክላሉ።

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> ከዚያም አንድ ቅዱስ ሲናገር ሰማሁ፤ ሌላም ቅዱስ ሲናገረው ለዚያ የተናገረው ቅዱስ፣ “ስለ ዘወትር መሥዋዕትና ስለ አጥፊው ዓመፅ ያለው ራእይ፣ መቅደሱንና ሠራዊቱን ሁለቱንም እስከ እግር ሥር ድረስ እንዲረገጡ የሚሰጥ፣ እስከ መቼ ድረስ ይሆናል?” አለ። እርሱም እንዲህ አለኝ፤ “እስከ ሁለት ሺህ ሦስት መቶ ቀናት ድረስ፤ ከዚያም በኋላ መቅደሱ ይነጻል።” ዳንኤል 8፥13, 14።

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

୬୭୭ ଖ୍ରୀଷ୍ଟ ପୂର୍ବ ଏବଂ ୪୫୭ ଖ୍ରୀଷ୍ଟ ପୂର୍ବ—ଏହି ଦୁଇ ତାରିଖ ଦେବଙ୍କ ଜନମଣ୍ଡଳୀ ଏବଂ ଦେବଙ୍କ ପବିତ୍ରାଳୟର ସମ୍ପର୍କ ଦ୍ୱାରା ପରସ୍ପର ସଂଯୁକ୍ତ। ୧୮୪୪ ଖ୍ରୀଷ୍ଟାବ୍ଦ ଅକ୍ଟୋବର ୨୨ ତାରିଖରେ ଦେବତା ସେହି ସମୟରେ ସେନାବଳକୁ ଓ ପବିତ୍ରାଳୟକୁ ପୁନର୍ବାର ଏକତ୍ର କରିଥିଲେ। ୬୭୭ ଖ୍ରୀଷ୍ଟ ପୂର୍ବ ଓ ୪୫୭ ଖ୍ରୀଷ୍ଟ ପୂର୍ବ ମଧ୍ୟର ୨୨୦ ବର୍ଷ ଏମିତି ଏକ ଅବଧିକୁ ପ୍ରତୀକିତ କରେ, ଯେତେବେଳେ ଦେବତା ବୃଦ୍ଧିଶୀଳ ଆଲୋକର ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ଏକ ପଥଚିହ୍ନ ସ୍ଥାପନ କରନ୍ତି। ୧୮୪୪ ଖ୍ରୀଷ୍ଟାବ୍ଦ ଅକ୍ଟୋବର ୨୨ ତାରିଖରେ ତୃତୀୟ ଦୂତଙ୍କ ଆଲୋକ ଆସିଲା, ପବିତ୍ରାଳୟର ଆଲୋକ ଦୀପ୍ତିମାନ ହେବାକୁ ଆରମ୍ଭ କଲା, ଏବଂ ସେହି ଆଲୋକକୁ ପ୍ରଖ୍ୟାପନ କରିବା ପାଇଁ ଏକ ସେନାବଳ ସେଠାରେ ଥିଲା।

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

መስመር ትንቢታዊ እቲ ሰይጣንን ክርስቶስን ዝተሳተፉሉ ሰለስተ-ዕጽፊ ውግእ ዝለለየ ውስጥ፣ ንጉስ ያዕቆብ መጽሓፍ ቅዱስ ናይ 1611 ተፈጠረ። ብትክክል ድሕሪ ክልተ ሚእቲን ዕስራን ዓመት፣ ብ1831 ዊልያም ሚለር መልእኽቱ ንመጀመርታ ጊዜ ኣሕተመ፦

> “For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

> “Guutuun waggaa sagaliif William Miller ergaa isaa waldoota kiristaanaatti kennuu akka qabu amanee ture; garuu inni, aangoo beekamaa tokko oduu gammachiisaa Fayyisaa dhihootti dhufu sana akka labsu abdachaa, eeggachaa ture. Akkasitti eeggachuu isaatiin, dhugaa ergaa sanaa qofa mirkaneesse; maqaan akka jiraatan isaanii ture, garuu saffisaan du’aa turan. Bara 1831 keessa Miller raajiiwwan irratti ibsa isaa isa jalqabaa kenne.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Waaqayyo barruulee jalqabaa qulqulluu fi sirrii kan Macaafni Qulqulluun irraa qophaa’e ni eega ture. Sana booddee bara 1611 keessatti Macaafa Qulqulluu Isaa ni qopheesse. Ergasii ergamaa tokko kan seerota Macaafa Qulqulluu keessatti argaman, irraa baafaman, fi hundeeffaman fayyadamuudhaan ergaa ergamaa jalqabaa ni qopheesse ni kaase. Bara 1831 keessatti, akkuma ergaan seenaa Kiristoos keessatti Yohannis Cuuphaan bifa sirriitti hundeeffame, akkasumas akkuma ergaan sochii haaromsa hunda keessatti bifa sirriitti hundeeffamaa dhufe, ergaan Milleris bifa sirriitti hundeeffame. Ergaan Miller, jechuun ergaa ergamaa jalqabaa kan banamuu murtii labsu, hojii yeroo raajii waggoota dhibba lamaa fi digdamii lamaa irratti hojiirra ooluu isaatiin kallattiidhaan deeggarama. Innis ergaa akeekkachiisaa jalqaba mootummaa jahaffaa raajii Macaafa Qulqulluu—Yunaayitid Isteets—irratti ture.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Bara 1996 keessa tajaajilli Future for America jalqabe; ergaan ergamaa sadaffaa kan bara 1989 keessatti hiikamee ture, jechuunis ergaan madaa du’aa kan paaphaasummaa fayyuu isaa fi seerri Dilbataa dhihoo keessatti dhufu adda baasu, barruu yeroo yerootti maxxanfamu tokko keessatti mata-duree The Time of the End jedhuun maxxanfame. Ergaan dhuma Adventizimii akkuma ergaan jalqaba irratti bifa sirna-qabeessaatiin hundeeffame ture sana, akkasuma bifa sirna-qabeessaatiin hundeeffame. Jalqabatti ergaan sun yeroo irratti hirkifamee ture, akkasumas dhugaa Dubbii Waaqayyoo keessa jiran caalaatti guddisee ibsuun isaa bakka bu’e. Bara 1996, dhaloota Yunaayitid Isteetis kan bara 1776 irraa waggaa dhibba lamaa fi digdamii lama booda, ergaan dhuma Adventizimii bifa sirna-qabeessaatiin hundeeffamee, ergaawwan ergamoota sadan caalaatti guddisee ibsuun isaa bakka bu’e.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Akkuma seenaa wal fakkaataa gaanfa Rippabilikaanii fi gaanfa Pirootestaantii keessatti mootummaa ja’affaa raajii Macaafa Qulqulluu ilaallu, eenyuun gaanfi Pirootestaantii akka ta’e fi eenyu akka hin taane hubatamuu qaba.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Akka Waaqayyo duratti fudhatama argattuuf of eeggadhu; akka hojii hojjetaa qaaniitti hin kufneetti, dubbii dhugaa sirriitti qoodu. Garuu haasawa xuraaʼaa fi faayidaa hin qabne irraa fagaadhu; isaan hama-maleessummaa caalaatti ni guddistu. 2 Ximotewos 2:15, 16.

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