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# The Eighth is of the Seven - Number One

Kan Saddeetiin Isaan Torbanii ti — Lakkoofsa Tokkoffaa

Miller’s Two Rome’s

Raawwan lameen Miillar irraa jedhu

Author

Jeff Pippenger

Published

September 13, 2023

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William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

Wiiliyam Miilar ergaa raajii isaa humnoota lama badiisa geessisan irratti hundeesse; isaanis sirriitti akka Roomaa waaqeffannaa ormootaa fi Roomaa paaphaasii ta’anitti adda baase.

> “William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

> “Wiiliyaam Millar, yeroo hiikoo isaa hojii irra oolchu, kutaa raajii dhuma baraa garaagaraa keessatti mata-dureen walitti bu’iinsa saba Waaqayyoo fi diinota isaanii gidduutti deddeebi’ee mul’atu akka jiru hubate. Innis qorannoo isaa keessatti aangawoota saba Waaqayyoo bara baraan ari’atan irratti yaad-rimee xureewwan lamaa jechuun beekamu guddisee, kanas heera mootummaa amantii hin ta’in (xureeffannaa jalqabaa) humna ari’ataa mana amantii alaa argamu agarsiisu jechuun, fi paaphaasummaa (xureeffannaa lammaffaa) aangoo ari’ataa mana amantii keessaa jiru bakka bu’u jechuun ibse. Yaadni xureewwan lamaa jedhu kun hiika raajii inni itti aansuun kennu irra caalaa kan ittiin beekamu ture.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Warriin ti’ooloojii Adventizimii akkaataa Milar itti raajii hojiirra oolche keessatti humnoonni lama badiisa geessisan—waaqeffannaa mootummaa fi paappaasummaa—akka bu’uuraatti turan jechuun dhugaa ta’uu isaa ni amanu; garuu isaan kana seenaa warra Milar qofa xiinxaluu akka ta’etti yoo ilaalle malee, akka dhugaa Waaqni isaaf kenneetti hin ilaalan.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> "Waaqayyo nama qonnaan bulaa Macaafa Qulqulluu hin amanne tokko gara raajiiwwan qorachuuf isa geggeessuuf, garaa isaa irratti hojjetuuf ergamaa Isaa erge. Ergamoonni Waaqayyoo isa filatame sana irra deddeebi’anii daawwatan; sammuu isaa qajeelchuu fi raajiiwwan yeroo hunda saba Waaqayyootti dukkanaa’anii turan hubannaa isaatti banuuf. Jalqabni sansalata dhugaa isaaf kenname, innis hidhaa irraa gara hidhaatti barbaadaa akka deemutti geggeeffame; hanga inni Dubbii Waaqayyoo dinqii fi kabajaan ilaaluutti. Achitti sansalata guutuu dhugaa ni arge. Dubbiin inni duraan hafuura irraa hin kennamne jedhee ilaalaa ture sun amma bareedinaa fi ulfina isaatiin mul’ata isaa duratti baname. Inni kutaan tokkoo Macaafa Qulqulluu kan biraa ibsa akka ta’e ni arge; yeroo himni tokko hubannaa isaa irraa cufame, kutaa biraa Dubbichaa keessatti isa ibsu ni argate. Inni Dubbii qulqulluu Waaqayyoo gammachuudhaan, akkasumas kabajaa fi sodaqabeessa gadi fagoodhaan ilaale." Barreeffamoota Duraa, 230.

“His angel” is identified directly as Gabriel by Sister White.

“Ergamaan isaa” jechuun obboleettii White’n ifatti Gaabri’eel akka ta’e ni ibsame.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

> Jechoota ergamaa, “Ani Gabri’el isa fuula Waaqaatti dhaabbadhu,” jedhu, inni mootummaa samii keessatti sadarkaa ulfinaa guddaa qabu akka ta’e ni agarsiisu. Yommuu inni ergaa tokkoo wajjin gara Daani’el dhufe, akkana jedhe: “Isa kana keessatti Mikaa’el [Kiristoos] Bulchaa keessan malee namni na wajjin cimu tokko illee hin jiru.” Daani’el 10:21. Waa’ee Gabri’elitti Fayyisaan Mul’ata keessatti akkana jedha: “Innis ergamaa isaatiin gara tajaajilaa isaa Yohaannisiitti ergee mallattoo itti godhee ibse.” Mul’ata 1:1. Ergamaan sunis Yohaannisitti akkana jedhe: “Ani si wajjin, obboloota kee raajota wajjinis, garbicha hidhata tokkichaa dha.” Mul’ata 22:9, R.V. Yaada dinqisiisaa dha—ergamaan ulfina keessatti Ilma Waaqayyoo itti aanuu sun, kaayyoo Waaqayyoo namoota cubbamoota ta’aniif banuuf kan filatame ta’uu isaa. The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

“Yaadni dinqisiisaa—ergamaan ulfinaan Ilma Waaqayyoo itti aanuu inni kaayyoo Waaqayyoo gara yaada William Milleritti banutti filatame” dha. Gaabri’el qofa utuu hin ta’in, ergamoonni baay’eenis hubannaa isaa raajiiwwan “kan yeroo dheeraadhaaf saba Waaqayyootiif dukkanaa’an” keessatti isa qajeelchan. Gaabri’elii fi ergamoonni biroon Millerin Macaafa Qulqulluu keessa Seera Uumamaa irraa jalqabanii tartiibaan isa geggeessan. Kanaafuu, inni duraan dura raajii yeroo dheeraa Macaafa Qulqulluu keessaa isa dheeraa ta’e, jechuunis “yeroo torba” (waggaa kuma lama dhibba shan fi digdama) kan Leewwota boqonnaa digdamii ja’a keessaa ta’eetti geeffame; kunis, osoo hin geeffamin dura, guyyoota kuma lama dhibba sadii kan Daani’el boqonnaa saddeet lakkoofsa kudha afuriitti geeffametti ture.

> “I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

> “Ani achiis kadhannaafii dubbii Waaqayyoo dubbisuuf guutummaatti of kenne. Yaada duraan of keessatti qabuu hundumaa cinaatti dhiisuuf murteesse; Caaffata Qulqullaa’oo Caaffata Qulqullaa’oodhaan sirriitti wal bira qabee ilaaluuf, akkasumas qorannaa isaa karaa sirna-qabeessaa fi tooftaa-qabeessa ta’een geggeessuuf kaayyeffadhe. Ani jalqaba Uumama irraa eegale; hiikni kutaa keessaa tokkoon tokkoon isaa akkasitti ifa ta’ee natti banamutti, akka waan iccitii hiikuu dadhabsiisu tokkoo yookaan wal faallessuu tokkoo irratti na hin dhiphisneetti, lakkoofsa lakkoofsaan dubbisaa deeme; ariitiidhaan hin tarkaanfanne. Yeroo ani waan tokko ifa hin taane argutti, hojii koo isa barameen kutaa isa wajjin wal qabatan hundumaa wal bira nan qabe; gargaarsa CRUDEN tiinis, barruulee Caaffata Qulqullaa’oo keessaa iddoo jechoonni ijoo kutaa ifa hin taane sana keessatti argaman kam iyyuu jiran hundumaa nan qoradhe. Ergasii, jechi hundinuu dhimma barruu sana irratti gahee isaa sirrii akka qabaatu yoo ta’e, ilaalchi koo isaa irratti qabu yoo kutaa wal qabatan Macaafa Qulqulluu keessaa hundumaa wajjin walii gale, inni sun rakkoo ta’uu dhiisa. Karaan kanaan dubbisa Macaafa Qulqulluu, yeroo ani isa yeroo jalqabaatiif dubbisee xumuruu irratti turetti, waggaa lama keessaa naannoo isaatti nan itti fufe; innis ofumaan hiikaan isaa of keessaa akka baasu guutummaatti quufee amane. Ani akka argeetti, Caaffata Qulqullaa’oo seenaa wajjin wal bira qabuudhaan, raajiiwwan hundinuu hamma isaan raawwatamanitti, jecha jechaatti raawwatamanii turan; fakkeenyoonni, jecha fakkeessituun, mammaaksi, wal fakkeessitoonni, fi kkf. Macaafa Qulqulluu keessaa jiran hundinuu yookaan walitti hidhamiinsa isaanii isa dhihoo keessatti hiikaman, yookaan jechoonni isaaniin ibsaman kutaa dubbii sanaa birootti hiikni isaanii kennama; akkasitti erga hiikamaniis akka ibsa sanaa wajjin walsimuun jecha jechaatti hubatamuu qabu. Kanaanis, Macaafni Qulqulluun sirna dhugaa mul’ifamanii ta’e, isa baay’ee ifa ta’eenii fi salphaatti kenname akka ta’e, kanaafuu “namni karaa deemus, yoo gowwaa ta’e illee, achi keessatti hin dogoggoru” jedhee guutummaatti amane. …”

> “From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

> “Qorannaa Qulqulluu caalaatti qorachuun koo irraa, yeroo torban mootummaa Saba Ormaa yeroo Yihudoonni booji’amuu Minaasee keessatti saba of danda’ee ta’uun isaanii dhaabanitti jalqabuu akka qabu, kunis akka yeroo shallaggoonni seenaa hundarra gaariin ramadanitti Dh.K.D. 677 ta’uu isaa; guyyoonni 2300 sun torbanota torbaatamaa wajjin jalqabu, kan shallaggoonni seenaa hundarra gaariin Dh.K.D. 457 irraa eegalan; akkasumas guyyoonni 1335, jechuunis yeroo aarsaan yeroo hundumaa irraa kaafamee fi waan jibbisiisaan badiisa fidu dhaabame, Daani’el boqonnaa torba lakkoofsa kudha tokko, ol’aantummaan Phaaphaasii erga wantoonni jibbisiisoon waaqeffannaa warra mootummaa Roomaa durii irraa kaafamanii booda dhaabamee irraa lakkaa’amuu akka qaban, kunis akka seenaa barreessitoota hundarra gaarii ani mari’achuu danda’eetti naannoo B.D. 508 irraa lakkaa’amuu akka qabu, nan xumure. Yeroo raajii kana hunda guyyaa adda addaa shallaggoonni seenaa hundarra gaariin taateewwan irraa ifatti lakkaa’amuu qabanitti ramadan irraa lakkaa’uun, hundinuu walitti dhufanii yeroo tokkootti, jechuunis naannoo B.D. 1843tti xumuramu turan. Akkasiin, bara 1818 keessatti, qorannaa koo Writings Qulqulluu waggaa lamaa xumuruun, yeroo sana irraa waggoota digdamii shan keessaa dhimmoonni mootummaa keenya amma jiru hundinuu xumuramuu akka qaban jechuun xumura ulfaataa sana irratti geeffame…” William Miller’s Apology and Defense, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Seerri waa dubbii jalqabaa ibsamuun tokko wanti jalqaba irratti ibsame isa caalaatti barbaachisaa taʼuu isaa ni hundeessa; waan Mulʼata boqonnaa tokko lakkoofsa tokko keessatti jalqaba irratti ibsame immoo adeemsa qunnamtii Abbaa fayyadamuudha: innis ergaa Yesusiif kenna; Yesus immoo ergamaa Isaatiif kenna; inni achii immoo raajichaaf kenna; raajichis barreessee waldoota kiristaanaatti erga. Yommuu Adventizimi hojii fi argannoowwan William Miller didde, hundee isaanii qofa utuu hin taʼin, adeemsa qunnamtii isa Miller hubannoowwan isaatti geesse sana illee didde; akkasumas adeemsa namoonni Mulʼata Yesuus Kiristoos isa yeroo qorannoon cufamuu dura banamu sana hubachuuf karaa tokkicha taʼe ni didde.

Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

Miilariin akka hubatamuuf yeroo torban kan Seera Lewwotaa keessatti ibsame bara 677 BC irraa akka jalqabe geggeeffame. Booda, bara 1856tti qofa, Gooftaan Hiraam Eedsoniin fayyadamee bittinnaa yeroo torbanii kun qomoo kudhan kaabaa Israaʼel irratti illee raawwatame akka taʼe adda baase. Gooftaan hubannaa yeroo torbanii kan argannoo bu’uuraa Miilariin yeroo torbanii irratti godhameen walii galu, garuu isa sana baayʼee caalu, horachuuf yaalaa ture. Garuu bara 1856tti ifni Hiraam Eedsoniin dhihaate haala iccitii qabuun xumurame; sababni isaas barruun sadarkaa saddeettaffaa walitti aansichaa jechoota Jeems Wiit, yeroo sana gulaalaa Review and Herald ture, “Itti fufa” jedhuun xumurame. Inni “itti fufa” ture; garuu hamma booddee Fulbaana 11, 2001tti miti, yeroo Gooftaan saba isaa gara “daandiiwwan durii” geessee fi dhuma irratti gara walitti aansa barruulee Hiraam Eedsoniin barreeffamee hin xumuramneetti isaan geggeessetti.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Nuti yeroo ammaa fincila abdii guddaa sanaa booddee yeroo gabaabaa keessatti jalqabame irratti xiyyeeffachaa hin jirru; garuu akka qofa akeeknuuf, Miller gara “yeroo torba” kan Lewwoota boqonnaa digdamii ja’aatti geggeeffame illee, Gooftaan hubannaa jalqabaa waa’ee yeroo torbanii Miller irratti hundaa’e sanaa olitti dabalee guddisuuf kaayyeffatee akka ture ifaadha. Inni Hiraam Eedson filate; tajaajilaa isuma seenaa sana keessaa, isa duraanis mul’ata Kiristoos Onkoloolessa 23, 1844 irratti Gara Iddoo Hundumaa Caalaa Qulqulluutti ce’uu argisiisu kennuuf filatee ture sanauma.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Kunoo sababii ani jecha ti‘ooloojii Adventistii fayyadameef, ijaarsi hojiiwwan raajii Miller hundumaa ittiin hiikaman hundi hubannaa isaa humnoota lamaa badiisaanii irratti akka hundaaʼe beeksisuudha; humnoonni kun kitaaba Daaniʼel keessatti akka “kan yeroo hundumaa” (heethenummaa)tti bakka buʼamaniiru; inni kun yeroo hundumaa yookaan “balleessaa” yookaan “jibbitsa” wajjin walqabata; isaan lamaanis gama garagaraa humna badiisaa paapaasummaa bakka buʼu. Hubannaan buʼuuraa Miller waaʼee humnoota Roomaa, seenaa inni bakka buʼu sana irraa kaasee, baayʼee guddateera.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Ergamoonni Waaqayyoo, Gebriʼeel dabalatee, gara hubannoowwan inni labsaa tureetti Millar geggeessan. Hubannoowwan sun raajiiwwan inni labse, seerota hiikkaa Macaafa Qulqulluu inni itti fayyadame, akkasumas bu’uura hojii kan raajiiwwan sirriitti qindeessuuf isa dandeessise of keessatti qabatu. Daaniʼel keessatti humnoonni lama diigumsaa fidan kan ibsaman Roomaa waaqeffannaa mootummaa durii fi Roomaa paaphaasummaa akka taʼan Millaritti kenname. Future for America ammoo bu’uura humnoota sadii diigumsaa, jechuunis jawwee, bineensaa fi raajii sobaa, itti geggeeffame.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

> Anis afuuroo fakkaatan xuraaʼoo sadii afaan jawwee keessaa, afaan bineensaa keessaa, akkasumas afaan raajii sobduu keessaa baʼan nan arge. Isaan kun hafuurota seexanotaa, dinqii hojjetan, warra mootota lafaa fi biyya lafaa hundumaa bira dhaqan, akka isaan gara waraana guyyaa guddaa Waaqa Hundumaa Dandaʼuu sanaatti walitti qabanidha. Mulʼata Yohaannis 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Bu’uurri Ameerikaatiif jedhu hojii Miiler irratti ijaarameera, garuu bakka hojii isaa itti dhaabate sanaa ni ce’a. Adveentizimiin bu’uura hojii isaa dhiisee, teolojii Pirootestaantizimii gantuu fi Roomaa irra deebi’e. Sararri raajii isauma san kitaaba Daani’el keessatti jalqabame, kitaaba Mul’ataa keessatti itti fufamee fudhatama.

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

> “Macaafni Mul’ataa kitaaba chaappame dha, garuu immoo kitaaba baname dhas. Inni taateewwan dinqisiisoo bara dhumaa seenaa lafa kanaa keessatti raawwatamuu qaban galmeessa. Barsiisonni kitaaba kanaa ifaa fi murtaa’oo dha; kanneen iccitii qofa fakkaatanii hubatamuu hin dandeenye miti. Isatti sararri raajii inni Daani’el keessatti fudhatame sunuma deebi’ee itti fufa. Raajiiwwan tokko tokko Waaqayyo irra deebi’ee dubbateera; kanaanis isaanii irratti barbaachisummaan kennamuu akka qabu agarsiiseera. Gooftaan wantoota bu’aa guddaa hin qabne irra deebi’ee hin dubbatu.” Manuscript Releases, volume 9, 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

ମିଲର ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକର ଭବିଷ୍ୟବାଣୀଗୁଡ଼ିକୁ ବୁଝିପାରିଲେ ନାହିଁ, କାରଣ ଦାନିଏଲରେ ଯେଉଁ ପୌରାଣିକତା ଓ ପାପାତନ୍ତ୍ରର ଧାରା ଏତେ ସ୍ପଷ୍ଟଭାବେ ଚିହ୍ନିତ ହୋଇଛି, ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକରେ ସେହି ଧାରାକୁ ବିସ୍ତାର କରାଯାଇ ଭବିଷ୍ୟବାଣୀମୟ ଇତିହାସର ମଞ୍ଚରେ ପରବର୍ତ୍ତୀ ଯେ ନିର୍ଯାତନାଦାୟକ ଶକ୍ତି ଆସିବ, ତାହାକୁ ସମେତ ଅନ୍ତର୍ଭୁକ୍ତ କରାଯାଇଛି।

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Gara waaqeffannaa tolfamoo sanaatiin, achiis Phaaphaasummaa sanaatiin, Seexanni dhugaa-baatota Waaqayyoo amanamoo ta’an lafa irraa haquuf yaalii godhaa jaarraa hedduudhaaf humna isaa hojii irra oolche. Warri waaqeffannaa tolfamoo fi warri phaaphaasummaa hafuura bineensichaa isa tokkoon kakaafaman. Garaagarummaan isaanii inni jiru, Phaaphaasummaan tajaajila Waaqayyoo fakkeessuudhaan diina caalaa balaa qabu fi gara-jabeessa ta’uu isaa qofa ture. Karaa Roomaanummaa sanaatiin, Seexanni biyya lafaa booji’e. Waldoonni Waaqayyoo jedhaman gowwoomsaa kana keessa hammatamanii turan; uummanni Waaqayyoo immoo waggoota kuma tokkoo ol dheekkamsa bineensichaa jala dhiphatan. Yeroo Phaaphaasummaan humna isaa irraa buqqifamee ari’atamuu irraa dhaabuuf dirqame sanatti, Yohaannis humna haaraa tokko sagalee bineensichaa irra deebi’ee dubbachuuf, hojii gara-jabeessaa fi arrabsoo Waaqayyoo sanuma itti fufuuf ol ka’aa jiru arge. Humni kun, inni isa dhumaa waldaa fi seera Waaqayyoo irratti waraana banutti jiru, gaanfa hoolaa fakkaatan qabuun bineensa tokkoon fakkeeffame. Bineensonni isa dura turan galaana keessaa ol ba’an; inni garuu lafa keessaa ol ba’e; kunis saba ittiin fakkeeffame sanaa ka’umsa nagaa qabu agarsiisa. ‘Gaanfawwan lama hoolaa fakkaatan’ sirriitti amala mootummaa Ameerikaa Tokkummaa, akkuma inni bu’uura seerota isaa lama ta’aniin ibsame, jechuunis mootummaa uummataatiin buluu fi Pirootestaantummaa, bakka bu’u. Qajeelfamoonni kun akka sabaatti humnaa fi badhaadhina keenyaatiif icciitii dha. Warri jalqaba qarqara Ameerikaa irratti iddoo dheessuu argatan, gaaffii of-tuulummaa paaphaasummaa fi cunqursaa mootummaa moototaa irraa bilisa ta’e biyya tokko bira ga’uu isaaniitti gammadan. Mootummaa bilisummaa mootummaa fi amantii bu’uura bal’aa irratti dhaabuuf murteessan.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Garuu sararaan qalama raajii cimaa ta’e kun suuraa nagaa qabeessa kana keessatti jijjiirama akka jiru ifa baasa. Bineensi gaanfa akka hoolaa qabu sagalee ajjeechaa keessaa sagalee bineensaa ni dubbata; innis ‘humna bineensa isa dura ture hundumaa isa duratti ni hojjeta.’ Raajiinis akka inni warra lafa irra jiraatanitti fakkii bineensichaaf akka tolchan dubbatu, akkasumas akka ‘inni hundumaa, xinnaa fi guddaa, sooressa fi hiyyeessa, bilisa ta’ee fi garba ta’e, harka isaanii mirgaa irratti yookaan adda isaanii irratti mallattoo akka fudhatan godhu; namni mallattoo sana, yookaan maqaa bineensichaa, yookaan lakkoofsa maqaa isaa yoo hin qabaatin, akka hin bitne yookaan hin gurgurre’ ni labsiti. Kanaanis Pirootestaantummaan tarkaanfii Paaphaasummaa duukaa bu’a.” Signs of the Times, November 1, 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Milleriif bineensi galaanaa fi bineensi lafa keessaa baʼe Mul’ata boqonnaa kudha sadi keessatti Roomaa waaqeffannaa sobaa, itti aansuudhaanis Roomaa paaphaasummaa akka agarsiisan ture. Miller akkasumas sirna hiikkaa isaa Mul’ata boqonnaa kudha torbatti hojiirra oolchuuf yaaleera; garuu fayyinni madaa du’aa paaphaasummaa, gaheen raajii Ameerikaa fi Tokkummaa Mootummootaa keessatti qaban, bu’uura waaqayyoo ergamootaan isaaf kenname sanaa alatti turan. Isaaf, bineensi lafa keessaa baʼe Mul’ata boqonnaa kudha sadi keessatti paaphaasummaa ture.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller ergamaa harka Pirootestaantoota maqaa qofaan of waaman, warra Bara Dukkanaa keessaa ba’anii turan irraa uffata aangoo Pirootestaantummaa irraa buusuuf hojii irra ooluu qabu ture. Yeroon Ameerikaan akka bineensa jawwee dubbattu, yeroo Riphaabilikaan dimokraasii ta’u, akkasumas Pirootestaantummaan gantuu mootummaa gantuu wajjin walitti makamee walmakaa waldaa fi mootummaa isa fakkeenya papasummaa ta’e irra deebi’ee dhaabu, bara isaatti amma iyyuu gara fuulduraatti hafe ture. Sababii kanaaf, inni kitaaba Mul’ataa keessatti caasaa waaqayyoo isa ergamoota irraa argate keessa kaa’uuf yaale.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Inni bara 1798 keessa yeroo mul’anni laga Ulaay, isa Daani’el boqonnaa saddeetii fi sagal keessatti argamu, hiikamee baname, dabaluu beekumsaa kan achi keessaa bu’e akka hubatuuf filatame. Fuulduratti Ameerikaadhaaf immoo mul’ata laga Hiddeqeel, isa Daani’el boqonnaawwan kudhanii hanga kudha lamaanitti argamu, kan bara 1989 keessatti hiikamee baname hubachuun ture; yeroo sanattis, akkuma Daani’el boqonnaa kudha tokko, lakkoofsa afurtama keessatti ibsame, biyyoonni mootummaa Sooviyeetii duraanii bakka bu’an papphaasummaa fi Yunaayitid Isteetsiin swept away ta’an.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Bu’uuraa ergamoonni Future for America’f kennan, akkaataa hiika kennuu fi hojiirra oolchuu raajii keessatti, walitti dhufeenya sadi-geessaa jawwee, bineensaa fi raajii sobaa keessatti irratti hundaa’e ture.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ifti Daani’el Waaqa irraa argate addumaan bara dhumaa kanaaf kenname. Mul’anni inni qarqara Ulaayii fi Hiddeqel, lagaawwan guguddoo Shinaar biratti arge, amma adeemsa keessatti raawwatamaa jira; wantoonni raajii keessatti dubbataman hundinuu immoo dhiʼoo keessatti ni raawwatamu.” Testimonies to Ministers, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Milerotonni ergaa ergamaa isa jalqabaa fi isa lammaffaa dhiheessanii, murtiin akka baname labsan. Fuuldurri Ameerikaaf ergaa ergamaa isa sadaffaa dhiheessaa jira.

> I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

> Ani nan dhaabe; Apoolos bishaan isaaf kenne; garuu Waaqayyotu guddina kenne. Egaa inni dhaabu kam iyyuu miti, inni bishaan kennus kam iyyuu miti; garuu Waaqayyo, inni guddina kennu qofa. Inni dhaabuu fi inni bishaan kennu tokko; namni hundinuus akka hojii mataa isaatti badhaasa mataa isaa ni argata. Nu Waaqayyo wajjin hojjettoota; isin lafa qotamaa Waaqayyoo, ijaarsa Waaqayyoo. Ani akka ayyaana Waaqayyoo isa natti kennameetti, akka ogeessa ijaarsa hundee kaa’uutti hundee kaa’eera; namni biraan immoo isa irratti ijaara. Garuu namni hundinuu akkaataa itti isa irratti ijaaru haa of eeggatu. Hundee isa kaa’ame, jechuun Yesuus Kiristoos, malee hundee biraa namni tokko iyyuu kaa’uu hin danda’u. 1 Qorontos 3:6–11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Ergaa ergamaa sadaffaa sirriitti dhiheessuuf, ergaawwan ergamoota lamaan duraa illee dhiheessuun siif dirqama; jechuunis, inni sadaffaan isa jalqabaa fi isa lammaffaa malee jiraachuu akka hin dandeenye nutti himameera. Ergaan jalqabaa fi lammaffaan hundee dha, inni sadaffaan immoo dhagaa xumuraa ti; garuu ergaan sadaffaan ergaa jalqabaa fi lammaffaa gonkumaa hin mormu yookaan wal hin faallessu. Yoo akkas godhe, inni ergaa dhugaa miti.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Ergaan inniifi lammaffaan bara 1843 fi 1844 keessatti kennaman; amma immoo lallaba ergamaa sadaffaa jala jirra; taʼus ergaawwan sadanuu amma iyyuu lallabamuu qabu. Namoota dhugaa barbaadaniif isaan irra deebiʼamanii ibsamuu isaanii ammaas akkuma yeroo kam iyyuu barbaachisaa dha. Qalamaanis taʼe sagaleedhaanis lallabicha dhageessisuu qabna; tartiiba isaanii fi raawwii raajiiwwan nu ergaa ergamaa sadaffaatti geessan agarsiisuu qabna. Tokkoffaa fi lammaffaa malee sadaffaan jiraachuu hin dandaʼu. Ergaawwan kana maxxansa keessatti, lallaba keessatti, sarara seenaa raajii keessatti wantoota taʼanii darbanii fi wantoota gara fuulduraatti taʼan agarsiisuudhaan biyya lafaatiif kennuu qabna.” Selected Messages, kitaaba 2ffaa, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Seenaa baayʼee bareedaa taʼe tokko seenaa Miilariitotaa fi seenaa keenya irratti jira. Miilariitonni jalqaba turan; nuti immoo dhuma dha. Isaan ergaa ergamoota isa jalqabaa fi isa lammaffaa dhiʼeessanii keessa jiraatan. Nuti ergaa ergamaa isa sadaffaa dhiʼeessina. Ergaan isaanii kan hin hiikamne (mulʼata Ulaay) boqonnaawwan Daaniʼel lama keessatti argama; kan keenya immoo (mulʼata Hiddeqel) boqonnaawwan sadii keessatti argama. Isaan wayyoota isa jalqabaa fi isa lammaffaa adda baafatan, akkasumas guutamuu wayyoo isa lammaffaa keessatti jiraatan. Nuti wayyoo isa sadaffaa adda baafna, akkasumas guutamuu isaa keessatti ni jiraanna. Buʼuura isaanii hojii raawwii raajii ittiin hiikan Roomaa waaqeffannaa mootummaa (jawwecha) fi Roomaa paaphaasummaa (bineensa) ture. Buʼuuri keenya hojii raawwii raajii ittiin hiiknu immoo Roomaa ammayyaa akka bineensa dachaa sadii qabuutti dha.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Akka amala ibsa Mul’ata boqonnaa kudha torba keessatti amala Roomaa paaphaasotaa, inni saddeettaffaa kan torban keessaa ta’e, ilaaluuf jalqabnu, seenaa hundeeffamaa keessatti Millerootni waa’ee Roomaa maal akka hubatan ilaaluun barbaachisaa dha. Ergamaan sadaffaan ifa dabalataa ni qabaata; garuu ifni sun matumaa dhugaa hundeeffame hin faalleessu.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Daani’el boqonnaawwan lama, torba, saddeet, kudha tokkoo fi kudha lamaan, humnoota biroo gidduutti Roomaa ni agarsiisu. Nu, akka bu’uura itti fayyadama raajii Millaritti, bara 1798 dura sadarkaa Roomaa lama—waaqeffannaa mootummaa Roomaa durii fi paaphaasummaa—ilaalla. Millar fi pirooniyaroonni, Daani’el boqonnaa kudha tokko fi lakkoofsa kudha afur keessatti “saamtoonni saba keetii” jedhamee ibsame Roomaa akka bakka bu’u ni adda baasu.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Yeroo sana keessa namoonni baayʼeen mootii kibbaa irratti ni kaʼu; akkasumas saamtoonni saba keetii mulʼata sana jabeessuuf of ol in kaasu; garuu ni kufu. Daaniʼel 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Keeyyata kana keessatti yaad-rimee barbaachisoo yoo xiqqaate lama ilaaluun barbaachisaa dha. Jechi “mul’ata” jedhu keeyyata kana keessatti argamu, kitaaba Daani’el keessatti jechoota Ibrootaa lama keessaa tokkoo kan “mul’ata” jedhamee hiikamu dha. Jechoota Ibrootaa keessaa inni tokko kan “mul’ata” jedhamee hiikamu châzôn jedhu dha; innis abjuu, yookaan raajii, yookaan mul’ata jechuun hiikama. Jechi châzôn seenaa raajii, yookaan yeroo murtaa’e tokko adda baasa; innis Daani’el keessatti yeroo kudhan argama, yeroo hundas “mul’ata” jedhamee hiikama.

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Jechi biraan Ibrootaa kan biraan “mul’ata” jedhamee hiikamu mar-eh’ dha; hiikni isaas bifa mul’achuu dha. Jechi mar-eh’ mul’ata tokkicha, jechuunis yeroo murta’aa tokko keessatti waan argamu tokko adda baasee agarsiisa. Jechi Ibrootaa mar-eh’ kitaaba Daani’el keessatti yeroo kudha sadii argama; yeroo ja’a “mul’ata” jedhamee hiikama; yeroo afur “fuula” jedhamee, yeroo lama “bifa mul’achuu” jedhamee, yeroo tokko immoo “bareedaa” jedhamee hiikama.

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

Saamtonni sabaa kee kiyyoo si’ataa kan uummata keetii Roomaan bakka bu’u; kanaaf, mata-dureen raajii kan Roomaa kitaaba Daani’el keessatti “mul’ata” raajii sana dhaabuudha. Kanaafis, hiika barbaachisummaa Roomaa akka mallattoo raajitti hubachuun baay’ee barbaachisaadha.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Loogikiin raajii dubbiin “mul’ata” jedhu, inni seenaa raajii bakka bu’u, isauma “mul’ata” jedhu kan kitaaba Mul’ataa keessatti dubbatame ta’uu akka barbaadu agarsiisa; sababiin isaas, waxyi Daani’elii fi Mul’anni kitaaba tokko ta’uu isaanii, wal guutuu isaanii, waliif guutummaa fiduu isaanii, akkasumas sararri raajii inni Daani’el keessatti argamu Mul’ata keessatti itti fufamee fudhatamuu isaa adda baasa. Qabxiileen kun kanneen Hafuurri Raajii keessatti ibsaman duraanuu barruulee kana keessatti hammatamanii jiru; kanaaf amma deebi’ee isaan hin dabalu. Qabxii biraa tokko immoo dabala; innis isa nuti duraanuu obboleettii White irraa hammachiifne dha. Qabxiin sunis kitaabni Macaafa Qulqulluu hundi kitaaba Mul’ataa keessatti walitti dhufee achittis akka xumuramu dha. “Mul’atni” seenaa raajii (châzôn) inni Daani’el keessatti argamu, dhimma raajii Roomaa wajjin hundeeffame, mul’ata seenaa raajii guutuu Macaafa Qulqulluu keessatti argamu bakka bu’a. Kitaabni Macaafa Qulqulluu hundi Mul’ata keessatti walitti dhufee achittis xumurama; Waaqayyo immoo ofii Isaa gonkumaa wal hin faallessu. Matumaa! Yoo ati Inni akkas godhe jechuun yaadde, wanta tokko sirriitti hin hubanne jechuu dha. Jechi Ibrootaa walfakkaataan sunuma (châzôn) kitaaba Fakkeenyaa keessattis “mul’ata” jedhamee hiikama.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Bakka mul’anni hin jirretti, sabni ni bada; inni seera eegu garuu eebbifamaa dha. Fakkeenya 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Inni qophiin jalqabaa waaʼee lakkoofsa sanaa ilaalamuu qabu dha. Yoo Roomaan dogoggoraan hubanne, mulʼata seenaa raajii hundeessuu hin dandeenyu. Dhugaan sun buʼuuraan carraaqqii Jezuwotonnii fi warri biroo seenaa keessatti xumuraan dhimma raajii Roomaa balleessuuf tiʼooloojii sobaa galchan ibsa. Akkuma hubannaa buʼuuraa Roomaa ilaallu, kana yaadatti qabachuu qabna.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Warri dhugaa dubbii kanaa hubachuudhaan burjaaja’an, hiika farra-Kiristoos arguu keessatti kufan, dhuguma of isaanii gara cinaa farra-Kiristoositti ni kaa’u. Amma nuuf addunyaatti of makuun yeroo miti. Daani’el qooda isaa keessatti fi iddoo isaa irratti dhaabbatee jira. Raajiiwwan Daani’elii fi kan Yohaannis hubatamuu qabu. Isaan wal hiiku. Isaan addunyaadhaaf dhugaa namni hundinuu hubachuu qabu kennu. Raajiiwwan kun addunyaa keessatti dhugaa ba’uutti ta’uu qabu. Guyyoota dhumaa kana keessatti yeroo isaan raawwataman, isaan ofuma isaaniitiin ni ibsamu.” Kress Collection, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Yoo hiika farra Kiristoosii (Roomaa) arguu keessatti kufte, Rooma wajjin ni hirmaatta; akeekkachiisni kunis dandeettii kitaabota Daaniʼelii fi Mulʼataa hubachuu yookaan hubachuu dadhabuu keessatti kaaʼameera. Millerootni buʼuura hubannaa Adventizimii isaanii, Roomaa eenyummaa ishee beekuudhaan ijaaran. Isaan Roomaan humnoota lama diiggaa fidaniin akka bakka buufamte hubatanii turan; lameenuu marsaalee Roomaa turan; garuu Roomaan akka walitti dhufeenya sadan keessaa tokkootti, akka kitaaba Mulʼataa keessatti bakka buufametti, arguuf iddoo seenaa sana irra hin geenye turan. Kanaafuu Daaniʼel buʼuura Millerootaan bakka buufame dha; Mulʼannoon immoo dhagaa xumuraa Future for America’n bakka buufame dha. Qabxiin biraa Daaniʼel boqonnaa kudha tokko lakkoofsa kudha afur irraa nuti adda baafachuu barbaannu jira.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

මිලර් සහ අරඹුම් පුරෝගාමීහු නෙබුකද්නෙස්සරගේ සිහිනයේ රූපය බැබිලෝන, මෙදෝ-පර්සියාව, ග්‍රීසිය හා රෝමය යන රාජධානී හතර නියෝජනය කරන බව අවබෝධ කර ගත්හ. ඔවුන්ට සිව්වන රාජධානියෙන් ඔබ්බට දැකිය නොහැකි විය; මක්නිසාද පාප්වරුන්ගේ රෝමය යනු රෝමයේ දෙවන අදියරක් පමණක් බවත්, එබැවින් සිව්වන රාජධානිය 1798 දී අවසන් වූ බවත් ඔවුන් අවබෝධ කරගෙන සිටියහ. ඉතිහාසය පිළිබඳ ඔවුන්ගේ දෘෂ්ටිකෝණයෙන් ඉතිරිව තිබූ එකම අනාවැකිමය සලකුණ වූයේ, කන්දෙන් කපන ලද පර්වතය රූපයේ පාදවලට පහර දෙන තැන වන ක්‍රිස්තුස්වහන්සේගේ දෙවන පැමිණීමය. මිලෙරයිට්වරු අජාතික රෝමය හා පාප්වරුන්ගේ රෝමය අතර අනාවැකිමය වෙනස්කම් හඳුනාගත් නමුත්, 1798 ක්‍රිස්තුස්වහන්සේගේ නැවත පැමිණීම සමඟ ගැළපීමට බලකෙරුණු බැවින්, ඔවුන්ට රාජධානී හතරකින් ඔබ්බට දැකිය නොහැකි විය.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Nu yeroo hojii qulqulluun Waaqayyoo miila fakkii sanaatiin, isa keessatti sibiilli suphee dhoqqee wajjin makameen bakka buufamu irra geenyeerra. Waaqayyo saba qaba, saba filatamaa qaba; hubannoon isaanii qulqulleeffamuu qaba, warri sunis bu’uura irra mukaa, margaa gogaa, fi cilaqqee kaa’uun xuraa’uu hin qaban. Lubbuun tokkoon tokkoon ishee abboommii Waaqayyoo irratti amanamtu taate amala addaa amantii keenya keessaa isa guyyaa Sanbataa torbaffaa ta’e ni hubatti. Mootummaan utuu akka Waaqayyo ajajeetti Sanbata kabajee, jabeenya Waaqayyoo keessa ni dhaabata; amantii yeroo tokko qulqullootaaf kennamteefis ni falma. Garuu mootummaa bulchitootni Sanbata sobaa ni deeggaru; amantii isaanii kan amantii wajjin wal qabate kabaja ilma paaphaasummaa kanaa wajjin ni maku; Sanbata Gooftaan qulqulleessee eebbise, akka namni qulqulleessuudhaaf eeguuf adda baase, akka mallattoo Isaa fi saba Isaa gidduutti dhaloota kuma tokkoof ta’e sana irra ol ni kaasu. Makamuun hojii amantii fi hojii mootummaa sibiillii fi supheen bakka buufama. Tokkummaan kun humna waldoota kiristaanaa hunda ni laaffisa. Waldaa humna mootummaa uffisuun kun bu’aa hamaa ni fida. Namoonni jechuun ni danda’ama bakka obsa Waaqayyoo darbuu ga’anii jiru. Isaan humna isaanii siyaasa keessatti galchaniiru, paaphaasummaa wajjinis walitti dhufaniiru. Garuu yeroo tokko ni dhufa; yeroo sanatti Waaqayyo warra seera Isaa fashalse adabuuf jira, hojii isaanii hamaanis of irra deebi’ee isaan irra ni bu’a.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Mul’ata kutaan torbaffaan kun mootummaa raajii Macaafa Qulqulluu kan dhumaa ti; innis mootummoonni torban kufanii akka jiran, mootummaa saddeettaffaan immoo tokkummaa sadiin ijaarame kan Roomii ammayyaa ta’e akka ta’e ifatti adda baasa. Yoo wabii jalqabaa mootummoota raajii Macaafa Qulqulluu irratti kennamu Daani’el boqonnaa lama ta’e, innis dhugumatti akkasuma yoo ta’e; egaa wabii dhumaa sun wabii jalqabaatiin ibsamuu qaba. Mootummoonni afur kan Daani’el boqonnaa lama keessatti jiran akkamitti mootummoota saddeet kan Mul’ata kutaa torbaffaa keessatti jiran waliin walii galuu danda’u?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Kanaafuu, yeroo itti fufnu yaadadhaa, Milleroonni seenaa isaanii bira darbanii taʼeewwan raajii arguu hin dandeenye. Ergaan isaan hubatanii labsan dhufaatii lammaffaa Kiristoos akka mallattoo daandii itti aanu seenaa raajii adda baasee ibsa ture. Garuu yoo hubannoon Millerootaa kan Roomaa akka mallattoo mul’ata seenaa raajii hundeessuuf dhaabbatuu fi akkasumas Daaniyael boqonnaa lamaa lamaan isaanii dhugaa bu’uuraa Millerootaa ta’an, kun mootummaa saddeet kan Mul’ata Yohaannis boqonnaa kudha torbaa keessatti ibsaman waliin akkamitti walii gala?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Yoo fakkaataa Daani’el boqonnaa lamaa bu’uuraa ta’uu isaa irratti shakkii yoo qabaattan, waan isin gochuu qabdan hundi chaartota jaarmiyyaa duraanii 1843 fi 1850 ilaaluudha. Lamaanuu irratti fakkaatichi Daani’el boqonnaa lamaa mul’ifamee jira. Akkuma kanaan walqixa barbaachisaa ta’es, Ellen White chaartonni lamaanis qajeelfama Waaqayyootiin fi karoora Isaa irratti hundaa’anii hojjetaman jedhee ibsiti.

> “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.

> “Muṃ dekhichi je 1843 cārṭṭi Prabhunka hasta dvārā nirdeśita hoithilā, ebam tāhāku paribartana karājibā uchita nuheṅ; je saṅkhyāguḍika se yēpari chāhuṅthile, sēpari hiṅ thilā; je tāṅkara hasta tāhā upare thilā ebam kichhi saṅkhyā madhyare thibā eka trutiku ācchādita karithilā, jēnā kehi madhya tāhā dekhī pārilā nāhiṅ, yābat tāṅkara hasta haṭāi deẏā galā nāhiṅ.” Early Writings, 74, 75.

Of the 1850 chart she stated:

ହଜାର ଆଠଶେ ପଚାଶର ଚାର୍ଟ ବିଷୟରେ ସେ କହିଥିଲେ:

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Ani Waaqayyo obboleessa Nicholsiin chaartii sana maxxansiisuu keessatti akka ture nan arge. Chaartii kana ilaalchisee Macaafa Qulqulluu keessatti raajiin akka jiru nan arge; chaartiin kun yoo saba Waaqayyootiif qophaa’e, tokkoof ga’aa taanaan kaaniifis ni ga’a; tokkoon chaartii haaraa safara guddaadhaan dibamee qophaa’e isa barbaade yoo ta’e, hundinuu akkuma sana baay’ee isa barbaadu.” Manuscript Releases, volume 13, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Addunyaa keessaa mammaaksi durii tokko akkas jedha: “Dogoggorri karaalee hedduu qaba, dhugaan garuu tokko qofa qaba.” Namoonni akka Roomaan ammayyaa Mul’ata boqonnaa kudha torbaffaa keessatti mataa saddeettaffaa isa torban keessaa ta’e ta’uu ishee hin hubanneef dogoggoroonni garaagaraa hedduun hojii irra oolaniiru. Dogoggoroota sana keessaa tokko, kan hayyoonni amantii Adventistootaa fayyadaman, mootummaa seenaa keessatti jiran bifa dogoggoraatiin dhiheessuudha. Ani asitti mootummaa raajii Macaafa Qulqulluu keessatti ibsamanitti hin jedhu; isaan maqaa waamichaa lama garaagaraa qabu. Mootummoonni raajii Macaafa Qulqulluu keessatti ibsaman caqasa jalqabaa Dani’el boqonnaa lama keessatti ka’ame irratti hundaa’u; mootummaa seenaa keessatti jiran garuu Baabilooniin dura turan. Ellen White eenyutu mootummaa seenaa sana akka ta’an ifatti adda baasti; garuu hayyoonni amantii Adventistootaa dhugaa ba’umsa hafuuraan geggeeffame sana tuffatu, akkasumas tartiiba mootummaa seenaa keessatti jiran isa hubannaa akka Roomaan yeroo hunda saddeettaffaatti kaatuu fi torban keessaa ta’uu ishee dukkaneessu uumu. Garuu mul’ata sana kan hundeessu Roomaa dha.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Ti’ooloojii Adventismii fi Protestantismii gantummaa irraa kufe kan ta’an mootummoonni seenaa kan turan Gibxii, Asoor, Baabilon, Meedoo-Pheersiyaa, Giriikii, Roomaa fi kan itti aanu akka ta’e ni yaadu. Obboleettiin White mootummaa seenaa keessaa sadaffaa tokko akka jiru nu beeksisti; isaan garuu isa san dhiisuuf filatu. Mootummaa sana dhiisaa jiru moo, Hafuura Raajii dhiisaa jiru? Lamaan isaanii iyyuu.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Seenaa saboota tokko tokkoon yeroo fi iddoo isaanii isaaniif ramadame qabatanii turan, utuu ofii isaanii hiika dhugaa isa isaan ragaa ba’an sana hin beekinitti, nu dubbata. Sabni hundi fi namni dhuunfaa har’a jiru hundinuu karoora Isaa guddaa keessatti iddoo tokko Waaqayyo irraa ramadameera. Har’a namoonni fi saboonni hundinuu qajeelcha harka Isa dogoggora tokko illee hin gooneen safaramu jiru. Hundumtuu filannoo mataa isaaniitiin mootummaa isaanii murteessaa jiru; Waaqayyos hundumaa kaayyoo Isaa raawwachuuf ol’aantummaan to’achaa jira.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Seenaa inni ani WAAQNI GUDDAAN, ani JEDHE, dubbii Isaa keessatti mallatteesse, qunnamtii tokko tokkoon walitti hidhuudhaan sansalata raajii keessatti, bara baraa darberraa hamma bara baraa dhufuuttis, har’a adeemsa bara keessaa eessa akka jirru, akkasumas yeroo dhufu keessatti maal akka eegamu nutti hima. Wanti raajiin akka ta’uuf duraan dubbate hundinuu, hamma yeroo ammaa kanaatti, fuula seenaa irratti hordofamee mul’ateera; kanaafis wanti amma iyyuu dhufuuf jiru hundi tartiiba isaatiin akka raawwatamu mirkanaa’uu dandeenya.

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “Badiin guutummaan bulchiinsota lafa irraa hundaa akka garagalfamanii kufan dubbii dhugaa keessatti ifatti raajii keessatti dubbatameera. Raajii yeroo mootummaa Israa’el isa dhumaa irratti murtiin Waaqaatiin labsame keessatti ergaan akkana jedhamee kennameera: ‘Akka Waaqayyo Gooftaan jedhuutti; gonfoo sana fuudhi, mootummaas irraa baasi: … isa gad aanaa ol qabi, isa ol aanaa gadi deebisi. Ani isa garagalfadha, garagalfadha, garagalfadha; innis si’achi hin jiraatu, hamma Inni mirgi isaa ta’e sun dhufutti; anis isa Isaaf nan kenna.’ Hisqi’el 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Mootummaan Israa’el irraa buufame wal duraa duubaan mootummaa Baabiloon, Meedoo-Phaarsiyaa, Giriikii, fi Roomaatti darbe. Waaqayyo akkana jedha, ‘Kun hamma inni mirgi isaa ta’e sun dhufutti kana booda hin jiraatu; anis isaaf nan kenna.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Yeroon sun dhiʼoo dha. Harʼa mallattoon yeroo akka nuti daandii balbala taʼe taateewwan gurguddaa fi ulfina qabeessa taʼan dura dhaabbanne mulʼisu. Wanti biyya lafaa keenya keessa jiru hundinuu jeequmsa keessa jira. Fuula keenya durattis raajii Fayyisaa taateewwan dhufaatii Isaa dura taʼan ilaalchisee dubbate raawwatamaa jira: ‘Wars and rumors of wars ni dhageessu…. Sabni sabarratti, mootummaa mootummaa irratti ni kaʼa; beelli, dhukkuboonni daddarboo, fi kirkirri lafaa iddoowwan adda addaa keessatti ni taʼu.’ Matthew 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Ammaan kun yeroo warra lubbuudhaan jiran hundumaaf fedhii guddaa nama liqimsu qabu dha. Bulchitoonni fi namoonni mootummaa hogganan, namoonni iddoo amanamummaa fi aboo qaban keessa jiran, akkasumas dhiironni fi dubartoonni yaada qabeeyyii ta’an kan sadarkaa hundumaa keessaa, xiyyeeffannoon isaanii guutumaan guutuutti taateewwan nu marsanii jiran irratti dhaabbateera. Isaan hariiroo dhiphisaa fi boqonnaa hin qabne kan saboota gidduutti jiru ni ilaalu. Cimina humnaa qaama lafaa hundumaa qabachuuf deemaa jiru ni hubatu, akkasumas waan guddaa fi murteessaa ta’e tokko yeroo dhihoo keessatti raawwatamuuf akka jiru ni beeku—inniis addunyaan rakkoo guddaa dinqisiisaa tokkoo qarqara irra akka jirtu dha.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Amma maleekonni yeroo ammaa bubbee walitti bu’iinsaa qabatanii jiru; kunis addunyaan badiisa ishee dhufu irraa akeekkachiifamtutti akka hin bubbullee dha. Garuu obomboleettiin tokko walitti qabamaa jirti; isheenis lafa irratti dho’uuf qophoofteerti. Yeroo Waaqayyo maleekota Isaa bubbee sana akka gad dhiisan ajaju immoo, walitti bu’iinsa akkasii qalamaan kamiiyyuu ibsuu hin dandeenye ni ta’a.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

> “Macaafni Qulqulluun, innis Macaafni Qulqulluun qofa, waa’ee wantoota kanaa ilaalcha sirrii kenna. As keessatti mul’ifaman agarsiisaawwan gurguddoo isa dhumaa seenaa addunyaa keenya keessatti ta’an, taateewwan amma iyyuu gaaddisa isaanii dursanii darbachaa jiran, sagaleen dhufaatii isaanii lafti akka hollattu, garaan namootaas sodaadhaan akka kufu godhu.” Education, 178–180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Kutaan kun yeroo keenyaaf ifa baayʼee qaba; garuu wanti ani akeekuu barbaadu akka Obboleettiin White ifatti mootummaa seenaa keessatti Baabilon dura ture Israaʼel akka taʼe adda baaftee mulʼistuudha; Asoor miti. Mootummoonni seenaa warri theolojistoonni itti fayyadaman Israaʼel akka mootummaa seenaatti keessaa hambisu; kunis humnaa fi ulfina mootummaa Solomoon mootichaa yeroo bulchaa ture keessatti hundeeffame sana utuu jiruu, akkasumas ragaa kallattiidhaan kennamee hafuura waxabajjii irraa karaa Hisqiʼeelii fi Ellen White tiin gonfoon Israaʼel gara Baabilonitti darbaame jedhu utuu jiruu taʼeera.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Yoo yaada'amee hafuuraa mootummoota seenaa irratti yoo hojii irra oolchinee, Israa'el mootummoota sana keessaa lakkaa'amuu akka qabu ni argina. Israa'el, Asoorii fi Gibxi mootummoota seenaa kan mootummaa jalqabaa raajii Macaafa Qulqulluu ta'e Baabilon dura turanidha. Kanaafuu, mootummaa afraffaan “seenaa” Baabilon ture, shanaffaan Meedoo-Faarsi, ja'affaan Giriik, torbaffaan Roomaa waaqeffannaa waaqolii ture, saddeettaffaan immoo Roomaa paappaasii ture; isheenis torban keessaa turte, sababni isaas marsaa lammaffaa Roomaa waaqeffannaa waaqolii waan bakka buutuufi. Mootummoota seenaa wajjin yoo ilaalamu, Roomaan paappaasii saddeettaffaa dha; torban keessaas ni taati.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Daani’el boqonnaa torbaffaa keessatti mootummaawwan raajii Macaafa Qulqulluu bineensotaatiin bakka bu’anii argina. Baabilon leenca, isa boodaan immoo Medoo-Phaarsiin akka ayyaanaatti itti aaneedha. Inni sadaffaan Giriik akka saaphanaatti ture; achiis Roomaan akka bineensa “sodaachisaa fi hamaa” kan “ilkaan sibiilaa” qabuutti mul’ate. Bineensi hamaan kun, fakkii Daani’el boqonnaa lamaa wajjin walii galtee keessa ta’een, Roomaadha; isheen mootummaa afraffaa raajii Macaafa Qulqulluutti.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Warri Millerootaa mootummaa afraffaa akka Room taʼe hubataniiru; kanaafis amala bineensa suukanneessaa sanaa akka kanaatti hubatanii, amala raajii-waloo hunda kan bineensichaa mootummaa afraffaatti qofa hojii irra oolchan. Isaan kutaa sana keessatti garaagarummaa Room warraaqa mootummaa Waaqeffannaa durii fi Room paappaasummaa gidduu jiru ni argan; garuu mootummaan shanaffaan raajii Macaafa Qulqulluu keessatti jiru hin mul’anneef, sababni isaas isaan sirriitti eerama jalqabaa mootummoota raajii Macaafa Qulqulluu akka bakka wabii isaanii itti fayyadamaniif. Haa taʼu malee, garaagarummaan Room lamaanii kutaa sana keessa jira; kunis garaagarummaa Room lamaanii akka mootummoota lamaatti bakka buʼan ilaaluuf nu dandeessisa. Garuu kun qabxiin amma ilaalaa jirru miti.

> Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

> Akkas jedhe, Bineensi arfaffaan kun mootummaa arfaffaa lafa irratti taʼuuf jira; innis mootummaa hundumaa irraa adda ni taʼa; lafa guutuus ni nyaata, ni dhidhiita, caccabses ni bittinneessa. Gaanfonni kudhan mootummaa kana keessaa bahanu immoo mootota kudhan, kanneen kaʼan, taʼuuf jiru; isa booddees kan biraan ni kaʼa; innis warra duraa irraa adda ni taʼa; mootota sadii illee ni salphisa. Innis Isa Hundumaa Oltaʼaa irratti dubbii gurguddaa ni dubbata; qulqulloota Isa Hundumaa Oltaʼaa illee ni dadhabsiisa; yeroo fi seerota jijjiiruuf yaada; isaanis hanga yeroo tokkoo fi yeroo hedduutii fi walakkaa yeroo tokkootti harka isaatti ni kennamu. Garuu firdiin ni taaʼa; mootummaa isaas hamma dhumaatti akka baduufii fi barbadaaʼuuf aangoo isaa irraa ni mulqu. Daaniʼel 7:23–26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Mootummaan afuraffaan Daani’el boqonnaa lammaffaa keessatti Roomaa dha. Gaanfowwan kudhan mootummaa Roomaa waaqeffannaa butaa bakka bu’an sana agarsiisu; akkasumas, Roomaan paaphaasummaa bara 538 keessatti to’annoo addunyaa fudhachuu isaa dura, mootummoota keessaa sadii irraa kaafamuu, yookaan buqqifamuu qabu turan. Sana booddee “gaanfi” “xinnichi” kan lakkoofsa saddeet keessatti ibsame, isa “ija akka ija namaa” qabu, akkasumas “afaan waan gurguddaa dubbatu” qabu, ni ka’a. Yoo mootummaan afuraffaan gaanfota kudhan qabaate, akkasumas gaanfi “xinnichi” gaanfota sana keessaa sadii bakka bu’uuf gaanfowwan sadii irraa kaafaman ta’e, yeroo gaanfowwan sadan irraa kaafamanitti gaanfowwan torba hafu; gaanfi xinnichis isa saddeettaffaa ta’a; sababiin isaas Roomaan yeroo hunda isa saddeettaffaa taatee kaati, torban sana keessaa taatee jirti. Boqonnaa kana keessatti waa’ee Roomaa yeroo ishee lamaan ilaalchisee ifni baay’een jira; garuu asitti nuti ragaa lammaffaa qofa dhiheessaa jirra; akka raajiitti akkuma seenaattis, Roomaan isa saddeettaffaa taatee kaati, torban sana keessas ti.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Boqonna saddeet keessatti bal’inni boqonnaa torbaffaa ni argama. Boqonni kun mootummaa raajii Macaafa Qulqulluu keessatti ibsaman ammas ni adda baasa; mootummaa jalqabaa, jechuunis Baabilon garuu dhiisa; yeroo Daani’eel mul’ata boqonnaa saddeetii fudhate Baabilon xumura isaatti baay’ee dhihaatee ture. Boqonnicha keessatti Meedoo-Pheershiyaan hoolaa korbeessa gaanfa lama qabuun bakka buufama. Giriikis immoo re’ee gaanfa tokko qabuun bakka buufama; gaanfi sun ni cabsa, gaanfa cabee sana keessaa immoo gaanfota afur ni baasa. Achiis Giriik booda “gaanfi xinnoon” ni dhufa; ammas gaanfi xinnoon mootummaa Roomaa bakka bu’a. Roomaan mootummaa Giriik irraa kallattiidhaan kan dhalate ta’uu baatus, kutaan sun gaanfa xinnoo sana akka keessaa gaanfota afur keessaa tokko irraa ba’eetti ni agarsiisa; gaanfota afur sunis mootummaan Giriik keessatti, gaanfi jalqabaa—kan Iskindir Guddichaa bakka bu’u—erga cabee booda ka’an. Roomaan sanyii Giriikotaa irraa hin turre; garuu addunyaa injifachuu kan jalqabe naannoo Giriik irraa ture; hiika sanaanis, keessaa gaanfota afur sana keessaa tokko irraa ba’eera.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Kanaafuu boqonnaa saddeeti keessatti ragaa lammaffaa kan boqonnaa torbaatiif ta’u argina. Meedoo-Pheersiyaan gaanfota lama qabdi turte, Giriik immoo tokko qabdi ture, ergasii ammoo gaanfota afur dabalataa qabde. Kunis gaanfota torba ta’a osoo kan Roomaa hin dhufin dura; sababiin isaa gaanfi xinnaan keessaa tokko irraa, jechuunis keessaa tokko gaanfota afur kan Giriik keessaa ba’e. Lama irratti tokko dabalachuun, achiis afur dabalachuun torba ta’a; achumaan booda Roomaan, jechuunis gaanfi xinnaan, isa saddeettaffaa ta’a, innis warra torbanii keessaa dha. Hubatamuu kan qabu, kutaa kana keessatti Roomaan keessaa tokko gaanfota Giriik irraa akka baatu ibsame kun, yeroo seenaa isaanii keessatti Miller fi warri isa wajjin hojjetan wal falmii raajii keessaa isa guddaa keessaa tokko akka isaan fuulduratti ittiin wal qabatan godheera.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

പ്രൊട്ടസ്റ്റന്റുകൾ ആ ചരിത്രത്തിൽ, റോമിലെ ചെറിയ കൊമ്പ് റോമാകാൻ കഴിയില്ലെന്ന് ഉറച്ചുപറഞ്ഞു; കാരണം ആ പ്രവചനം ചെറിയ കൊമ്പ് ഗ്രീക്ക് രാജ്യത്തിന്റെ നാലു കൊമ്പുകളിൽ ഒന്നിൽനിന്ന് പുറപ്പെട്ടുവെന്ന് തിരിച്ചറിയിക്കുന്നു. അതിനാൽ, ആ ചെറിയ കൊമ്പ് ആന്റിയോകസ് എപ്പിഫാനീസിനെയാണ് പ്രതിനിധീകരിക്കുന്നതെന്ന് അവർ വാദിച്ചു; അവൻ അലക്സാണ്ടർ മഹാന്റെ മരണാനന്തര വിഭജനത്തിനുശേഷം ചരിത്രധാരയിൽ തുടർന്നിരുന്ന സെല്യൂസിദ് രാജാക്കന്മാരിൽ ഒരാളായിരുന്നു. ഈ വിഷയത്തെക്കുറിച്ചുള്ള മില്ലറൈറ്റ് ചരിത്രത്തിലെ വാദം അത്രയും വലിയതായിരുന്നു; 1843-ലെ ചാർട്ടിൽ തന്നെ, ദാനിയേൽ ചെറിയ കൊമ്പ് ഗ്രീക്ക് രാജ്യത്തിന്റെ നാലു കൊമ്പുകളിൽ ഒന്നിൽനിന്ന് വരുന്നത് കണ്ടതിനാൽ അതിനെ റോമായി തിരിച്ചറിയാൻ കഴിയില്ലെന്ന പ്രൊട്ടസ്റ്റന്റ് ഉപദേശത്തിനെതിരായ വാദം അവതരിപ്പിക്കപ്പെട്ടു; എന്തെന്നാൽ റോം ഗ്രീസിൽനിന്ന് ഉദ്ഭവിച്ചിരുന്നില്ല. ഈ വാദം ദാനിയേലിലെ റോം തിരിച്ചറിയപ്പെടുന്ന എല്ലാ ഭാഗങ്ങളെയും ബാധിച്ചു. ദാനിയേൽ പതിനൊന്നാം അധ്യായത്തിലെ പതിന്നാലാം വചനത്തിലുള്ള “നിന്റെ ജനത്തിലെ കവർച്ചക്കാർ” എന്നത് ആന്റിയോകസ് എപ്പിഫാനീസായിരിക്കണമെന്നതും പ്രൊട്ടസ്റ്റന്റ് നിലപാടിൽ ഉൾപ്പെട്ടിരുന്നു. അതുകൊണ്ട് മില്ലറൈറ്റുകൾ, സഹോദരി വൈറ്റ് “കർത്താവിന്റെ കൈകൊണ്ട് നിർദ്ദേശിക്കപ്പെട്ടതും മാറ്റം വരുത്തരുതാത്തതും” എന്നു തിരിച്ചറിഞ്ഞ ആ ചാർട്ടിൽ, ആന്റിയോകസ് എപ്പിഫാനീസിനെക്കുറിച്ചൊരു പരാമർശം ഉൾപ്പെടുത്തി; എന്തുകൊണ്ടാണ് അവൻ ആ നാലാമത്തെ രാജ്യമായിരിക്കാനാവാത്തതെന്ന് വ്യക്തമാക്കുന്നതിനായായിരുന്നു അത്. പ്രവാചകചരിത്രത്തിന്റെ ദർശനം സ്ഥാപിക്കുന്നത് റോമാണോ, അതോ ക്രിസ്തു ജനിക്കുന്നതിനും നൂറിലധികം വർഷങ്ങൾ മുമ്പ് മരിച്ചുപോയ ഒരു സെല്യൂസിദ് രാജാവോ, തന്റെ ക്രൂശിക്കപ്പെടലിൽ ക്രിസ്തുവിനെതിരെ എഴുന്നേറ്റ ശക്തിയെ പ്രതിനിധീകരിച്ചതോ?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Gaaffiin kaafamuu danda’u tokko, yoo Roomaan sanyii kallattiin Giriikii irraa dhalate hin taane, maaliif Daani’el keessatti Roomaan gaanfa Giriikii keessaa tokko keessaa ba’uu akka ta’e itti agarsiifame? Deebiin isaa, jalqabiin ol-ka’iinsa aangoo Roomaa naannoo duraan mootummaa Giriikii ture keessatti jalqabe; garuu maaliif raajichi karaa akkasii keessatti ibsamee wal-makaa sanaaf carraa akka kennu godhame?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Deebiin tokko yoo xiqqaate ni jira; inniis, barbaachisummaa bakka Roomeen itti kaʼuu jalqabde hubachuu bira darbee, iccitiin Roomeen yeroo hunda saddeettaffaa taʼuu ishee fi torban keessaa taʼuun ishee akkamitti deebii argatu akka taʼe jedhu, Roomeen daangaa Giriikii wajjin walqabsiifamuudhaan deebii argata; kunis qabxii iccitichaa, jechuunis Roomeen torban keessaa taʼuu ishee, eeguuf. Iccitiin sun baayʼee barbaachisaa dha; taʼus, Milerootonni ilaalcha isaanii seenaa keessatti qabaniin yaad-rimee sana hubachuu gonkumaa hin dandaʼan turan. Dhugaan kunis, wabiiwwan chaartii 1843 irratti qofa utuu hin taʼin, chaartii 1850 irrattis jiran hundi mata-dureewwan Kallattiidhaan Dubbii Raajii Waaqayyoo keessatti kaafaman ibsan taʼuu isaanii, garuu wabii tokko qofti Antiochus Epiphanes humna Kiristoosiin morme miti jedhee cimsuun isaa, dabalamuun sun chaarticha irratti hiika guddaa akka qabu agarsiisa. Akkam nama gaddisiisaa dha, yeroo Adventizmiin hundee isaanii dhiisanii, harʼa isaan humni lakkoofsa kudha tokkoo Daaniʼel boqonnaa kudha tokkoo keessatti ibsame Antiochus Epiphanes dha, Roomee miti, jechuun barsiisuu isaanii! Amma isaan waan Milerootonni baayʼee jabinaan morman barsiisu; hamma falmii sana chaartii 1843 irratti mulʼisanitti!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Mootummoonni seenaa keessatti jiran Roomeen saddeettaffaa taatee akka torban keessaa taate mulʼisu. “Gaanfi xinnoon” boqonnaa torbaffaa keessatti “Isa Waan Hundumaa Olii irratti dubbii guguddaa dubbatu” sun saddeettaffaa taʼee kaʼa; innis torban keessaa dha. Gaanfonni boqonnaa saddeettaffaa keessatti jiranis Roomeen saddeettaffaa taatee akka torban keessaa taate mulʼisu.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Mata-duree itti aanu keessatti Roomaa ammayyaa, akkuma Mul’ata boqonnaa kudha torbffaa keessatti bakka buufametti, akkamitti saddeettaffaa taatee torban keessaa ta’u akka dandeessu ni ilaalla. Sana booda gara Daani’el boqonnaa lamaatti deebinee, mootummaa afur Daani’el boqonnaa lamaa—inni kun raajii Macaafa Qulqulluu keessatti yeroo mootummaawwan jalqabaaf caqasamanidha—akkamitti mootummaa saddeet Mul’ata boqonnaa kudha torbffaatti walii galu akka ta’e ni adda baafanna.

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