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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty

Kitaaba Yoʼeelii fi Waldaa Adventistii Guyyaa Torbaffaa Laaʼodiiqeyaa - Lakkoofsa Soddoma

Number Thirty

Lakkofsa Soddomaattamaa keessaa jechuun lakkofsi soddomi keessaa jechuun dha.

Author

Jeff Pippenger

Published

January 16, 2026

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The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.

ማቴዎስ መጽሐፍ ውስጥ ያሉት መሲሓዊ ፍጻሜዎች የዘመኑ መጨረሻ የመንገድ ምልክትን፣ መልእክቱ መደበኛ መሆኑን የሚያመለክት የመንገድ ምልክትን፣ የ9/11 የመንገድ ምልክት ሁለት ምስክሮችን—አንዱ ለሎዶቅያ የውስጥ መልእክት ምስክር ሲሆን ሌላው ደግሞ የእስልምና ሽብርተኝነት የውጭ መልእክት ምስክር ነው—ያካትታሉ። የ9/11 የመንገድ ምልክት በማቴዎስ ውስጥ ካሉት አሥራ ሁለቱ መሲሓዊ ፍጻሜዎች መካከል በሁለቱ መወከሉ ተገቢ ነው፤ ምክንያቱም 9/11 ሁልጊዜ እጥፍነት ያለበትን የሁለተኛው መልአክ መልእክት ያካትታልና። ያገናዘብነው አምስተኛው የመንገድ ምልክት የJuly 18, 2020 ሞት ነበር፤ ከዚያም በJuly 2023 በምድረ በዳ የሚጮህ ድምፅ ስድስተኛው ሆነ፣ የ2024 ትንሣኤም ሰባተኛው ነበር። ስምንተኛው መሲሓዊ ፍጻሜ የእኩለ ሌሊት ጩኸት ነው።

## The Eighth Messianic Waymark is the Midnight Cry

መጸአ ለሊት ጩኸት ስምንተኛው መሲሓዊ ምልክት መንገድ ነው።

> All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.

> Kana hundi raawwatame, wanti raajichi dubbate akka raawwatamuuf: “Intala Xiyooniin akkana jedhaa, Kunoo, Mootiin kee gara kee dhufa, inni garraamii dha; harree irra taa’ee dhufa, ilmoo harree, jabbii ilmoo harree irra taa’ee.” Maatewos 21:4, 5.

## Prediction

Raaga jechuun duraan dubbachuu dha.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Yaa intala Xiyoon, guddaa gammadi; yaa intala Yerusaalem, ililchi: kunoo, Mootiin kee gara kee dhufa; inni qajeelaa dha, fayyina qabas; gad of deebisee harree irra taa’ee, ilma harree, ilmoo harreettii irra taa’ee dhufa. Zakaariyaas 9:9.

> “Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.

> “ከአምስት መቶ ዓመታት በፊት ጌታ በነቢዩ ዘካርያስ እንዲህ ብሎ አውጀው ነበር፤ ‘እጅግ ደስ በይ፣ የጽዮን ልጅ ሆይ፤ ጩኺ፣ የኢየሩሳሌም ልጅ ሆይ። እነሆ፣ ንጉሥሽ ወደ አንቺ ይመጣል። እርሱ ጻድቅ ነው፥ መዳንንም ያለው ነው፤ ትሑትም ነው፥ በአህያ ላይና በውርንጭላዋ በአህያይቱ ግልገል ላይ ይቀመጣል።’ [ዘካርያስ 9:9።] ደቀ መዛሙርቱ ክርስቶስ ወደ ፍርድና ወደ ሞት እየሄደ እንዳለ ቢያውቁ ኖሮ፣ ይህን ትንቢት ሊፈጽሙ ባልቻሉ ነበር።”

> “In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.

> “Xudhuma wal fakkaatuun, Miller fi hiriiyoonni isaa raajii raawwatan; ergaa hafuura waaqayyoon dursamee akka addunyaatti kennamu dubbatamees labsan; garuu utuu isaan raajiiwwan abdii isaanii cabsamuu isaanii agarsiisanii fi Gooftaan utuu hin dhufin dura ergaa biraa saba hundatti lallabamuu qabu dhiheessan sana guutummaatti hubatanii jiraatanii, ergaa sana kennuu hin danda’an turan. Ergaan ergamoota jalqabaa fi lammaffaa yeroo sirrii irratti kenname; hojii Waaqayyo isaaniin raawwachuu yaadees raawwateera.” The Great Controversy, 405.

The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.

Hubannoo Dubbii raajii Waaqayyoo dogoggoraan hubachuun seenaa seensa injifannoon Kristositti hirmaateera; akkasumas seenaa wal fakkaataa labsii ergaa Iyyata Halkan Giddugaleessaa bara 1844 keessatti illee. Kuma dhibba afurtamii afur ta’an sun “raajiilee abdii isaanii cabsamuu isaanii agarsiisan” hubachuu qabu. Yohannis Mul’ata boqonnaa kudhan keessatti dursee itti himameera, ergaan macaafa xinnoo afaan isaa keessatti mi’aawaa ta’u sun hadhaa’aa akka ta’u.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Fuulduraaf waan sodaannu hin qabnu; karaa Gooftaan itti nu geggeessee fi barsiisa Isaa seenaa keenya darbe keessatti nu barsiise yoo daganne malee.” Life Sketches, 196.

The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.

Waan duraanii keessatti “geggeessuun Gooftaa” jedhamu, hojiiwwan qajeelummaa Waaqayyoo biroo keessaa tokkoon, akkuma harki Isaa dogoggora lakkoofsota keessa ture uwwiseetti mul’ata; sababiin isaas, akka Warri Millerii mufii isaanii dursanii hubatan isaanif kan caalu hin turre, akkuma bartoonniis muka fannoo irratti mufii isaanii keessaa wantoota hunda hubachuun isaanii isaanif kan caalu hin taane sanaan wal fakkaata. Garuu seenaa labsii Iyya Walakkaa Halkan keessaa sanatti, ifa isa gara mootummaa waaqaatti geessu isa dhugumaatiif adda baafamee beekama; kunis mul’ata jalqabaa Ellen White keessatti ifatti hubatameera. Kumni dhibba tokko fi afurtamii afurii mufii bartootaa fi Warra Millerii hubachuu qabu. Ifa sana diduun karaa irraa kufuu dha.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “ዖምኦም ለዎ መንገዲ መጀመርታ ብድሕሪኦም ድሙቕ ብርሃን ተቐሚጡ ነበረ፤ መልአኽ ድማ እዚ እቲ ‘ጭዋዳ ፍርቂ ለይቲ’ እዩ ኢሉ ነገረኒ። እዚ ብርሃን ኣብ ኩሉ እቲ መንገዲ ይበርህ ነበረ፣ ንኣእጋሮም ድማ ብርሃን ይህብ ነበረ፣ ምእንቲ ከይዕንቀፉ።”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Yoo ija isaanii Yesus irrattitti qabatanii, Inni fuula isaanii dura taʼee gara magaalaatti isaan geggeessaa turetti yoo ilaalaa turan, isaan nagaa keessa turan. Garuu yeroo muraasa booddee tokko tokko ni dadhaban; magaalaan baayʼee fagoo akka taate dubbatanii, kanaan dura keessa galuu isaanii akka eegaa turan ni jedhu turan. Sana booda Yesus harka mirgaa Isaa ulfina qabeessa ol kaasaadhaan isaan jajjabeessa ture; harka Isaa keessaa immoo ifni tokko baʼee garee adventii irratti ni lolaʼa ture, isaanis, ‘Alleluuiyaa!’ jechuun ni iyyu turan. Warri kaan garuu ifa isaanii duuba jiru sana ariitiidhaan ni morman; akka isaan hamma kanaatti isaan baasee geggeesse Waaqni miti jedhan. Ifni isaanii duuba jiru ni dhaame; kunis miilla isaanii dukkana guutuu keessatti dhiisee, isaan ni gufatan; mallattoo sanaa fi Yesus arguu ni dadhaban; daandii irraa gad buʼanii gara addunyaa dukkanaa fi hamaa isaanii gaditti jirtuutti ni kufan.” Christian Experience and Teachings of Ellen G. White, 57.

The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.

Malli saddeettaffaan sakkatta’een sadarkaan saglaffaan iyya halkan walakkaa ti; kunis akkuma Kiristoos mo’inaan isaa Yerusaalemitti seeneen fakkeeffamee ibsameedha.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.

> “ଅର୍ଦ୍ଧରାତ୍ରିର ସେହି ଘୋଷଣା କେବଳ ତର୍କଦ୍ୱାରା ଏତେ ବହନ ହୋଇନଥିଲା, ଯଦ୍ୟପି ଶାସ୍ତ୍ରୀୟ ପ୍ରମାଣ ସ୍ପଷ୍ଟ ଏବଂ ନିଷ୍କର୍ଷଜନକ ଥିଲା। ଏହା ସହିତ ଏମିତି ଏକ ପ୍ରେରଣାଦାୟକ ଶକ୍ତି ଯାଇଥିଲା, ଯାହା ଆତ୍ମାକୁ ଆନ୍ଦୋଳିତ କରୁଥିଲା। ସେଠାରେ କୌଣସି ସନ୍ଦେହ ନଥିଲା, କୌଣସି ପ୍ରଶ୍ନୋତ୍ତର ନଥିଲା। ଖ୍ରୀଷ୍ଟଙ୍କ ଯିରୂଶାଲେମକୁ ବିଜୟମୟ ପ୍ରବେଶର ଅବସରରେ, ପର୍ବ ପାଳନ କରିବା ପାଇଁ ଦେଶର ସମସ୍ତ ଅଞ୍ଚଳରୁ ସମାବେଶ ହୋଇଥିବା ଲୋକମାନେ ଜୟତୁନ ପର୍ବତକୁ ଦଳେ ଦଳେ ଆସିଥିଲେ; ଏବଂ ସେମାନେ ଯେତେବେଳେ ଯୀଶୁଙ୍କୁ ସହଯାତ୍ରା କରୁଥିବା ଜନସମୂହ ସହିତ ଯୁକ୍ତ ହେଲେ, ସେମାନେ ସେହି ମୁହୂର୍ତ୍ତର ପ୍ରେରଣାକୁ ଗ୍ରହଣ କରି, ସେହି ଘୋଷକୁ ଆଉ ଅଧିକ ପ୍ରବଳ କରି ସାହାଯ୍ୟ କଲେ, ‘ପ୍ରଭୁଙ୍କ ନାମରେ ଯିଏ ଆସୁଛନ୍ତି, ସେ ଧନ୍ୟ!’ [Matthew 21:9.] ଏହିପରି ଭାବରେ ଅବିଶ୍ୱାସୀମାନେ ମଧ୍ୟ, ଯେମାନେ ଆଡଭେଣ୍ଟିଷ୍ଟ ସଭାମାନଙ୍କୁ ଭିଡ଼ କରି ଆସୁଥିଲେ—କେହି କୌତୁହଳବଶତଃ, କେହି କେବଳ ଉପହାସ କରିବା ପାଇଁ—‘ଦେଖ, ବର ଆସୁଛନ୍ତି!’ ବୋଲି ସନ୍ଦେଶ ସହ ଯାଉଥିବା ନିଶ୍ଚୟକାରୀ ଶକ୍ତିକୁ ଅନୁଭବ କରିଥିଲେ।” Spirit of Prophecy, volume 4, 250, 251.

To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.

Bara dhuma xumuraatti durba hubataa taʼuun, akka barbaachisummaa raajii mulʼisutti, dirqama durboonni hubatoon sun gaddisiifannaa tokko keessa darbuu qabu; gaddisiifannaan sunis deebiʼee yeroo tursiisaa fakkeenyichaa fida. Muuxannoo yeroo tursiisaa sana malee ati durba hubataa yookaan durba gowwaa miti.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Fakkeenya dubartoota kudhan kan Maatewos 25 keessa jiru muuxannoo saba Adventistii illee ni agarsiisa.” The Great Controversy, 393.

Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.

Haala taanaan, warri durboota ogeeyyii bara dhumaa mufannaa isa Ebla 19, 1844 wajjin wal fakkaatu keessa darbuun isaanii dirqama; sababiin isaas muuxannoon fakkeenyichaa muuxannoo dhibba afurtamii afur kuma, warra Yohaannis Mul’ata keessatti akka durbootaatti isaanii ibsu, ti.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Isaan warra dubartootaan hin xureeffamin; isaan durboota. Isaan warra Hoolicha eessa inni deemullee isa duukaa buʼanidha. Isaan keessaa namoota gidduudhaa furamanii, Waaqayyoo fi Hoolichaaf firii jalqabaa taʼanidha. Mulʼata Yohaannis 14:4

How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.

Kristanka fakkeenya meeqa akka kallattiidhaan fi ifatti qubee isaatiin guutaman jedhamanii beekamu? Fakkeenyi hundinuu qubee isaatiin guutamuuf jira; garuu fakkeenyi durboota kudhanii darbe keessatti fi gara fuulduraattis “qubee isaatiin” akka guutamu addatti ibsameera. Innis ergamaa sadaffaatti fakkeeffamee ibsameera; inniis bara 1844 irraa jalqabee hanga Mikaa’el ka’utti fi carraan qorannaa namaa cufamutti dhugaa yeroo ammaa ta’ee itti fufa.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ammas yeroo baayʼee gara fakkeenya durboota kudhanitti, shanan isaanii ogeeyyii, shanan isaanii immoo gowwoota turanitti nan qajeelfama. Fakkeenyi kun qubee isaatiin guutummaatti raawwatameera, akkasumas ni raawwatama; yeroo kanaaf hojii addaa waan qabuuf, akkuma ergaa ergamaa sadaffaattis, raawwatameera, akkasumas hamma xumura yeroootti dhugaa yeroo ammaa taʼee itti fufa.” Review and Herald, August 19, 1890.

Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.

Hamma yeroo xumuraatti, fakkeenyi durboota kudhanii kun dhugaa yeroo ammaa dha; iyyi halkan walakkaa kaʼuus isaa akkuma qubee isaatti irra deebiʼee ni raawwatama.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Addunyaan guutummaan ishee hammina keessatti, gowwoomsaa fi dogoggora keessatti, gaaddisa du’aa isa dhugumaa jalatti ciiftee jirti,—raabtee, raabtee. Eenyutu isaan dammaqsuuuf dhiphina lubbuu ni dhagaʼa? Sagaleen kami isaan bira gaʼuu dandaʼa? Sammuun koo gara fuulduraatti geeffame, yeroo mallattoon kennamu. ‘Kunoo, Misirrichi dhufa; isa simachuuf baʼaa.’ Garuu kaan ibsaa isaanii deebiʼanii guutuuf zayitii argachuuf turanii taʼu; yeroo sanattis baayʼee boodatti akka arfanitti, amala, kan zayitiidhaan bakka buʼame, dabarfamee kennamuu akka hin dandeenye ni hubatu.” Review and Herald, February 11, 1896.

The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.

መንፈቀ ሌሊት ጩኸት በአንድ መቶ አርባ አራት ሺህ እንቅስቃሴ አድማስ ላይ የሚታይ ቀጣዩ የመንገድ ምልክት ነው። ይህ የመንገድ ምልክት ከእሑድ ሕግ በፊት በታማኞች ላይ የሚጀምር ስደት ጋር የተያያዘ ነው። ያ ስደት ውጫዊም ነው፣ ውስጣዊም ነው፤ ውስጣዊውም ስደት ሁለት የተለዩ ምልክቶችን ያካትታል። ከእነዚያ ምልክቶች አንዱ ይሁዳ ሲሆን ሌላው ሳንሄድሪን ነው።

## The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Mallattoo Masiihichaa Saglan keessaa isa Sagalffaan Kumaatama Soddomaaf Kennamee Harkatti Gurguramuudha

> Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.

> ሽዑ እቲ ብኤርምያስ ነብዪ እተባህለ ተፈጸመ፥ “እተን ሰላሳ ብሩር ወሰዱ፤ ዋጋ እቲ ዝተገምገመ፣ እቲ ካብ ደቂ እስራኤል ዝገምገምዎ፤ ከምቲ ጐይታ ዝኣዘዘኒ ድማ ንግራት መሬት ሃብዎን።” ማቴዎስ 27:9, 10.

## Prediction

Raaga jechuun jechuun jedhu jedhu keessaa hiika qorannoo ykn akka jecha mata duree “Prediction” gara afaan Oromoo isa sirrii, uumamaa, maxxansaaf mijatuutti hiikni isaa: Raaga

> And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.

> Ani isiniin jedhe, Yoo isin gaarii jettan, gatii koo naa kennaa; yoo taʼuu baate immoo dhiisaa. Kanaaf isaan gatii kootiif meetii soddoma madaalan. Waaqayyos akkana naan jedhe, “Gatii bareedaa isaan itti na tilmaaman sana supheettichaaf darbi.” Anis meetii soddoma sana fuudhee mana Waaqayyoo keessatti supheettichaaf darbe. Zakaariyaas 11:12, 13.

The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.

ଯିହୁଦାଙ୍କର ବିଶ୍ୱାସଘାତ କୃତ୍ରିମ ଯାଜକମାନଙ୍କର ବିଶ୍ୱାସଘାତକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, କାରଣ ସଂଖ୍ୟା ୩୦ ଯାଜକମାନଙ୍କର ବୟସକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଯାଜକମାନେ, ଯେମାନେ ଲେବୀୟମାନେ ମଧ୍ୟ ଅଟନ୍ତି, ସେମାନେ ଚୁକ୍ତିର ଦୂତଙ୍କ ଦ୍ୱାରା ସୁନା ଓ ରୂପା ପରି ଶୁଦ୍ଧ କରାଯାନ୍ତି। ଯିହୁଦାଙ୍କର ରୂପାର ତିରିଶିଟି ମୁଦ୍ରା ରବିବାର ଆଇନ ସମୟରେ ମିଥ୍ୟା ଯାଜକମାନଙ୍କର ପରିଶୋଧନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ଯଦ୍ୟପି ଯିହୁଦା କ୍ରୁଶର ପୂର୍ବରୁ ଠିକ୍‌ ମରିଯାଇଥିଲେ, ତଥାପି ସେହି ଏକେ ଦିନ ଥିଲା। ଯିହୁଦା ସନ୍ହେଦ୍ରିନ୍‌ର ପ୍ରତୀକ ନୁହେଁ; ସେ କ୍ରୀଷ୍ଟଙ୍କର ଶିଷ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ଥିବେ ବୋଲି ଭାବାଯାଇଥିବା ଜଣେ ବ୍ୟକ୍ତିଙ୍କର ପ୍ରତୀକ ଅଟନ୍ତି।

As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.

ክርስቶስ የሆነ ደቀ መዝሙር እንደ መሆንህ፣ አንተ የኢየሱስ ቅብዓት ደቀ መዝሙር ነበርህ። በጥምቀቱ ጊዜ የሆነው ቅብዓት የኢየሱስን ስም ወደ ኢየሱስ ክርስቶስ ለወጠው፤ ምክንያቱም ክርስቶስ ማለት—የተቀባው ማለት ነውና። እንግዲህ ስሙ ተለወጠ፤ ምክንያቱም በዚያን ጊዜ ከብዙዎች ጋር ለአንድ ሳምንት ቃል ኪዳኑን ሊያጸና የሚገባው ነበርና፤ የቃል ኪዳን ግንኙነት ዋና ምልክቶች መካከልም አንዱ የተለወጠ ስም ነው። ኢየሱስ በጥምቀቱ ጊዜ በኃይል ተቀባ። የክርስቶስ ደቀ መዝሙር መሆን ማለት፣ የጥምቀቱ ደቀ መዝሙር መሆን ማለት ነበር። በጥምቀቱ ጊዜ ነበር በኃይል የተቀባው። በማቴዎስ 16፥18 ያለው የጴጥሮስ ንግግር በክርስቲያናዊ ሥነ መለኮት ዓለም “ክርስቲያናዊ መናዘዝ” ተብሎ ይታወቃል። ከሥነ መለኮት ሊቃውንትና ከምሁራን መካከል ለውይይት ከሚቀርቡ ታላላቅ ርእሶች አንዱ ነው። በአጠቃላይ፣ የሊቃውንትና የምሁራን ውይይት ጠቃሚነት የሌለውን፣ ወይም ምናልባት አነስተኛ ጠቃሚነት ያለውን ነገር ያመለክታል፤ ነገር ግን ዋናው ነገር ይኸው ነው፥ ክርስትና ኢየሱስ በተቀባ ጊዜ ያን ጊዜ መሲሕ እንደ ሆነ ይረዳል።

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.

> Inni immanitti, “Isin garuu ani eenyu akka taʼe jettu ree?” Simoon Pheexiros immoo deebisee, “Ati Kiristoos, Ilma Waaqa jiraataa ti” jedhe. Maatewos 16:15, 16.

Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.

Maqaan jalqabaa Pheexiroos dhuguma sana baatee ture; Simoon Barjonaan jechuun, “isa ergaa gugee dhaga’u” jechuudha; kunis ergaa cuuphaasaa ture. Cuuphaan isaa 9/11 wajjin wal-sima; Yihuudaanis warra yeroo tokko tokko hubannaa 9/11 akka qaban dubbatan, garuu karaa irra deemaa utuu jiranii karaa isaanii irraa badaniin bakka bu’a. Yihuudaan mallattoo Saanhedriinii miti; isaan garuu mootummaa Laa’odiiqeyaa kan Waldaa Adveentistii Guyyaa Torbaffaa bakka bu’u. Yihuudaan Saanhedriiniif ragaa kenne; garuu mallattoon fincila Saanhedriinii fincila Yihuudaa irraa adda dha. Fincilli Saanhedriinii abjuu armaan gadii keessatti ibsama.

> “I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’

> “ኣነ ጽሑፋተይ ኣኪበ፣ ንሕና ኸኣ ኣብ መገሻና ጀመርና። ኣብ መገዲ ኣብ ኦረንጅ ክልተ ኣኼባታት ገበርና፣ ቤተ ክርስቲያን ተጠቒማን ተባቢዓን ከም ዝነበረት ንጹር ምስክርነት ረኸብና። ንሕና ባዕላትና ድማ ብመንፈስ ጐይታ ተሐደስና። እታ ለይቲ ኣብ ሕልመይ ኣብ ባትል ክሪክ ከም ዘለኹ ርእየ፣ ካብቲ ጐድናዊ መስተዋት ናይ ደገ ጠሚተ ናብቲ ገዛ ክድይቡ ዘለዉ ሓደ ጉጅለ ሰባት ርእየ፣ ክልተ ብኽልተ። ፊቶም ጽኑዕን ቆራጽን ይመስሉ ነበሩ። ኣጸቢቐ እፈልጦም ነበርኩ፣ እቲ ኣጋይሽ ንምቕባል ከኣ ደገ ሳሎን ክኸፍት ተመለስኩ፤ ግናኸ እንደገና ክጥምት ሐሰብኩ። እቲ ትዕይንቲ ተቐየረ። እቲ ጉጅለ ሕጂ ከም ካቶሊካዊ ሰልፊ ዝመስል ትርኢት ኣርአየ። ሓደ ኣብ ኢዱ መስቀል ይሕዝ ነበረ፣ ካልእ ድማ ሻምብቆ። ከም ዝቐረቡ ድማ፣ እቲ ሻምብቆ ዝሓዘ ሰብ ሰለስተ ሳዕ ከምዚ እናበለ ብዙርያ እቲ ገዛ ክብ ገበረ፦ ‘እዚ ገዛ ክልኩል እዩ። እቲ ንብረት ክውረስ ኣለዎ። ንቕዱስ ሥርዓትና ተዛሪቦም እዮም።’ ፍርሒ ኣብ ልዕለይ ወረደኒ፣ ብቤት ውሽጢ ጐይየ ካብቲ ሰሜናዊ ደገ ወጻእኩ፣ ኣብ ማእከል ሓደ ጉጅለ ሰባት ድማ ረኸብኩ ርእሰይ፤ ካባታቶም ገለ እፈልጦም ነበርኩ፣ ግናኸ ክጥለል ፈሪሀ ሓንቲ ቃል እኳ ክዛረብ ኣይደፈርኩን። እንተዘይረኸብኩ ድማ ኩሉ ጊዜ ኣዒንቲ ብትግሃትን ብመርመራን ዝጥምታኒ ከይረአዩኒ ኣብኡ ክበኪን ክጽሊን ዝኽእል ርሑቕ ናይ ሕቡእ ቦታ ክደሊ ፈተንኩ። ከምዚ እናበልኩ ብተደጋጋሚ ደገምኩ፦ ‘እዚ እንታይ ምዃኑ እንተ ኣስተውዒለ ጥራይ! እቲ ዝበልክዎ ወይ ዝገበርክዎ እንታይ ምዃኑ እንተ ነገሩኒ!’”

> “I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.

> “Akkuma qabeenyi keenya saamamee argeen baayʼeen booʼee kadhadhe. Ilaalcha warra naannoo koo jiran keessatti gara-laafina yookaan naaf gadduu dubbisuu nan yaale; akkasumas fuula namoota hedduu, warra yoo namoonni biroon isaan akka argan hin sodaanne taʼe natti dubbachuu fi na jajjabeessu jedhu jedhee yaade, nan xiyyeeffadhe. Tuuta keessaa baqachuuf yeroo tokko yaalii godhe; garuu akka na eegan arguun yaada koo nan dhokse. Sagalee ol fuudheen booʼuu jalqabeen, akkanas jedhe: ‘Yoo waanan hojjedhe yookaan waanan dubbadhe qofa natti himan maal qaba!’ Abbaa manaa koo, inni kutaa sana keessatti siree tokko irratti rafaa ture, ani sagalee ol fuudhee booʼuu koo dhagaʼee na dammaqse. Borsi koo imimmaan jiidhe ture, gaddi ulfaataanis na irratti ture.” Testimonies, volume 1, 577, 578.

Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.

ነቢያት ከኖሩበት ዘመን ይልቅ ስለ ኋለኛው ዘመን ይበልጥ እንደሚናገሩ ያለውን መርህ ሲተግበር፣ ለሰባተኛ ቀን አድቬንቲስት ቤተ ክርስቲያን መሪዎች እጅግ ጽኑ ጥያቄ ይነሣል። እህት ዋይት “ጽሑፎቼን” “ሰበሰበች” እና ወደ ባትል ክሪክ የመመለስ ጉዞ ጀመረች። ባትል ክሪክ በዚያን ጊዜ የሥራው ልብ ነበረች፣ ዛሬ ታኮማ ፓርክ እንደሆነችው፣ ወይም በክርስቶስ ዘመን ኢየሩሳሌም እንደነበረችው። ስለ ጽሑፎቿ የነበራትን ትግል ከገለጸች በኋላ፣ ለጉዞው ጽሑፎቿን ሰበሰበች። የሕልሟ አውድ ስለ ጽሑፎቿ ነው። ትግሉ የተካሄደው በራይት ከተማ ነበር።

> “While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.

> “ᱨᱟᱭᱴ ᱨᱮ ᱛᱟᱭᱚᱢ ᱨᱮ ᱟᱢ ᱡᱟᱝᱲᱮ 11 ᱱᱚᱢᱵᱚᱨ ᱞᱟᱜᱤᱫ ᱟᱢᱟᱜ ᱯᱟᱹᱛᱤ ᱯᱨᱚᱠᱟᱥ ᱚᱯᱷᱤᱥ ᱨᱮ ᱠᱩᱞ ᱟᱠᱟᱫ ᱞᱮᱱᱟ, ᱟᱨ ᱥᱚᱵ ᱡᱚᱠᱷᱚᱱ ᱥᱟᱵᱷᱟ ᱛᱮ ᱵᱟᱹᱭᱨ ᱨᱮ ᱛᱟᱦᱮᱸᱠᱟᱱ ᱨᱮ, 12 ᱱᱚᱢᱵᱚᱨ ᱞᱟᱜᱤᱫ ᱞᱮᱠᱷᱟ ᱚᱞ ᱨᱮ ᱯᱨᱟᱭ ᱯᱨᱚᱛᱤᱠ ᱢᱩᱦᱩᱨᱛᱚ ᱨᱮ ᱤᱧ ᱵᱷᱟᱞᱚ ᱦᱚᱪᱚ ᱮᱫᱟᱹᱧ ᱛᱟᱦᱮᱱᱟ। ᱨᱟᱭᱴ ᱨᱮ ᱢᱟᱱᱫᱤᱨ ᱞᱟᱜᱤᱫ ᱥᱮᱵᱟ ᱠᱟᱢ ᱨᱮ ᱢᱮᱱᱟᱜ ᱚᱠᱛᱚ, ᱟᱢᱟᱜ ᱥᱟᱹᱛᱨᱚᱠ ᱥᱚᱠᱛᱤ, ᱥᱟᱨᱤᱨᱤᱠ ᱟᱨ ᱢᱟᱱᱚᱥᱤᱠ ᱵᱟᱨᱜᱮ, ᱵᱷᱮᱸᱡᱟ ᱞᱮᱠᱟ ᱪᱟᱯ ᱯᱟᱲᱟᱣ ᱮᱱᱟ। ᱤᱧ ᱟᱲᱟᱢ ᱞᱟᱹᱭ ᱠᱟᱱᱟᱹᱧ ᱵᱚᱞᱚ ᱟᱠᱟᱜ ᱛᱟᱦᱮᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱟᱨᱟᱢ ᱞᱟᱹᱭ ᱞᱟᱜᱤᱫ ᱠᱚᱱᱚ ᱟᱶᱥᱚᱨ ᱵᱟᱹᱭ ᱧᱮᱞ ᱫᱟᱲᱮ ᱮᱫᱟᱹᱧ᱾ ᱤᱧ ᱦᱟᱯᱛᱟ ᱨᱮ ᱵᱟᱨᱠᱟ ᱵᱟᱹᱨ ᱵᱟᱨ ᱦᱚᱲᱠᱚ ᱛᱟᱞᱟᱨᱮ ᱠᱟᱛᱷᱟ ᱟᱹᱲᱤ ᱮᱫᱟᱹᱧ ᱛᱟᱦᱮᱱᱟ, ᱟᱨ ᱵᱮᱠᱛᱤᱜᱚᱛ ᱥᱟᱠᱷᱤ ᱞᱮᱠᱷᱟᱱ ᱵᱟᱹᱝ ᱥᱟᱸᱜᱤᱧ ᱯᱟᱛᱟ ᱚᱞ ᱮᱫᱟᱹᱧ ᱛᱟᱦᱮᱱᱟ। ᱡᱤᱣᱤ ᱠᱚ ᱞᱟᱜᱤᱫ ᱵᱚᱡᱷᱟ ᱤᱧ ᱞᱟᱛᱟᱨ ᱨᱮ ᱛᱟᱦᱮᱱᱟ, ᱟᱨ ᱤᱧ ᱡᱮ ᱫᱟᱭᱤᱛᱣ ᱟᱱᱩᱵᱷᱟᱵ ᱠᱟᱱ ᱛᱟᱦᱮᱱᱟ ᱚᱱᱟ ᱮᱢᱚᱱ ᱢᱟᱨᱟᱝ ᱛᱟᱦᱮᱱᱟ ᱡᱮ ᱯᱨᱚᱛᱤᱠ ᱨᱟᱛ ᱨᱮ ᱤᱧ ᱟᱹᱰᱤ ᱠᱟᱴᱤᱡ ᱜᱷᱚᱱᱴᱟ ᱜᱤ ᱢᱟᱛᱨᱚ ᱢᱟᱯᱤᱫ ᱫᱟᱲᱮ ᱮᱫᱟᱹᱧ᱾”

> “While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.

> “Akkaasitti dubbachuu fi barreessuun hojjechaa utuun jiruu, Battle Creek irraa xalayaa gosa abdii kutachiisaa taʼe nan argadhe. Isaan yeroon dubbisu, gaddeessi hafuuraa ibsamuu hin dandeenye natti dhagaʼame; kunis hanga dhiphina sammuu gaʼee, yeroo gabaabaadhaaf humna jireenyaa koo jechuun ni dandaʼama akka na irraa laamshessu fakkaate. Halkan sadii guutuu jechuun ni dandaʼama hirriba hin rafne. Yaadni koo ni jeeqame, ni burjaajaʼes. Miira koo akkuma dandaʼetti abbaa warraa koo fi maatii nu wajjin turan, kan gara laafinaan naaf yaadan, irraa dhokfadhe. Yeroon maatii sana wajjin ganamaa fi galgala waaqeffannaa irratti hirmaadhee, baʼaa koo Baataa Baʼaa guddaa sana irratti kaaʼuuf yommuu yaalu, hojii koo fi baʼaa sammuu koo namni tokko iyyuu hin beeku ture. Garuu kadhannaan koo garaa dhiphina cimaadhaan caccabee keessaa baʼe; kadhannoonni koos sababii gaddaa toʼachuu hin dandeenyeef caccaboo fi wal irraa citee turan. Dhiigni gara sammuutti koo ariitiidhaan yaaʼaa ture; kunis yeroo baayʼee akka na madoobsu, jechuun ni dandaʼama akka na hollachiisu, fi jechuun ni dandaʼama akka ani kufu na godha ture. Akka baayʼee irra deddeebiin dhiigni funyaanii na keessaa yaaʼu na mudata ture, keessumaa ergan barreessuuf tattaaffii godhee booda. Barreessuu koo cufuuf dirqame; garuu akkuma ani dhugaa baʼumsa warra kaaniif taʼu qabaachuun isaanii, ani garuu isaan duratti dhiʼeessuu hin dandeenye hubadhetti, baʼaa yaaddoo fi itti gaafatamummaa na irra ture of irraa kuffisuu hin dandeenye.”

> “I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.

> “Ani xalayaa gara biraa tokko nan argadhe; keessatti, warri sun Lakkoofsa 11 maxxansuun hanga ani waaʼee Health Institute ilaalchisee wanta natti mulʼifame barreessuutti tursiisuun akka wayya taʼe yaadame jechuun na beeksisan; sababiin isaas, warri hojii sana irratti itti gaafatamummaa qaban baayʼee qabeenya dhabu keessa turan, obboloota sochoosuufis dhiibbaa dhuga-baʼumsa koo baayʼee barbaadu turan. Sana booda ani waaʼee Institute sana ilaalchisee wanta natti mulʼifame keessaa kutaa tokko barreesse; garuu dhiigni gara sammuutti ol-kaʼuu isaatiin mata-duree sana guutumaan guutuutti baasuu hin dandeenye. Osoo ani Lakkoofsi 12 hamma kana akka turu yaadee jiraadhee, haala kamiinuu kutaa dubbii Lakkoofsa 11 keessatti qabame sana hin ergu ture. Guyyoota muraasa boqodhee ammas barreessuu koo itti fufuu nan dandaʼa jedheen yaade. Garuu gadda guddaadhaan, haalli sammuukoo akka ani barreessuu hin dandeenye naaf hin hayyamne jedhee arge. Yaadni dhuga-baʼumsa barreessuu, waliigalaa yookaan dhuunfaa, dhiifame; ani immoo sababii isaan barreessuu hin dandeenyeef yeroo hundumaa dhiphina keessa ture.”

> “In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.

> “Uumama kana keessatti gara Battle Creek deebinee achi turuun keenya, yeroo karaaleen dhoqqee fi caccabaa ta’anii turanitti, akkasumas ani achitti No. 12 xumuruun koo murteeffame. Abbaan manaa koo obboloota isaa Battle Creek keessatti arguuf, isaanitti dubbachuuf, hojii Waaqayyo isaaf hojjechaa ture keessatti isaanii wajjin gammaduuf baay’ee hawwii qaba ture. Ani barreeffamoota koo walitti qabadhee, imala keenya jalqabne. …” Testimonies, volume 1, 576, 577.

In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”

Guyyaa dhumaa keessatti, geggeessitoonni waldaa Adveentistii Guyyaa Torbaffaa, kanneen Battle Creek fi warra isheen “haala gaariidhaan beektu” jedhamanii bakka bu’an, hiriira Kaatolikii taʼanii jijjiiraman. Geggeessitoonni waldaa Adveentistii Guyyaa Torbaffaa hiriira Kaatolikii taʼanii jijjiiraman. Abjuu sana keessatti isaan “lamaan lamaan” dhufan; tokko shomboqqoo qabatee, inni kaan immoo fannoo qabatee. Isaan mana sana marsanii geengoo kaasan, yeroo sadii immoo akkana jedhanii labsan: “Manni kun dhorkaadha. Qabeenyi isaa saamamuu qaba. Isaan seera keenya qulqulluu irratti dubbatan.” “Qabeenyi” “mana” keessa jiru, kan geggeessitoonni Kaatolikii Battle Creek “saaman,” maal dha? “Seerri qulqulluun” waldaa Kaatolikii keessaa, kan “irratti dubbatame,” maali?

More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.

Gaaffiin caalaatti kallattiidhaan gaafannaan, “qaamni Kaatolikummaa keessaa kami Inkiwiziishinii keessatti dura bu’ee hoggane?” jechuu dandeenya. Inkiwiziishiniin utuu Jezuwitoonni seenaan keessatti hin mul’atin dura, sirna Doominikaanotaan jalqabame; garuu yeroo isaan keessatti hirmaatan, isaan sirna hamminaa fi dhiiga dhangalaasuu kanaaf ciminaan falman ta’e.

> “Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.

> “ኣብ ምሉእ ክርስትና፡ ፕሮቴስታንትነት ብሓያላት ጸላእቲ ተሓሲባ ነበረት። እቲ ቀዳማይ ዓወታት ምሕዳስ ምስ ሓለፈ፡ ሮማ ሓደስቲ ሓይልታት ጠርነት፡ ጥፍኣታ ንምፍጻም ተስፋ ትገብር ነበረት። ኣብዚ ግዜ እዚ ስርዓት የዙኣውያን ተፈጥረ፤ ካብ ኩሎም ተቓወምቲ ጳጳሳዊ ስልጣን ዝኾኑ ጀጋኑ፡ እቲ ዝሓየለ፡ ዘይሕስብ ሕልና፡ ዘይርሕርሕ እዩ ነይሩ። ካብ ምድራዊ ምትእስሳርን ሰብኣዊ ጥቕምታትን ተፈልዮም፡ ንጥርዓን ባህርያዊ ፍቕሪ ሞይቶም፡ ምኽንያትን ሕልናን ፈጺሞም ተሰቒጦም፡ ብዘይ ሕጊ እንተዘይኮይኑ ናይ ስርዓቶም ሕጊ፡ ብዘይ ምትእስሳር እንተዘይኮይኑ ናይ ስርዓቶም ምትእስሳር፡ ብዘይ ግቡእ እንተዘይኮይኑ ሓይላ ንምስፋሕ ግቡኦም፡ ምንም ኣይፈልጡን ነበሩ። ወንጌል ክርስቶስ ንተኸተልቱ ኣብ ሓደጋ ክጋጠሙን ስቓይ ክጸግቡን ኣኽኢሉዎም ነበረ፤ ብዘይ ፍርሒ ብርድን ጥሜትን ጻዕርን ድኽነትን እናተጻወሩ፡ ኣብ ፊት መቕጻዕቲ ስቓይን ቤት ማእሰርትን መቃጸሊ እንጨትን ሰንደቕ ሓቂ ክድግፉ ኣኽኢሉዎም ነበረ። ነዞም ሓይልታት ንምውጋእ፡ የዙኣውነት ንተኸተልታ ብዓይነት እምነታዊ ዕቡድነት ኣተናቒሑዎም ነበረ፤ እዚ ድማ ከምቲ ተመሳሳሊ ሓደጋ ክጸግቡን ኣንጻር ሓይሊ ሓቂ ኩሉ ኣጽዋር ምትላል ክጥቀሙን ኣኽኢሉዎም። ንሳቶም ዝፍጽምዎ ክብደቱ ዘይዓቢ ገበን ኣይነበረን፤ ዝለምድዎ ዘሕፍር ምትላል ኣይነበረን፤ ዝለብስዎ ኣዝዩ ከቢድ መልክዕ ምስጢር ኣይነበረን። ንዘለኣለማዊ ድኽነትን ትሕትናን መሓላ እንተገበሩ እውን፡ ሃብትን ስልጣንን ንምርካብ ብትምህርቲ ዝተወሰነ ዕላማኦም ነበረ፤ ንምውዳቕ ፕሮቴስታንትነትን ንምምላስ ልዕልና ጳጳሳዊ መንበርን ዝተወፈዩ ነበሩ።”

> “When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

> “Isaan akka miseensota sirna isaanii taʼanii yeroo mulʼatanitti, uffata qulqullummaa uffatanii, mana hidhaa fi hospitaala daawwachaa, warra dhukkubsataa fi hiyyeeyyiif tajaajilaa, biyya lafaa akka ganan himachaa, maqaa qulqulluu Yesus, isa gaarii gochaa naannaʼaa ture sana baachaa turan. Garuu alaan isaanii kun mudaa hin qabne fakkaatu jalatti yeroo baayʼee kaayyoon hundarra yakki qabeessaa fi badiisa geessisu dhokfamee ture. Qajeelfamni buʼuuraa sirna isaanii keessaa tokko inni xumuri karaa sana qajeelcha jedhu ture. Seera kana jalatti sobni, hatuun, kakuu sobaan kennuun, ajjeechaan dhokataan, yeroo faayidaa waldaa tajaajilanitti, dhiifama qofa kan argatan osoo hin taʼin, kan galateeffamanis turan. Bifa garaa garaatiin of dhoksanii, Yesuwiitonni mootummaa keessatti hojiiwwan mootummaa seenuudhaan, hanga gorsitoota moototaa taʼuutti ol baʼanii, imaammata sabootaa qopheessaa turan. Gooftota isaanii irratti basaasa akka taʼaniif tajaajiltoota taʼan. Ilmaan moototaa fi abbootii qabeenyaaaf koolleejjota, akkasumas uummata idileetiif manneen barnootaa hundeessan; ijoolleen warra Pirootestaantii immoo sirna waaqeffannaa Phaaphaasummaa eegu keessatti harkifamanii seensifaman. Ulfinni alaa fi agarsiisni waaqeffannaa Roomaa hundinuu sammuu burjaajessuuf, yaada namaa immoo dinqisiifatee boojiʼuuf hojii irra oole; kanaanis bilisummaan abbootiin isaanii ittiif dadhabanii dhiiga isaanii dhangalaasan sun ilmaan isaaniitiin gurguramte. Yesuwiitonni saffisaan guutummaa Awurooppaa keessatti babalʼatan; iddoo isaan dhaqan hundattis haaromsi Phaaphaasummaa isaan duukaa buʼe.”

> “To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.

> “Isaanii humna guddaa kennuuf, inkuwizishinii deebisee dhaabuuf bulliin tokko baafame. Jibbi waliigalaa inni ittiin ilaalamu osoo jiruu, biyyoota Kaatolikii keessatti illee, mana murtii suukanneessaan kun ammas bulchitoota paaphaasummaaatiin hundeeffame; gochawwan hammeenyaa ifa guyyaa baachuu hin dandeenye immoo mana hidhaa isaa iccitii keessatti irra deebi’anii raawwataman. Biyyoota hedduu keessatti, kumaatamni baay’een keessaa caalaatti filatamoo saba sanaa, warri hundarra qulqulluu fi kabajamoo, warri caalaatti sammuu qara qabanii fi barnoota olaanaa argatan, tajaajiltoonni Waaqayyoo warri qajeeloo fi of kennanii hojjetan, lammiileen jabaatanii hojjetanii fi biyyasaaniif amanamoon, ogeeyyiin beekamoon ifan, artistoonni dandeettii guddaa qaban, ogeessonni harkaa hojii keessatti ciccimoon, ni ajjeefaman yookaan gara biyya biraatti baqachuuf dirqisiifaman.”

> “Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.

> “እዚህ ምክንያቶች ሮም የተሐድሶውን ብርሃን ለማጥፋት፣ መጽሐፍ ቅዱስን ከሰዎች ለማራቅ፣ እና የጨለማው ዘመን ድንቁርናና አጉል እምነት እንደገና ለመመለስ የጠራቻቸው መንገዶች እንዲህ ያሉ ነበሩ። ነገር ግን በእግዚአብሔር በረከትና እርሱ ሉተርን እንዲተኩ ባስነሣቸው እነዚያ ክቡራን ሰዎች ጥረት፣ ፕሮቴስታንቲዝም አልተገለበጠም። ኃይሉን የሚቀበለው ከመኳንንት ሞገስ ወይም ከጦር ኃይላቸው አልነበረም። ትንሹ አገሮች፣ በጣም ትሑታንና አነስተኛ ኃይል ያላቸው ሕዝቦች፣ ምሽጎቹ ሆኑ። ጥፋቷን ለማሴር በታላላቅ ጠላቶች መካከል የተከበበችው ትንሿ ጄኔቫ ነበረች፤ በሰሜናዊው ባሕር አሸዋማ ዳርቻዎቿ ላይ ከስፔን ግፍ ጋር የታገለችው ሆላንድ ነበረች፣ በዚያን ጊዜም ስፔን ከመንግሥታት ሁሉ እጅግ ታላቂቱና እጅግ ባለጠጋዪቱ ነበረች፤ ለተሐድሶውም ድሎችን ያስገኘችው ደረቅና ድሃ ስዊድን ነበረች።” The Great Controversy, 234, 235.

The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.

ካቶሊክ ቤተ ክርስቲያን የእግዚአብሔር ቃል በላይ ናቸው ብለው የአረማውያን ልማዶቻቸውንና ሥርዓቶቻቸውን በማቅረብ፣ መጽሐፍ ቅዱስን ከሰዎች ለመደበቅ የቻሉትን ሁሉ አደረጉ። የሎዶቅያ አድቬንቲዝም መሪዎች በኤለን ዋይት ጽሑፎች ምክንያት ተቃዋሚዎችን ወደ ፍርድ ቤት አያቅርቡም፤ ነገር ግን ራሳቸውን የባትል ክሪክ መሪዎች ነን በሚሉ ካቶሊኮች እንዲሁ ያደርጋሉ። የካቶሊክነት አውሬው ዋና ባሕርይ ሃይማኖታዊ ዓላማዎችን ለማሳካት ዓለማዊ ሥልጣንን መጠቀም ነው። አድቬንቲዝም ተቋማቱን ለማስተዳደር ሕጋዊ ዓለማዊ ሥልጣንን በፈለገ ጊዜ፣ የእነርሱ “ቅዱስ ሥርዓት” ፍሬዎች ሊታዩ ይችላሉ።

In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.

Bakka Sirna Qorannoo Ispeen auto-da-fé (gocha amantii) jedhamuun walqabatee, shamboonii fi fannoon akka qaamolee mallattoo taʼanitti mulʼatu; isaanis fannifamuu Kiristoos wajjin hidhata qabu. Shamboon sun ulee mootummaa fakkeessituu yeroo inni qoraattii gonfachiifametti harka Yesuus keessa kaaʼame agarsiisa; jechuunis, loltoota Roomaatiin isa itti rukutuuf kan itti fayyadaman, qoosaa, dhiphinaa fi tuffii kan mallattoo godhudha.

The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.

መስቀል በአውቶ-ዳ-ፌ ሰልፎች ውስጥ በግልጽ ሁኔታ ይታያል። አረንጓዴ መስቀል (ብዙ ጊዜ በጥቁር ክሬፕ የተሸፈነ) የኢንኩዊዚሽኑ ዓርማ ሆኖ ያገለግል ነበር፤ ይህም ከዝግጅቱ አንድ ቀን በፊት በተለየ የመሰናዶ ሰልፍ ይሸከም ነበር፣ በሥነ ሥርዓቱም ጊዜ ይታይ ነበር። ይህም የፍርድ ቤቱን ሥልጣን ይወክል ነበር።

Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.

Dhorkiinni qabeenyaa jechuun qabeenya nama yakkaan mootummaa duratti mirkanaa’e tokko irraa fudhachuu (ittiin ugguruu yookaan dhorkuu) jechuudha; kunis maallaqa mana murtii Inkwizishinii guutuufii fi heresii adabuuf adabbii Inkwizishinii keessatti baayʼee beekamaa ture. Kun murtiiwwan auto-da-fé keessatti ifatti labsamaa ture; kunis salphina uummataa cimsuu fi warra kaan sodaachisuuf akka taʼe mulʼisa.

The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”

ብራይትንግስ ኤለን ጂ. ዋይት በግልጽነትና በማያከራክር ሁኔታ እንደሚያወግዙት፣ የወይኑ እርሻ መዝሙር እየተዘመረ እንዳይቀጥል ለማጸጋገም በሙከራ ጽሑፎቿን የሚከለክል አመራር ነው፤ ነገር ግን ይህ በእሑድ ሕግ ጊዜ ባህርያቸውን በግልጽ ከማሳየታቸው በፊት የሚፈጽሙት የርኩስ ሥርዓት የመጨረሻ ድርጊት ነው። አንድ “የካቶሊክ ሰልፍ” ፀሐይን ለመስገድ ከተጎነበሱት ሃያ አምስት የጥንት ሰዎች ጋር ይጣጣማል። በሚከተሉት አራት አንቀጾች ውስጥ፣ የመጀመሪያው አንቀጽ በ“ዘመኑ ፍጻሜ” ውስጥ ያሉትን “እግዚአብሔርን የሚናገሩ ሕዝቦች” ያቀርባል። ይህ ንባብ በግልጽ ሁኔታ የሚያስተምረው፣ በመጨረሻዎቹ ቀናት የሰባተኛ ቀን አድቬንቲስት አገልጋዮች “በቤተ ክርስቲያናትና በክፍት አየር በሚደረጉ ታላላቅ ስብሰባዎች” ውስጥ “የሳምንቱን የመጀመሪያ ቀን መጠበቅ አስፈላጊነቱን በሕዝቡ ላይ እንደሚገፋፉ” ነው።

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”

> “Waaqayyo guyyoota dhumaa kana keessatti saba ofiin isaaf jedhu wajjin falmii qaba. Falmii kana keessatti namoonni aangoo itti gaafatamummaa qaban karaa Nehemiyaan hordofe irraa kallattiidhaan faallaa taʼe ni fudhatu. Isaan ofii isaanii Sanbata tuffatanii dagachuu qofa utuu hin taʼin, aadaa fi duudhaa jala awwaaluudhaan warra kaan illee akka isa hin eegne gochuuf ni yaalu. Bataskaana keessatti fi walgaʼiiwwan gurguddoo bakkee banamaa irratti geggeeffaman keessatti, tajaajiltoonni guyyaa jalqabaa torbanii eeguun barbaachisaa taʼuu isaa uummata irratti ni cimsu. Galaanni fi lafa irratti balaa ni jira; balaawwan kunis ni dabalu, badiisni tokko isa kaanitti dhiʼaatee walitti aansuun ni dhufa; gareen xiqqaan warra qalbii isaanii dhugaatti amanamanii Sanbata eegan immoo, Dilbata tuffachuu isaaniitiin dheekkamsa Waaqayyoo addunyaa irratti fidaa jiran jedhamanii ni akeekamu.”

This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.

Kun ifattiitti Seventh-day Adventists akka “ummata Waaqayyoo jedhaman” warra eegumsa Dilbataa jajjabeessan taʼuu isaanii ifatti adda baasa; akkasumas isaan “garee xinnaa” “warra Sanbata qalbii qulqulluudhaan eeganiis” “akeeksisuu” isaanii ni mulʼisa. Keewwata itti aanu keessatti, ariʼatamni bara darbanii irra gaʼe akka irra deebiʼamee taʼu cimsite ibsiti. Keewwanni isa duraa, ummata Waaqayyoo jedhaman warra isheen warra Sanbata qalbii qulqulluudhaan eeganiin wal faallessuun adda baafte irratti xumurame. Sana booddee seenaawwan darban ni kaasti; seenaawwan sunis guyyoota dhumaa keessatti irra deebiʼamu jedhee akeekkachiisti. Isheen baayʼee ifa dha.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Seexanni soba kana dhugeeffachuun addunyaa boojiʼuuf kakaasa. Karoorsaa isaa namoonni dogoggorota fudhachuuf dirqisiisuu dha. Inni tamsaasa amantii sobaa hundumaa keessatti qooda cimaa qaba; barsiisa dogoggoraa dirqamaan raawwachiisuuf yaalii isaa keessatti waan tokkollee irraa hin dhaabbatu. Gola hinaaffaa amantii jalatti, namoonni hafuura isaa irraa dhiibamanii, namoota isaanii irratti dararaa hamaa keessaa isa hunda caalaa suukanneessaa taʼe kalaqanii, dhiphina hamaa keessaa isa hunda caalaa sodaachisaa taʼe isaan irratti geessisaniiru. Seexannii fi ergamoonni isaa ammas hafuura isuma sana qabu; seenaa darbanii immoo bara keenya keessatti irra deebiʼamee ni mulʼata.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Namoonni sammuu isaanii fi fedha isaanii hamaa raawwachuuf qopheessan jiru; gola dukkanaa’aa garaa isaanii keessaatti yakka akkamii akka hojjetan murteessaniiru. Namoonni kun ofuma isaanii gowwoomsu. Isaan seera qajeelummaa guddaa Waaqayyoo didanii, bakka isaa keessatti ulaagaalee mataa isaanii dhaabaniiru; ulaagaalee kanaanis of isaanii madaalanii ofii isaanii qulqulloota jechuun labsu. Gooftaan waan garaa isaanii keessa jiru akka mul’isan, hafuura gooftaa isaan to’atu sana akka hojii irra oolchaniif isaan ni hayyama. Seera isaa irratti jibba qabanis namoota dirqama isaa amanamummaadhaan eeganiif akkamitti itti fufinsaan hojjetan keessatti akka mul’isan ni dhiisa. Isaan hafuura waaqeffannaa amantii keessatti maraatuu sanaan ni socho’u; hafuura sanaatu tuuta Kristosiin fannise sana kakaasee ture. Waldaan amantii fi mootummaa walumaagalatti waliigaltee xuraa’aa isa tokkicha keessatti ni tokkoomu.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Waldaan harʼaa kun tarkaanfii Yihuudota bara durii, warra ajaja Waaqayyoo aadaa ofii isaaniitiif cinatti dhiisan, duukaa buʼeera. Isheen seera tumamaa jijjiirteetti, kakuu bara baraa cabsitteetti; amma immoo akkuma yeroo sanaa, buʼaan isaas oftuulummaa, amanuu diduu, fi amanamummaa dhabuu dha. Haalli ishee inni dhugaan dubbii kana keessatti sirba Musee irraa kennameen ifatti ibsameera: ‘Isaan of balleessan; xurii isaanii xurii ijoollee isaa miti; isaan dhaloota jalʼaa fi qaxxaamuraa dha. Yaa saba gowwaa fi ogeessa hin taʼin, isin akkana gochuudhaan Gooftaa akkamitti deebiftu ree? inni Abbaa kee, kan si bite sana miti moo? inni si hin uumnee? si hin dhaabnee?’” Review and Herald, Bitootessa 18, 1884.

There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.

Raajiiwwan baayʼeen Hafuurri Raajii keessa jiran ariʼatama bara dhumaa kan amanamoo Waaqayyoo irratti dhufu ni adda baasu; “waldaan harʼaa” isheen ibsitu immoo Kiristaanummaa waliigalaa miti, waldaa isheen yeroo baayʼee waldaa Yihudootaan fakkeeffamee jiru taʼee adda baafte sana dha. Raajiiwwan ifa taʼan sun barreeffamoota ishee keessatti argaman, akka abjuun ishee sirriitti ibsutti, Waldaan Adventistii Guyyaa Torbaffaa barreeffamoota Obboleettii White irratti daangeffama kaaʼuuf yaaluuf kaka’umsa taʼaniiru. Hojiin isaanii barreeffamoota ishee irratti fudhatan sun, kanneen ifatti qabeenya mana ishee taʼan, geggeessitoota Battle Creek warra gara sirna qulqulluu Katoolikummaa tokkootti jijjiiraman biratti dhorkamuu qaban turan. Haleellaan isaanii barreeffamoota ishee irratti raawwatan, haleellaa barreeffamoota Ermiyaas irra gaʼeeniis bakka buufameera. Abjuun Ellen White, barreeffamoonni Ermiyaas gubamuu isaanii irratti ragaa lammaffaa dha.

In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.

ሣድደተኛው ትውልድ ናይ ሎዲቅያ አድቬንቲዝም እቲ ዝበለጸ ቴማ ምስማማዕ ነበረ። እቲ ሣድደተኛው ትውልድ በታ ፐርጋሞስ ዝተወከለት ቤተ ክርስቲያን ይውከል። ካብ 1919 ዓ.ም. ጀሚሩ መጽሐፍ ደብልዩ. ደብልዩ. ፕረስኮት እተሰንየ እና The Doctrine of Christ ዝብል ብምታቱ፣ ክሳዕ 1957 ዓ.ም. መጽሐፍ Questions on Doctrine ዝተሓትመሉ ዘሎ ግዜ፣ ብኣልፋ ሕትመት ዝተወከለ እና ብኦሜጋ ሕትመት ዝተወድአ ግዜ ስግግር ይምልከት። እቲ ቀዳማይ መጽሐፍ፣ ደብልዩ. ደብልዩ. ፕረስኮት ንኣንበሳ ነገድ ይሁዳ ከም ዝነጸጎ፣ ኣብ ክርስቶስ ዘሎ ናይ ክሕደተኛ ፕሮቴስታንት ርእይቶ ይውክል ነበረ። መጽሐፉ ፕረስኮት፣ ብግቡእ The Doctrine of Christ ተባሂሉ ዝተሰየመ፣ መልእኽቲ ትንቢት ሚለራውያን ኣብ ውሽጡ ኣጥፊኡ፣ እቲ ካቶሊክነትን ክሕደተኛ ፕሮቴስታንቲዝምን ዝሰግዱሉ ባዶ ትርጉም የሱስ እንተረፈ ገዲፉ። እቲ መወዳእታ መጽሐፍ ናይታ ትውልዲ ድማ፣ ሕጊ ኣምላኽን ጽድቁን ምሕረቱን ዘጥፍእ ቅድስናን ጽድቂ ብእምነትን ይገልጽ። ጥንታዊ እስራኤል ሕጊ ኣምላኽ ከም ኣማንቲ ማሕደር ክትከውን ሓላፍነት ተዋሂብዋ ነበረ፣ አድቬንቲዝም ድማ ሕጊ ኣምላኽ ጥራይ ዘይኮነስ ቃሉ ትንቢታዊ እውን ከም ኣማንቲ ማሕደር ክኸውን ነበሮ። ብ1919 ዓ.ም. መጽሐፍ መከላኸሊ ቃል ትንቢት ኣምላኽ ዝነጸገ ወጺኡ፣ መጀመርታ ናይቲ ሣድደተኛ ትውልዲ ናይ ሎዲቅያ አድቬንቲዝም ምልክት ኮይኑ፣ እቲ መወዳእታ ድማ ሕጊ ኣምላኽ ብዝነጽግ መጽሐፍ ተወዲኡ።

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Yoo ati yammuuf mataa jabeessuu garaa keessatti yoo of eeyyamtan, akkasumas of tuulummaa fi qajeelummaa ofii tiin balleessaa keessan yoo hin himanne, qorumsa Seexanaa jalatti hafxu. Yeroo Gooftaan dogoggora keessan isinitti mul’isutti yoo hin qalbifanne yookaan yoo himannaa hin goone, eegumsi isaa lafa sana irra irra deebi’ee isin dabarsa. Dogoggora amala walfakkaataa qabu hojjechuuf ni dhiifamtu; ogummaa dhabuu keessan itti fuftu; cubbuu qajeelummaadha jettanii waamtu, qajeelummas cubbuudha jettanii waamtu. Guyyoota dhumaa kana keessatti baay’inni gowwoomsaa babal’atu isin marsa; isin hogganaa ni jijjiirtu, akka jijjiirtan immoo hin beektan.” Review and Herald, December 16, 1890.

Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.

Phergaamoon, waldaa sadaffaan, gara Tiyaatiraatti geesse; isheenis waldaa paaphaasii, dhaloota afraffaa taate, yeroo namoonni digdamii shan mallattoo aboo Tiyaatiraa duratti sagadan dha.

> “The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.

> “Sirni jalqabaa kolonistoonni durii fudhatan, mootummaa mootummaa keessaatti filannoo kennuu yookaan aangoo mootummaa qabachuuf miseensonni waldaa qofa akka ta’an hayyamuu, bu’aa baay’ee hamaa geessise. Tarkaanfiin kun qulqullina mootummaa eeguuf akka malaatti fudhatame; garuu inni xuraa’umsa waldaa fide. Amantii ofiin labsachuun mirga filannoo fi aangoo mootummaa qabachuu argachuuf akka haala ta’eef, namoonni baay’een kaayyoo mootummaa addunyaa qofaatiin kaka’anii, garaa jijjiiramaa malee waldaatti makamanii turan. Kanaaf waldaaleen, hamma guddaatti, namoota hin jijjiiramne irraa ijaaramanii turan; tajaajiltoota keessaa illee warri dogoggora barsiisa qabatan qofa utuu hin ta’in, humna haaromsa Hafuura Qulqulluu hin beeknes ni turan. Akkasumas ammas bu’aan hamaan sun mul’ifame; inni yeroo baay’ee seenaa waldaa keessatti bara Constantine irraa eegalee hamma yeroo ammaaatti mul’ataa ture, jechuunis mootummaa gargaarsaatiin waldaa ijaaruu yaaluu, mootummaa addunyaa irratti hirkachuun wangeela Isa akkana jedhe deeggaruu yaaluu: ‘Mootummaan koo kan addunyaa kanaa miti.’ Yohannis 18:36. Walitti makamuun waldaa fi mootummaa, sadarkaan isaa xiqqoo haa ta’u iyyuu, akka addunyaan gara waldaatti dhihaatu fakkaachuu danda’a; garuu dhugumaan waldaa gara addunyaatti dhiheessa qofa.” The Great Controversy, 297.

The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.

“Walitti bu’uurri mootummaa wajjin tokko taʼuun, hammam iyyuu xiqqaa taʼe, yeroo tokko tokko addunyaan walittichaatti dhihaachaa jirtu fakkaachuu dandaʼa; garuu dhugumaan walittichuma addunyaatti dhiheessa.” Caamsaa 18, 1977 irratti, Bert B. Beach (qajeelchaa kutaa Waldaa Kaabaa Awurooppaa–Dhiha Afrikaa keessatti, akkasumas hariiroo waldoota amantii gidduutti hirmaataa ture) Roomaa keessatti yeroo dhaggeeffannoo garee keessatti antikiriisticha, Phaaphaasii Phaawulos VI’f meedaaliyaa warqeedhaan haguugame dhiheesse. Kun kutaa walgaʼii Conference of Secretaries of World Confessional Families ture. Taatee kun Adventist Review (Hagayya 11, 1977) keessatti gabaafame; akkasumas Religious News Service’n yeroo jalqabaatiif bakka buʼaan seera qabeessa SDA tokko Pontiff tokkoo wajjin wal arguusaa jechuun hubatame.

> “The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.

> “Waaqayyo warra Caaffata Qulqullaaʼoo irraa hirʼisan yookaan itti dabalan irratti abaarsa dubbateera. ANI GUDDAAN maal akka seera amantii fi barsiisaa taʼu murteesseera; akkasumas Macaafni Qulqulluun macaafa maatii taʼee akka taʼu qopheesseera. Waldaan dubbii Waaqayyoo irratti cichitee dhaabattu Roomaa irraa guutumaan guutuutti addaan baateetti. Pirootestaantonni yeroo tokko akkasitti waldaa gantummaa guddaa kana irraa fagoo turan; garuu ishee caalaatti dhihaataniiru, amma illee karaa araarama Waldaa Roomaatti geessu irra jiru. Roomaan gonkumaa hin jijjiiramtu. Qajeelfamoonni ishee xiqqoo illee hin geeddaramne. Isheen gidduu ofii ishee fi Pirootestaantota gidduu jiru hin xiqqeessine; isaan garuu gara fuulduraatti hundumaa deemaniiru. Garuu kun Pirootestaantummaa bara kanaaf maal falma? Dhugaan Macaafa Qulqulluu didamuun nama gara amanamummaa-dhabuutti dhiheessa. Waldaan duubatti deebiʼaa jirtu ishee fi Paaphaasummaa gidduu jiru fageenya xiqqeessiti.”

> “It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?

> “ଲୁଥର, କ୍ରାନମର, ରିଡ୍ଲି, ହୂପର, ଏବଂ ସତ୍ୟର କାରଣରେ ଶହୀଦ ହୋଇଥିବା ସେହି ହଜାର ହଜାର ଉଦାତ୍ତ ପୁରୁଷମାନଙ୍କ ପରି ଆତ୍ମାମାନେ ହିଁ ସତ୍ୟ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ। ସେମାନେ ସତ୍ୟର ବିଶ୍ୱସ୍ତ ପ୍ରହରୀମାନଙ୍କ ପରି ଦୃଢ଼ ଭାବେ ଦାଁଡି ରହିଲେ, ଏହା ଘୋଷଣା କରି ଯେ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଧର୍ମ ରୋମବାଦ ସହିତ କୌଣସିପରି ଏକତା କରିବାରେ ସକ୍ଷମ ନୁହେଁ, ବରଂ ପାପାସତ୍ତ୍ୱର ସିଦ୍ଧାନ୍ତଗୁଡ଼ିକଠାରୁ ପୂର୍ବ ଯେପରି ପଶ୍ଚିମଠାରୁ ଦୂର, ସେପରି ଦୂରେ ବିଭକ୍ତ ରହିବା ଆବଶ୍ୟକ। ସତ୍ୟର ଏପରି ପକ୍ଷସମର୍ଥକମାନେ ‘ପାପର ଲୋକ’ ସହିତ କ୍ରୀଷ୍ଟ ଓ ତାଙ୍କ ପ୍ରେରିତମାନଙ୍କ ଯେପରି ସମନ୍ୱୟ ହୋଇପାରୁ ନଥିଲା, ସେପରି କୌଣସିପରି ସମନ୍ୱୟ ସ୍ଥାପନ କରିପାରୁ ନଥିଲେ। ପୂର୍ବତନ ଯୁଗଗୁଡ଼ିକରେ ଧର୍ମୀମାନେ ଅନୁଭବ କରିଥିଲେ ଯେ ରୋମ ସହିତ ସମ୍ପର୍କ ସ୍ଥାପନ କରିବା ଅସମ୍ଭବ; ଏବଂ ଯଦ୍ୟପି ଏହି ଭ୍ରାନ୍ତିର ବ୍ୟବସ୍ଥା ପ୍ରତି ସେମାନଙ୍କର ବିରୋଧିତା ସମ୍ପତ୍ତି ଓ ଜୀବନର ବିପଦକୁ ମୁହାଁ ଦେଇ ଅବିଚଳ ରହିଥିଲା, ତଥାପି ସେମାନଙ୍କ ପାଖରେ ନିଜମାନଙ୍କର ପୃଥକତା ଅବିକଳ ରଖିବା ପାଇଁ ସାହସ ଥିଲା, ଏବଂ ସେମାନେ ପୁରୁଷୋଚିତ ଧୈର୍ଯ୍ୟରେ ସତ୍ୟ ପାଇଁ ସଂଘର୍ଷ କଲେ। ବାଇବେଲର ସତ୍ୟ ସେମାନଙ୍କ ପାଇଁ ସମ୍ପଦ, ସମ୍ମାନ, କିମ୍ବା ଜୀବନଠାରୁ ମଧ୍ୟ ଅଧିକ ପ୍ରିୟ ଥିଲା। ସେମାନେ ସତ୍ୟକୁ ଅନ୍ଧବିଶ୍ୱାସ ଓ ମିଥ୍ୟା କୁତର୍କର ଏକ ବିଶାଳ ପୁଞ୍ଜ ତଳେ ପରିଚ୍ଛନ୍ନ ହୋଇ ଦାବା ହୋଇରହିଥିବା ଦେଖି ସହିପାରୁ ନଥିଲେ। ସେମାନେ ନିଜ ହାତରେ ଈଶ୍ୱରଙ୍କ ବଚନ ଧରି, ଲୋକମାନଙ୍କ ସମ୍ମୁଖରେ ସତ୍ୟର ପତାକା ଉତ୍ତୋଳନ କଲେ, ଏବଂ ବାଇବେଲକୁ ପରିଶ୍ରମପୂର୍ବକ ଅନ୍ୱେଷଣ କରିବା ଦ୍ୱାରା ଈଶ୍ୱର ଯାହା ସେମାନଙ୍କୁ ପ୍ରକାଶ କରିଥିଲେ, ତାହାକୁ ନିର୍ଭୟତାରେ ଘୋଷଣା କଲେ। ଈଶ୍ୱରପ୍ରତି ନିଜମାନଙ୍କର ବିଶ୍ୱସ୍ତତା ପାଇଁ ସେମାନେ ଅତ୍ୟନ୍ତ କ୍ରୂର ମୃତ୍ୟୁ ବରଣ କଲେ; କିନ୍ତୁ ନିଜମାନଙ୍କର ରକ୍ତଦ୍ୱାରା ସେମାନେ ଆମ ପାଇଁ ସେହି ସ୍ୱାଧୀନତା ଓ ବିଶେଷାଧିକାରଗୁଡ଼ିକ କ୍ରୟ କଲେ, ଯାହାକୁ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ବୋଲି ଦାବି କରୁଥିବା ଅନେକେ ସହଜରେ ଅଶୁଭ ଶକ୍ତିର ହାତକୁ ସମର୍ପଣ କରୁଛନ୍ତି। କିନ୍ତୁ ଆମେ କି ଏହି ଏତେ ମୂଲ୍ୟରେ କ୍ରୟ କରାଯାଇଥିବା ବିଶେଷାଧିକାରଗୁଡ଼ିକୁ ସମର୍ପଣ କରିଦେବୁ? ଆମେ କି ସ୍ୱର୍ଗର ଈଶ୍ୱରଙ୍କୁ ଅପମାନ କରିବୁ, ଏବଂ ସେ ଆମକୁ ରୋମୀୟ ଜୁଆଁଠାରୁ ମୁକ୍ତ କରିଦେଇଥିବା ପରେ, ପୁଣିଥରେ ଏହି ଖ୍ରୀଷ୍ଟବିରୋଧୀ ଶକ୍ତିର ଦାସ୍ୟତାରେ ନିଜମାନଙ୍କୁ ରଖିଦେବୁ? ଆମେ କି ନିଜମାନଙ୍କର ଧାର୍ମିକ ସ୍ୱାଧୀନତା, ନିଜ ବିବେକର ନିର୍ଦ୍ଦେଶ ଅନୁଯାୟୀ ଈଶ୍ୱରଙ୍କୁ ଉପାସନା କରିବାର ଅଧିକାରକୁ ହସ୍ତାକ୍ଷର କରି ତ୍ୟାଗ କରି, ନିଜମାନଙ୍କର ଅବନତି ପ୍ରମାଣ କରିବୁ?”

> “The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Lutarni sagalee, kan gaarotaa fi sululawwan keessatti dhagaʼamee, Awurooppaa akka kirkirri lafaa tokkootti raase, ergamtoota ulfina qaban kan Yesus jedhaman humna guddaa tokko waamee baase; dhugaan isaan falmanis muka gubbaa irratti ibiddaan, dhiphinaadhaan, mana hidhaatiin, duʼaadhaan callisifamuu hin dandeenye; ammas sagaleewwan loltoota kabajamoo wareegamtootaa nuu himaa jiru humni Roomaa gantummaa dhuma baraa dursee dubbatame, iccitii hamminaa kan Phaawulos bara isaatii iyyuu hojii jalqabe jedhee arge taʼuu isaa. Katolikummaa Roomaa saffisaan lafa qabachaa jira. Pooperiin dabalaa jirti; warri dhugaa dhagaʼuu irraa gurra of deebisanis durdurii gowwoomsitoota ishee dhaggeeffachaa jiru. Kutaaleen waaqeffannaa Paappaasii, kolleejjiiwwan Paappaasii, mana nunotaa fi mana monaasteriiwwanii dabalaa jiru; addunyaan Pirootestaantii immoo akka rafee fakkaata. Pirootestaantonni mallattoo adda isaan addunyaa irraa adda baase dhabachaa jiru; fageenya ofii isaanii fi humna Roomaa gidduu jiru immoo xiqqeessaa jiru. Isaan dhugaa dhagaʼuu irraa gurra isaanii deebisaniiru; ifa Waaqayyo karaa isaanii irratti ifse fudhachuuf fedha hin qaban ture; kanaafis dukkana keessa seenaa jiru. Yaada akka Roomaanota fi warra isaanii wajjin hiriiran irraa ariʼatni gara jabinaan dur ture deebiʼee ni kaʼa jedhu tuffiidhaan dubbatu. Isaan dhugaa akka Dubbiin Waaqayyoo guutummaatti deebiʼina akkasii dursee dubbatu hin beekan; akkasumas uummanni Waaqayyoo bara dhumaa keessatti ariʼatama ni dandaʼa jechuun walii hin galan, haa taʼu malee Macaafni Qulqulluun, ‘Bineensi sun dubartittii irratti aaree, sanyii ishee irraa hafan warra ajaja Waaqayyoo eeganii fi dhugaa-baatummaa Yesus Kiristoos qaban irratti loluu dhaqe’ jedha.”

> “Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.

> “Papacy jechuun amantiin uumama namaati; baayʼinni ilmaan namootaas barsiisa cubbuu hojjechuu isaanii eeyyamu, garuu buʼaa isaa jalaa isaan bilisa baasu ni jaallatu. Namoonni bifa amantii tokko tokko qabaachuu qabu; amantiin kunis, kan mala namaatiin ijaarame taʼee utuu jiruu aangoo Waaqayyoo irraa taʼe ofiin jedhu, sammuu fooniif ni mijata. Namoonni ofii isaanii ogeeyyii fi hubattoota jedhaniif, safartuu qajeelummaa, jechuun abboommii kudhan, irraa of tuulummaan garagalu; akkasumas karaa Waaqayyoo qorachuun ulfina isaanii wajjin walii hin galu jedhaniiru. Kanaafis karaa sobaa keessa seenu, daandii dhorkamaa irra deemu, fakkeenya Yesuus Kiristoos utuu hin taʼin, akka fakkeenya paaphaasii of dandaʼoo, of guddisoo taʼu. Isaan bifa amantii isa hafuuraan jiraachuu fi of ganuu irraa gaaffii xiqqoo qabu qabaachuu barbaadu; ogummaan namaa hin qulqulloofnes papacy jibbuutti isaan hin geessu waan taʼeef, qophiiwwanii fi barsiisoowwan isheetti uumamaan harkifamu. Isaan karaa Gooftaa keessa deddeebiʼuu hin barbaadan. Kadhannaa wajjin, gad of deebisanii, beekumsa qaru qabuun dubbii isaa irraa Waaqayyoon barbaaduuf, guutummaatti ifa baayʼee argataniiru. Karaa Gooftaa beekuu waan hin yaadneef, yaadni isaanii hundi gowwoomsaaf banaadha; soba fudhachuu fi amanuufis qophaaʼaa dha. Isaan soboota hundumaa caalaa sirrii hin taane, hundumaa caalaa wal hin simne dhugaa fakkeessanii irratti dhiheessaman akka dhugaatti fudhachuuf fedhii qabu.”

> “Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.

> “Caaldhugubbii Seexanaa keessaa isa guddaan Poppummaadha; akkuma guyyaan dukkana sammuu guddaa qabu Roomaanummaaaf mijataa akka ture mirkanaa’ee mul’ifame, akkasumas guyyaan ifa sammuu guddaa qabu illee humna isaatiif mijataa akka ta’e ni mul’ifama; sababiin isaa yaadni namootaa caalaa isaanii mataa isaanii irratti walitti qabamee jira, Waaqayyos beekumsa isaanii keessatti tursiisuu hin jaallatan. Roomaan dogoggora irraa bilisa ta’uu ofiin himatti, Pirootestaantonni immoo karaa isuma sana hordofaa jiru. Isaan dhugaa barbaaduu fi ifa irraa gara ifa caalutti deemuu hin barbaadan. Isaan ofii isaanii durtii keessatti dallaa ijaaratu, gowwoomsamuu fi warra kaan illee gowwoomsuuf fedhii qabaatan fakkaatu.

> “But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.

> “Garuu yeroo ilaalchi waldoota kiristaanaa abdii kutachiisu ta’us, abdii kutachuun hin barbaachisu; mootummaa Waaqayyoo keessa ummata isaa kan jiru, isa dhugaa isaatiif amanamummaa isaanii eegan, isa Macaafa Qulqulluu qofa, Macaafa Qulqulluu qofa jechuun seeraa amantii fi barsiisa isaanii godhatan, isa sadarkaa ol kaasan, fi alaabaa irratti, “Abboommii Waaqayyoo fi amantii Yesus” jedhamee barreeffame ol qabatan ni qaba. Isaan wangeela qulqulluu gatii guddaa itti kennu, Macaafa Qulqulluus bu’uura amantii fi barsiisa isaanii godhatu.”

> “For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.

> “Yeroo akkasiitiif, yeroo namoonni seera Gooftaa maccichaa gad dhiisaa jiran keessatti, kadhannaan Daawit akkana jedhu hojii irra oola,—‘Yaa Gooftaa, ati hojjechuun yeroo isaati; isaan seera kee ni diigan.’ Yeroo arrabsoon jechuun ni danda’ama jechuun addunyaa guutuu keessatti seera Waaqayyoo irratti kuufamu nu bira ga’aa jirra; sabni Waaqayyoo ajajawwan isaa eeggan immoo ciminaan ni qorama; garuu warri kaan gaaffii dirqamaa isaa hin arginee fi hin hubanneef, isaan ulfina isaanii seera Yihowaadhaaf qaban ni dhabu moo? Sabni Waaqayyoo ajajawwan isaa eeggan, akkuma Daawititti, akkuma namoonni seera isaa gad dhiisanii irratti ulfina dhabuu fi tuffii kuufanitti, hamma sanaan seera Waaqayyoo haa kabajan.” Signs of the Times, February 19, 1894.

Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.

1975 keessatti, Laaʼodiiqiyaa Waldaa Adventistii Guyyaa Torbaffaa keessaa hoogganaa tokkoon mormiticha Kiristoositti meedaaliin warqee kennamuusaa waggaa lama dura, Waldaa Adventistii Guyyaa Torbaffaatti himanni tokko irratti dhihaate; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), keessatti Komishiniin Carraa Hojii Walqixa taʼe Waldaa maxxansaa waldaa sanaa irratti, hojjettoota dubartoota lamaa bakka buʼuun—Merikay Silver (gulaalaa duraanii yeroo himanni dhihaatetti hojii sana irraa baatee turte) fi Lorna Tobler—mindaa fi faayidaalee keessatti saala irratti hundaaʼe jechuun addaan baasuu raawwatameera jechuun himate. Waldaanis gochaawwan isaa keessaa muraasaaf bilisummaa amantii irratti hundaaʼan waamuudhaan fi caasaa bulchiinsaa isaa irratti mariʼachuudhaan of irraa ittise.

In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”

ଫେବୃଆରୀ 6, 1976 ତାରିଖର ଏକ ଶପଥପତ୍ରରେ (ନ୍ୟାୟାଳୟକୁ ଦାଖଲ କରାଯାଇଥିବା ପ୍ରତିରକ୍ଷା-ସମ୍ବନ୍ଧୀୟ ବିବୃତ୍ତିର ଏକ ଅଂଶରେ), ନିଲ୍ ସି. ଉଇଲସନ୍ (ସେତେବେଳେ ଚର୍ଚ୍ଚର ଉତ୍ତର ଆମେରିକୀୟ ବିଭାଗର ଅଧ୍ୟକ୍ଷ, ଏବଂ ପରେ 1979–1990 ପର୍ଯ୍ୟନ୍ତ ଜେନେରାଲ୍ କନଫରେନ୍ସର ଅଧ୍ୟକ୍ଷ) ରୋମାନ୍ କାଥୋଲିକ୍ ଧର୍ମ ସମ୍ପର୍କରେ ଚର୍ଚ୍ଚର ଐତିହାସିକ ଦୃଷ୍ଟିଭଙ୍ଗୀ ବିଷୟରେ ଉଲ୍ଲେଖ କରିଥିଲେ। ଏହି ବିବୃତ୍ତି ଚର୍ଚ୍ଚକୁ ପୋପୀୟ ପ୍ରଣାଳୀ ସଦୃଶ ଏକ “ପଦାନୁକ୍ରମ” ଥିବା ବୋଲି କରାଯାଇଥିବା ଚରିତ୍ରୀକରଣଙ୍କ ବିରୋଧରେ ଯୁକ୍ତି ପ୍ରତିପାଦନ କରିବାର ପରିପ୍ରେକ୍ଷିତରେ ଦିଆଯାଇଥିଲା। ସମ୍ପୂର୍ଣ୍ଣ ପ୍ରସଙ୍ଗିକ ଉଦ୍ଧୃତି ହେଉଛି: “ଯଦିଓ ଏହା ସତ୍ୟ ଯେ ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚର ଜୀବନରେ ଏମିତି ଏକ କାଳ ଥିଲା, ଯେତେବେଳେ ଏହି ଧର୍ମସମ୍ପ୍ରଦାୟ ରୋମାନ୍ କାଥୋଲିକ୍ ଧର୍ମ ପ୍ରତି ସ୍ପଷ୍ଟତଃ ବିରୋଧୀ ଦୃଷ୍ଟିଭଙ୍ଗୀ ଗ୍ରହଣ କରିଥିଲା, ଏବଂ ‘ପଦାନୁକ୍ରମ’ ଶବ୍ଦଟିକୁ ଚର୍ଚ୍ଚ-ଶାସନର ପୋପୀୟ ରୂପକୁ ସୂଚିତ କରିବା ପାଇଁ ଅବମାନନାତ୍ମକ ଅର୍ଥରେ ବ୍ୟବହାର କରାଯାଇଥିଲା, ତଥାପି ଚର୍ଚ୍ଚର ସେହି ମନୋଭାବଟି ଏହି ଶତାବ୍ଦୀର ପ୍ରାରମ୍ଭିକ ଅଂଶ ଏବଂ ପୂର୍ବତନ ଶତାବ୍ଦୀର ଶେଷାର୍ଦ୍ଧରେ ରକ୍ଷଣଶୀଳ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଧର୍ମସମ୍ପ୍ରଦାୟମାନଙ୍କ ମଧ୍ୟରେ ବ୍ୟାପକ ଭାବେ ଥିବା ପୋପ-ବିରୋଧୀ ମନୋଭାବର ମାତ୍ର ଏକ ପ୍ରକାଶ ଛାଡ଼ା ଆଉ କିଛି ନ ଥିଲା, ଏବଂ ସେହି ମନୋଭାବ ବର୍ତ୍ତମାନ ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚ ସମ୍ବନ୍ଧରେ ଇତିହାସର ଆବର୍ଜନା ସ୍ତୂପକୁ ନିକ୍ଷିପ୍ତ କରାଯାଇଛି।”

This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Kun jijjiirraa hiikkaa raajii aadaa waldaa irraa fagaatuu agarsiisa; hiikkaan sunis papaasummaa akka Mul’ata keessatti “bineensa” yookaan mormituu Kiristoositti beekamaatti ilaala ture. Warri morman, keessaa fi alaan waldaa jiran, kana akka dhaabbata anti-Kaatolikaa sana salphisuu yookaan dhiisuu ta’ee, akka ekumenizimii ammayyaa yookaan ittisa seeraa wajjin wal simsiisuuf hiikan. Wilson, bara 1985tti, pirezidaantota Qoodamaalee waldaa garaagaraa akka “kaardinaalotaatti” adda baasee, akkana jedhe: “… biyyaalee Baha Fagoo hundumaa keessaa ‘kaardinaaliin’ tokko illee hin jiru, yeroo Afrikaa keessaa immoo tarii ‘kaardinaalonni’ lama ni jiraatu.”

Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.

እህት ዋይት ቤተ ክርስቲያን ከጳጳሱ ጋር ያላትን ርቀት ስትቀንስ ከእምነት የተመለሰች ቤተ ክርስቲያን መሆኗን ተናግራለች! የሶስተኛው ትውልድ መስማማት በሕዝቅኤል ምዕራፍ ስምንት ላይ ለታሙዝ እያለቀሱ እንደሚታየው፣ እንዲሁም በጴርጋሞን መስማማት ተወክሏል። ከ1863 እስከ 1888 ድረስ ያለው የመጀመሪያው ትውልድ የኤፌሶንን ቤተ ክርስቲያን ይወክል ነበር፤ እርስዋም የመጀመሪያ ፍቅሯን ያጣች ቤተ ክርስቲያን ናት፤ የሚለራውያን ንቅናቄ የመጀመሪያ ፍቅር ደግሞ ትንቢታዊው መልእክት ነበር፣ የዚያም ትንቢታዊ መልእክት የመጀመሪያ ምዕራፍ በ1863 “ሰባቱ ዘመናት” ተለይቶ የተቀመጠው ነበር።

From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.

ካብ 1888 ክሳብ 1919፡ እቲ ብምርናን ብስውር ክፍልታት ሕዝቅኤልን ዝተወከለ ካልኣይ ወለዶ፡ መንፈስ ትንቢት ሞቱ መስከረ፤ ምኽንያቱ እህት ዋይት ብ1915 ኣብ ዕረፍቲ ተነብረት። ምስክርነት ንምምላእ ብዛዕባ እተን ኣርባዕተ ወለዶታት ዝያዳ ዝርዝር የድሊ እዩ፤ ነቲ ዝበጽሐ ዕልወት ምእንቲ ብምሉእ ክርዳእ ግና፡ ሓደ ካብ ክሃድቲ ህዝቢ ጽሑፋት ኤለን ዋይት “ክኽልክል” ከም ዝኽእል፡ ወይ ድማ ነታ ቀዳመይቲ መዓልቲ ሰሙን ከም ቅቡል ከም ዘተባብዕ ምርዳእ ኣድላዪ እዩ። ይሁዳ ምስቶም “ንህዝቢ እዚ ዝገዝኡ” ኣብ የሩሳሌም ዘለዉ “ሰካራት ኤፍሬም” ይሰርሕ፤ እቶም ንየሩሳሌም ዝገዝኡን ንጸሓይ ዝሰግዱን ከኣ ብሳንሄድሪን ይውከሉ።

We will continue this study in the next article.

Nuti itti aanu keessatti qorannoo kana itti fufna.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Warra ofiin Waaqayyoo jechuun himatan gidduutti obsi hammam xiqqaan mul’ate, dubbiin hadhaan guutame hammam baay’een dubbatame, warra amantii keenya keessaa hin taane irratti hammaam balaaleffannaan labsame! Namoonni baay’een warra waldoota amantii biroo keessa jiran akka cubbamoota gurguddootti ilaalaniiru, yeroo Gooftaan garuu akkasitti isaan hin ilaalle. Warri akkasitti miseensota waldoota amantii biroo ilaalan, harka humna qabeessa Waaqaatiin of gad qabuu qabu. Warri isaan balaaleffatan kun ifa xinnoo qofa, carraa muraasaa fi mirga muraasa qofa qabaatanii ta’uu danda’u. Utuu isaan ifa baay’een miseensonni waldoota amantii keenya keessaa baay’een argatan sana argatanii, saffisa guddaadhaan caalaatti guddachuu fi amantii isaanii addunyaatti caalaatti gaariidhaan bakka bu’uu danda’u turan. Waa’ee warra ifa isaanii irratti boonan, garuu isa keessatti deddeebi’uu dadhaban, Kiristoos akkana jedha, ‘Ani garuu isiniin jedhu, guyyaa murtiitti Xiiroosii fi Siidoonaaf caalaa isiniif obsamuun cimaa ta’a. Atis Qifirnaahom [Warra Adooleessa Guyyaa Torbaffaa, warra ifa guddaa qaban], kan hanga samii ol kaafamte [gama mirgaatiin], gara si’oolitti gadi buufamta; hojiiwwan jaboonni si keessatti hojjetaman utuu Sodoom keessatti hojjetamanii, hamma har’aatti ni tura ture. Ani garuu isiniin jedhu, guyyaa murtiitti biyya Sodoomiif caalaa siif obsamuun cimaa ta’a.’ Yeroo sana Yesuus deebisee akkana jedhe, ‘Yaa Abbaa, Gooftaa samii fi lafaa, waan ati wantoota kana ogeeyyii fi warra hubatoota [akka tilmaama ofii isaaniitti] irraa dhoksitee daa’immanitti mul’ifteef sin galateeffadha.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Amma immoo isin hojiiwwan kana hundumaa waan gootanif, jedha Waaqayyo, anis ganamaan kaʼee isinitti dubbadhe, isin garuu hin dhageenye; ani isin waames, isin garuu na hin deebisne; kanaafis mana kana, isa maqaan koo irratti waamamu, isa isin itti amanamtan, iddoo ani isiniifii abbootii keessaniif kenne sanattis, akkuma ani Shiiloo irratti godhe nan godha. Isin immoo ija koo duraa nan ariʼa, akkuma ani obboloota keessan hundumaa, jechuun sanyii Efreem guutuu ariʼeetti.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Waaqayyo nu gidduutti dhaabbilee baayʼee barbaachisoo taʼan hundeessee jira; isaanis akkuma dhaabbileen biyya lafaa geggeeffamanitti utuu hin taʼin, akka sirna Waaqayyootiitti geggeeffamuu qabu. Isaanis ulfina isaatiif qofa ija isaanii qajeelchanii geggeeffamuu qabu; akka karaa hundumaan lubbuun baduuf jirtu fayyituuf. Ummata Waaqayyaatti dhuga-baatuun Hafuuraa dhufee jira; taʼus baayʼeen isaanii sirreeffamoota, akeekkachiisa, fi gorsaaf xiyyeeffannoo hin kennine.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Mee amma kana dhaga’aa, yaa saba gowwaa fi hubannaa hin qabne; warri ija qabanis hin argan; warri gurra qabanis hin dhaga’an: jedha Waaqayyo, isin ana hin sodaatanii ree? Fuula koo duratti hin hollattanii ree? Ani cirracha daangaa galaanaaf seera bara baraatiin kaa’eera, inni isa ce’uu akka hin dandeenyeef; yeroo dambaliin isaa of naasu illee mo’uu hin danda’an; yeroo isaanii guunguman illee isa irra darbuu hin danda’an. Garuu sabni kun garaa fincila qabeessa fi didaa qaba; isaan fincilanii deeman. Garaa isaanii keessattis, “Kottaa amma Waaqayyo Waaqa keenya, isa bokkaa isa duraa fi isa boodaa yeroo isaatti kennu, isa torbanoota murtaa’an kan haamaa nuu eegu, haa sodaanu” hin jedhan. Hammeenyi keessan wantoota kana irraa isin deebiseera; cubbuun keessan wantoota gaarii isin irraa dhowweera.... Isaan falmii hin murteessan, falmii abbaa hin qabne illee; ta’us ni milkaa’u; mirga rakkataa immoo hin murteessan. Jedha Waaqayyo, ani sababii wantoota kanaatiif isaan hin adabuu ree? Lubbuun koo saba akkanaatti hin haaloo baafattu ree?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “ብርሃን እግዚአብሔር እንዲህ ለማለት ይገደድን?፣ ‘ስለዚህ ሕዝብ አትጸልይ፤ ስለ እነርሱም ጩኸት ወይም ጸሎት አታንሣ፤ ለእኔም ምልጃ አታድርግ፤ እኔም አልሰማህምና’? ‘ስለዚህ ዝናብ ተከልክሎአል፥ የኋለኛውም ዝናብ አልነበረም.... ከዚህ ጊዜ ጀምሮ ወደ እኔ፣ “አባቴ ሆይ፣ አንተ የወጣትነቴ መሪ ነህ” ብለህ አትጮኽምን?’” Review and Herald, August 1, 1893.

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