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# Rome Establishes the Vision - Number Four

Roobiin Mul’ata Sana Hundeesse — Lakkoofsa Afur

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

መልሶ ማነሳሳት የቆዩ ክርክሮች፦ በአድቬንቲዝም ውስጥ ስለ ትንቢታዊ ትርጓሜ የሚካሄደው ጦርነት

Author

Jeff Pippenger

Published

August 8, 2024

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We have been forewarned that “old controversies” would be revived in the last days.

Guyyoonni “wal-mormiin durii” guyyoota dhumaa keessatti akka deebi’anii kaafaman duraan dursinee akeekkachiifamneerra.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.

> “Seenaa fi raajii keessatti Dubbiin Waaqayyoo lola dheeraa dhugaa fi dogoggora gidduutti itti fufe mul’isa. Lola sun ammallee itti fufaa jira. Wantoonni ta’anii darban irra deebi’anii ni ta’u. Falmileen durii deebi’anii ni kaafamu, yaadonni haaraanis yeroo hunda ni ka’u.” Selected Messages, book 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

በዘወትር እነዚያ የድሮ ክርክሮች የዘመኑ ሮማን ሚና ለማዳከም የተደረገ የሰይጣናዊ ሙከራ ነበሩ፤ ምክንያቱም ራእዩን የሚያቋቁመው በመጨረሻዎቹ ዘመናት ያለችው የጳጳሳዊ ሮማ ናት። በአድቬንቲዝም ታሪክ ውስጥ የዚህ እውነታ በርካታ ምሳሌዎች አሉ። የመጀመሪያው በ1843 የፈር ቀዳሚ ሰንጠረዥ ላይ እንደተወከለው መካከል የነበረው የፕሮቴስታንቶችና የሚለራይቶች ክርክር ነበር። “በጌታ የተመራ እና ሊቀየር የማይገባው” በሆነው ቅዱስ የ1843 የፈር ቀዳሚ ሰንጠረዥ ላይ ያለው አንድ ብቸኛ ማጣቀሻ፣ የእግዚአብሔር ቃል ያለውን ትንቢታዊ እውነት በቀጥታ የማይጠቅስ ሲሆን፣ ያን ዘመን የነበሩትን ፕሮቴስታንቶች ከሚለራይቶች ጋር የነበረውን ክርክር የሚወክል መግለጫ ነበር። ፕሮቴስታንቶቹ በዳንኤል ምዕራፍ አሥራ አንድ ቁጥር አሥራ አራት ያለውን “የሕዝብህ ዘራፊዎች” አንጾክዮስ ኤፒፋኔስ ነው ብለው ይለዩ ነበር፤ ሚለራይቶቹ ግን እርሱ ሮማ መሆኑን ያውቁ ነበር።

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164 Antiochus Epiphanes duʼa, inni dhugumatti, akkuma inni dhalachuu Mootii moototaa dura waggaa 164 duʼee tureef, Mootii moototaa irratti kaʼee hin dhaabanne.” 1843 Pioneer Chart.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Sana booda, Daani’el boqonnaa kudha tokkoffaa keessatti eenyummaa sirrii “mootii kaabaa” ilaalchisee Jeyms Waayitii fi Uraayaa Smiitii gidduutti falmiin ture. Jeyms, lakkoofsota dhumaa Daani’el boqonnaa kudha tokkoffaa keessatti “mootii kaabaa” jechuun mootummaa papaasii Roomaa, yookaan ani akkuman jedhu Roomaa ammayyaa, taʼuu isaatiin sirrii ture. Smiit immoo “mootiin kaabaa” kan Daani’el boqonnaa kudha tokkoffaa lakkoofsa soddoma jaha keessa jiru Faransaayiin warra Waaqayyoon hin amanne taʼuu isaa falme.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> “LAK. 36. Mootichi akka fedhii isaatti ni hojjeta; of ol in kaasa, waaqa hundumaa irraas of guddissa; Waaqa waaqolii irratti wantoota dinqisiisoo ni dubbata; dheekkamsi sun hamma raawwatamutti ni milkaa’a; waan murteeffame sun ni ta’a.”

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and Revelation, 292.

> “Mootiin inni asitti ibsame aangoo isa dhuma irratti eerame sana, jechuunis aangoo paapaawaa sana, agarsiisuu hin danda’u; sababiin isaas, ibsiwwan addaa kun aangoo sana irratti yoo hojii irra oolan sirrii ta’anii hin argaman.” Uriah Smith, Daniel and Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

ስሚዝ፣ “በዚህ ስፍራ የገባው ንጉሥ ከመጨረሻ የተጠቀሰውን ኃይል፣ ማለትም የጵጵስና ኃይልን፣ ማመልከት አይችልም፤ ምክንያቱም ዝርዝር መግለጫዎቹ በዚያ ኃይል ላይ ቢተገበሩ አይስማሙም” ሲል፣ የራሱን “የግል ትርጓሜ” አስገባ። የእግዚአብሔር ቃል ፈጽሞ አይሳሳትም፤ እናም የክፍሉን ግልጽ የሰዋሰው አወቃቀር ለመካድ የሰውን ሐሳብ መጠቀም በሰዋሰው ሕግ የተሳሳተ ነው። ቁጥሩ “እናም ንጉሡ” ይላል፣ ይህም የሚለየው ንጉሥ በቀደመው ክፍል የተወከለው ያው ንጉሥ መሆኑን ያስገድዳል። የአዲስ ንጉሥ ማስረጃ የለም፤ እናም ስሚዝ ራሱ “መጨረሻ የተጠቀሰው ያው ኃይል” “የጵጵስና ኃይል” እንደሆነ ያረጋግጣል። በመጽሐፉም ውስጥ ከቁጥር ሠላሳ አንድ እስከ ቁጥር ሠላሳ አምስት ድረስ የተጠቀሰው የጵጵስና ኃይል መሆኑን ይቀበላል፤ እና በቁጥር ሠላሳ ስድስት ውስጥ አዲስ ንጉሥን የሚለይ ምንም የሰዋሰው ማስረጃ ሳይኖር፣ ከቁጥር ሠላሳ አምስት በኋላ የሚቀጥሉት ቁጥሮች የጵጵስና ኃይልን ትንቢታዊ ባህርያት አይወክሉም ብሎ ብቻ ይከራከራል። ስለዚህ ስለ ፈረንሳይ ያለውን የራሱን አስተያየት ያስገባል።

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

ስሚዝ እንተ ቍጽሪ ኣርብዓ ይገልጽ፡ ብናቱ ውልቃዊ ትርጓሜ ዝሃነጾ ጉድለት ዘለዎ ናይ ትንቢት መድረኽ ሰለስተ መገዲ ውግእ ከለልዮ ይግድዶ፤ ብእቶም ግምቶታቱ ንጉስ ደቡብ ግብጺ እዩ ኢሉ ይለልዮ፣ እዚ ኣብታ ቍጽሪ “ይደፍእ” ኣብ ፈረንሳ ዝብል እዩ፤ ቱርኪ ድማ ከም ንጉስ ሰሜን ይለልያ፣ እዚ ውን ኣብ ፈረንሳ ይመጽእ ይብል። እቲ ተወሳኺ ሰብኣዊ ትርጓሜ ስሚዝ ሓቀኛ ኣርማጌዶን ከለልይ ዝገብሮ ናይ ትንቢት ኣርኣያ ይሃንጽ፣ ኣብኡ ቱርኪ ናብ የሩሳሌም ትኸይድ፣ ሚካኤል እንተ ተንስአ መወዳእታ ናይ ሰብ ፈተና ምዃኑ ይምልክት። ኣብ ታሪኽ ኣድቬንቲዝም ብዙሓት መጻሕፍቲ እዚ ዝኣመሰለ መተግበሪ ጌጋነት ብትኽክል እናለለዩ ተጻሒፎም እዮም።

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Kaayyoon barruu kanaa firii hiikkaa dhuunfaa Uriah Smith ilaaluuf miti; garuu yeroo inni hiikkaa dhuunfaa isaa babal’isu jalqabee falmiin itti fufe san qofa adda baasuudha; jechuunis, akkuma James White ilaalcha dogoggoraa isaa morme, inni kun Adventizimii keessatti sarara falmii biraa ta’e; achitti eenyummaan Roomaa sirriitti adda baafame hojii irra oolmaa sobaadhaan haleelame.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Akkasumas mormii dheeraa “kan guyyaa guyyaan” jedhamuu wajjin kitaaba Daani’el keessatti tureera; yeroo Adventizmiin Laa’odiiqeyaa ilaalcha Pirootestaantii gantummaa fudhate, isa “kan guyyaa guyyaa” jedhu kitaaba Daani’el keessatti tajaajila mana qulqullummaa Kiristoosiin wal-qixxeessu, dhugaa hundeeffamaa bu’uuraa kan “kan guyyaa guyyaa” fakkeenya Roomaa waaqeffannaa ormaa ta’uu mirkaneessetti faallaa ta’een.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Ergasii ani waaʼee ‘guyyaa guyyaa’ (Daaniʼel 8:12) ilaalchisee, jechi ‘aarsaa’ jedhu ogummaa namaatiin dabalamee akka taʼe, barruutichattis akka hin taane, akkasumas Gooftaan warra iyya saʼaatii murtii sana labsanitti ilaalcha sirrii isaa akka kenne nan arge. Yeroo tokkummaan ture keessatti, bara 1844 dura, jechuun ni dandaʼama hundi isaanii ilaalcha sirrii waaʼee ‘guyyaa guyyaa’ irratti tokkummaan turan; garuu jeequmsa bara 1844 irraa eegalee keessatti, ilaalchonni biroon fudhatamaniiru, dukkannii fi jeequmsis isaanii duukaa buʼeera. Yeroon bara 1844 irraa jalqabee qormaata hin taane, deebiʼees yeroo tokko illee qormaata hin taʼu.” Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

መወዳእታ ጊዜ፣ በ1989 ዓ.ም.፣ ናይ ዳንኤል ዓሰርተ ሓደ መወዳእታ ሽዱሽተ ቁጽርታት እንተተኸፍቱ፣ ንጉስ ሰሜን ሽዑ ጳጳሳዊት ሮሜ እዩ ተፈሊጡ፣ ከምቲ ጄምስ ዋይት ቀደም ኣብ ምግርጫኡ ከም ኡርያስ ስሚዝ ዝለለዮ። ዋይት፣ ንጌጋ ስሚዝ ክምልስ እንተሎ፣ “መስመር ኣብ ልዕሊ መስመር” ዝብል ስርዓተ-ስነ-ምግባር ተጠቒሙ ነበረ። ዋይት ከምዚ ኢሉ ኣቐረበ፤ ኣብ ዳንኤል 2 ዝተወከለ ናይ መወዳእታ ሓይሊ፣ ኣብ ዳንኤል 7 ዝተወከለ ናይ መወዳእታ ሓይሊ፣ ከምኡውን ኣብ ዳንኤል 8 ዝተወከለ ናይ መወዳእታ ሓይሊ ኩሉ ሮሜ እንተኾይኑ፣ ብሰለስተ መስመራት ምስክር መሰረት፣ እቲ ኣብ ዳንኤል 11 መወዳእታኡ ዝበጽሕ ሓይሊ ሮሜ እዩ፣ ደኣ እምበር ከምቲ ስሚዝ ዝበሎ ቱርኪ ኣይኮነን።

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

୧୯୮୯ ମସିହାରେ ଆରମ୍ଭ ହୋଇଥିବା ତୃତୀୟ ଦୂତଙ୍କର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଆନ୍ଦୋଳନ, ୨୦୦୧ ସେପ୍ଟେମ୍ବର ୧୧ ପରେ କିଛିଦିନ ମଧ୍ୟରେ ଯୋଏଲ ପୁସ୍ତକର ପ୍ରଥମ ଅଧ୍ୟାୟ ସମ୍ବନ୍ଧିତ ଗୋଟିଏ ବିବାଦ ସମ୍ମୁଖୀନ ହେଲା। ପ୍ରଥମ ପାଞ୍ଚଟି ପଦ ମଧ୍ୟରେ, ଦୁଇଜଣ ସାକ୍ଷୀ—ପ୍ରଥମେ ପିଢ଼ୀମାନଙ୍କର, ପରେ କୀଟପତଙ୍ଗମାନଙ୍କର—ରୋମ ଦ୍ୱାରା ଆଡଭେଣ୍ଟିଜ୍ମ ଉପରେ ଆଣାଯାଇଥିବା ଏକ କ୍ରମୋନ୍ନତ ଧ୍ୱଂସକୁ ଚିହ୍ନଟ କରନ୍ତି। ଯିଶାୟଙ୍କ ଅନୁସାରେ ଭବିଷ୍ୟଦ୍ବାଣୀର “ମଦ୍ୟପମାନେ” ହେଲେ “ଯେମାନେ ଯେରୁଶାଲେମ ଉପରେ ଶାସନ କରୁଥିବା ଉପହାସକାରୀ ପୁରୁଷମାନେ।” ସେମାନେ ଚତୁର୍ଥ ଏବଂ ଶେଷ ପିଢ଼ୀରେ ଜାଗ୍ରତ ହୁଅନ୍ତି। ଏହି କ୍ରମୋନ୍ନତ ଧ୍ୱଂସ ଆତ୍ମିକ ଧ୍ୱଂସ, କାରଣ ଏହା ଶେଷ ଦିନମାନଙ୍କର ଯେରୁଶାଲେମକୁ ସମ୍ବୋଧନ କରୁଛି, ଏବଂ ୧୮୬୩ର ବିଦ୍ରୋହରୁ ଆରମ୍ଭ କରି ଲାଓଦିକିୟ ସପ୍ତମ-ଦିନୀୟ ଆଡଭେଣ୍ଟିଷ୍ଟମାନେ କ୍ରମଶଃ ରୋମର ଶିକ୍ଷାମାନଙ୍କୁ ଅନ୍ତର୍ଭୁକ୍ତ କରିଆସିଲେ।

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Dubbiin Waaqayyoo isa gara Yo’el ilma Phexuu’elitti dhufe. Kana dhaga’aa, isin jaarsolii; isin jiraattota biyya hundi immoo gurra kennaa. Wanni akkasii bara keessanitti, yookaan bara abbootii keessaniitti ta’ee beekaa? Waa’ee isaa ijoollee keessanitti himaa; ijoolleen keessanis ijoollee isaanii haa himan; ijoolleen isaanii immoo dhaloota biraatti haa himan. Waan goomaarri hambise hoolaan nyaate; waan hoolaan hambise immoo raammoon nyaate; waan raammoon hambise immoo kurupheen nyaatte. Yaa machooftota, dammaqaa, boo’aa; isin warri daadhii wayinii dhugdan hundinuu immoo wawwaadhaa; sababni isaas, wayiniin haaraan afaan keessan irraa citeera. Yo’el 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

ከኒው ዮርክ ከተማ ውስጥ ያሉት ታላላቅ ሕንጻዎች ከወደቁ በኋላ፣ የኋለኛው ዝናብ በዚያን ጊዜ “መርጨት” ጀመረ ተብሎ ተረድቶ ነበር፤ እንዲሁም በሚለራዊት ታሪክ ፍጻሜ ያገኘው የዕንባቆም መጽሐፍ ምዕራፍ ሁለት ክርክር እንደገና በሂደት ላይ መሆኑ ተገነዘበ። ክርክሩም ስለ ትክክለኛው ትንቢታዊ ዘዴ ነበር።

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Ani imimannaa koo irra nan dhaabata, masaraa eeggumsaa irrattis of nan dhaaba; inni natti maal akka jedhu arguuf nan eeggadha, yommuu ani sirreeffamu immoo maal akkan deebisu nan ilaala. Waaqayyoonis naaf deebisee, “Mul’ata kana barreessi; akka namni isa dubbisu fiiguuf gabatee irratti ifatti godhi. Mul’anni kun yeroo murteeffameef amma iyyuu ni jiraata; dhuma irrattis ni dubbata, hin sobus. Yoo tursiise illee isa eegi; inni dhuguma ni dhufaatii, hin tursiisus. Kunoo, lubbuun nama of tuulee keessa isaatti qajeelduu miti; qajeelaan garuu amantii isaatiin ni jiraata. Eeyyee, inni daadhiitiin daangaa ce’ee cubbuu waan hojjetuuf, nama of tuulu dha; mana isaas hin jiraatu; hawwii isaa akka Si’ool babal’isa, akkuma du’aas ta’a; hin quufu; garuu saboota hundumaa ofitti walitti qaba, uummata hundumaas ofitti tuula.” Anbaaqoom 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

ፈተናው ናይ ሃባቁቅ ክልተ፡ ነቲ ንቕስቓሴ ናይቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ ዝወከለ፣ እቲ ካብ መስከረም 11, 2001 ጀሚሩ እቲ ሓያል መልኣኽ ናይ ራእይ ምዕራፍ ዐሰርተ ሸሞንተ ምስ ወረደ ዝጀመረ ፈተና ኣምሳል ነበረ። ሽዑ ኣብ መንጎ እቶም ኣብቲ መሰረታት ኣድቨንቲዝም ከምቲ ኣብ ካርታ ቀዳሞት 1843 ዝተወከለ ዝቖሙ፣ እና እቶም ኣብ ሃባቁቅ “ብወይኒ” ዝበደሉ እሞ እቶም “ሰካራት” ናይ ዮኤል ዝነበሩ፣ ድሕሪኡ “ነቕሑ” እኳ እቲ “ሓድሽ ወይኒ” ካብ “ኣፎም” ክቑረጽ ጥራይ እንተኾነ፣ ክርክር ተጀሚሩ።

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Aayitii afaan Ibrootaa keessatti jechi “reproved” jedhu lakkoofsa tokko keessatti “waliin falmuu” jechuudha. Falmiin eegdoota Millerite’f kenname sun chaartii duraa bara 1843, isa Caamsaa bara 1842 keessatti lakkoofsoota kana raawwachuuf qophaa’e irratti argisiifameera. Gareen tokko kan amantii isaanii keessatti jiraatan, ergaa dhugaa yeroo sanaa isa amma raajii irratti hundaa’e irratti, garee biraa isa wayiniidhaan yakke waliin wal-mormii keessa turan. Isaan sun machooftota Yo’el, warri dammaquudhaan wayiniin, mallattoo barsiisa ta’e, afaan isaanii irraa citee arganidha. Isaan machooftota Efreem kan Isaayyaas, warri Yerusaalem bulchanis ta’anii, macaafa cufame sana hubachuu hin dandeenyedha.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Ephraim warra oftu keessaa machiisa warra oftu jajuuf wayyoo; bareedinni ulfina isaanii akkuma daraaraa darbaa deemu, mataa sulula coomaa warra daadhii wayiniitiin mo’amanii irra jirutti! Kunoo, Gooftaan nama humna qabeessaa fi cimaa tokko qaba; inni akka bubbee cabbii fi akka qilleensa balleessaa, akka lola bishaanii jabaa guutee dhangala’uutiin harkaan lafatti ni darbata. Gonfoon oftuulummaa, machoonni Efrayimis miilla jalatti ni dhidhiitamu.... Of dhaabaa, dinqisiifadhaas; iyyadhaa, boo’as: isaan ni machaa’u, garuu wayiniidhaan miti; ni raafamu, garuu dhugaatii cimaadhaan miti.... Kanaafuu isin namoota qoosaa, warra uummata Yerusaalem keessa jiru kana bulchitan, dubbii Waaqayyoo dhaga’aa. Waaqayyo hafuura hirriba gadi fagoo isin irratti dhangalaaseera; ija keessanis cufee jira; raajotas bulchitoota keessan, mul’attootas haguugeera. Mul’anni hundi isinitti akka dubbii kitaaba chaappaan cufame tokkootti ta’eera; namoonni isa nama barate tokkoof kennanii, “Maaloo, kana dubbisi” jedhu; innis, “Ani hin danda’u; inni chaappaan cufameera” jedha; kitaabichis nama hin baranneef kennamee, “Maaloo, kana dubbisi” jedhama; innis, “Ani hin baranne” jedha. Isaayaas 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Waldaansii Habqquuq gidduu machooftota Efreemii fi warra Dubbii raajii Waaqayyootiin amantiidhaan deddeebi’anii jiru, falmii mala sirrii fi mala dogoggoraa ta’e irratti ragaa Isaayaas keessatti argamu akka ta’e ifatti adda baafameera; Isaayaas immoo akka ibsutti, mala “sarara irratti sarara” jedhu sanatu machooftota gufachiisee kakuu du’aa keessatti akka seenan godha.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Garuu isaanis wayiniidhaan dogoggoraniiru, dhugaatii cimaadhaanis karaa irraa goraniiru; lubichii fi raajichi dhugaatii cimaadhaan dogoggoraniiru, wayiniidhaan liqimfamaniiru, dhugaatii cimaadhaan karaa irraa goraniiru; mul’ata keessatti dogoggoru, murtii keessattis gufatu. Maaddiwwan hundinuu isaanii haqqee fi xuriidhaan guutamaniiru, akka iddoo qulqulluun tokko iyyuu hin jirretti. Inni eenyu barsiisa beekumsa? Eenyu immoo barsiisa hubachiisa? Warra aannan irraa addaan kutaman, harma irraa fagaafaman. Abboommiin abboommiirratti ta’uu qaba, abboommiin abboommiirratti; sararri sararrirratti, sararri sararrirratti; as xinnoo, achis xinnoo; sababni isaas afaan daddafaa fi arraba biraatiin saba kana dubbisa. Isaanitti inni akkana jedhe, Kun boqonnaa isa itti warra dadhaban boqochiisuu dandeessanidha; kunis haaromsaadha; ta’us isaan dhaga’uu hin barbaadne. Garuu dubbiin Waaqayyoo isaanitti abboommiin abboommiirratti, abboommiin abboommiirratti; sararri sararrirratti, sararri sararrirratti; as xinnoo, achis xinnoo ta’e; akka isaan deeman, gara duubaattis kufan, caccaban, kiyyoodhaan qabaman, fi to’atamanif. Kanaafuu isin namoota qoosaa, warra saba Yerusaalem keessa jiru kana bulchitan, dubbii Waaqayyoo dhaga’aa. Sababni isaas isin, Nuyi du’a wajjin kakuu galleerra, si’ool wajjinis walii galleerra; yeroo adabbiin lolaan guute sun darbu, nu bira hin ga’u; soba kooluu keenya taasifanneerraatii, kijiba jalaas of dhoksineerra, jettaniirtu. Isaayaas 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Achiis, Isaayaas wanta Waaqayyo falmii Habaquuq keessa kaaʼe kan machoota irratti murtii fidu adda baasa; innis dhagaa hundee sana, “yeroo torba” Leewwota Digdamii Jaha keessaa, isa raajii yeroo jalqabaa kan Gabriʼeelii fi ergamoonni Wiiliyaam Miiler akka hubatu geggeessan ture.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Kanaafuu, Waaqayyo Gooftaan akkana jedha: Kunoo, ani Xiyoon keessatti dhagaa hundee ta’u nan kaa’a; dhagaa qoratame, dhagaa golee qaalii, hundee jabaadhaa fi mirkanaa’e; inni amanu hin jarjaru. Murtiis ani akka sararaatti nan kaa’a, qajeelummaas akka madaalii keessaa nan godha; cabbiinis baqattii sobaa ni harcaasa, bishaanonnis iddoo dhokannaa ni lola’u. Kakuu keessan du’a wajjin godhattanis ni diigama, walii galteen keessan Si’ool wajjinis hin dhaabatu; yeroo adabbiin lolaan guute sun darbu, isheen isin ni dhidhiitti. Isaayaas 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

እግዚአብሔር ሕዝቡን ወደ አሮጌዎቹ መንገዶች ካመለሰ ከጥቂት ጊዜ በኋላ፣ ከመስከረም 11, 2001 ጀምሮ በእንቅስቃሴው ውስጥ ሲሳተፉ የነበሩ አንድ ቡድን፣ የዮኤል አራቱ ነፍሳት የሦስተኛው ወዮ እስልምናን ይወክላሉ ብለው ወሰኑ። “መስመር በላይ መስመር” የሚለው ስርዓተ-መርህ ለእግዚአብሔር ሕዝብ በዚያ የመጨረሻ ትውልድ ጊዜ በተገለጠ ጊዜ፣ አንድ ቁልፍ ትንቢታዊ ሕግ ታወቀ። ያ ሕግ የትንቢት ሶስት እጥፍ ተግባራዊነት ነው፤ እናም የዮኤል አራቱ ትውልዶች የሦስተኛውን ወዮ እስልምና ይወክላሉ ብለው የወሰኑት ቡድን፣ የተሳሳተ ተግባራዊነታቸውን ለማጽናት የትንቢት ሶስት እጥፍ ተግባራዊነት የሚለውን ሕግ በስህተት ተግባራዊ አደረጉ።

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Akkasumas bara 2014 keessa, Seenaan guddaan namoota saala wal-fakkaataa deeggaran “woke” jedhamu kan Great Britain fi Australia keessaa ka’e, hiika sobaa seenaa Daani’el boqonnaa kudha tokko lakkoofsa tokko hanga kudha shaniitti ibsame irratti hundaa’uun, Soogdaan kana keessa seenuu akka danda’u hayyamame. Geggeessitoonni saala wal-fakkaataa deeggaran warri Soogdaa kana keessa seenuudhaan isa irratti haleellaa raawwachaa turan, dhuma irratti, Adveentizimiin Phaaphaasii Roomaatti dhiifama gaafachuu akka qabu jechuun himatan; sababiin isaas, akka isaan jedhanitti, mormitoota sobaa farra Kiristoos, jechuun Phaaphaasii Roomaa, irratti dhiheessaniiru. Kaayyoon haleellaa kanaa Soogdaa kana ajjeesuu ture; irra caalaas, iddoo isa “saamtotni saba keetii” itti adda baafaman, jechuun Daani’el 11:1–15, irratti burjaajii uumuudha.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Rakkoon kun hundi falmiiwwan kun hundinuu Roomaa paaphaasummaa, isa fakkeenyaan agarsiifame, wallaalchisuuf mootummaa Seexanaatiin godhame turan. Akka nama yeroo hundumaa keessaa ogeessa ta’ee jiraate sanaatiin ibsameetti, aduu jala wanti haaraan tokko illee hin jiru. Har’as falmiin kun yeroo biraa akkuma duraa eenyummaa Roomaa irratti hundaa’a; isheenis “saamtoota saba keetii” jedhamee fakkeenyaan ibsamti. Hiikni haaraan fi dhuunfaa ta’e kun “saamtoota saba keetii” jechuun Ameerikaa tokkoomteedha jedha; akkas jedhuun immoo, falmiin kun sirriitti falmii isa jalqabaa warra Miller fi Pirootestaantota gidduutti ka’e sanauma ta’uu isaa akka hin beekne mul’isa; akkasumas mammaaksi barreessaa jaarraa kudha jahaffaa John Heywood jedhamutti himamu, “Warri arguuf fedhii hin qabne caalaa jaamni hin jiru,” jedhu. Jijjiiramni biraa ibsa isaa keessaa tokko, “Warri dhaga’uuf fedhii hin qabne caalaa gurri cufamaan hin jiru,” kan jedhu dha. Baay’een isaanii mammaaksi kun Heywooditti akka himamu hin beekan ta’a; akkasumas jechi Heywood kun kutaa Macaafa Qulqulluu keessatti argaman kan akka Ermiyaas, Isaayyaas keessaa madda argate, akkasumas Yesusiin Kakuu Haaraa keessatti caqasame akka ta’e illee hin hubatan.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Amma kana dhaga’aa, yaa saba gowwaa fi hubannaa hin qabne; warri ija qabanis hin argine; warri gurra qabanis hin dhageenye. Ermiyaas 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

“ଦୁଷ୍ଟମାନେ” ବୋଲି ଦାନିଏଲ ଯାହାଙ୍କୁ କହିଛନ୍ତି, ଏବଂ “ମୂର୍ଖ କୁମାରୀମାନେ” ବୋଲି ମଥି ଯାହାଙ୍କୁ ଉଲ୍ଲେଖ କରିଛନ୍ତି, ସେମାନେହି “ଜ୍ଞାନର ବୃଦ୍ଧି”କୁ ବୁଝନ୍ତି ନାହିଁ। ୧୯୮୯ ମସିହାରେ ଘଟିଥିବା ଜ୍ଞାନର ବୃଦ୍ଧିର ପ୍ରମୁଖ ଅର୍ଥ ହେଉଛି—ଦାନିଏଲ ଅଧ୍ୟାୟ ଏଗାରର ଶେଷ ଛଅଟି ପଦ ପାପତନ୍ତ୍ରର ଅନ୍ତିମ ଉତ୍ଥାନ ଓ ପତନକୁ ଚିହ୍ନିତ କରେ; କିମ୍ବା, ମୁଁ ଯାହାକୁ “ଆଧୁନିକ ରୋମ” ବୋଲି ନାମକରଣ କରିଥିଲି, ତାହାକୁ। ସେହି ପଦଗୁଡ଼ିକ ଯୁକ୍ତରାଷ୍ଟ୍ରକୁ ଚିହ୍ନିତ କରେ, କିନ୍ତୁ କେବଳ ପାପଶକ୍ତି ସହିତ ଯୁକ୍ତରାଷ୍ଟ୍ରର ସମ୍ପର୍କକୁ। “ଦୁଷ୍ଟମାନେ” ଏବଂ “ମୂର୍ଖମାନେ”ଙ୍କୁ “ଜ୍ଞାନୀମାନେ”ଙ୍କ ସହିତ ପ୍ରତିବିରୋଧରେ ରଖାଯାଇଛି, ଏବଂ ଶେଷ ଦିନର ଜ୍ଞାନୀମାନେ ୧୯୮୯ ମସିହାର ଜ୍ଞାନର ବୃଦ୍ଧିକୁ ସତ୍ୟରୂପେ ବୁଝନ୍ତି। ମୂର୍ଖମାନେ ସେମାନେ, ଯେମାନଙ୍କର ଚକ୍ଷୁ ଅଛି, କିନ୍ତୁ ସେମାନେ ଦେଖନ୍ତି ନାହିଁ; ଏବଂ କର୍ଣ୍ଣ ଅଛି, କିନ୍ତୁ ସେମାନେ ଶୁଣନ୍ତି ନାହିଁ।

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Kana boodas sagalee Gooftaa akkana jedhu nan dhaga’e: “Ani eenyuun erga? Eenyutu nuuf deema?” Anis, “Kunoo ani jira; na ergi” jedheen. Innis akkana jedhe: “Dhaqiitii saba kanaan akkana jedhi: Dhuguma dhaga’aa, garuu hin hubatinaa; dhuguma ilaalaa, garuu hin qalbeeffatinaa. Garaa saba kanaa furdessi; gurra isaanii ulfaadhu; ija isaanii cufi; akka isaan ija isaanii wajjin hin argineef, gurra isaanii wajjin hin dhageenyeef, garaa isaanii wajjin hin hubanneef, hin deebi’ineef, hin fayyineef.” Isaayaas 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Namoonni boqonnaa jahaffaa Isaayaas keessatti haasofsiifaman, warra ergaa “dhugaa yeroo ammaa” jedhamuun kan Fulbaana 11, 2001 dhufe keessa akka jiran himatanidha; sababiin isaas Isaayaas boqonnaa 6 keessatti yeroo “lafti guutuun ulfina Gooftaa tiin guutamte” taʼutti ceʼumsi sun akka taʼe agarsiisa. Yeroo maleekaan Mulʼata boqonnaa 18 keessaa gad buʼe, yeroo ijaarsaawwan guguddaan Magaalaa New York tuqaadhaan Waaqayyo irraa dhufeen gadi darbamanitti, lafti ulfina Waaqayyootiin ife.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Waggaa mootii Uziyaan duʼe sanatti, anis Gooftaa teessoo irra taaʼee, ol kaafamee fi ol qabamee jiru nan arge; uffanni isaa dheeraan mana qulqullummaa guute. Isa gubbaattis seraafimonni dhaabatanii turan; tokkoon tokkoon isaanii baallee jaʼa qabu turan; lamaaniin fuula isaanii haguuggatu, lamaaniin miilla isaanii haguuggatu, lamaaniin immoo balaliʼu turan. Isaan keessaa tokko isa kaanitti iyyee, “Qulqulluu, qulqulluu, qulqulluu Waaqayyo Gooftaan maccaa ti; lafti hundinuu ulfina isaatiin guutamteerti” jedhe. Sagalee isa iyyettiin utubaaleen balbalaa ni sochoʼan; mannis aaraadhaan guutame. Isaayyaas 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Obboleettiin Waayitii lallaba ergamaa sanaa taatee, yeroo ergamaan Mul’ata boqonnaa kudha saddeetii ulfina isaatiin lafa guutu mallatteessu sanatti walitti hidhata.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Yeroo Waaqayyo ergaa tokko uummata Isaa biraan geessuuf Isaayyaasin erguuf jedhu, duraan dursa raajichi mul’ataan keessa qulqulluuwwan qulqulluu iddoo qulqullaa’aa sana keessa jiru akka ilaalu eeyyameef. Tasuma balballi fi golgaan keessaa mana qulqullummaa sanaa ol kaafaman yookaan irraa siqfaman fakkaatan; innis gara keessaa ilaaluuf, gara qulqulluuwwan qulqulluu sanaatti, bakka miilli raajichaa illee seenuu hin dandeenyetti ilaaluuf eeyyamameef. Achitti mul’anni Yihowaa teessoo irratti ol kaafamee ol ka’ees taa’ee jiru tokko isa dura dhaabbate; ulfinni Isaas mana qulqullummaa guutee ture. Naannoo teessichaas seraafimonni, akka eegdoota Mootii guddaa sanaatti, turan; isaanis ulfina isaan marsee ture calaqqisiisu turan. Yeroo faaruun isaanii sagalee gadi fagoo waaqeffannaa keessatti dhaga’amaa turetti, utubaaleen balbalichaa akka kirkira lafaan raafamanii hollatan. Hidhii cubbuudhaan hin xureeffamin kanaan, ergamoonni kun galata Waaqayyoo dhangalaasanii baasan. “Qulqulluu, qulqulluu, qulqulluu, Gooftaan maccaaota hedduu,” jechuun iyyaa turan; “guutummaan lafaa ulfina Isaatiin guutameera.” [Isaayyaas 6:1–8 ilaali.]

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> “ዙሪያ ዙፋኑ ያሉ ሱራፌል የእግዚአብሔርን ክብር ሲመለከቱ እጅግ በከበረ ፍርሃት ተሞልተው ስለሚኖሩ፣ ለአንድ አፍታ እንኳ ራሳቸውን በአድናቆት አይመለከቱም። ምስጋናቸው ለሠራዊት ጌታ ነው። መላው ምድር በእርሱ ክብር ትሞላ ዘንድ ወደ ፊት ሲመለከቱ፣ የድል መዝሙሩ በዜማ በተሞላ ቅኔ ከአንዱ ወደ ሌላው እየተደገመ ይሰማል፤ ‘ቅዱስ፣ ቅዱስ፣ ቅዱስ፣ ሠራዊት ጌታ ነው።’” Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Isaayyaan, yeroo mallattoo kaaʼamuu kan Fulbaana 11, 2001 jalqabee keessatti saba Waaqayyoo bakka buʼuudhaan, saba ija qabus arguuf hin filanne, gurra qabus dhagaʼuuf hin filanne tokkoof ergaa baadhachuuf kennameef. Yesus, akka Alfaa fi Oomeegaa taʼee, dhuma yeroo mallattoo kaaʼamuu nama dhibba afurtamii afur kumaa jalqabaa wajjin agarsiisa. Dhuma irratti ammas ergamaan Isaayyaadhaan bakka buufame tokko ni jiraata; inni ergaa saba arguufii dhagaʼuuf filachuu didu tokkoof ni baata. Ergaan sun qulqulleessuu dhumaa nama dhibba afurtamii afur kuma sanaa ni fida. Ergaan sun dubbiiwwan Dhugaa ti; isaanis dhugaa baʼumsaa raajii Waaqayyoo irraa fidamu. Dhugaan baʼumsaa raajii sun “mulʼata” isa humna “saamtoota saba keetii” jedhamuun mallatteeffameen hundeeffamu dha.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Barruu itti aanu keessatti falmiiwwan kana hunda tokkoon tokkoon isaanii fudhannee, mala sarara irratti sararaatiin wal irra ni kaaʼna. Sarara Millerite, sarara Smith fi White, sarara “guyyaa guyyaa”, sarara “mootii kaabaa” bara 1989, sarara ilbiisota Yoʼeel fi falmii yeroo ammaa. Falmiiwwan durii jahaan kun, yeroo mala sarara irratti sararaatiin ilaalaman, dhugaa falmii jalqabaa isa kaartaa pioniiroonii bara 1843 irratti bakka buʼame ifatti ni jabeessu. Dhugaan sunis, Roomaan “saamtoota saba keetii” akka taate, warri of ol qabatan akka taʼan, akka kufan, mulʼatas akka dhaaban dha.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “ኣነ እቲ 1843 ካርታ ብኢድ ጐይታ ከም ዝተመርሐ ርኤኹ፣ ከምኡውን ክልወጥ ከም ዘይግባእ፤ እቶም ቁጽርታት ከምቲ ንሱ ዝደለዮም ከም ዝነበሩ፤ ኢዱ ድማ ልዕሊኦም ነበረት እሞ ኣብ ገለ ካብቶም ቁጽርታት ዝነበረ ሓደ ጌጋ ሓቢኣቶ ነበረት፣ ስለዚ ኢዱ ክሳዕ ዝወገደት ሓደ እኳ ክርእዮ ኣይከኣለን።” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Chaartii sana irratti dhugaawwan jiran fudhachuu diduun yeroo walfakkaatutti aangoo Hafuura Raajii didee jechuudha; chaartiin sunis “mul’ata” dhaabuun isa Roomaa akka ta’e, Ameerikaa miti, ni ibsa; innis mul’ata Solomoon “mul’ata” sana malee uummanni Waaqayyoo akka badu nu barsiisu sana dha.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “ଶୟତାନ ... ନିରନ୍ତର ଭାବେ ନକଲିଆ ବସ୍ତୁକୁ ଆଗକୁ ଠେଲୁଛି—ସତ୍ୟରୁ ଦୂରେ ନେବା ପାଇଁ। ଶୟତାନଙ୍କର ସବୁଠାରୁ ଶେଷ ଠକେଇ ଏହା ହେବ ଯେ, ସେ ପରମେଶ୍ୱରଙ୍କ ଆତ୍ମାର ସାକ୍ଷ୍ୟକୁ ନିଷ୍ଫଳ କରିଦେବ। ‘ଦର୍ଶନ ନଥିଲେ ଲୋକେ ନଶ୍ଟ ହୁଅନ୍ତି’ (Proverbs 29:18)। ଶୟତାନ କୌଶଳପୂର୍ଣ୍ଣ ଭାବରେ, ବିଭିନ୍ନ ପଦ୍ଧତିରେ ଏବଂ ବିଭିନ୍ନ ସାଧନମାନଙ୍କ ମାଧ୍ୟମରେ, ପରମେଶ୍ୱରଙ୍କ ଅବଶିଷ୍ଟ ଜନଙ୍କର ସତ୍ୟ ସାକ୍ଷ୍ୟ ପ୍ରତି ଭରସାକୁ ଅସ୍ଥିର କରିବା ପାଇଁ କାମ କରିବ।”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “ସାକ୍ଷ୍ୟଗୁଡ଼ିକ ବିରୁଦ୍ଧରେ ଏକ ଘୃଣା ପ୍ରଜ୍ୱଳିତ ହେବ, ଯାହା ଶୈତାନୀୟ ହେବ। ଶୈତାନଙ୍କ କାର୍ଯ୍ୟଚାଳନା ଏହା ହେବ ଯେ, ସେଗୁଡ଼ିକ ପ୍ରତି ଚର୍ଚ୍ଚମାନଙ୍କର ବିଶ୍ୱାସକୁ ଅସ୍ଥିର କରିଦେବ; କାରଣ ଏହା ହେଉଛି: ଯଦି ଦେବଙ୍କ ଆତ୍ମାଙ୍କର ସତର୍କବାଣୀ, ତାଡ଼ନା ଏବଂ ପରାମର୍ଶକୁ ମାନ୍ୟ କରାଯାଏ, ତେବେ ଶୈତାନ ନିଜ ଛଳନାମାନଙ୍କୁ ଆଣିବା ପାଇଁ ଏବଂ ଆତ୍ମାମାନଙ୍କୁ ନିଜ ଭ୍ରମମାନଙ୍କରେ ବାନ୍ଧି ରଖିବା ପାଇଁ ଏତେ ସ୍ପଷ୍ଟ ପଥ ପାଇପାରିବ ନାହିଁ।” Selected Messages, book 1, 48.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Isaayyaan inni fuula alaa gaditti argu, kan garaa namoota hundumaa dubbisu, warra ifa guddaa argatan ilaalchisee akkana jedha: ‘Isaan haala naamusaa fi hafuuraa isaanii irraa kan ka’e hin dhiphatani, hin rifannes.’ Eeyyee, isaan karaa ofii isaanii filataniiru, lubbuun isaaniis wantoota jibbisiisoo isaanii keessatti gammaddi. Anis soba isaanii filadha, waan isaan sodaatanis isaan irratti nan fida; sababiin isaas, yeroo ani waame namni tokko iyyuu hin deebisne; yeroo ani dubbadhe immoo hin dhageenye; garuu isaan wanta ija koo duratti hamaa ta’e hojjetan, waan ani itti hin gammannes filatan.’ ‘Waaqayyo soba cimdaa isaanitti erga, akka isaan soba amanan godha,’ sababni isaas, ‘akka fayyan dhugaa jaallachuu hin fudhanneef,’ ‘garuu jal’ina keessatti gammadan.’ Isaayyaas 66:3, 4; 2 Tasalonqee 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Barsiisaan samii akkana jedhee gaafate: ‘Yommuu ati hundee sirrii irratti ijaaraa jirta jedhee of fakkeessitu, hojii kees Waaqayyo fudhata jettee amantu, dhugumaan garuu wantoota hedduu imaammata biyya lafaatiin raawwachaa jirta, Yihowaa irrattis cubbuu hojjechaa jirta taʼee, gowwoomsaan caalaatti cimaa sammuu dogoggorsu maaliitu jira? Eeyyee, kun gowwoomsaa guddaadha, dogoggora nama hawwatuudha; yeroo namoonni yeroo tokko dhugaa beekan, bifa waaqeffannaa hafuuraafi humna isaa irraa adda baafatu, yeroo isaan dureeyyii taʼuu isaanii, qabeenyaan dabalamuu isaanii, homaa akka isaan hin barbaachifne yaadan, dhugumaan garuu waan hundumaa akka isaan barbaachisu taʼetti, dogoggorri kun sammuu isaanii dhuunfata.’” Testimonies, volume 8, 249, 250.

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