Article

# Elijah - Number Nine

Eliyaas - Lakkoofsa Sagal

The Prophet Lied

Raajichi Sobichi Kijibaan Isaa Soba Dubbate

Author

Jeff Pippenger

Published

October 11, 2023

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We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.

Mata-duree dhumaa sana kutaa waa’ee “hafuura sobaa” ilaallatuun xumurre. Kan armaan gadii keessaa tokko kutaa sana irraa keewwatawwan keessaa isa tokko dha.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.

> “Tajaajila qulqullaa’uu hin qabne Waaqayyotti of qindeessaa jiru. Isaan hafuura tokkoon Kiristoosii fi waaqa biyya lafaa kanaa ni jajatu. Akka mul’atutti Kiristoosiin fudhatu iyyuu, Barabbaasin ni hammatu; hojii isaanii keessaanis, ‘Namicha kana utuu hin ta’in, Barabbaasin haa ta’u’ jedhu. Namoonni sararoota kana dubbisan hundinuu of eeggannoo godhatan. Seexanni waan inni gochuu danda’u irratti boonaa isaatiin dubbateera. Tokkummaa Kiristoos waldaa Isaa keessatti akka jiraatuuf kadhate sana diiguuf yaada qaba. Inni, ‘Ani ba’a; warra ani danda’u hundumaa gowwoomsuuf hafuura sobaa nan ta’a; qeequuf, balleessuuf, fi dhugaa sobaan jijjiiruuf’ jedha. Ilmi gowwoomsaa fi dhugaa sobaa dhugoomsuu haa simatamu jechuun, waldaan ifa guddaa, ragaa guddaa argatte tokko ergaa Gooftaan erge ni gatatti; ibsa baay’ee reason dhabu, yaada sobaa, fi yaad-rimeewwan sobaa ni fudhatti. Seexanni gowwummaa isaanii irratti ni kolfaa, sababni isaas inni dhugaan maal akka ta’e ni beeka.” Testimonies to Ministers, 409.

Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.

“Akkuma ‘ilmi gowwoomsaa fi dhugaa sobaa qabu waldaa ifa guddaa, ragaa guddaa argatte keessatti simatamu, waldaan sunis ergaa Gooftaan erge gatuudhaan, himatawwan hundumaa caalaa sirrii hin taane, yaadawwan dogoggoraa fi yaad-rimeewwan sobaa fudhatti.’ Bara 1863 keessatti, Adventizmi Millerite gara mala hojii sirrii hin taanee fi sobaa Pirootestaantizmi gantummaa hordofuun itti fayyadameetti ‘deebi’e’, akkasumas William Miller yeroo torban keessaa Leewwota digdama jaha irratti kenne adda-baafannaa isaa ni didde. Dhimmi ‘deebi’uu’ jedhu lakkoofsa kudha afur keessatti finciltootaan bakka buufame, yeroo isaan hoogganaa tokko filatanii gara Gibxiitti deebi’uuf murteessan.”

> And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.

> Isaan immoo walitti, “Kottaa, hoogganaa tokko ofii keenyaaf haa filannu, gara Gibxii immoo haa deebinu” jedhan. Lakkoobsa 14:4.

The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.

Mata-duree “deebiʼuu” gara Pirootestaantizimii gantuu sanaatti ilaalchisee, Ermiyaasis bakka buufamee ture; yeroo boqonnaa kudha shana keessatti Pirootestaantoonni kufan gara isaa deebiʼuu akka dandaʼan itti himame, inni garuu gara isaanii “deebiʼuu” hin qabne.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.

> Ani mana qoosaa qoosan keessa hin teenye, hin gammadinis; sababii harka keetiif kophaa koo nan taaʼe; ati aarii natti guutteerta. Maaliif dhukkubni koo yeroo hundumaa itti fufa, madaan koos fayyuu diddee hin fayyine? Ati anaaf guutummaatti akka nama sobuuti, akka bishaan hirʼatuus ni taataa? Kanaafuu Waaqayyo akkana jedha, Yoo ati deebiʼte, anis si deebisa; ati fuula koo dura ni dhaabbatta; yoo ati waan qaalii taʼe isa xuraaʼaa keessaa baafte, ati akka afaan koo ni taata; isaan gara kee haa deebiʼan; ati garuu gara isaanii hin deebiʼin. Ani saba kanaaf si dallaa sibiila diimaa marfametti nan godha; isaan si lolu, garuu si hin moʼatan; ani si oolchuufii si baasuuf si wajjin jira, jedhu Waaqayyo. Ermiyaas 15:17–20.

Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.

Tarii fakkeenya raajii hojii-deebii amantii Pirootestaantii gantummaa keessatti hin deebi’amne jedhu ibsu keessaa isa ifa ta’e keessaa tokko seenaa raajicha ajajamuu dide sana keessatti argama; inni Yerobi’aam, mootii jalqabaa gosoota kudhan mootummaa kaabaa sanaaf, ergaa ifannaa fi ceephoo geesseera.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.

> Mootichi sun namicha Waaqayyootti, “Gara mana koo kottu, boqodhu; anis gatii siif nan kenna” jedhe. Namichi Waaqayyoo immoo mootichaan, “Ati yoo walakkaa mana keetii natti kennite illee, ani si wajjin ol hin seenu; iddoo kanaattis buddeena hin nyaadhu, bishaanis hin dhugu; jechuunis dubbiin Waaqayyoo akkana jedhee na ajajeera: ‘Buddeena hin nyaatin, bishaan hin dhugin, karaa itti dhufte sanaanis deebiʼii hin galu’” jedhe. Kanaaf inni karaa biraatiin deeme; karaa itti gara Beetʼeel dhufe sanaanis hin deebine. 1 Mootota 13:7–10.

The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.

Raajichi hin ajajamne raajii karaa inni dhufe sanaan akka hin deebine Waaqayyo irraa itti himamee ture. Adventizimiin Millerii Protestaantizimii Saardisidhaan bakka buufame keessaa bahee ture; isaanis gara sanaatti deebiʼuu hin qaban ture. Raajiin ajajamne sun karaa inni dhufe sanaan akka hin deebine guutummaatti beeka ture taʼus, raajii sobaa mootummaa Yerobiʼaam keessaa tokkoon Waaqayyo akka jedhe jechuun, raajiin ajajamne sun gara mana raajii sobaa sanaatti deebiʼee isaa wajjin nyaachuu akka qabu itti himame. Inni qajeelfama Waaqayyoo sana utuu jiruu, wantuma sana godhe. Yeroo inni nyaata raajii sobaa sanaa nyaachuu jalqabetti, Macaafni Qulqulluun ifatti akka jedhu, raajiin Samaariyaa sobee ture.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.

> Amma raajichi booda raajota tokko Beetel keessa jiraachaa ture; ilmaan isaas hojii namni Waaqayyoo sun guyaa sana Beetel keessatti hojjetee hunda dhufanii isaaf himan; dubbii inni mootichaatti dubbates abbaa isaanii immoo itti himan. Abbaan isaanii isaaniin, “Karaa kamitti deeme?” jedhe. Ilmaan isaa namni Waaqayyoo inni Yihudaadhaa dhufe karaa kamitti akka deeme arganii turan. Innis ilmaan isaatiin, “Harree naa kooraa” jedhe. Isaanis harree isaaf kooran; innis irra taa’ee yaabbate, namicha Waaqayyoo duukaa bu’e; muka qilxuu tokko jala taa’ee utuu jiru isa argate; akkana jedheen, “Ati namicha Waaqayyoo Yihudaadhaa dhufte sanaa?” Innis, “Eeyyee, ana” jedhe. Achiis inni, “Gara mana kootti naa kottu, buddeenas nyaadhu” jedheen. Inni immoo, “Ani si wajjin deebi’ee dhufuu yookaan si wajjin ol galuu hin danda’u; iddoo kanaattis si wajjin buddeena hin nyaadhu, bishaanis hin dhugu; sababni isaas dubbii Waaqayyootiin akkana naan jedhameera: ‘Ati achitti buddeena hin nyaatin yookaan bishaan hin dhugin; karaa ati itti dhuftees deebi’ii hin deemin’” jedhe. Inni immoo, “Aniis akkuma kee raajiidha; ergamaanis dubbii Waaqayyootiin natti dubbatee, ‘Inni buddeena haa nyaatu, bishaanis haa dhuguuf gara mana keetti isa deebisi’ naan jedhe” jedheen. Garuu inni isa sobee ture. Kanaafis inni isaa wajjin deebi’e; mana isaa keessatti buddeena nyaate, bishaanis dhuge. 1 Mootota 13:11–19.

The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.

Raajichi hin ajajamne raajicha kijibaan Samariyaatti nyaatee dhuge; kana jechuun inni ergaa raajii gantuu tokkoo fudhatee, ergaa Gooftaa immoo tuffate jechuudha. Ergaa guyyaauma sana amanamummaadhaan dabarse sana. Inni akka hin deebiine guutummaatti beeka ture; ta’us garuu deebi’e. Obboleettiin White akka nu beeksistutti, yoo “ilmi gowwoomsaa fi dhuga-baatuu sobaa” waldaa ifa guddaa, ragaa guddaa qabduun keessummeeffame, waldaan sun ergaa Gooftaan erge ni gatti. Seenaa Millerite keessatti ergamaan jalqabaa ulfina isaatiin laficha ifeessee ture. Bara 1840 keessa ergaan ergamaa jalqabaa buufata hojii ergamtootaa addunyaa maraatti geeffamee ture.

> “The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Oduu Gooftaan keenya humnaa fi ulfina guddaadhaan addunya keenyaatti yeroo dhihoo keessatti dhufuuf jiru dhugaa dha; bara 1840 keessattis sagaleen hedduun labsii isaa keessatti ol kaafaman.” Manuscript Releases, volume 9, 134.

Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.

Yeroo gabaabaa keessatti sana booddee, Adventizimii Miilerayitii gara “soba” mala hojii Pirotestantizimii gantuu sanaatti deebiʼee, “ergamaa Gooftaa” isa Waaqayyo karaa William Miller erge gate. Isaan ergaa Musee kan Eliyaasiin dhiyaate gate; “sobni” jalqaba seenaa Miilerayitii keessatti fudhatame immoo “soba” dhuma irratti amanamu bakka buʼa; “soba” isa Adventizimii Laaʼodikiyaa irratti dagachuu cimaa fida.

> And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.

> Akkasumas gowwoomsaa jalʼinaatiin warra baduuf jiran gidduutti; sababni isaas, isaan akka fayyanitti jaalala dhugaa hin fudhanne. Kanaafis Waaqayyo soba akka amananiif dogoggora cimaa isaanitti erga; kunis warri dhugaatti hin amanne hundinuu, jalʼina keessatti gammachuun isaanii ture, akka itti murtaaʼaniifi. 2 Tasalonqee 2:10–12.

We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”

Nuti yeroo mootummaan ja’affaan raajii Macaafa Qulqulluu itti mootummaa qabu keessatti, seenaa walqixa gaanfa Pirootestaantizimii fi gaanfa Riphablikaanizimii wajjin walqabatee gaheen Eliyaas akka mallattootti qabu mul’isuuf yaallaa jirra. Rakkoon dhimmoota bara 1863 hunda karaa raajiitiin walitti fiduu keessatti, yoo xiqqaate anaaf, sararoota walitti hidhata qaban adda addaa kan yaada “loojikii marsaa” jedhamu daangessan irraa ka’a. Loojikiin kallattii qajeelaa qabu yeroo hundumaa mala caalu dha; garuu dhugaa waaqayyoo adda baasuunii fi hariiroo dhugaa sanaa walii isaanii wajjin qaban adda baafachuun hojii rakkisaa dha; sababiin isaas isaan Macaafa Qulqulluu keessatti “as xinnoo, achi xinnoo” ta’anii argamu.

> 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. Isaiah 28:9, 10.

> Inni beekumsa barsiisuuf? Inni barsiisa hubachiisuuf eenyu? Warra aannan irraa guuramanii fi harma irraa addaan baafaman. Seerri seera irratti, seerri seera irratti; sarara sarara irratti, sarara sarara irratti; asitti xiqqoo, achitti xiqqoo taʼuu qaba. Isaayaas 28:9, 10.

It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.

ଏହା ମଧ୍ୟ ଏକ କଠିନ କାର୍ଯ୍ୟ ଯେତେବେଳେ ଆପଣଙ୍କର ଲକ୍ଷ୍ୟ ପାଠକବୃନ୍ଦ ସେମାନଙ୍କୁ ସମାବେଶ କରେ ଯେମାନେ ଆପଣ ଉଲ୍ଲେଖ କରୁଥିବା ମୂଳ ସତ୍ୟଗୁଡ଼ିକ ସହ ପରିଚିତ, କିନ୍ତୁ ଅନ୍ୟମାନେ ଏହି ସମସ୍ତ ବିଷୟରେ ସମ୍ପୂର୍ଣ୍ଣ ନୂତନ। ଏହି ଲେଖାରେ ଯେ ସତ୍ୟଗୁଡ଼ିକର ଏକ ସାରାଂଶ ଦେବାକୁ ମୁଁ ଇଚ୍ଛା କରୁଛି, ସେଗୁଡ଼ିକର ପ୍ରାୟ ସମସ୍ତ ହବକ୍କୂକଙ୍କର ଫଳକମାନଙ୍କରେ ମିଳିଥାଏ। ମୁଁ ଯେପରି ‘ପରିଭ୍ରମଣଶୀଳ ତର୍କ’ ବ୍ୟବହାର କରୁଛି ବୋଲି ଶୁଣାଯିବ ନାହିଁ ବୋଲି, ସେଠାକୁ ପ୍ରକୃତରେ ପହଞ୍ଚିବା ପୂର୍ବରୁ ଆମେ କେଉଁଠାକୁ ଯାଉଛୁ ସେ କଥା ଆଗୁଆଁରୁ ଆପଣଙ୍କୁ କହିଦେବି।

In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.

Bara 1863ttiitti, Adveentizmi Miilerotaa Laa’odiiqeessii fakkii hinaaffaa dhaabe. Fakkiin hinaaffaa dhaloota afran Adveentizmiin Laa’odiiqeessii keessaa isa jalqabaa bakka bu’a.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Inni immoo, “Yaa ilma namaa, amma ija kee gara kaabaatti ol qabi.” Anis ija koo gara kaabaatti ol qabadhe; kunoo, gara kaabaa balbala iddoo aarsaatti seensatti fakkiin hinaaffaa kun ture. Hisqiʼeel 8:5.

The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.

Dhaloota afran waldaa Adveentistii Guyyaa Torbaffaa kutaa Macaafa Qulqulluu adda addaa keessatti bakka buʼanii jiru; garuu ani Hisqiʼeel boqonnaa saddeet akka iddoo wabii isa ijoootti nan fayyadama. Sababni isaas boqonnaan saddeet gara boqonnaa sagaliitti nama geessa. Hisqiʼeel boqonnaa sagal keessatti, mallattoon namoota kuma dhibba tokkoo fi afurtamii afurii fakkeenyaan ibsameera; akkasumas Testimonies, jildii shan keessatti, Obboleettii White dhugaa kana ifatti adda baasteetti. Yaada Obboleettii White keessatti, yeroo mallattoo sana kennamutti Yerusaalem keessatti gosa waaqeffattootaa lama ifatti ibsiti. Hisqiʼeelis waanuma kana godha; gosti mallattoo sana hin arganne immoo boqonnaa saddeet keessatti bakka buʼeera.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Warri kan kufaatii hafuuraa isaanii irratti hin gaddine, yookaan cubbuu warra kaanii irratti hin boonne, chaappaa Waaqayyoo malee ni hafan. Gooftaan ergamoota Isaa, namoota harka isaanii keessatti meeshaa ajjeechaa qaban, akkana jedhee ajaja: ‘Isa duukaa magaalaa keessa deemaatii rukutaa; iji keessan hin mararini, garaan keessanis hin laafne; manguddoo fi dargaggoota, durboota fi ijoollee xixinnoo, dubartootas guutumaan guutuutti ajjeesaa; garuu nama mallattoo sana qabu kamittiyyuu hin dhihaatinaa; mana qulqullummaa Koo irraas jalqabaa.’ Ergasii isaan manguddoota mana sana dura turan irraa jalqaban.”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “Itti nuti argamnee waldaan—mana qulqullummaa Gooftaa—duraan dursitee rukuttaa dheekkamsa Waaqayyoo akka ishee tuqe ilaalla. Jaarsoliin durii sun, warri Waaqayyo ifa guddaa isaaniif kenneefii fi eegdota faayidaa hafuuraa uummataa ta’anii dhaabachaa turan, amanannaa isaanitti kenname san ganuu isaanii agarsiisaniiru. Isaan akka nu dinqii fi mul’ata ifaa humna Waaqayyoo akkuma bara duriitti eeguu hin qabne jechuun dhaabbataniiru. Yeroon jijjiirameera. Dubbiin kun amantii dhabuu isaanii cimsuu isaatiif, isaanis akkana jedhu: Gooftaan gaarii hin godhu, yookaanis hamaa hin godhu. Inni saba Isaa murtiidhaan daawwachuuf akka malee araara qabeessa dha. Kanaaf, “Nagaa fi nageenya” jechuun iyya isaanii ta’eera; namoota lammata sagalee isaanii akka malakataatti ol hin kaasne, akka uummata Waaqayyoo irra-daddarba isaanii fi mana Yaaqoob cubbuu isaanii itti agarsiisaniif. Sareewwan duudaa, warri hin dutne kun, isaanuma haaloo qajeelaa Waaqa mufate sana miidhaan irra ga’u. Dhiironni, durboonni, fi ijoolleen xixinnoon hundi isaanii walumaan badu.” Testimonies, volume 5, 211.

Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.

Boqonna saddeeti warra Yerusaalem keessa jiran—“waldaa” dhaloota afran keessaa afraffaa keessatti jiran—akka aduutti sagadanii jiranitti ibsa.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Inni mana qulqullummaa mana Waaqayyoo keessaatti na galche; kunoo immoo, karra mana qulqullummaa Waaqayyoo bira, gidduu balbala fuulduraa fi iddoo aarsaatti, namoonni gara shantamii keessaa shan ta’an ni turan; dugdi isaanii gara mana qulqullummaa Waaqayyoo ture, fuulli isaanii immoo gara bahaa ture; isaanis gara bahaa ilaaluudhaan aduu waaqeffachaa turan. Innis naan jedhe, Yaa ilma namaa, kana argitee? Warri mana Yihudaa xureewwan isaan asitti hojjetan hojjechuun isaanii waan salphaadhaa? Isaan biyya sana goolii fi hacuuccaadhaan guutaniiru, deebi’aniis na aarsuu diddanii na aarsuu itti fufaniiru; kunoo, damee sana funyaan isaaniitti dhiheessu. Kanaafuu anis dheekkamsaan nan isaan irratti hojjedha; iji koo hin mararfatu, anis isaaniif hin na’u; yoo sagalee guddaadhaan gurra koo keessatti iyyatan illee, ani isaan hin dhaga’u. Hisqiʼeel 8:16–18.

Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.

߂ߌߓߊ ߟߎ ߕߍ߫ ߢߌߣߌ߲ ߞߊ߬ ߛߋ߬ ߞߎ߬ߡߊ߫ ߟߊ߫ ߜߍ߲ߜߍ߲ ߝߍ߬ ߞߐߕߐ߮ ߜߍ߲ߜߍ߲ ߕߎ߬ߡߊ߬߸ ߞߊ߲ߘߊ߫ ߘߐ߲ߛߌ߮ ߓߘߊ߫ ߕߌߣߍ߫ ߕߊ߲߬ߓߊ߮ ߟߎ ߏ߬ ߘߌ߫ ߡߊ߰ߙߌ ߟߊ߫ ߘߐߦߌ߲ߠߌ߲ ߞߊ߬ ߓߐ߫ ߡߊ߬. ߕߟߋ߬ߟߋ߲߬ߓߊ ߟߊ߫ ߖߋ߬ߙߋ ߛߋ߫ “ߞߙߏ߬ߞߙߏ߬ߟߌ ߟߐ߬” ߘߌ߫ ߡߍ߲ ߞߋ߫ ߞߎߡߊߘߊ߲ߣߍ߲ ߠߎ ߦߋ߫ ߟߊ߫ ߞߐߝߟߌ߬ ߟߊ߬. ߞߊ߬ߝߏ߬ ߞߐ߬ ߝߣߊ߲ߘߊ ߕߍ߲߫ ߞߊ߬ ߟߊߓߊ߬ ߡߍ߲ ߠߎ ߦߋ߫ ߦߋ߫ ߊߟߎ߫ ߟߊ߫ ߡߊ߰ߙߌ ߟߊ߫ ߛߌߢߍ߲ ߛߐ߬ߘߐ߲ ߟߋ߬ ߕߎ߬ߡߊ ߞߋ߫ ߞߍ߲ߞߍ߲ ߘߐ߫߸ ߓߊߏ߬ ߏ߬ ߦߋ߫ ߞߊ߬ߝߏ߬ ߞߐ߬ ߓߍߣߊ߫ ߕߍ߲߫ ߘߐ߫ ߞߎߡߊ߫ ߟߊ߫ ߘߌ߫ ߞߊ߬ ߓߊ߬ߙߏ߬ ߟߊ߫ ߒ߬ߓߐ߫ ߞߍ߫ ߟߋ߬.

> “This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

> “Mallatteewwan tajaajiltoota Waaqayyoo kanaa [Mul’ata boqonnaa torbaa] isa Hizqi’eel mul’ataan itti agarsiifame sanauma dha.” Testimonies to Ministers, 445.

In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.

Bara 1863 keessatti dhaloonni jalqabaa Adventizimii Laa’odiiqeyaa imala isaanii lafa onaatiin jalqaban. Seenaa raajii fakkii hinaaffaa bara 1863 keessatti adda baasu keessaa, inni jabbii warqee Aaroon ture. Amaloonni raajii jabbii warqee sanaa inni fakkii bineensaa ta’uu isaa fi warqee ta’uu isaati. Warqeen mallattoo Baabilon waan ta’eef, jabbii warqee Aaroon fakkii bineensa Baabilon ture. Fakkiin bineensaa jechuun walitti dhufeenya mootummaa fi waldaa kan waldaan to’annoo walitti dhufeenyichaa qabdu qofa jechuun hiikama.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Garuu ‘bifa bineensichaa’ jechuun maal jechuudha? akkamitti ijaaramuus qaba? Bifni sun bineensa gaanfa lama qabuun hojjetama; innis bifa bineensichaati. Akkasumas bifa bineensichaa jedhamee waamama. Kanaafuu, bifni sun maal fakkaata akka ta’e fi akkamitti ijaaramuu akka qabu baruuf amala bineensichaa ofii isaa—paaphaasummaa—qorachuu qabna.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Yommuu waldaan kiristaanaa isa jalqabaa salphina wangeelaa irraa fagaattee xurreeffamuu jalqabdee, sirnaafi aadaa warra waaqeffannaa tolfamaa fudhatte, Hafuuraafi humna Waaqayyoo ni dhabde; akkasumas, qalbii namootaa to’achuuf deeggarsa mootummaa biyya lafaa barbaadde. Bu’aan isaa paaphaasummaa ture; jechuunis, waldaa humna mootummaa to’attuufi kaayyoo ofii ishee galmaan ga’uuf isa fayyadamtu, keessumaa ‘heresy’ adabuuf. Ameerikaan Gamtoomte fakkeenya bineensichaa akka ijaartuuf, humni amantii mootummaa sivilii sana akkasitti to’achuu qaba; aangoon mootummaa waldaan kaayyoo ofii ishee raawwachuuf akka itti fayyadamtus.” The Great Controversy, 443.

The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.

Jabbii Aroon ijaare sun Muuseen Ajajawwan Kurnan fudhachaa turetti ijaarame. Ajajni lammaffaan waaqeffannaa waaqolii tolfamoo ni dhowwa; yeroo Waaqa akka Waaqa hinaafuutti ibsutti immoo ibsa gartokkoo amala Waaqayyoo of keessatti hammata.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> ꯑꯗꯨꯒ ꯑꯩꯅ ꯅꯪꯒꯤ ꯃꯐꯝꯗ ꯑꯃꯨꯛ ꯁꯦꯝꯒꯗꯕ ꯃꯃꯥꯡ ꯑꯃꯠꯇ ꯇꯧꯒꯅꯨ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯇꯨꯡ ꯉꯥꯡꯂꯤꯕ ꯑꯁꯥꯡꯕ ꯑꯃꯠꯇ, ꯃꯇꯨꯡꯗ ꯂꯩꯕ ꯑꯃꯨꯔꯣꯝꯗ ꯂꯩꯕ ꯃꯇꯩ ꯑꯃꯠꯇ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯂꯦꯝꯒꯤ ꯃꯈꯥꯗ ꯂꯩꯕ ꯑꯃꯠꯇ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯂꯦꯝꯒꯤ ꯃꯈꯥꯗ ꯏꯁꯤꯡ ꯃꯅꯨꯡꯗ ꯂꯩꯕ ꯑꯃꯠꯇꯒꯤ ꯃꯑꯣꯡ ꯑꯃꯠꯇ ꯃꯁꯛ ꯍꯥꯏꯒꯗꯕꯅꯤ। ꯑꯗꯨꯒ ꯅꯪꯅ ꯃꯈꯣꯏꯒꯤ ꯃꯐꯝꯗ ꯈꯨꯔꯨꯝ ꯑꯃꯥ ꯄꯤꯕ ꯉꯝꯗꯕꯅꯤ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯈꯣꯏꯕꯨ ꯁꯦꯕꯥ ꯇꯧꯒꯗꯕꯅꯤ; ꯃꯔꯝꯗꯤ ꯑꯩ, ꯅꯪꯒꯤ ꯏꯕꯨꯡꯉꯣ ꯑꯁꯤ, ꯊꯥꯗꯣꯛꯄ ꯏꯕꯨꯡꯉꯣ ꯑꯃꯅꯤ; ꯑꯩꯕꯨ ꯌꯥꯔꯤꯕꯁꯤꯡꯒꯤ ꯃꯄꯥꯄꯨ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯃꯊꯛꯇ, ꯑꯍꯨꯝꯁꯨꯕ ꯑꯃꯁꯨꯡ ꯃꯔꯤꯁꯨꯕ ꯄꯨꯔꯥꯛꯄ ꯐꯥꯎꯕꯒꯤ ꯄꯨꯡꯂꯨꯞꯇ ꯆꯠꯂꯤ; ꯑꯗꯨꯒ ꯑꯩꯕꯨ ꯅꯨꯡꯁꯤꯕꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯑꯩꯒꯤ ꯌꯥꯠꯄꯁꯤꯡ ꯉꯥꯛꯄꯁꯤꯡꯒꯤ ꯃꯐꯝꯗ ꯂꯥꯈ ꯃꯥꯌꯊꯣꯡ ꯑꯁꯦꯡꯕ ꯑꯅꯨꯒ꯭ꯔꯍ ꯎꯠꯂꯤ। Exodus 20:4–6។

Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.

Fakkiin warqee Aroon tolche, waaqeffannaa tolfamaa taʼee, fakkii hinaaffaa bakka buʼa; inni dheekkamsa qajeelaa Musee dirqisiisee gabateewwan lamaan jalqabaa Abboommii Kurnan sana gad darbachiisee cabse. Nuti agarsiisuuf kaayyeffannee jirra akka chaartiin sobaa bara 1863 keessatti qophaaʼe sana, jabbii warqee Aroonitiin bakka buʼfame. Hinaaffaan Waaqayyoo jabbii warqee Aroonitti mulʼate; sababiin isaa jabbii warqee sun waaqa sobaa bakka buʼa ture. Jabbichi bakka buʼaa sobaa Waaqayyoo ture. Aroon inni waaqolii isaan garbummaa Gibxii keessaa isaan baasan bakka buʼa jedhee labsate. Gabateewwan lamaan Museen seenaa sana keessatti cabse sun, amala Waaqayyoo dhugaa sanaa, jechuunis Waaqayyoo isaan dhugumaan Gibxii keessaa baase sanaa, “waraabbii guutuu” turan. Chaartiin sobaa bara 1863 keessatti qophaaʼe sunis fakkii hinaaffaa dha; sababiin isaa inni yeroo torban kakuu Musee keessaa kaasuudhaan gabateewwan lamaan Hab. boqonnaa lamaa cabsuudhaan hojjete.

> “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, 75.

> “Ani akka gabateen bara 1843 harka Gooftaaatiin qajeelfame argeera; innis akka hin geeddaramne; lakkoofsonni sunis akkuma Inni isaan barbaadetti akka ta’an; harki Isaas lakkoofsa tokko tokko keessatti dogoggora tokko irratti akka ol ta’ee isa dhokse, kanaaf eenyuyyuu akka isa hin argine, hamma harki Isaa irraa kaafamutti.” Early Writings, 74, 75.

Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”

Ellen White dabalataan ajaja sanatti 1843 charticha akka hin jijjiiramne irratti, ulaagaa “except by inspiration” jedhu dabaluudhaan.

> “I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Aniin jaartiin durii Gooftaadhaan qajeelfame akka ture, fakkiin isaa keessaa tokko illee waxyiidhaan malee akka hin geeddaramne nan arge. Fakkiileen jaartichaa akkuma Waaqayyo isaan taʼuu barbaadeetti akka turan nan arge; harki Isaas dogoggora tokko fakkiiwwan keessaa muraasa irratti irra taaʼee dhoksee ture, kanaaf namni tokko illee hanga harki Isaa irraa kaafamutti akka isa hin argine.” Spalding and Magan, 2.

James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.

Yaaqoobii fi Ellen White maatii Ootis Nikol wajjin jiraachaa turan yeroo Nikoloonni chaartii bara 1850 qopheessanii maxxansan. Wanti qofti chaartii bara 1850 irratti “fooyyaafame” jedhu, waggaa ‘1843’ isa chaartii bara 1843 irratti agarsiifamee ture bakka buusuuf waggaan ‘1844’ fayyadamamuu isaa qofa ture. Wanti qofti “fooyyaafame” jechuun dogoggora Waaqayyo harka Isaa isa irratti eeggate san sirreessuu qofa ture. Hafuuri raajittittii sun mana isauma keessatti argama ture; iddoo chaartiin bara 1843 “fooyyaafamee” gara chaartii bara 1850tti jijjiirame sanitti, yeroo torban keessaa Leewwota digdamii jaha irratti argamu akkuma chaartii bara 1843 irratti turetti chaartii sana irratti ulfinaan kaa’amee itti fufe.

The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.

Ajajni lakkoffaa lammaffaan kutaa biraa kan hibboo raajii kanaa of keessaa qaba; inni inis Waaqayyo hammeenya raawwatame yeroo inni itti adabu dhalootaalee lakkaaʼuu isaa ni ibsa. Bara 1863tti dhaloonni jalqabaa afran kan Waldaa Adveentistii Guyyaa Torbaffaa jalqabe; sochiin Millerite yeroo sanatti xumurameera.

The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.

Gabateen Seera Kurnan Tokkoffaa lamaan gabateewwan Habakuuq lamaan fakkeenyan ibsu; garuu isaan akkasumas buddeena sochoofamaa Pentekoostee lamaan, jechuunis aarsaa tajaajila mana qulqullummaa keessatti cubbuu of keessaa qabu keessaa isa qofa, fakkeenyan ibsu. Mul’ifamuun humna Waaqayyoo yeroo Seerri Kurnan kennametti, mul’ifamuun humna Waaqayyoo yeroo dhangala’iinsi Pentekoostee bu’e, fi mul’ifamuun humna Waaqayyoo seenaa chaartota Milaraayitotaa lamaan keessatti mul’ate, hundinuu dhangala’iinsa Hafuura Qulqulluu rooba boodaa keessatti ta’u isa dhumaa fakkeenyan ibsu. Buddeenni sochoofamaan Pentekoostee lamaan nama kuma dhibba tokkoo fi afurtamii afur warra rooba boodaa keessatti akka mallattoo ol kaafaman bakka bu’u.

The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.

Buddeen Pentiqoosxee keessatti dhiyaatan raacitii lamaan “raacitii” waliin qophaaʼuu qabu turan; raacitiin kun cubbuu bakka buʼa, garuu adeemsa ibsuutiin raacitiin sun balleeffame.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Yeroo sanatti namoonni kumaatamaan lakkaaʼaman walitti qabamanii, hamma walirra ejjetanitti, inni dura hunda caalaa bartoota isaatiin akkana jechuun jalqabe: “Raacitii Fariisotaa irraa of eeggadhaa; innis fakkeessummaa dha.” Luqaas 12:1

The wave loaves were a first fruit offering.

Buddeen raafamaa ture.

> Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.

> Isin bakka jireenya keessan keessaa buddeena lamaan kanneen sochii aarsaa ta’an, safara kudhan keessaa lama lama qaban, ni baaftu; isaan daakuu gaarii irraa haa ta’an; raacitii wajjin haa ibsaman; isaan mootummaa Gooftaadhaaf firii jalqabaa dha. Lewwota 23:17.

The one hundred and forty-four thousand are the first fruit offering in the last days.

Kumni dhibba afurtamii fi afurtamii kuma afur taʼan warra guyyoota dhumaa keessatti aarsaa ija jalqabaa taʼanidha.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 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. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Anis nan ilaale, kunoo, Hoolaan Tulluu Xiyoon irra dhaabatee ture; isa wajjinis kuma dhibba tokkoo fi afurtamii afur turan; maqaan Abbaa isaa immoo adda isaanii irratti barreeffamee ture. Sagalee samii keessaa dhufu tokkoon dhagaʼe; innis akka sagalee bishaan baayʼee, akka sagalee qilleensa guddaa ti; akkasumas sagalee warra kiraara taphatanii kiraara isaanii taphachaa jiranii dhagaʼe. Isaanis teessoo mootummaa duratti, uumamoota afur sanaa duratti, maanguddoota durattis, faarfannaa haaraa fakkaatu tokko faarfatan; namni tokko illee faarfannaa sana barachuu hin dandeenye, warra kuma dhibba tokkoo fi afurtamii afur, warra lafa irraa furaman sana malee. Isaan kun warra dubartootaan of hin xureessin; durboota waan taʼaniif. Isaan kun iddoo Hoolaan deemetti hundatti isa duukaa buʼu. Isaan kun keessaa namoota furamanii, akka firii jalqabaa Waaqayyoo fi Hoolaatiif taʼan. Afaan isaanii keessattis sobni tokko illee hin argamne; teessoo mootummaa Waaqayyoo durattis mudaa hin qaban. Mul’ata Yohaannis 14:1–5.

The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.

Gareen warra waaqeffattootaa bara dhumaa keessatti duʼa hin dhandhamne, Eliyaasiin bakka buʼamanii, cubbuu guutummaatti moʼatanii ni argamu; sababni isaas ibiddi qulqulleessuu, Inni Ergamichi Kakuu isaan irratti fidu, guutummaatti raacitii ilmaan Lewwii keessaa gubee baasaa irraa ni balleessa.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Ⲓⲥϫⲉ, ϯⲛⲁϫⲟⲟⲥ ⲙ̀ⲡⲁⲁⲅⲅⲉⲗⲟⲥ, ⲉϥⲉⲥⲟⲃⲧⲉ ⲙ̀ⲡⲓⲙⲱⲓⲧ ϧⲁϫⲱⲓ· ⲁⲩⲱ Ⲡϭⲟⲓⲥ, ⲫⲏ ⲉⲧⲉⲧⲉⲛϯϣⲓⲛⲉ ⲛ̀ⲥⲱϥ, ϥⲛⲁⲓ̀ ⲉ̀ⲧⲟⲧϥ ⲉ̀ⲡⲉϥⲉⲣⲫⲉⲓ, ⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲙ̀ⲧⲓⲇⲓⲁⲑⲏⲕⲏ, ⲫⲏ ⲉⲧⲉⲧⲉⲛϯⲛⲁϥ· ⲓⲥϫⲉ, ϥⲛⲁⲓ̀, ϫⲉ Ⲡϭⲟⲓⲥ ⲛ̀ⲛⲓϫⲟⲙ. Ⲛⲓⲙ ⲇⲉ ⲉ̀ⲑⲛⲁϣⲱⲡⲓ ϧⲉⲛ ⲡⲓⲉϩⲟⲟⲩ ⲙ̀ⲡⲉϥⲓ̀? ⲁⲩⲱ ⲛⲓⲙ ⲉ̀ⲑⲛⲁⲁϩⲉⲣⲁⲧϥ ϩⲟⲧⲉ ⲉϥϣⲁⲛⲟⲩⲱⲛϩ? ϫⲉ ⲛ̀ⲑⲟϥ ⲟⲩⲟϩ ⲙ̀ⲫⲣⲏϯ ⲛ̀ⲟⲩⲭⲣⲱⲙ ⲛ̀ⲣⲉϥϯⲃⲱⲛ, ⲁⲩⲱ ⲙ̀ⲫⲣⲏϯ ⲛ̀ⲟⲩⲥⲱⲡ ⲛ̀ⲛⲓⲣⲉϥⲓⲱⲃϩ· ⲁⲩⲱ ϥⲛⲁϩⲉⲙⲥⲓ ϩⲱⲥ ⲟⲩⲣⲉϥϯⲃⲱⲛ ⲁⲩⲱ ⲟⲩⲣⲉϥⲧⲟⲩⲃⲟ ⲛ̀ϩⲁⲧ, ⲁⲩⲱ ϥⲛⲁⲧⲟⲩⲃⲟ ⲛ̀ⲛⲓϣⲏⲣⲓ ⲛ̀Ⲗⲉⲩⲓ, ⲁⲩⲱ ϥⲛⲁⲥⲱⲧⲉⲙ ⲉ̀ⲣⲱⲟⲩ ⲙ̀ⲫⲣⲏϯ ⲛ̀ⲛⲟⲩⲃ ⲛⲉⲙ ϩⲁⲧ, ϩⲓⲛⲁ ⲛ̀ⲥⲉⲉⲛ ⲙ̀ⲫⲏ ⲉ̀Ⲡϭⲟⲓⲥ ϧⲉⲛ ⲟⲩⲙⲉⲑⲙⲏⲓ. Ⲧⲟⲧⲉ ⲡⲓⲉⲛ ⲛ̀ⲧⲉ Ⲓⲟⲩⲇⲁ ⲛⲉⲙ Ⲓⲉⲣⲟⲥⲟⲗⲩⲙⲁ ⲉϥⲉϣⲱⲡⲓ ⲉϥⲣⲁⲛⲁϥ ⲙ̀Ⲡϭⲟⲓⲥ, ⲙ̀ⲫⲣⲏϯ ϧⲉⲛ ⲛⲓⲉϩⲟⲟⲩ ⲛ̀ϣⲟⲣⲡ, ⲁⲩⲱ ⲙ̀ⲫⲣⲏϯ ϧⲉⲛ ⲛⲓⲣⲟⲙⲡⲓ ⲉⲧϣⲁⲩ. Ⲙⲁⲗⲁⲭⲓ 3:1–4.

The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.

Aarsaan “akka bara durii” ta’e sun aarsaa sochoofamaa Pheenxeqoosxee kan buddeena lamaa ti. Inni akka aarsaatti ol kaafame; kunis raajota lamaan daandiiwwan irratti ajjeefaman adda baasa, isaanis erga sana booda akka mallattoo tokkootti gara samii ol kaafamu, yeroo jalqaba rakkoo seera Dilbataa keessatti.

When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.

Yommuu Aaron jabbii warqee isaa sana tolche, jabbichi sun waaqota isaan Gibxii keessaa isaan baasan akka taʼe labsate; achiis ayyaana Gooftaaaf taʼe labse.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.

> Inniis harka isaanii irraa fudhate; isa bocee qaruutiin tolche; erga immoo isa jabbii baqatame tokko godhee booddee, isaanis, “Yaa Israa’el, warri kun waaqota kee ti; isaan biyya Gibxii keessaa si baasan,” jedhan. Aaronis yommuu kana arge, isa duratti iddoo aarsaa ijaare; Aaronis labsii baasee, “Bor ayyaanni Gooftichaaf ni ta’a,” jedhe. Seera Ba’uu 32:4, 5.

When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.

Yeroo mootummaa kaabaa Israa’el mootummaa kibbaa Yihudaa irraa addaan citeetti, Yerobiʼaam, mootii Israa’el isa jalqabaa, jechuunis, tajaajila waaqeffannaa sobaa magaalaa lama keessatti yaadumaan dhaabe; akkuma Aroon labsii isuma sana labse, jabbilee warqee isaa lamaan waaqota isaan Gibxii keessaa isaan baasanii dha jedhee dubbate; akkuma Aroon godhes ayyaana sobaas qopheessee hundeesse.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yaarob’aam garaa isaa keessatti, “Amma mootummaa gara mana Daawititti deebi’a; yoo sabni kun mana Waaqayyoo Yerusaalemitti aarsaa dhiheessuuf ol ba’e, garaan saba kanaa deebi’ee gara gooftaa isaanii Rehoobo’aam mootii Yihuudaatti in garagala; isaanis na ajjeesanii gara Rehoobo’aam mootii Yihuudaatti deebi’u” jedhe. Kana irratti mootichi mari’atee, jabbiilee warqee lama tolchee, “Yerusaalemitti ol ba’uun isinitti baay’ee ulfaata; kunoo waaqolii kee, yaa Israa’el, warri biyya Gibxii keessaa si baasanii” jedheen. Inni tokko Beet’eel keessa kaa’e, isa kaanis Daan keessa dhaabe. Kunis cubbuu ta’e; sabni sunis isa tokko sanaaf sagaduuf hamma Daanitti ni deeme. Innis mana iddoowwan ol ka’oo ijaare, luboota ilmaan Leewwii hin taane keessaa, namoota sabaa keessaa warra gadi aanaa ta’an muudate. Yaarob’aamis ji’a saddeettaffaa keessa, guyyaa kudha shanaffaatti, ayyaana akka ayyaana Yihuudaa keessa jiruutti qopheesse; aarsaas iddoo aarsaatti dhiheesse. Beet’eel keessattis akkasuma godhe; jabbiilee inni tolcheef aarsaa ni dhiheesse; Beet’eel keessattis luboota iddoowwan ol ka’oo inni tolchee ture ni dhaabe. Akkasitti guyyaa kudha shanaffaa ji’a saddeettaffaa keessa, jechuunis ji’a garaa ofii isaatii yaade sana keessa, iddoo aarsaa Beet’eel keessatti tolche irratti aarsaa ni dhiheesse; ilmaan Israa’eliifis ayyaana qopheesse; iddoo aarsaa irrattis ni ba’e, ixaanaas ni aarse. 1 Mootota 12:26–33.

Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.

Daan jechuun murtii jechuudha; innis haala tokko bakka bu’a. Beet’eel jechuun mana Waaqayyoo jechuudha. Akkuma fincila Aaroonii fi kan mootii Yerobo’aamitti, mallattooleen walitti makamuu mootummaa fi waldaa kiristaanaa kan dhuma irratti yeroo seera Dilbataa Ameerikaa keessatti raawwatamutti mul’atu adda baasu.

The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.

Seerri Dilbataa Wiixataa dhuma Adveentizimii irratti ni raawwatama; jalqaba Adveentizimiitti immoo sochiin sun, kan ganna bara 1844 keessa gaanfa Pirootestaantii taʼee addaan baafame, karaa seeraatiin gaanfa Riipaabilikaanii wajjin walitti dhufe. Kanaafuu, fincilli Aroonii fi Yerobiʼaam mootummaa bara 1863 fi akkasumas Seera Dilbataa Wiixataa dhihoo dhufu sana lamaan isaanii iyyuu ni bakka buʼa.

The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”

Sababni ergamaan kakuu isa walii-galtee “ilmaan Leewwii” qulqulleessu, gosa biraa keessaa eenyuyyuu utuu hin taʼin, yeroo fincilaa jabbii warqee Aaronitti Leewwonni Musee wajjin dhaabbataniiru. Amanamummaa isaanii kanaaf, isaan yeroo sana gosa lubummaa bakka buʼu taʼanii muudaman; kunis ulfina duraan gosa hundumaa keessaa angafota irraa ijaaramuu akka qabu qophaaʼee ture. Kanaafuu Yerobiʼaam lubummaa sobaa isaa ilmaan Leewwii keessaa akka hin taʼin mirkaneeffate; kana irraas, lubummaa isaa “warra saba keessaa warra gad-aanaa taʼan, warra ilmaan Leewwii keessaa hin taʼin” godhe.

The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.

Ilmaan Lewwii warra yeroo balaa seera Dilbataa keessatti akka mallattoo yookaan kennaa raafamaa ibiddaan qulqulleeffaman dha. Seenaa balaa seera Dilbataa bara mootummaa dhumaa keessatti, balaa bara 1863, yeroo gaanfi Pirootestaantii haaraan ifatti beekame gaanfa Ripablikaanaa wajjin karaa seeraatiin walitti hidhameen fakkeenyaan agarsiifame ture. Kutaa seenaa tokko dabalataa ilaaluun nu hafee jira; erga isa sana ilaallee booddee, kutaawwan amma caqasne keessa hojjechuu jalqabna.

That line is the year 1856, and we will address that in our next article.

ᱚᱱᱟ ᱞᱟᱭᱤᱱ ᱑᱘᱕᱖ ᱥᱟᱞ ᱠᱟᱱᱟ, ᱟᱨ ᱟᱞᱮ ᱚᱱᱟᱠᱩ ᱟᱢᱟᱜ ᱤᱱᱟᱹ ᱚᱞ ᱨᱮ ᱟᱞᱚᱪᱚᱱᱟ ᱠᱟᱵᱩ᱾

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Kristos akka angafa luboota keenyaatti iddoo isa hundumaa caalaa qulqulluutti, qulqulleessuu mana qulqullummaaaf, akka Daani’el 8:14 keessatti mul’ifametti dhufuun; Ilmi namaa gara Isa Guyyoota Durii sanaatti dhufuun, akka Daani’el 7:13 keessatti ibsameetti; akkasumas Gooftaan gara mana qulqullummaa Isaa dhufuun, akka Milkiyaas raajii dubbateetti, hundinuu ibsa taatee tokkichaa dha; kunis immoo misirrichi gara fuudhaa isaatitti dhufuu, akka Kiristoos fakkeenya durboota kudhanii, Maatewos 25 keessatti ibseen, isauma kanaan bakka buufamee mul’ifama.” The Great Controversy, 426.

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