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# Laodicea - Number One

ଲାଓଡିସିଆ — ନମ୍ବର ଏକ

Isaiah’s Prophecy of Doom for the Valley of Vision

Raajii Isaayaas kan Badiisa Sulula Mul’ataaf Dubbate

Author

Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Mul’ata dooxaa mul’ataatiif kenname. Amma maal si rakkiseet, guutumaan guutuutti gara irraa manaa ol baate? Yaa ishee jeequmsa guuttee, magaalaa raafamaa, magaalaa gammachuu! Namoonni kee ajjeefaman goraadeedhaan hin ajjeefamne, waraanaanis hin duune. Bulchitoonni kee hundinuu walitti baqataniiru; warra xiyyawwaniin ni hidhamaniiru; warri si keessatti argaman hundinuu walitti hidhamaniiru, isaan fagoodhaa baqatanii turan iyyuu. Kanaaf ani akkan jedhe, “Na irraa garagalaa; ani hadhaa’inaan nan boo’a; sababii mancaa’uu intala saba kootiif na jajjabeessuuf hin dhama’inaa.” Guyyaan rakkinaa, dhidhiitamaa, fi wallaalaa kan Gooftaa Waaqayyo Waanota Hundumaa Danda’uutiin dooxaa mul’ataa keessatti ta’e dha; inni dallaa diiguu fi gara gaaraatti iyyuu dha. Isaayaas 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Kitaaba Isaayaas keessatti jechi “ba’aa” jedhu yeroo kudha saddeet argama. Isaan keessaa wabiiwwan kudha tokkoon kallattiidhaan raajii badiisaa ibsu; wabiiwwan torban hafan immoo ba’aa akka waan garba irratti baatamutti agarsiisu. Wabiiwwan “ba’aa” jedhamee hiikaman keessaa tokko qofa waan garba irratti baatamu bakka bu’a; yeroo walfakkaataattis raajii badiisaa ta’a. Kanaaf, ani wabii sana tokko, isa jecha Ibrootaa waan baatamu adda baasu ta’ee garuu raajii badiisaa ta’es ilaaluuf yaada qaba; kanaaf garaagarummaa kana jalqaba irraa kaasee ibsaa jira, ta’us wantoota kana gara boodarraa deebi’anii hin ilaallu.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Boqonnaan kun hiika “sulula mul’ataa” ilaalchisee ifa dhabu hin qabu; jechuunis inni “Magaalaa Daawit” jedhamuun ibsameera, akkasumas “Yerusaalem” jedhamuunis beekameera. Sululni mul’ataa kun seenaa lakkoofsa ja’a dhumaa Daani’el boqonnaa kudha tokkoffaa keessatti argamu keessatti Adveentizimii Laa’odiiqeyaa irratti kan agarsiisudha. Isaayaas badiisa kanaaf haal-duree kaa’e seenaa boqonnaa digdamaa keessatti bakka bu’e ibsuudhaan; achittis mootichi Asoor mootii waraanaa Tartan jedhamu tokko magaalaa Ashdood jedhamtu biyya Gibxi keessatti argamtu qabachuuf ergee, akkamitti addunyaan suuta suutaan injifatamaa deemte akka ta’e ibseera.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Seerri Dilbataa Daani’el boqonnaa kudha tokko lakkoofsa afurtamaa fi tokko keessatti adda baafameera; innis yeroo Seerri Dilbataa ba’utti gareewwan sadii harka abbaa-paaphaasii jalaa “ba’an” akka jiran ni agarsiisa.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> ଟାର୍ତ୍ତନ୍ ଯେବେ ଆଶ୍ଦୋଦକୁ ଆସିଲା, (ଅଶ୍ଶୂରର ରାଜା ସର୍ଗୋନ୍ ତାହାକୁ ପଠାଇଥିବା ବେଳେ,) ଏବଂ ଆଶ୍ଦୋଦ ସହିତ ଯୁଦ୍ଧ କରି ତାହାକୁ ଦଖଳ କଲା, ସେହି ସମୟରେ ସଦାପ୍ରଭୁ ଆମୋଜଙ୍କ ପୁତ୍ର ଯିଶାଇୟାଙ୍କ ଦ୍ୱାରା କହିଲେ, “ଯାଅ, ତୁମ କଟିରୁ ଚଟବସ୍ତ୍ର ଖୋଲିଦିଅ, ଏବଂ ପାଦରୁ ଜୁତା ଖୋଲିଦିଅ।” ସେ ତେଣୁ ସେହିପରି କରି ନିର୍ବସନ ଓ ଖାଲିପାଏ ଚାଲିଲେ। ପରେ ସଦାପ୍ରଭୁ କହିଲେ, “ମୋର ସେବକ ଯିଶାଇୟା ଯେପରି ମିଶର ଓ କୂଶ ଉପରେ ଚିହ୍ନ ଓ ଆଶ୍ଚର୍ଯ୍ୟସୂଚକ ରୂପେ ତିନି ବର୍ଷ ନିର୍ବସନ ଓ ଖାଲିପାଏ ଚାଲିଛନ୍ତି, ସେପରି ଅଶ୍ଶୂରର ରାଜା ମିଶରୀୟମାନଙ୍କୁ ବନ୍ଦୀରୂପେ ଏବଂ କୂଶୀୟମାନଙ୍କୁ ବନ୍ଦୀଭାବରେ, ଯୁବକ ଓ ବୃଦ୍ଧ ସମେତ, ନିର୍ବସନ ଓ ଖାଲିପାଏ, ଏପର୍ଯ୍ୟନ୍ତ ଯେ ପୃଷ୍ଠଦେଶ ଉନ୍ମୋଚିତ ରହିବ, ମିଶରର ଲଜ୍ଜା ପାଇଁ, ନେଇଯିବ। ସେମାନେ ତାଙ୍କର ଆଶା ଥିବା କୂଶ ବିଷୟରେ ଏବଂ ତାଙ୍କର ଗୌରବ ଥିବା ମିଶର ବିଷୟରେ ଭୀତ ଓ ଲଜ୍ଜିତ ହେବେ। ଏବଂ ସେହି ଦିନ ଏହି ଦ୍ୱୀପର ନିବାସୀ କହିବ, ‘ଦେଖ, ଯାହାଙ୍କ ପାଖକୁ ଆମେ ଅଶ୍ଶୂରର ରାଜାଙ୍କ ହାତରୁ ଉଦ୍ଧାର ପାଇବା ପାଇଁ ସାହାଯ୍ୟ ନିମନ୍ତେ ପଳାଇଥିଲୁ, ଆମର ଆଶା ତ ସେହିପରି ହେଲା; ତେବେ ଆମେ କିପରି ପଳାଇପାରିବୁ?’” ଯିଶାଇୟା 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Gaaffiin kaatame jiraattotaan odduu sana keessatti kaafame kun, akkamitti mooticha Asoor jalaa ba’u jedhuudha; inni kunis Daani’el boqonnaa kudha tokkoffaa keessatti mooticha kaabaa akka ta’etti illee bakka buufamee dhihaata.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Inni [mootiin kaabaa] gara biyya ulfina qabeessaattis ni seena; biyyoonni baayʼeenis ni kufu; garuu warri kun harka isaa jalaa ni miliqu; isaanis Edoom, Moʼaab, fi dura buutota ijoollee Amoon. Daaniʼel 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Aayaata kana keessatti seerri Dilbataa Ameerikaa keessatti adda baafameera; akkasumas kutaa Daaniʼel keessaa keessa hiika gadi fagoo taʼan muraasni yaadatamuu malu jiru. Daaniʼel boqonnaa kudha tokko, lakkoofsa afurtamii hanga afurtamii sadiitti, aayaatota walitti aanan sadii hundinuu “biyyoota” adda baasu. Aayaata afurtamatti biyyoonni mootummaa Sooviyeetii duraanii bakka buʼan bara 1989 keessatti phaaphaasummaa fi Ameerikaadhaan swept away taʼan. Seena-qorattoonni ammayyaa dhugaa kana mirkaneessu.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Egaa lakkoofsa afurtamii lama keessatti jecha “biyyoota” jedhu ni argina; inni biyyoota lafa guutuu bakka bu’a, yeroo mootichi kaabaa (paappaasummaan) Gibxiin, isa guutummaa addunyaa bakka bu’u, qabatu. Kun keessaa hiika gadi fagoo tokko dha. Hiikni gadi fagoon inni biraan, kan ani lakkoofsa sadii sana keessatti ibsaa jiru, jecha “baqachuu” jedhu lakkoofsa afurtamii tokko keessatti, achi booddee immoo irra deebi’amee lakkoofsa afurtamii lama keessatti argamu ilaallata. Isaan jechoota Ibrootaa lama adda addaa dha, garchi lamaan isaanii “baqachuu” jedhanii hiikaman iyyuu. Jechi Ibrootaa lakkoofsa afurtamii lama keessatti “baqachuu” jedhamee hiikame hiikkaa furmaanni tokko illee argamuu dhabuu jedhu qaba; sababiin isaas yeroo “mootonni kudhan” Tokkummaa Mootummootaa bakka bu’an mootummaa isaanii isa addunyaa tokkoo bineensa paappaasummaa jala kennuuf walii galanitti, baqachuun hin jiru—fayyinni hin jiru.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Gaaffii kurnan ati argite mootota kudhan, warri hamma ammaatti mootummaa hin arganne; garuu bineensicha wajjin sa’aatii tokkoof akka moototaatti aangoo ni argatu. Isaan kunneen yaada tokko qabu; humnaa fi aangoo isaanii bineensichaaf ni kennu. Isaan kunneen Hoolicha wajjin waraana ni kaasu; Hoolichis isaan ni mo’a; inni gooftota hunda Gooftaa, mootota hundas Mootii waan ta’eef; warri isaa wajjin jiranis waamaman, filataman, amanamoo dha. Innis naan jedhe, Bishaanota ati argite, bakka sagaagaltuun teesse, saboota, tuutota namootaa, ummatoota, fi afaanota. Gaaffii kurnan ati bineensicha irratti argites, isaan kunneen sagaagaltuu jibbu; ishees ontee fi qullaa ni godhu; foon ishee ni nyaatu; ibiddaan ishee ni gubu. Waaqayyo fedha isaa raawwachuuf, walii galuu isaanii fi mootummaa isaanii bineensichaaf kennuuf, hamma dubbii Waaqayyoo raawwatamutti, waan kana garaa isaanii keessa kaa’eera. Mul’ata Yohaannis 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

“রাজাসকল দশ” ঈশ্বরের বাক্যে বারংবার উল্লেখিত হয়েছে; এবং এলিয়াহ, আহাবের কাহিনিতেও—ইস্রায়েলের রাজা আহাব দশ গোত্রের প্রধান ছিলেন, এবং তিনি যিজেবেলের সঙ্গে বিবাহিত ছিলেন। যিজেবেল জগতের অন্তকালে পোপতন্ত্রকে নির্দেশ করে; এলিয়াহ তৃতীয় দূতের বার্তার দূতগণকে নির্দেশ করে; এবং আহাব দশ-রাজ্যের এক জোটের প্রধানকে নির্দেশ করে। রবিবার-আইনের ভাববাণীমূলক ইতিহাসে জাতিসংঘের নেতা হিসেবে আহাব যুক্তরাষ্ট্রকে প্রতিনিধিত্ব করে। যখন মিশর অশূরের দ্বারা দখলীকৃত হয়, তখন দানিয়েল ১১:৪২-এ উত্তর দেশের রাজা এইমাত্র ঐ দশ রাজাকে তাদের রাজ্য পোপীয় শক্তির হাতে সমর্পণ করিতে সম্মত করিয়াছে।

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Akkuma yeroo inni dhumaa dhihaachaa deemutti, meeshaaleen hojii Gooftaa gidduutti waliigaltee fi tokkummaan jiraachuun baayʼee murteessaa dha. Addunyaan guutumaan guutuutti bubbee, waraanaa fi wal-dhabbiidhaan guutamteerti. Garuu mataa tokko jalatti—humna paaphaasii jalatti—ummanni dhugaa-baatota Isaa keessatti Waaqayyoon mormuuf ni tokkoomu. Tokkummaan kun isa gantuu guddaa sanaan cimee dhaabbata. Inni ergamtoota isaa dhugaa irratti waraanuuf tokkoomsuuf yommuu yaalu, warra dhugaa deeggaran garuu hojii qooduu fi bittimsuu hojjeta. Hinaaffaan, hamminaan shakkuun, dubbii hamaa dubbachuun, walitti buʼiinsaa fi wal-dhabbii uumuuf isaanaan kakaafamu.” Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Ayaata afurtamii tokko keessatti jecha “jalaa bahuu” argina; akkasumas ayaata afurtamii lama keessatti illee jecha “jalaa bahuu” argina; garuu isaan jechoota Ibrootaa adda addaa lama dha. Jechi ayaata afurtamii tokko keessatti “jalaa bahuu” jedhamee hiikame, akka waan siqinaatiin miliquutti jalaa bahuu jechuu dha. Kunis jecha boqonnaa digdamii keessaa ayaata ja’a keessatti “jalaa bahuu” jedhamee hiikame dha. “Guyyaa sanatti” “jiraataan odola kanaa” Asooricha, isa “guyyaa sanatti” akkuma Daani'el boqonnaa kudha tokkoo fi caqasoota Macaafa Qulqulluu hedduu keessatti agarsiifametti addunyaa suuta suuta injifachaa jiru sana jalaa akkamitti bahuu akka danda’an gaafata.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

Daani'el boqonnaa kudha tokkoo lakkoofsa afurtamii tokko keessatti, yeroo paaphaasiin, yookaan akkuma Daani'el isa ibsuun mooticha kaabaa, yookaan akkuma Isaayaas isa ibsuun Asooricha, “biyya ulfina qabeessa” jechuun Ameerikaa Yunaayitid Isteetis bakka bu'u injifatu, gareewwan lama adda baafamanii ibsamu.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Inni biyya ulfina qabeessa keessattis ni seena; biyyoonni baayʼeenis ni kufu; garuu warri kun harka isaa keessaa ni baʼu; isaanis Edoom, Moʼaab, fi ijoollee Amoon keessaa warri angafoo dha. Daaniʼel 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Tokkoon immoo “baayʼee” warra kufaniidha; gareen inni kaan immoo akka “Edoom, Moʼaabii fi angafoo ilmaan Amoon”tti bakka buʼameera. Seera Dilbataatti, Mulʼata boqonnaa kudha saddeet lakkoofsa afur warra ammallee Baabilon keessa jiran “baʼaa” jedhee waama.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> Anis samii biraa waaqa irraa akkana jedhu dhaga'e; Yaa saba koo, cubbuu ishii keessatti akka hin hirmaanneef, dha'icha ishiis akka hin fudhanneef, ishii keessaa ba'aa. Mul'ata 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

ኤዶም፣ ሞዓብና ዋናዎቹ የዐሞን ልጆች በተንሸራታችነት የሚያመልጡ ናቸው፤ እንደ ኢሳይያስ ሃያ ውስጥ የደሴቱ ሕዝቦች ማድረግ ተስፋ እያደረጉ እንዳሉት።

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

Lakkoofsa afurtamii tokko keessatti hiikni biraan ani itti akeekaa jiru kana: lakkoofsa afurtamii, afurtamii tokko fi afurtamii lama keessatti jecha “biyyoota” jedhu argina; garuu lakkoofsa afurtamii tokko keessatti inni jecha dabalamee kennameedha malee, dubbii jalqabaa Daani’el keessaa miti, achittis bakka hin qabu. Raawwatamuu lakkoofsa afurtamaatiin yeroo Gamtaan Sooviyeetii kufetti biyyoonni baay’een garagalfaman; akkasumas yeroo abbummaan paapasii Dhaabbata Mootummoota Gamtoomanii to’annoo isaa jala galchutti biyyoonni baay’een qabamu. Garuu yeroo seerri Dilbataa Ameerikaa keessatti ba’utti, “baay’een” warri garagalfaman biyyoota baay’ee miti; isaan ta’uu kan danda’an qofa Miseensota Adveentistii Guyyaa Torbaffaati.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> “Yoo ifni dhugaa siif dhihaatee, Sanbata abboommii afraffaa mul’isee, eegumsa Dilbataatiif Dubbiin Waaqayyoo keessatti hundeen tokko illee akka hin jirre si agarsiisee, ta’us ati ammas sanbata sobaa sana irraa hin gogne, Sanbata Waaqayyo ‘guyyaa koo qulqulluu’ jedhee waamu qulqulleessee eeguu dide, mallattoo bineensichaa ni fudhatta. Kun yoom ta’a? Yeroo ati labsii hojii Dilbata irraa akka boqottuufi Waaqayyoon akka waaqeffattu si ajaju sanaaf ajajamtu, yeroo ati Macaafa Qulqulluu keessatti Dilbanni guyyaa hojii idilee malee waan biraa akka ta’e agarsiisu dubbiin tokko illee akka hin jirre beektu sanatti, mallattoo bineensichaa fudhachuuf ni walii galla, chaappaa Waaqayyoo immoo ni didda.” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Namni kamiyyuu Waldaa Adventistii Guyyaa Torbaffaatti yeroo jalqabaaf miseensa cuuphamanii ta’anitti barsiisa Sanbataa fudhatan; kanaafis isaan “ifaa dhugaa” Sanbata ilaalchisee jiruuf itti gaafatamoo ta’u.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “የሰንበት ለውጥ የሮማዊቱ ቤተ ክርስቲያን ሥልጣን ምልክት ወይም ማኅተም ነው። የአራተኛውን ትእዛዝ መብቶች እየተረዱ ሳሉ፣ እውነተኛውን ሰንበት በመተው በስፍራው ሐሰተኛውን ሰንበት ለመጠበቅ የሚመርጡ ሰዎች፣ ይህን በማድረጋቸው ይህ እንዲፈጸም ትእዛዝ የሚሰጥ ብቸኛው ኃይል ለሆነው ሥልጣን ክብር እየሰጡ ናቸው። የአውሬው ምልክት የጳጳሳት ሰንበት ነው፤ ይህም በእግዚአብሔር የተሾመውን ቀን በመተካት በዓለም ዘንድ ተቀባይነት አግኝቶአል።”

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “ଆଜି ପର୍ଯ୍ୟନ୍ତ କେହି ମଧ୍ୟ ପଶୁର ଚିହ୍ନ ଗ୍ରହଣ କରିନାହାନ୍ତି। ପରୀକ୍ଷାର ସମୟ ଏପର୍ଯ୍ୟନ୍ତ ଆସିନାହିଁ। ପ୍ରତ୍ୟେକ କଳିସିଆରେ ସତ୍ୟ ଖ୍ରୀଷ୍ଟିୟାନମାନେ ଅଛନ୍ତି, ରୋମାନ କ୍ୟାଥଲିକ ସମ୍ପ୍ରଦାୟ ମଧ୍ୟ ଏଥିରୁ ଅପବାଦ ନୁହେଁ। ଯେପର୍ଯ୍ୟନ୍ତ ଲୋକମାନେ ଆଲୋକ ପାଇନଥାନ୍ତି ଏବଂ ଚତୁର୍ଥ ଆଜ୍ଞାର ବାଧ୍ୟକତାକୁ ଦେଖିନଥାନ୍ତି, ସେପର୍ଯ୍ୟନ୍ତ କେହି ମଧ୍ୟ ଦଣ୍ଡିତ ହୁଅନ୍ତି ନାହିଁ। କିନ୍ତୁ ଯେତେବେଳେ ନକଲି ବିଶ୍ରାମବାରକୁ ବାଧ୍ୟତାମୂଳକ କରୁଥିବା ଆଦେଶ ପ୍ରକାଶ ପାଇବ, ଏବଂ ତୃତୀୟ ଦୂତଙ୍କର ଉଚ୍ଚ ଘୋଷଣା ମଣିଷମାନଙ୍କୁ ପଶୁ ଓ ତାହାର ପ୍ରତିମାର ପୂଜା ବିରୁଦ୍ଧରେ ସତର୍କ କରିବ, ସେତେବେଳେ ମିଥ୍ୟା ଓ ସତ୍ୟଙ୍କ ମଧ୍ୟରେ ଭେଦରେଖା ସ୍ପଷ୍ଟଭାବେ ଅଙ୍କିତ ହେବ। ତାହା ପରେ ଯେମାନେ ଅପରାଧରେ ଅବିରତ ରହିବେ, ସେମାନେ ପଶୁର ଚିହ୍ନ ଗ୍ରହଣ କରିବେ।”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> “Miila saffisaa ta’een gara yeroo kanaatti dhihaachaa jirra. Yommuu waldoonni amantii Pirootestaantii amantii sobaa tiksuuf humna mootummaa addunyaa wajjin tokkooman, isa abbootiin isaanii isa mormuuf ari’atama hamaa keessaa isa hamaa ta’e dandamatan sanaaf, yeroo sana Sanbanni Phaaphaasotaa aangoo waloo waldaa amantii fi mootummaaatiin dirqamaan raawwatiisa. Gantummaan biyyaalessaa ni ta’a; innis badiisa biyyaalessaa qofaan xumurama.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Yeroo seerri Dilbataa ba’u, namoonni ifa ergamaa sadaffaaf itti gaafatamoo ta’an qofa keessaa isaanii Adventistoota Guyyaa Torbaffaa ti; sababiin isaas yeroo sana qofa warri Adventizimii alaa jiran qormaata ergamaa sadaffaa isaanii duratti dhihaate ni argatu. “Baatiin” baayʼeen yeroo seera Dilbataatti kufan Adventistoota Laaʼodiiqeyaa ti; “firdiinis mana Waaqayyoo irraa ni jalqaba” waan taʼeef.

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Akkasumas, warri dhumaa ta’an warra dura ta’u; warri duraas warra dhumaa ta’u; namoonni baay’een ni waamamu, muraasonni garuu ni filatamu. Maatewos 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

ኢሳይያስ ስለ ጳጳሳት ሥርዓት ዓለምን በደረጃ በደረጃ መቆጣጠሩ ለግብጽና ለኢትዮጵያ “ምልክትና ድንቅ” ነው። ግብጽ የተባበሩት መንግሥታት ናት፤ ኢትዮጵያ ደግሞ ዩናይትድ ስቴትስ ናት፤ አሦርም ጳጳሳት ሥርዓት ነው። በዚያ የትንቢታዊ ታሪክ አውድ ውስጥ ኢሳይያስ ተከታታይ የጥፋት ትንቢቶችን ማቅረብ ይጀምራል። ምዕራፍ ሃያ ሁለት በእሁድ ሕግ ጊዜ ስለሚወድቁት ሎዶቅያውያንና “ኤዶምን፣ ሞዓብን፣ ከአሞንም ልጆች ዋነኞቹን” ከባቢሎን የሚጠሩ ፊላዴልፍያውያን ነው።

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

ଲାଓଦିକିୟ ଆଡଭେଣ୍ଟିଜ୍ମରେ ଉଦ୍ଧାର ପାଇବା ପାଇଁ ଆବଶ୍ୟକ ଚରିତ୍ରର ଅଭାବ ଅଛି, ଏବଂ ରବିବାର ଆଇନ ସମୟରେ ସେମାନେ ପ୍ରଭୁଙ୍କ ମୁଖରୁ ଉଗଳି ଦିଆଯାଆନ୍ତି। ମୁଁ ଏହି ସତ୍ୟକୁ କେବଳ ପରବର୍ତ୍ତୀ ବିଷୟକୁ ଜୋର ଦେଇ କହିବା ପାଇଁ ଉଲ୍ଲେଖ କରୁଛି। ଯିଶାୟା ବାଇଶ ଲାଓଦିକିୟା ହାରାଇଯାଇଥିବାର ଆଉ ଗୋଟିଏ କାରଣକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, କାରଣ ବିନାଶର ଭବିଷ୍ୟଦ୍ବାଣୀ “ଦର୍ଶନ”ର ଉପତ୍ୟକା ବିରୁଦ୍ଧରେ ଅଛି। “ଦର୍ଶନ” ବୋଲି ଅନୁବାଦ ହୋଇଥିବା ଦୁଇଟି ପ୍ରମୁଖ ହିବ୍ରୁ ଶବ୍ଦ ଅଛି। ଗୋଟିଏ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଘଟଣାମାଳାକୁ ସୂଚିତ କରେ ଏବଂ ଅନ୍ୟଟି ଖ୍ରୀଷ୍ଟଙ୍କ ଦର୍ଶନକୁ ସୂଚିତ କରେ। ଗୋଟିଏ କଳିସିୟାର ବାହ୍ୟ ପକ୍ଷସମ୍ବନ୍ଧୀୟ ଏବଂ ଅନ୍ୟଟି କଳିସିୟାର ଆନ୍ତରିକ ପକ୍ଷସମ୍ବନ୍ଧୀୟ। ବାଇଶତମ ଅଧ୍ୟାୟରେ ଥିବା ଶବ୍ଦଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଘଟଣାମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ଦର୍ଶନକୁ ସୂଚିତ କରେ, ଏବଂ ହିତୋପଦେଶ ପୁସ୍ତକରେ “ଦର୍ଶନ” ବୋଲି ଯାହା ଅନୁବାଦ ହୋଇଛି, ସେହି ଏକେଇ ଶବ୍ଦ ଅଟେ।

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

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

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Gaaddisa sulula mul’ataa” jechuun raajii yeroo dhuma biyya lafaatti keessatti gosa waaqeffattootaa lama waldaa Waaqayyoo keessa jiran adda baasuudha. Gosti tokko Shebnaa’n bakka bu’ame Laa’odiiqiyaa dha; gosti inni kaan immoo Eliyaaqiim ilma Hilqiyaa’n bakka bu’ame Filadelfiyaa dha. Garaagarummaan gosa lamaan boqonnaa kana keessatti mul’atu, dhugumatti, garaagarummaa fakkeenya durboota kudhanii keessatti mul’atu sanauma. Gosti tokko halkan walakkaatti zayitii qaba; gosti inni kaan immoo hin qabu. “Zayitiin” akka mallattootti bakka itti argametti hundaa’uun dhugaa garaagaraa agarsiisa; garuu Isaayaas digdamii lama keessatti “zayitiin” durboota kudhanii jedhu jecha “mul’ata” jedhuun bakka bu’ameera. Gosti tokko “zayitii” qaba; gosti inni kaan immoo hin qabu.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “በምድር ሁሉ ጌታ አጠገብ የቆሙት የተቀቡት፣ ቀድሞ ለሰይጣን እንደ ሸፋኝ ኪሩብ የተሰጠውን ስፍራ አላቸው። ዙፋኑን በሚከብቡ ቅዱሳን ፍጥረታት አማካይነት ጌታ ከምድር ነዋሪዎች ጋር የማያቋርጥ ግንኙነት ያቆያል። የወርቅ ዘይቱ እግዚአብሔር የአማኞችን መብራቶች እንዳይንቀጠቀጡና እንዳይጠፉ የሚያበቃቸውን ጸጋ ይወክላል። ይህ ቅዱስ ዘይት በእግዚአብሔር መንፈስ መልእክቶች ከሰማይ ባይፈስ፣ የክፉ ኃይሎች በሰዎች ላይ ሙሉ ቁጥጥር በያዙ ነበር።”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Yihowaa yeroo ergaa inni nuuf ergu hin fudhanne ni salphifama. Akkasitti zayitii warqee inni lubbuu keenya keessatti naquudhaan warra dukkana keessa jiraniif akka darbu godhu ni didna. Yeroo waamichi, ‘Kunoo, misirrichi dhufeera; isa simachuuf baʼaa’ jedhu dhufu, warri zayitii qulqulluu hin fudhanne, warri ayyaana Kiristoos garaa isaanii keessatti hin guddifanne, akkuma durboota gowwootaa taʼanitti, Gooftaa isaanii simachuuf akka hin qophoofne ni argatu. Isaan of keessaa zayitii argachuuf humna hin qaban, jireenyis isaanii ni diigama. Garuu yoo Hafuurri Qulqulluun Waaqayyoo kadhatame, yoo akkuma Museetti, ‘Ulfinni kee natti mulʼisi’ jennee kadhanne, jaalalli Waaqayyoo garaa keenya keessatti ni dhangalaʼa. Tuubboo warqee sanaan zayitiin warqee sun nuuf ni darba. ‘Humnaan miti, aangoonis miti, garuu Hafuura kootiin, jedha Waaqayyo Gooftaan maccaa.’ Ifa aduu Qajeelinaa irraa baʼu fudhachuudhaan, ijoolleen Waaqayyoo akka ibsaa addunyaa keessatti ni ifu.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Ruuxoonni raajotaa walii isaanii wajjin waliigalu; dibamtoonni lamaan Zakkariyaasis dhugaa baatota lamaan Mul’ata boqonnaa kudha tokkoffaa keessaa ni ta’u.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> “Lallaba ragaa lamaanii, raajiin akkas jedhee itti fufa: ‘Isaan kun muka ejersaa lamaanii fi ibsaawwan lama Waaqa biyya lafaa duratti dhaabatanidha.’ Faarfataanis, ‘Dubbiin kee miilla kooif ibsaa, daandii kooifis ifa dha’ jedheera. Mul’ata 11:4; Faarfannaa 119:105. Ragoonni lamaan kun Caaffata Qulqullaa’oo Kakuu Moofaa fi Kakuu Haaraa bakka bu’u. Lamaan isaanii iyyuu madda seeraa Waaqaa fi bara baraan jiraachuu isaa irratti dhugaa ba’umsa barbaachisaa dha. Akkasumas karoora fayyinaa irratti iyyuu dhugaa baatota dha. Fakkeenyonni, aarsaawwan, fi raajonni Kakuu Moofaa Fayyisaa dhufuuf jiru gara fuulduraatti akeeku. Wangeelonni fi Ergaawwan Kakuu Haaraa immoo waa’ee Fayyisaa akkuma fakkeenyaa fi raajiidhaan duraan ibsameetti sirriitti dhufe ni himu.” The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

ዘካርያስ የሚጠቅሳቸው ሁለቱ የተቀቡት ሰዎች በራእይ መጽሐፍ ምዕራፍ አንድ የተገለጸውን የመግባቢያ ሂደት ይወክላሉ። “ዘይቱ” ማለትም የታሪካዊ ክስተቶች ትንቢታዊ “ራእይ” በብሉይና በአዲስ ኪዳናት አማካይነት ይተላለፋል። በራእይ አስራ አንድ እነዚህ ሁለት ምስክሮች በዐውድ መሠረት ሙሴና ኤልያስ መሆናቸው ይታወቃል። ሙሴና ኤልያስ በራሳቸው ምልክት ናቸው።

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Yommuu akka Tulluu Jijjiiramaatti yookaan Mul’ata boqonnaa kudha tokko keessatti waliin bakka bu’anitti, isaan mallattoolee dhugaa adda addaa lamaati. Tulluu sana irratti isaan warra mootummaa Seera Dilbataa yeroo rakkoo keessatti wareegaman fi dhibba tokkoo fi afurtamii afur kuma sana bakka bu’u; yeroo Mul’ata boqonnaa kudha tokko keessatti garuu Kakuu Moofaa fi Kakuu Haaraa bakka bu’u. Haa ta’u malee, Adooventizimiif isaan kana caalaatti hiika qabu. Yihuudotaaf dhugaa-baatonni lamaan “seeraa fi raajota” turan; kunis Kakuu Moofaa bakka bu’a; Kiristaanotaaf immoo dhugaa-baatonni lamaan Kakuu Moofaa fi Kakuu Haaraa turan; Adooventizimiif garuu dhugaa-baatonni lamaan Dubbii Waaqayyoo fi Dhugaa-baatuu Yesuusiti. Sababiin kun Yohaannis Phaaxmoos keessa tureef isa kana.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Ani Yohaannis, kan obboleessa keessan, rakkinas keessatti, mootummaa fi obsa Yesuus Kiristoos keessatti immoo hirmaataa keessan taʼe, dubbii Waaqayyoo fi dhugaa-baatummaa Yesuus Kiristoosiif jedhee, odoola Phaaximos jedhamtu keessa ture. Mul’ata Yohaannis 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Isaiah boqonnaa digdamii lama keessatti dhuga-baatonni lamaan, jechuunis Musee fi Eliyaas, bakka bu’anii dhiyaatu; garuu kun beekamuu kan danda’u yoo qajeelfama Alfaa fi Oomeegaa boqonnichatti hojii irra oolchite qofa. Yesuus karaa gara Emawuusitti yeroo duuka-bu’oota Isaa “mul’ata” taateewwan raajii ibsuu jalqabetti eessatti akka jalqabe yaadaa ilaali.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> “Muse irraa jalqabee, isa seenaa Macaafa Qulqulluu keessatti Alfa isa jalqabaa taʼe sana irraa, Kiristoos waan ofii isaa ilaallatan hunda keessatti Macaafota Qulqulluu hunda irraa ibse.” Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

ଏଲିୟାହ ସେହି ଭବିଷ୍ୟଦ୍ଦକ୍ତା, ଯିଏ ପ୍ରଭୁଙ୍କ ମହାନ ଏବଂ ଭୟଙ୍କର ଦିନ ପୂର୍ବରୁ ପ୍ରକାଶ ପାଆନ୍ତି, ଏବଂ ଯାହାଙ୍କର ସନ୍ଦେଶ ଆଲଫା ଓ ଓମେଗାର ସିଦ୍ଧାନ୍ତ ଉପରେ ଆଧାରିତ, ପିତାମାନଙ୍କର (ଆଲଫା) ହୃଦୟକୁ ସନ୍ତାନମାନଙ୍କ (ଓମେଗା) ପ୍ରତି ଫେରାଇଦେଇ। ମୋଶି ଓ ଏଲିୟାହ ବାଇବେଲ ଭବିଷ୍ୟବାଣୀର ଆଲଫା ଓ ଓମେଗାଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ଯଦି ଆପଣ ଏହାକୁ ଶୁଣିପାରନ୍ତି, ମୋଶି ଥିଲେ ଉଇଲିୟମ୍ ମିଲର୍। ମୋଶି ଓ ମିଲର୍—ଉଭୟେ ମୃତ୍ୟୁବରଣ କଲେ, ଏବଂ ଉଭୟଙ୍କୁ ପ୍ରେରଣାଦ୍ୱାରା ଉଦ୍ଧାରପ୍ରାପ୍ତ ବୋଲି ଚିହ୍ନିତ କରାଯାଇଥିଲା। ନିଶ୍ଚୟ, ମୋଶିଙ୍କ ମୃତ୍ୟୁ ପରେ ସେ ତୁରନ୍ତ ପୁନରୁତ୍ଥିତ ହେଲେ, କିନ୍ତୁ ମିଲରଙ୍କ ପୁନରୁତ୍ଥାନ ପର୍ଯ୍ୟନ୍ତ ତାଙ୍କର ସମାଧିଚାରିପାଖରେ ସ୍ୱର୍ଗଦୂତମାନେ ଅପେକ୍ଷା କରୁଛନ୍ତି। ଏଲିୟାହ ପ୍ରଭୁଙ୍କ ମହାନ ଏବଂ ଭୟଙ୍କର ଦିନର ଆଗମନ ପୂର୍ବର ଶେଷ ଦୂତଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Yihudoonni labsii ergaa Dubbii Waaqayyoo keessatti raajii dubbatamee ture dhaabuuf yaalan; garuu raajiin raawwatamuu qaba. Gooftaan, ‘Kunoo, guyyaa guddaa fi sodaachisaa Gooftaa dhufuu isaa dura Eliyaas raajicha isinitti nan erga’ jedha (Milkiyaas 4:5). Namni tokko hafuuraa fi humna Eliyaasiin dhufuuf jira; yeroo inni mul’atutti immoo namoonni, ‘Ati baay’ee cimsittee dubbata, Caaffata Qulqullaa’oos karaa sirrii ta’een hin hiiktu. Ergaa kee akkamitti barsiisuu akka qabdu ani siif hima’ jedhuu danda’u.”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> “Namoonni baayʼeen hojii Waaqayyoo fi hojii namaa gidduu adda baasuu hin dandaʼan. Ani akkuma Waaqayyo naaf kennutti dhugaa nan dubbadha; amma immoo akkana jedha, yoo isin itti fuftee komii barbaaddan, yoo hafuura wal-mormii qabaattan, dhugaa gonkumaa hin beektan. Yesuus bartoota Isaatiin, ‘Amma iyyuu waanan isinitti jedhu baayʼee qaba; amma garuu baachuu hin dandeessan’ jedhe (Yohaannis 16:12). Isaan waanota qulqulluu fi bara baraa dinqisiifachuu dandaʼan keessa hin turre; garuu Yesuus Jajjabeessaa akka ergu waadaa gale, Inni waan hundumaa isaan barsiisuuf, waan Inni isaanitti hime hundumaas yaadannoo isaanii keessatti deebisee fiduuf. Obboloota, nuti namatti irkatanii jiraachuu hin qabnu. ‘Nama hafuuri isaa funyaan isaa keessa jiru irraa dhaabadhaa; inni maalitti lakkaaʼama ree?’ (Isaayaas 2:22). Isin lubbuuwwan keessan gargaarsa hin qabne Yesuus irratti rarraasuu qabdu. Burqaa gaara irratti argamu jiruu, burqaa sululaa irraa dhuguun nuuf hin malu. Laggeen gadi aanoo haa dhiifnu; gara maddoota ol kaʼoo ni haa dhufnu. Yoo qabxiin dhugaa tokko jiraate kan isin hin hubanne, kan irratti walii hin galle, qoradhaa; caaffata qulqullaaʼoo caaffata qulqullaaʼootiin wal bira qabaa; boolla dhugaa gara gadi fagoo miina Dubbii Waaqayyoo keessatti qotaa. Ofii keessanii fi yaada keessan irratti qabdan iddoo aarsaa Waaqayyoo irra kaaʼaa; yaadota dursee qabdan haa keessaa baaftan; Hafuurri Waaqaa gara dhugaa hundumaatti isin haa qajeelchu.” Selected Messages, book 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Isaayaas boqonnaa digdamaa lama keessatti, yeroo dhuma addunyaatti yeroo mootiin kaabaa Yerusaalem irratti duulu, Shebnaa fi Eliyaaqiim warra oggaa fi warra gowwaa keessaa warra Adveentizimii keessatti argaman bakka bu’u. Eliyaaqiim ilmi Hilqiyaa “mul’ata” qaba ture; Shebnaan garuu hin qabne.

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

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

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Raajii raajii raajii, jechuun “mul’ata” lakkoofsa kanaa, wantoota lama irratti xiyyeeffata. Ifa raajii dabalaa dhufu ni hubatta; yoo hubatte ni jiraatta, yoo hin hubanne immoo ni duuta. Yoo hin hubanne, yeroo qormaata seera Dilbataa keessatti Sanbata eeguuuf qophaaʼuu hin dandeessu. Inni, “baayʼee tursa” taʼa. Yeroo Adventistoonni Laaʼodiiqeyaa seera Dilbataa irratti kufan, sababni isaanii seera didan “mul’ata dhugaa” waan didaniifidha. Zayitii hin qaban; daballi beekumsaa yeroo qormaanni cufamutti dhihaatuutti banamee mulʼifamu hin hubatan.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

> Ati: Ani sooreedha, badhaadhaa qaba, qabeenyaanis nan badhaadhe, waan tokkollee hin barbaachisu jetta; garuu ati akka gadadootu, akka nama nama gaddisiisu, akka hiyyeessa, akka jaamaa, fi akka qullaa taate hin beektu. Mul’ata Yohaannis 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

ᎢᏌᏯ ᎤᏍᏆᏂᎪᏗ ᎾᏍᎩ ᎤᏪᏙᎴ ᎤᏄᏩᎥᎾ ᎠᎴ ᎤᎳᏑᎸᎾ ᏦᎢ ᏧᏕᏘᏴᏛ. ᎾᏍᎩ ᎤᏛᏁᎴ ᎬᏩᏬᏁᏗ ᎨᏎ ᏂᎦᏛ ᎬᏩᏛᎦᏁᏗ ᏗᎨᏒ ᎤᏤᎵ ᏙᎴᎰᏒ ᎤᏁᏨᎢ, ᎾᏍᎩ ᎢᏳᏃ ᏱᎩᎦᏙᎥᎾ ᎨᏎ ᎠᏩᏛᎯᏍᏗ ᏫᎾᏍᏛ ᏙᎴᎰᏒ ᏗᎦᎾᏄᎪᏫᏒ ᎤᏃᏴᏫᏍᎬᎢ, ᎿᎭᏉ ᏱᏣᎷᏤᎵ ᏓᏆᏍᎬ ᎤᎾᏙᏓᏆᏍᎬ ᎢᎬᏱᏱ ᎢᎦ, ᎠᎴ ᏱᏣᎾᏝᎢ ᏗᏨᏍᏛ ᎢᎨᏥᏘᏅᏍᏗ ᎤᏲ ᎤᏕᏯᏔᏅ, ᎤᏲ ᎤᏲᎢ, ᎤᏲ ᎤᏚᎸᎢ, ᎤᏢᎩ, ᎠᎴ ᎤᏄᏩᎥᎾ ᎨᏒᎢ. ᎢᏌᏯ ᎤᎵᏍᏕᎸᏗ ᎠᎴ ᎤᏍᏆᏂᎪᏗ ᎨᏎ ᎢᏌᏯ ᎤᏤᎵ ᏣᎦᏃᎮᏍᎩ ᎪᎯ, ᎠᏎᏃ ᎤᏟ ᎢᎦᎢ ᎡᎶᎯ ᎠᏍᏆᎸᎢ.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Egaa wantoonni kun hundinuu isaan irratti fakkeenyaaf taʼe; nuti, warri dhumni addunyaa nutti dhufe, akeekkachiisa keenyaafis barreeffamanii jiru. 1 Qorontos 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Boqonnaa kudha lammaffaa shanan boqonnaa digdamii lamaffaa keessatti Yerusaalem, magaalaan Daawit, akka magaalaa “jeequmsaan guutamte,” “gammadaa,” fi “sochiiwwaniin” guutamteetti ibsamti. Ibsi macaafa qulqulluu beekamaan, warri addunyaas fayyadaman iyyuu, boqonnaa kana keessatti magaalaa “gammadaa” fi “jeequmsaan guutamte” taatee “sochiiwwaniin” guutamte bakka bu’uuf hojii irra ooleera; yeroo warri lakkoofsa kudha sadii keessatti gammachuudhaan, “haa nyaannuu, haa dhugnus; bor ni duuna” jedhanitti. Haa ta’u malee, isaanii gammadoo ta’anus, namoonni isaanii ni ajjeefamu; garuu goraadeedhaan miti, waraanaanis miti; kanaafuu Isaayyaas gaaffii kana kaasa: “Maal si dhibe?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Wanti isaan dhiphisu kam iyyuu, inni isaan manaa gubbaa irra akka baʼan godheera. Manni gubbaa irra baʼuun mallattoo aduu, jiʼaa fi urjiiwwan waaqeffachuu ti; innis mallattoo hafuuraawummaa ti. Caqasa kana keessatti Adventizmi gowwoomsa hafuuraa jala jira.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> እቶም ኣብ ናሕሲ ገዛውቲ ሰራዊት ሰማይ ዝሰግዱ፤ እቶምውን ንእግዚኣብሄር ዝሰግዱን ብእግዚኣብሄር ዝምሕሉን፣ ብማልካም ድማ ዝምሕሉን፤ እቶም ካብ እግዚኣብሄር ድሕሪት ዝተመልሱ፤ እቶም ንእግዚኣብሄር ዘይደለዩን ዘይሓተቱሉን።

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Waaqayyo Gooftaa duratti calʼisaa turii; guyyaan Waaqayyoo dhiʼaateeraatii; Waaqayyo aarsaa qopheesseera, affeeramtootas isaa waameera. Guyyaa aarsaa Waaqayyoo sanattis, ani bulchitoota, ilmaan mootichaas, warra uffata biyya alagaa uffatan hundumaas nan adaba. Guyyaa sanuma keessatti immoo warra daandii balbalaa irra utaalan hundumaa, warra mana gooftolii isaanii jeequmsaa fi gowwoomsaan guutanis nan adaba. Sefaaniyaa 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Yeroo rakkinni seera Dilbataa dhufu keessatti Adveentizimiin, jechuunis Yerusaalemii fakkeeffamtee, “sulula mul’ataa” keessa jirti. Warri ergaa raajii, kan “zayitii” yookaan “mul’ata” jedhuun bakka buufame, didan hafuuraan waaqeffannaa ekeraa hojjechaa jiru; kunis Phaawuloos xalayaa lammaffaa gara Tasalonqeetti barreesse keessatti irratti dubbata. Achittis warra (Shebnaa) jaalala dhugaa hin fudhanne ni argina.

> 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: 11, 12.

> Kanaaf, sababii kanaatiif Waaqayyo gowwoomsaa cimaa isaanitti ni erga, akka isaanii soba amananiif; kunis warri hundinuu dhugaa hin amanne, garuu jal’ina keessatti gammadan akka ittiin murteeffamanitti. 2 Tasalonqee 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Paulus itti fayyadame jechi “dhugaa” jedhu, jecha Giriikii ta’ee, isa jecha Ibrootaa “dhugaa” jedhu irraa fudhatame dha; jechi Ibrootaa kunis qubee Ibrootaa sadan, Alfaa fi Oomeegaa kan bakka bu’an walitti makuudhaan uumame. “Dhugaa” akka qajeelfama Alfaa fi Oomeegaaatti bakka buufame kana diduun, Laa’oodiqeewwan irratti dogoggora cimaa fida; dogoggorri sunis hafuurota wajjin wal-qunnamtii dha.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Nabiin Isaayaas akkana jedha: ‘Yommuu isaan isinitti, warra hafuura namaa wajjin walqunnamtii qaban, warra falfalaa ija dhiphisanii fi guunguman biraa barbaadaa, jedhanitti; uummanni tokko Waaqa isaa biraa barbaaduu hin qabu moo? Warra jiraataniif warra du’an biraa moo? Gara seeraatti fi gara dhuga-ba’umsaatti! Yoo isaan dubbii kanaaf akka ta’etti hin dubbanne, ifni isaan keessa waan hin jirreef.’ Isaayaas 8:19, 20. Namoonni waa’ee uumama namaa fi haala warra du’anii irratti dhugaan keessatti akkas ifatti ibsame fudhachuuf fedhii qabaatanii utuu ta’e, gaaffii fi mul’ata hafuurota wajjin walqunnamtii jedhu keessatti hojii Seexanaa humnaan, mallattoolee fi dinqii sobaatiin hojjetamu arguu turan. Garuu bilisummaa garaa fooniif tolu sana of kennanii fudhachuu irra, cubbuu isaan jaallatan immoo dhiisuu irra, baay’een isaanii ifa irratti ija isaanii cufuudhaan akeekkachiisa utuu hin yaadin kallattuma isaanii irratti adeemu; yeroo sanatti Seexanni kiyyoo isaa isaan marsee hodha, isaanis boojuu isaa ta’u. ‘Sababii isaan fayyina argachuudhaaf jaalala dhugaa hin fudhanneef,’ kanaaf ‘Waaqayyo soba akka amananitti dogoggora cimaa isaanii irratti ni erga.’ 2 Tasalonqee 2:10, 11.” The Great Controversy, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Isaayyaas kutaa digdamii lama keessatti namoonni magaalattii gammachuu qaban ni ajjeefamu; garuu lolaan yookaan goraadeen miti; isaan hoggantoota baqatanii wajjin walitti hidhatamanii ni ajjeefamu.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> “Waldaan addunyaa wajjin karaa wal fakkaatu hordofe, isaanis hiree wal fakkaataa qooddatu. Lakki, irra caalaatti, akkuma ifa guddaa argatanitti, adabbii isaanii kan warra hin qalbeeffatinii caalaa guddaa taʼa.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Nuti akka sabaatti saboota lafa irra jiran hundumaa dura dhugaa qabna jennee himanna. Kanaaf jireenyi fi amala keenya amantii akkasiitiin walii galuu qabu. Guyyaan qajeelonni akka midhaan qaaliiitti hidhamanii kuusaa samii keessatti kuufamaniif dhiʼoo nutti jira; yeroo walfakkaatu keessatti immoo hamoonni akka masaraa midhaanii ibiddoota guyyaa guddaa isa dhumaa sanaatiif walitti qabamu. Garuu qamadii fi masaraan ‘hamma yeroo haamamaaatti waliin guddatu.’” Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Isaayaas boqonnaa digdamii lama keessatti hoggansi “warra xiyyaa dhaan rukutan”tiin walitti hidhamanii jiru. Sheebinaan akka hoogganaa mana irratti taʼetti adda baafameera; iddoon isaas Eliyaaqiim ilma Hilqiyaaʼf ni kennama. Isaayaas boqonnaa digdamii lama keessatti ergaan raajii, “mulʼata” taʼe jechuunis fakkeenya taateewwan raajii agarsiisuun, yeroo mootichi kaabaa Yerusaalemitti dhihaatu waaqeffattoota gosa lama Yerusaalem keessatti uumeera. Gareen tokko kuusaa samii keessatti kuufamuuf hidhamaa jira; gareen kaan immoo ibidda guyyoota dhumaa sanaaf. Wanti hamoota hidhe “warra xiyyaa dhaan rukutan”dha; kunis jecha Waaqayyoo keessatti mallattoolee Islaamaa keessaa tokko dha.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Akka lakkoofsi hafe kan warra xiyya-dhaaban, jechuunis gootota ilmaan Qeedaar, ni hir’ata; Waaqayyo Gooftaan Israa’el waan kana dubbateera. Isaayaas 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> የይስማኤልም ልጆች ስሞቻቸው እንደ ትውልዶቻቸው እነዚህ ናቸው፤ የይስማኤል በኵር ነባዮት፥ ቄዳር፥ አድብኤል፥ ምብሳም፥ ምሽማ፥ ዱማ፥ ማሣ፥ ሀዳር፥ ቴማ፥ ዬጡር፥ ናፊሽ፥ ቄድማ። እነዚህ የይስማኤል ልጆች ናቸው፥ ስሞቻቸውም በከተሞቻቸውና በምሽጎቻቸው እንዲሁ ናቸው፤ እንደ አሕዛባቸው አሥራ ሁለት አለቆች ነበሩ። ዘፍጥረት 25፥13–16።

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

አመራርነት ኣድቬንቲዝም ብቐስተኛታት ተኣስሩ እዮም እስልምና ኣብ 11 መስከረም 2001 ኣመሪካ ከም ዝወቕዐት እሞ እዚ ድማ ፍጻመ ትንቢት መጽሓፍ ቅዱስ ከም ዝኾነ ዝብል መልእኽቲ ስለ ዝነጸጉ። እቲ ናይ 9/11 መጥቃዕቲ እቲ ብ1989፣ ብምውዳቕ ሶቪየት ሕብረት ዝተኸፍተ መልእኽቲ ምርግጋጽ ነበረ። መጥቃዕቲ እስልምና ኣብ 9/11 ምስ 11 ነሓሰ 1840 ይመሳሰል ነበረ፣ ኣብቲ ጊዜ ሓደ ብዛዕባ እስልምና ተገቲኡ ከም ዝነበረ ዝምልከት ትንቢት ብምርግጋጹ ነቲ ቀዳማይ መልእኽቲ መላእኽቲ ኣሕየሎ፣ እዚ ድማ ቀንዲ ትንቢታዊ ሕጊ ሚለር፣ ሓንቲ መዓልቲ ሓደ ዓመት ከም እትውክል ዘረጋገጸ እዩ። 11 ነሓሰ 1840 ብመትከል መዓልቲ ንዓመት ዝተመስረተ ትንበያዊ ፍጻመ ነበረ። ምስ ተፈጸመ ድማ፣ እቲ ቀዳማይ መልእኽቲ መላእኽቲ ናብ ኩሉ ናይ ዓለም መደበራት ተልእኾ ተወሰደ።

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 እቲ ኣድቨንቲዝም ክሰብክዎ ዝተዋህበ “ራእይ” ናይ መሰረታዊ ሕጊ ኣረጋጊጹ። እቲ ሕጊ ኸኣ ታሪኽ ከም ዝደጋገም እዩ። እቲ መዓልቲ ንሓደ ዓመት ዝብል መትከል ኣብ August 11, 1840 ምስ ተረጋገጸ፡ እቲ ሓያል መልኣኽ ናይ Revelation ten ወሪዱ መልእኽቲ ሚለር ብዛዕባ ሰዓት ፍርዲ ምስ ኣበርተዐ ምልክት ኮይኑ፤ እዚ ድማ እቲ መልኣኽ ናይ Revelation eighteen ኣብ 9/11 ምውራዱ ይመስል።

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Akka ani ani ifa ani New Yorkiin dambali’iinsa bishaaniitiin haqamee ni bada jedhee dubbadhe jedhu dhufe? Kana ani gonkumaa hin dubbanne. Ani garuu, yeroo ani gamoowwan gurguddoo achitti darbii darbii ijaaramaa jiran ilaalu, ‘Yeroo Gooftaan lafa suukanneessaadhaan raasuuf ka’u, mul’atawwan akkam suukanneessoo ta’an ni raawwatamu!’ jedheen dubbadhe. Achiis jechoonni Mul’ata 18:1–3 ni raawwatamu. Boqonnaan kudha saddeettaffaan guutuun kitaaba Mul’ataa akeekkachiisa waan lafarratti dhufuuti. Garuu waan addatti New York irratti dhufu ilaalchisee ifa tokkollee hin qabu; kana qofa nan beeka, guyyaa tokko humni Waaqayyoo geeddaruu fi garagalfachuu isaatiin gamoowwan gurguddoon achi jiran ni gatamu. Iftuu naa kenname irraa, badiinni addunyaa keessa akka jiru nan beeka. Jecha tokko qofa Gooftaa irraa, tuqaasni tokko humna isaa jabaa irraa, ijaarsi gurguddoon kun ni kufu. Mul’atawwan soda isaanii yaaduu illee hin dandeenye ni raawwatamu.” Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Dhugumaadhaaf waaʼee Islaamaa dubbatamu hedduun akka jiru beekamaadha; garuu Sheebnaa warra “mul’ata” seenaa raajii irra deebi’amuu seenaa irratti hundaa’e didan bakka bu’a; kunis dhugaa jalqabaa irra deebi’amuu seenaa wajjin kan deemudha—jalqabni wantaa tokko xumura wanta sanaa ni agarsiisa. Uggurri Islaamaa Hagayya 11, 1840 irratti mul’ate ergamaa Mul’ata Yohaannis kudhan gara gadiitti fide; gad-lakkifamuun Islaamaa ammoo Fulbaana 11 irratti ergamaa Mul’ata Yohaannis kudha saddeet gara gadiitti fide.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> Ani anis jedhe, Na dhaggeeffadhaa, yaa mataawwan Yaaqoobii, isin bulchitoonni mana Israa’el; murtii beekuun isin irra hin jiru moo? Isin warri waan gaarii jibbitanii hammina jaallattan, gogaa isaanii irraa mulqu, foon isaaniis lafee isaanii irraa baasitan; isin warri foon saba koo nyaattan, gogaa isaaniis irraa irraa baaftan; lafee isaanii cabsitanii, akka waan okkotee keessatti qopheeffamuutti ciccirtanii murattanii, akka foon qodaa keessatti bilchaatuutti isaan godhattan. Yommus isaan Waaqayyotti iyynu, inni garuu isaan hin dhaga’u; yeroo sana, akkuma hojii isaanii keessatti hamaa hojjetaniif, fuula isaa isaan irraa dhoksa. Waaqayyo waa’ee raajota saba koo karaa irraa balleessan akkana jedha; warri ilkaan isaaniitiin ciniinanii, “Nagaa” jedhanii labsan, namni afaan isaanii keessa waan tokko hin kaa’in garuu, isaan isa irratti waraana qopheessu. Kanaafuu halkan isin irra ta’a, mul’ata akka hin arganneef; dukkannis isin irra ta’a, akka hin ilaalleef; aduunis raajota irratti lixxiti, guyyaan immoo isaan irratti ni dukkanaa’a. Yommus argitoonni ni qaana’u, warri ilaaltuun ni rifatu; eeyyee, hundinuu afaan isaanii ni haguugu, sababii deebiin Waaqaa waan hin jirreef. Ani garuu dhugumaan hafuura Waaqayyootiin humnaan guutameera, murtii fi jabinaanis, akka yakka isaa Yaaqoobitti himuuf, cubbuu isaa Israa’elittis beeksisuuf. Kana dhaga’aa, ani isin kadhadha, isin mataawwan mana Yaaqoobii fi bulchitoonni mana Israa’el, isin warri murtii jibbanii qajeelummaa hundumaa jal’istan. Isin Xiyoon dhiiga irratti ijaartu, Yerusaalemis jal’ina irratti ijaartu. Mataawwan ishee gatii argachuuf murteessu; luboonni ishees mindaadhaaf barsiisu; raajonni ishees maallaqaaf ilaalu; ta’us Waaqayyotti irkatanii, “Waaqayyo nu gidduu hin jiruu ree? Hamtuun tokko iyyuu nutti hin dhufu” jedhu. Miikiyaas 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Akkasumas hundaa saboota mootummaa hundumaa kan Ari’el [Yerusaalem] irratti lolan, jechuunis warra ishee fi dallaa ittisa ishee irratti lolan hundumaa fi warra ishee dhiphisan hundumaa, akka abjuu mul’ata halkanii ta’u. Inni akkuma nama beela’e tokko abjuudhaan nyaata, kunoo, ni nyaata; garuu ni dammaqa, lubbuun isaas duwwaa taatee argamti; yookaan akkuma nama dheebote tokko abjuudhaan dhuga, kunoo, ni dhuga; garuu ni dammaqa, kunoo, ni dadhaba, lubbuun isaas hawwii qabdi; akkasuma saboota mootummaa hundumaa kan tulluu Xiyoon irratti lolan sana ni ta’u. Dhaabbadhaa, dinqisiifadhaa; iyyadhaa, iyyadhaa: isaan machaa’aniiru, garuu daadhii wayinii irraa miti; isaan ni hollatu, garuu dhugaatii cimaa irraa miti. Waaqayyo hafuura hirriba gadi fagoo isin irratti dhangalaaseeraatii, ija keessanis cufeera; raajota, bulchitoota keessan, warra mul’ata argan, inni haguugeera. Mul’anni hundinuu isinitti akka dubbii macaafa cufamee tokkoo ta’eera; namoonni isa nama barate tokkoof kennanii, “Maaloo, kana dubbisi,” jedhu; innis, “Ani hin danda’u; inni cufameeraatii,” jedha. Macaafichis nama hin baranneef kennamee, “Maaloo, kana dubbisi,” jedhama; innis, “Ani hin baranne,” jedha. Kanaaf Waaqayyo akkana jedhe: “Sababni isaas, sabni kun afaan isaatiin natti dhi’aata, hidhii isaatiinis na kabaja; garuu garaa isaa ana irraa fagoo deebiseera, sodaan isaas anaaf qabu ajaja namootaatiin barsiifameera; kanaafuu, kunoo, ani saba kana gidduutti hojii dinqisiisaa tokko raawwachuuf itti fufa, jechuunis hojii dinqisiisaa fi ajaa’iba tokko; ogummaan ogeeyyii isaanii ni bada, hubannaan warra qajeeloo isaanii immoo ni dhokata.” Wayyoo warra marii isaanii Waaqayyo irraa dhoksuuf gadi fagoo qotan sanaaf, hojii isaanii dukkana keessa ta’a, isaanis, “Eenyutu nu arga? Eenyutu nu beeka?” jedhu. Dhugumatti wantoota garagalchuun keessan akka suphee supheessaa lakkaa’ama; hojii sun isa isa tolcheen, “Inni ana hin tolchine,” ni jedhaa? Yookaan wanti bocame inni isa isa bocheetiin, “Inni hubannaa hin qabu ture,” ni jedhaa? Isaayaas 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Akka yaada mul’ataa, akka Isaayaasitti, “guyyaa rakkinaa, guyyaa ukkaamfamaa, guyyaa raafamaa Gooftaa Waaqayyoo waraanaatiif akka yaada mul’ataatti, dallaa diigamuu fi gara tulluutti iyyuu ti.” Kanaaf Isaayaas akkuma Yesus godhe, hadhaa’inaan boo’e.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> “Imimmaan Yesus dhiphachuu Isaa of duraan yaaduudhaan hin turre. Fuuldura Isaa dura Gethesemaanee ture; achitti yeroo gabaabaa keessatti sodaachisummaan dukkana guddaa Isa irratti golguuf ture. Karri hoolotaa illee mul’ata keessatti ture; karaa kanaan jaarraa hedduuf bineensonni aarsaadhaaf dhihaatan oofamanii geeffamaa turan. Kunniin hundinuu aarsaa cubbuu biyya lafaaaf ta’u Isaa agarsiisaa kan turan, Inni Fakkeenya Guddaa ta’eefis karri kun yeroo gabaabaa keessatti banamuuf ture. Dhihoodhuma sana immoo Qalqariyaa ture, iddoo dhiphina Isaa dhihaachaa jiruu. Ta’us, Fayyisaan imimmaan dhangalaasee gaddaa fi dhiphina hafuuraatiin aadef sababni isaa yaadannoowwan du’a Isaa suukaneessaa sanaa hin turre. Gaddi Isaa ofittummaa hin qabu ture. Yaadni dhiphina Isaa mataa Isaa lubbuu ulfinaa fi of kennitu sana hin sodaachifne. Wanti garaa Yesus waraane Yerusaalem arguu ture—Yerusaalem isheen Ilma Waaqayyoo didde, jaalala Isaas tuffatte, dinqii Isaa humna qabeessa ta’aniin amansiifamuu dide, jireenya Isaas fudhachuuf jedhu turte. Isheen Fayyisaa Ishee diduu ishee keessatti akkam cubbamaa akka taate Inni arge; akkasumas isa madaa Ishee fayyisuu danda’u Tokkicha sana yoo simatte maal ta’uu akka dandeessu illee arge. Inni Ishee oolchuuf dhufe; akkamitti Ishee gad dhiisuu danda’a?”

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> “እስራኤል ህዝብ ተመራጭ ህዝብ ነበረ፤ እግዚአብሔርም መቅደሳቸውን መኖሪያው አድርጎ ነበር፤ እርሱም ‘በስፍራው ውብ፥ ለምድር ሁሉ ደስታ’ ነበረ። መዝሙር 48፥2። ክርስቶስ እንደ አባት አንድያ ልጁን እንደሚሸከም ያለው ጠባቂነትና ርኅራኄ ፍቅሩ ከሺህ ዓመታት በላይ የተመዘገበበት ታሪክ በዚያ ነበረ። በዚያ መቅደስ ነቢያት ከባድ ማስጠንቀቂያቸውን ተናግረው ነበር። በዚያም የሚነድዱ ዕጣን ማቃጠያዎች ተወዛውዘው ነበር፥ እጣኑም ከአምላኪዎቹ ጸሎት ጋር ተቀላቅሎ ወደ እግዚአብሔር ይወጣ ነበር። በዚያ የእንስሳት ደም ይፈስ ነበር፥ ይህም የክርስቶስን ደም የሚያመለክት ነበር። በዚያ ይሖዋ ከስርየት መክደኛው በላይ ክብሩን ገልጦ ነበር። በዚያም ካህናቱ አገልግሎታቸውን ያከናውኑ ነበር፥ የምልክትና የሥርዓት ግርማም ለዘመናት ቀጥሎ ነበር። ነገር ግን ይህ ሁሉ ፍጻሜ ሊያገኝ ይገባ ነበር።”

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> “Yihuus harka isaa ol qabate, —harka yeroo baayʼee dhukkubsattootaa fi warra dhiphatan eebbise sana,—magaalaa badiisatti murteeffamte sanaatti akeekee sochoosaa, dubbii gaddaan caccabeen akkana jedhee iyye: ‘Ati utuu beektee, ati illee, yoo xinnaate guyyaa kee kana keessatti, waan nageenya keetti taʼe!—’ Asitti Fayyisaan dhaabate; waan Yerusaalem haalli ishee maal taʼuu dandaʼu ture, utuu gargaarsa Waaqayyo isheedhaaf kennuu barbaade,—kennaa Ilma Isaa jaallatamaa sana,—fudhatteetti hin dubbanne. Yerusaalem utuu waan beekuun mirga ishee taʼe beekte, ifa mootummaa waaqaa irraa isheedhaaf ergame sanaafis utuu abboomamte, ulfina badhaadhinaatiin mootummaawwan keessaa mootittii taatee mulʼachuu dandeessi turte; humna Waaqayyo isheedhaaf kenneen bilisa taatee. Karrawwan ishee dura loltoonni hidhatan dhaabachuu hin qaban ture, dallaa ishee irrattis alaabaan mootummaa Roomaa hin fannifamu ture. Carraan ulfina qabeessa Yerusaalemii, inni utuu Furee Ishee fudhatte ishee eebbisu dandaʼu ture, fuula Ilma Waaqayyoo dura kaʼe. Inni akka isheen karaa Isaatiin dhukkuba cimaa ishee irraa fayyifamtee, garbummaa jalaa bilisoomtee, magaalaa guddoo humna qabeessa lafaa taatee hundeeffamuu dandeessu arge. Dallaa ishee irraa gugeen nagaa saboota hunda bira ni baʼa ture. Isheen gonfoo ulfina addunyaa taʼuu ni dandeessi turte.”

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> “Garuu fakkiin ifaan guutame kan Yerusaalem maal taʼuu dandeesse agarsiisu, ija Fayyisaa duraa irraa ni dukkanaaʼa. Inni amma maal akka taate ni hubata—waan mootummaa Roomaa jalatti argamtu, dheekkamsa Waaqayyoo baattee, murtii isa adabbii deebii kennuuf murteeffamte. Innis sarara caccabe booʼicha isaa sanaa deebiʼee fuudhee akkana jedha: ‘Amma garuu wantoonni kun ija kee irraa dhokataniru. Guyyoonni sitti dhufu; diinonni kee naannoo kee boolla qotatanii si marsu, gama hundaanis si cufanii si qabatu; siyyuu fi ijoollee kee warra si keessa jiran lafaan wal qixa si godhu; yeroo daawwannaa keetii waan hin beekneef, dhagaa tokko illee kan biraa irra sitti hin hambisan.’”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> “ክርስቶስ የሩሳሌምን ከልጆቿ ጋር ለማዳን መጣ፤ ነገር ግን የፈሪሳውያን ትዕቢት፣ ግብዝነት፣ ቅናትና ክፋት ዓላማውን እንዳያከናውን አግደውት ነበር። ኢየሱስ በጥፋት ላይ ባለችው ከተማ ላይ የሚመጣውን አስፈሪ ፍርድ ያውቅ ነበር። የሩሳሌምን በሠራዊት ተከብታ፣ የተከበቡትንም ነዋሪዎች ወደ ራብና ሞት ሲገፉ፣ እናቶችም የራሳቸውን ልጆች ሬሳ ሲበሉ፣ ራብ በሚያቃጥል ሥቃይ የተፈጥሮ ፍቅር ሲጠፋ፣ ወላጆችና ልጆች እርስ በርስ የመጨረሻውን ቁራሽ ምግብ ሲቀሙ አየ። አይሁድ ድነቱን በመቃወማቸው እንደታየው ግትርነታቸው፣ ለሚወሩባቸው ሠራዊቶችም መገዛትን እንዲከለክላቸው እንደሚያመራቸው አየ። እርሱ ከፍ ሊደረግባት ያለችውን ቀራንዮን በመስቀሎች እንደ ዱር ዛፎች ብዛት ተሞልታ አየ። ምስኪኖቹን ነዋሪዎች በማሰቃያ መሣሪያና በስቅለት ሥቃይ ሲያዩ፣ ውብ ቤተ መንግሥቶች ሲፈርሱ፣ ቤተ መቅደሱ ፈርሶ ሲቆም፣ ከግዙፍ ቅጥሮቹም አንድ ድንጋይ እንኳ በሌላው ላይ ሳይቀር፣ ከተማይቱም እንደ እርሻ ሲታረስ አየ። አዳኙ ያንን አስፈሪ ትዕይንት በፊቱ በማየት በመከራ ማልቀሱ እጅግ የተገባ ነበር።”

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> “Yerusaalem ilma isa eegumsa Isaa jala ture; akkuma abbaan gara laafessi ilma karaa irraa bade irratti boo’u, Yesusis magaalaa jaalatamtuu sana irratti ni boose. Akkamittan si dabarsee kennuu danda’a? Akkamittan si badiisaaf dabarfamtee arguu danda’a? Xoofoo jal’ina keetii akka guuttu si dhiisuu qabaa? Lubbuun tokko gatii akkasii qabaatii, yoo ishee wajjin wal bira qabame addunyaaleen hiika dhabuu keessatti ni liqimfamu; garuu asitti sabni guutuun baduuf jira ture. Yommuu aduun dhihaa gara lixaa kufaa jirtu samii keessaa mul’achuu dhabdu, guyyaan ayyaana Yerusaalem ni xumurama ture. Yeroo hiriirri sun gaara Ejersa irratti dhaabataa turetti, Yerusaalem akka qalbii jijjiirratutti ammallee baay’ee hin turre. Ergamtittiin araaraa yeroo sanatti teessoo mootummaa warqee irraa gadi buutee qajeelummaa fi murtii saffisaan dhufuuf iddoo kennituuf qoochoo ishee walitti marachaa turte. Garuu garaan guddaan jaalala Kiristoos ammallee Yerusaalemiif kadhachaa ture; Yerusaalem isheen araara Isaa tuffatte, akeekkachiisa Isaa salphifte, harka ishee dhiiga Isaa keessatti cuuphuufis dhihaachaa turte. Yerusaalem yoo qalbii jijjiirrattu qofa ta’e, ammallee baay’ee hin turre. Yeroo ifni dhumaa aduu lixxuu mana qulqullummaa, masaraa, fi ijaarsa ol ka’aa irra turu sanatti, ergamaan gaariin tokko jaalala Fayyisaa isheetti ishee geessisee badiisa ishee irraa deebisuu hin danda’uu ree? Magaalaa bareedduu fi xuraa’oo, raajota dhagaan rukutte, Ilma Waaqayyoo fudhachuu didde, qalbii hin jijjiirrannaan isheetiin ofii ishee sansalata garbummaa keessatti cufachaa jirtu,—guyyaan araara ishee jechuun ni xumuramu jechuun ga’ee ture!” The Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Akkuma lolli Yerusaalem irratti geggeeffamu Isaayyaas boqonnaa digdamii-lamaffaa keessatti ibsameen, warri haleellan “karra irratti of qindeessan.” Elaamii fi Qiir meeshaa waraanaa qopheeffatanii karra irra jiru; ergasii immoo haguuggii Yerusaalem ni saaxilu. Isaayyaas keessatti “haguuggii” diinonni karra irratti saaxilan sun gaaddisa Gibxiiti.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> ଯେହୋବା କହୁଛନ୍ତି, ହାୟ, ସେହି ବିଦ୍ରୋହୀ ସନ୍ତାନମାନଙ୍କୁ, ଯେମାନେ ମୋରୁ ନୁହେଁ ଏମିତି ପରାମର୍ଶ ଗ୍ରହଣ କରନ୍ତି; ଏବଂ ଯେମାନେ ମୋର ଆତ୍ମାରୁ ନୁହେଁ ଏମିତି ଆବରଣରେ ଆପଣମାନଙ୍କୁ ଆଚ୍ଛାଦିତ କରନ୍ତି, ଯେଣୁ ସେମାନେ ପାପ ଉପରେ ପାପ ଯୋଗ କରନ୍ତି; ଯେମାନେ ମୋର ମୁଖରୁ ପଚାରିନଥାଇ ମିଶରକୁ ନମିଯିବା ପାଇଁ ପଥେ ଚାଲନ୍ତି; ଫାରାଓଙ୍କ ଶକ୍ତିରେ ନିଜମାନଙ୍କୁ ସୁଦୃଢ କରିବାକୁ, ଏବଂ ମିଶରର ଛାୟାରେ ଭରସା କରିବାକୁ! ଯିଶାୟା 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Warri namoonni Sheebnaa tiin bakka bu’aman Gibxii akka isaan eegu yaadanii amanannaa isaanii Gibxi irra kaa’an, diinonni Yerusaalem biraa beekamaadha; namoonni immoo Eliyaaqiim ilma Hilqiyaa tiin bakka bu’aman “gaaddisa Gibxii” irratti utuu hin amanin, haguuggii Hafuura Waaqayyootiin haguugamanii “gaaddisa Isa Hundumaa Olta’aa” irratti amanatu.

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Namni iddoo ol aanaa Waaqa Waan Hundumaa Olii keessa jiraatu, gaaddisa Waaqayyo Isa Hundumaa Danda’uu jala in boqota. Ani waa’ee Waaqayyoo, “Inni kooluu koo fi daʼoo koo dha; Waaqa koo ti; ani isatti nan amanadha” nan jedhu. Faarfannaa 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

ରବିବାରୀୟ ବ୍ୟବସ୍ଥାର ସଙ୍କଟକାଳରେ, ହିଲ୍କିୟାଙ୍କ ପୁତ୍ର ଏଲିଆକିମ୍‌ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଜ୍ଞାନୀ କୁମାରୀମାନେ ପରମୋଚ୍ଚଙ୍କ ଛାୟାରେ ଭରସା କରୁଛନ୍ତି, ଏବଂ ଶେବ୍ନା ଦ୍ୱାରା ପ୍ରତିନିଧିତ ମୂର୍ଖ କୁମାରୀମାନେ ମିଶରର ଛାୟାରେ ଭରସା କରୁଛନ୍ତି। “ଉନ୍ମୋଚିତ” ବୋଲି ଯାହା ଅନୁବାଦ ହୋଇଛି, ସେହି ଶବ୍ଦର ଅର୍ଥ ହେଉଛି ବସ୍ତ୍ରହୀନ କରି ବନ୍ଦୀତ୍ୱରେ ନେଇଯିବା। ଦ୍ୱାରପାଖରେ ଥିବା ଶତ୍ରୁମାନେ ଜେରୁଶାଲେମର ସୁରକ୍ଷା ଅପସାରିତ ହୋଇଯାଇଛି ବୋଲି ଚିହ୍ନିପାରନ୍ତି, ଏବଂ ତାପରେ ଶେବ୍ନା ଓ ତାଙ୍କ ସହଚରମାନେ ନିଜମାନଙ୍କୁ ରକ୍ଷା କରିବାକୁ ଚେଷ୍ଟା କରିବା ଆରମ୍ଭ କରନ୍ତି, କାରଣ ସେମାନେ “ଦାଉଦର ସହରର ଭଙ୍ଗାସ୍ଥାନଗୁଡ଼ିକ” ଦେଖନ୍ତି, ଏବଂ ସେଠାରେ ଅନେକ ଭଙ୍ଗାସ୍ଥାନ ଅଛି ବୋଲି ସେମାନେ ଦେଖନ୍ତି, ଯେଉଁଥିରୁ ଶତ୍ରୁ ପ୍ରବେଶ କରିପାରିବ। ଦଶ କୁମାରୀଙ୍କ ଦୃଷ୍ଟାନ୍ତରେ ଯେପରି ପ୍ରତିନିଧିତ, ଭୟଭୀତ ଅବସ୍ଥାରେ ମୂର୍ଖମାନେ ସୁରକ୍ଷାର ଖୋଜ ଆରମ୍ଭ କରନ୍ତି, କିନ୍ତୁ ସେମାନଙ୍କ ପାଖରେ କିଛି ନାହିଁ।

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

ሸብና እርሱን ለማዳን “የጫካው ጋሻ ዕቃ” ወደሚባለው ይመለከታል፣ ነገር ግን እጅግ ዘግይቶአል። በኢየሩሳሌም ያሉትን ቤቶች ይቈጥራል፣ ቅጥሩንም ለማጠናከር ሊፈርሳቸው ይጀምራል፣ ነገር ግን እጅግ ዘግይቶአል። ከታችኛው መጠራቀሚያ ውኃ ያሰባስባሉ፣ ከድሮውም መጠራቀሚያ ውኃ ጋር ለማገናኘት ይሞክራሉ፣ ነገር ግን እጅግ ዘግይቶአል። ውኃ የመንፈስ ቅዱስ ቀዳሚ ምልክት ስለሆነ፣ በታላቅ መጨነቅ ዘይትን እየፈለጉ መሆናቸውን ያመለክታል፣ ነገር ግን እጅግ ዘግይቶአል። በጥረታቸው ሁሉ የመጠራቀሚያዎቹን ፈጣሪ ረሱ፣ እርሱም እነዚያን “መጠራቀሚያዎች” የእውነት እንዲሆኑ ከጥንት ጀምሮ እንዳደረጋቸው ረሱ። በቀድሞ ዘመናት መልእክቱን ያቀረበው የዘላለም አለት እንደሆነ ረሱ። በዊልያም ሚለር ሥራ የተመሠረቱትን መሠረቶች የሚወክሉትን የድሮ መንገዶች ለመሄድ አልመረጡም።

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Diinni keenya sammuu obbolootaa fi obboleettota keenyaa hojii guyyoota dhumaa kana keessatti saba akka dhaabatu qopheessuu irraa garagalchuuf barbaadaa jira. Sobni isaa sammuu balaa fi dirqama sa’aatii kana irraa akka fagaatu gochuuf qophaa’eera. Ifa Kiristoos saba Isaaaf kennuuf samii irraa gara Yohaannis dhufe akka waan homaa hin taaneetti lakkaa’u. Isaan wantoonni amma nu dura jiran xiyyeeffannaa addaa argachuuf barbaachisummaa gahaa hin qaban jedhu. Isaan dhugaa madda samii irraa dhufe humna dhorku; saba Waaqayyoo immoo muuxannoo isaanii duraanii irraa saamu, bakka isaa saayinsii sobaa isaaniif kennu.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “ ‘Waaqayyo akkana jedha: Karaawwan keessatti dhaabadhaa; ilaalaa; daandiiwwan durii, eessa akka daandiin gaariin jiru gaafadhaa; ishee keessa deemaas.’ Ermiyaas 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Namni tokko iyyuu hundee amantii keenyaa—hundeewwan jalqaba hojii keenyaa keessatti qorannoo kadhannaa wajjin geggeeffameen Dubbii Waaqayyoo irraa fi mul’ataan kaa’aman—buqqisee balleessuuf hin yaalin. Hundee kana irratti waggoota shantaman darban keessatti ijaaraa turre. Namoonni karaa haaraa arganne jedhuu fi hundee isa kaa’ame caalaa jabaataa ta’e kaa’uu danda’u jedhanii yaaduu ni danda’u. Garuu kun gowwoomsaa guddaadha. Hundee isa kaa’ame malee kan biraa namni tokko iyyuu kaa’uu hin danda’u.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Bara darbiin darban keessatti namoonni baayʼeen amantii haaraa ijaaruu fi qajeelfamoota haaraa hundeessuuf hojii jalqaban. Garuu ijaarsi isaanii hammam yeroo dhaabbate? Innis yeroo gabaabaa keessatti kufe; sababiin isaas inni Dhagaa sana irratti hundaaʼee hin turre.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Barattoonni jalqabaa dubbii namootaa wajjin wal arguuf dirqaman mitii? Isaan yaad-rimee sobaa dhagaʼuuf dirqaman mitii, achiis waan hundumaa erga raawwatanii booddee, jabaatanii dhaabbatanii akkana jechuu qabu mitii: ‘Buʼuura isa kaaʼame malee, namni buʼuura biraa tokko illee kaaʼuu hin dandaʼu’? 1 Qorontos 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Kanaaf nuyi jalqabaa amanannaa keenyaatii hamma dhumaatti jabaatnee qabachuu qabna. Jechoonni humnaa Waaqa irraa fi Kiristoos irraa gara saba kanaatti ergamanii jiru; isaanis, dhugaa yeroo ammaa ifa qulqulluu keessatti akka mul’atu godhanii, tuqaa tuqaadhaan addunyaa keessaa isaan baasaa turan. Tajaajiltoonni Waaqaa afaan isaanii ibidda qulqulluuun tuqamee ergaa sana labsan. Dubbiin waaqayyoo dhugummaan dhugaa labsame sanaa akka ta’e irratti chaappaa isaa kaa’eera.” Testimonies, volume 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“Guyyaan” kun hundi kun keessatti wantoonni kun hundinuu raawwataman, guyyaa macaafa qulqulluu keessaa Isaayaas kan akkana jechuun adda baasuudha; “guyyaa” sanatti Gooftaan Waaqni Waan Hunda Danda’u “booyicha, wawwaannaa, mataa haaddachuu, uffata gaddaa hidhachuus” ni waame.

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> Waaqayyoonis Museedhaan akkana jedhe; “Akkasumas guyyaa kudhanaffaa ji’a torbaffaa kanaa Guyyaan Araaraa ni ta’a; inni yaa’ii qulqulluu isiniif haa ta’u; isin lubbuu keessan gad of qabuu qabdu, aarsaa ibiddaan dhiʼeeffamu Waaqayyoofis ni dhiʼeessitu. Guyyaa isuma sanatti hojii tokko illee hin hojjetinaa; sababiin isaas inni Guyyaa Araaraati, fuula Waaqayyoo Waaqa keessanii duratti isiniif araara gochuuf. Namni kam iyyuu guyyaa isuma sanatti lubbuu isaa gad of hin qabne saba isaa keessaa ni murama. Namni kam iyyuu guyyaa isuma sanatti hojii tokko hojjetu immoo, lubbuu sana saba isaa keessaa ani nan balleessa. Hojii gosa kam iyyuu hin hojjetinaa; inni dhaloota keessan hundumaa keessatti, iddoo jireenya keessan hundatti, seera bara baraa haa ta’u. Inni isiniif Sanbata boqonnaa haa ta’u; isinis lubbuu keessan gad of qabaa; guyyaa saglaffaa ji’ichaa galgala irraa jalqabee, galgala irraa hamma galgalatti Sanbata keessan kabajaa.” Leewwota 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

መዓልቲ እቲ ብሸብናን ኤልያቂም ወዲ ሂልቅያስን ዝተመሰለ መዓልቲ፡ እቲ ኣንቲታይፒካል መዓልቲ ናይ ዕርቂ እዩ፣ እዚ ድማ ካብ 1844 ክሳዕ ሚካኤል ዝትንስእ ዘሎ ታሪኽ ይሽፍን። ኣብቲ ግዜ እቲ ኣድቨንቲዝም “ነፍሶም ክጭንቁ” ተጸዊዖም እዮም፣ ወይ ከኣ ከም ኢሳይያስ ዝወከሎ፡ “ናብ ብኽያትን፣ ናብ ዋይዋይታን፣ ናብ ምልጣፍ ርእስን፣ ናብ ማቕ ምዕጣቕን” ዝብል ጻውዒት ተጸዊዖም እዮም።

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> “Bara 1844 luba keenya Isa Ol-aanaa guddaan iddoo hundumaa caalaa qulqulluu mana qulqullummaa samii keessaatti seene; hojii firdii qorannoo jalqabuuf. Dhimmoonni qajeelota du’anii duraanii fuula Waaqayyoo duratti qoratamaa turaniiru. Yommuu hojii sun xumuramu immoo, firdiin warra jiraatan irratti ni labsama. Yeroon ulfina-qabeessi kun akkam gatii guddaa qaba, akkam barbaachisaa dha! Tokkoon tokkoon keenya mana murtii samii keessatti dhimma eegamaa qabna. Nuyi dhuunfaatti hojii foon keessatti hojjetameen ni murtoofna. Tajaajila fakkeenya keessatti, yeroo hojii araarri lubicha ol-aanaadhaan iddoo hundumaa caalaa qulqulluu mana qulqullummaa lafaa keessatti raawwatamu, namoonni lubbuu isaanii fuula Waaqayyoo duratti gadi deebisanii dhiphisan, cubbuu isaanii akka araarfamaniif fi haqamaniif ni himatu turan. Guyyaa araaraa isa dhugaa hiika guutuu qabu kana keessatti, yeroo Kiristoos mana qulqullummaa isa ol keessaatti mootummaa saba Isaaaf kadhachaa jiru, murtiin dhumaa kan hin deebine immoo dhimma hunda irratti labsamuuf jiru, nurrattis wanti kana caalaa salphaan ni barbaadamaa ree?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> “Waaqayyo sodaachisaa fi ulfina qabeessa taʼe kana keessatti haalli keenya maal dha? Yaa, waldaa keessatti boonuun akkam babalʼachaa jira, fakkeessummaa akkamii, gowwoomsaa akkamii, uffata jaallachuu, salphinaafi bashannana jaallachuu, olaantummaa argachuuf hawwii akkamii! Cubbuulee kana hundi sammuu dukkaneessaniiru; kanaaf wantoonni bara baraa hin hubatamne. Akka seenaa addunyaa kanaa keessatti eessa akka jirru beeknuuf Caaffata Qulqullaaʼoo hin qorannuu ree? Hojii yeroo kana nuuf raawwatamaa jiru ilaalchisee, akkasumas hojii araaraa kana adeemsa irra jirutti iddoo nuti akka cubbamootaatti qabachuu qabnu ilaalchisee hubannoo qabaachuu hin qabnu ree? Fayyina lubbuu keenyaaf yoo yaad-rimee tokko illee qabaanne, jijjiirama murteessaa gochuu qabna. Gara Gooftaatti qalbii jijjiirraa dhugaa taʼeen dhufuu qabna; cubbuun keenya akka haqamuuf, gad jedhuu guddaadhaan cubbuu keenya himachuu qabna.” Selected Messages, book 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> Guyyaa sana Waaqayyo Gooftaan Raayyaa, akka boossanitti, akka gaddanitti, akka mataa isaanii haaddatanitti, akka uffata gaddaa hidhatanittis waame; kunoo garuu gammachuu fi ililchaa, loon qaluun, hoolaa ajjeesuun, foon nyaachuu fi daadhii wayinii dhuguutu mul’ate; “Kottaa haa nyaannuu, haa dhugnus; bor ni duunaatii.” Isaayaas 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Gooftaan lubbuu isaa akka dhiphisu Shebnaa waame; inni garuu nyaachuu, dhuguu, fi gammachuudhaan itti fufe. Gooftaan cubbuun Shebnaa akka hin qulqulloofne “gurra” isaa keessatti isaaf “mul’ise.” Jechi “qulqulloofne” jedhamee hiikame kun Seera Lewwotaa keessatti “araara” jedhuuf itti fayyadama. Cubbuun Adventizimii Laa’oodiqiyaa kun araaraan hin haguugamu. Amma immoo Isaayaan hariiroo Shebnaa (Adventistoota Laa’oodiqiyaa) fi Eliyaaqiim ilma Hilqiyaa (Adventistoota Filadelfiyaa) gidduu jiru dubbachuu jalqaba.

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

ଶେବ୍ନା ଯେପରି ଯିହୁଦା ଥିଲେ, ସେହିପରି “ଭଣ୍ଡାରୀ” ଅଟନ୍ତି। ଏବଂ ନେହେମିୟାଙ୍କ ଦିନରେ ତୋବିୟା ଈଶ୍ୱରଙ୍କ ପବିତ୍ରାଳୟରେ ଗୋଟିଏ କକ୍ଷରେ (ଭଣ୍ଡାରଘରରେ) ବସବାସ କରୁଥିଲେ, ଯେଉଁଠାରେ ଅର୍ପଣଗୁଡ଼ିକ ରଖାଯିବାକୁ ଥିଲା। ଯେତେବେଳେ ନେହେମିୟା ମନ୍ଦିରକୁ ଶୁଦ୍ଧ କଲେ, ସେ ତୋବିୟାଙ୍କୁ ଏବଂ ତାଙ୍କର ସମସ୍ତ ସାମଗ୍ରୀକୁ ବାହାରକୁ ଫିଙ୍ଗି ଦେଲେ। ଶେବ୍ନାଙ୍କୁ ମଧ୍ୟ ବାହାରକୁ ଫିଙ୍ଗି ଦିଆଯିବ। ଏହି ଉଭୟେ ରବିବାର ଆଇନ ସମୟରେ ଲାଓଦିକୀୟ ଆଡ୍ଭେଣ୍ଟିଜ୍ମକୁ ଉଗଳି ଦେବାର ଚିତ୍ରଣ କରନ୍ତି।

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Sababii gara jabeenyaa fi gantummaa Amoonotaa fi Moʼaaboonni Israaʼel irratti raawwatan irraa, Waaqayyo karaa Museetiin isaan gumii saba Isaa keessaa bara baraan akka cufamanii tursiifaman labsee ture. Keessa Deuteronomy 23:3–6 ilaali. Dubbii kana mormuudhaan, luba ol aanaan iddoo nama sanyii dhorkamaa kanaa qopheessuuf, kennaawwan mana Waaqa keessaa kutaa sana keessatti kuufaman achii buusee ture. Diina Waaqaa fi dhugaa Isaa kanaaf ayyaana akkasiitii gochuun, Waaqarratti tuffii caalu agarsiisuu hin dandaʼamu ture.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “ፋርስ ከተመለሰ በኋላ ነህምያ ስለዚህ ድፍረት የተሞላበት ርኵሰት አወቀ፥ እናም ወዲያውኑ ወሳኝ እርምጃ ወሰደ ይህን ገብተኛ ለማስወጣት። ‘እጅግ አሳዘነኝ፤’ ብሎ ያውጃል፤ ‘ስለዚህም የጦብያን የቤት ዕቃ ሁሉ ከክፍሉ ወደ ውጭ ጣልሁ። ከዚያም አዘዝሁ፥ ክፍሎቹንም አነጹ፤ ደግሞም የእግዚአብሔርን ቤት ዕቃዎች፥ ከእህል ቍርባኑና ከዕጣኑ ጋር፥ ወደዚያ መለስሁ።’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Mana qulqulliin mana qulqullummaa qofa xureeffamee ture utuu hin taʼin, aarsaanis haala sirrii hin taaneen itti fayyadame ture. Kunis arjummaa uummataa jajjabeessuu irraa isaan duubatti deebise. Isaan hinaaffaa fi hoʼa isaanii dhabanii, kurnan isaanii kaffaluufis fedhii hin qaban turan. Kuusaan mana Waaqayyoo baayʼee xiqqaadhaan guutamee ture; faarfattoonni hedduunii fi warri kaan tajaajila mana qulqullummaa keessatti qacaramanii turan, deeggarsa gahaa waan hin arganneef, hojii Waaqayyoo dhiisanii bakka biraatti hojjechuuf deeman ture.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

ሸብና፣ ይሁዳስን እና ጦቢያስ ሁሉ isaanii yeroo dhumaatti Adveentistoota Laa’odiiqeyaa bakka bu’u.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> ଏହିପରି ସେନାବାହିନୀମାନଙ୍କର ପ୍ରଭୁ ପରମେଶ୍ୱର କହୁଛନ୍ତି, ଯାଅ, ଏହି ଭଣ୍ଡାରୀଙ୍କ ନିକଟକୁ, ଅର୍ଥାତ୍ ଘରର ଉପରେ ନିଯୁକ୍ତ ଶେବ୍ନାଙ୍କ ନିକଟକୁ, ଯାଇ କହ, ଏଠାରେ ତୋର କ’ଣ ଅଛି? ଏବଂ ଏଠାରେ ତୋର କିଏ ଅଛି, ଯେ ତୁଁ ନିଜ ପାଇଁ ଏଠାରେ ଗୋଟିଏ ସମାଧି ଖୋଦାଇଛୁ, ଯେପରି ଜଣେ ଉଚ୍ଚ ସ୍ଥାନରେ ନିଜ ପାଇଁ ସମାଧି ଖୋଦାଏ, ଏବଂ ପାହାଡ଼ ପଥରରେ ନିଜ ପାଇଁ ବାସସ୍ଥାନ କାଟି ତିଆରି କରେ? ଦେଖ, ପ୍ରଭୁ ତୋତେ ପ୍ରବଳ ବନ୍ଦୀତ୍ୱରେ ଦୂରକୁ ବହିନେବେ, ଏବଂ ସେ ନିଶ୍ଚୟ ତୋତେ ଆଚ୍ଛାଦିତ କରିଦେବେ। ସେ ନିଶ୍ଚୟ ତୋତେ ବଳପୂର୍ବକ ଘୁରାଇ ଏକ ବଡ଼ ଦେଶକୁ ଗୋଲା ପରି ଛାଡ଼ିଦେବେ; ସେଠି ତୁଁ ମରିବୁ, ଏବଂ ସେଠି ତୋର ଗୌରବର ରଥମାନେ ତୋର ପ୍ରଭୁଙ୍କ ଗୃହର ଲଜ୍ଜା ହେବ। ଏବଂ ମୁଁ ତୋତେ ତୋର ପଦରୁ ଖେଦାଇଦେବି, ଏବଂ ତୋର ଅବସ୍ଥାରୁ ସେ ତୋତେ ତଳକୁ ଟେଣି ନମାଇଦେବ। ଯିଶାୟ 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

ଉତ୍ତରର ରାଜା ଯେତେବେଳେ ଯିରୁଶାଲେମଙ୍କ ଦିଗରେ ଆସୁଛନ୍ତି, ସେତେବେଳେ ଏହା ସ୍ମରଣରେ ରଖିବାକୁ ହେବ ଯେ ସେହି ଆଗମନ ଏକ କ୍ରମଶଃ ଆଗୁଆଁ ବଢ଼ୁଥିବା ଆଗମନ, ଯାହା ଆସୁଛି ବୋଲି ଯିରୁଶାଲେମର ନାଗରିକମାନେ ଜାଣୁଥିଲେ। ଏହି କଥାକୁ ଯିଶାୟା ଅଧ୍ୟାୟ କୁଡ଼ିରେ ଚିହ୍ନଟ କରାଯାଇଛି, ଯେତେବେଳେ ଅସୁରୀୟ ସେନାପତି ତାର୍ତ୍ତାନ ମିଶରର ଅଶ୍ଦୋଦକୁ ଜୟ କଲେ। ସେମାନେ କ’ଣ ଆସୁଛି ତାହା ଜାଣୁଥିଲେ, ତଥାପି ଶେବ୍ନା ନିଜ ପାଇଁ ଏକ ଆଡମ୍ବରପୂର୍ଣ୍ଣ ସମାଧି ତିଆରି କରିବାରେ ନିଜ ସମୟ ବ୍ୟୟ କଲେ। ପୁରାତତ୍ତ୍ୱବିଦ୍ମାନେ ଶେବ୍ନାଙ୍କ ସମାଧିକୁ ଖୋଜିପାଇଲେ ଏବଂ ସମାଧିର ପ୍ରବେଶଦ୍ୱାର ଉପରେ ଥିବା ଲିଖିତ ଶିଳାଲେଖକୁ ସେଠାରୁ ଅପସାରଣ କଲେ, ଏବଂ ସେହିଟି ଏବେ ବ୍ରିଟିଶ୍ ମ୍ୟୁଜିୟମରେ ରହିଛି। ଆଶ୍ଚର୍ଯ୍ୟଜନକ ଭାବରେ, ଯେତେବେଳେ ଶେବ୍ନାକୁ ପଦଚ୍ୟୁତ କରାଗଲା ଏବଂ ହିଲ୍କିୟାଙ୍କ ପୁତ୍ର ଏଲିୟାକୀମ ଶେବ୍ନାଙ୍କ ନେତୃତ୍ୱ ସ୍ଥାନ ଗ୍ରହଣ କଲେ, ହିଲ୍କିୟାଙ୍କ ପୁତ୍ର ଏଲିୟାକୀମ ଏକ ରାଜମୋହର ପାଇଲେ, ଯାହାକୁ ସେ ଆଧିକାରିକ ଦଳିଲପତ୍ରରେ ନିଜ ନାମକୁ ଅନୁମୋଦନ କରିବା ପାଇଁ ବ୍ୟବହାର କରିପାରୁଥିଲେ। ସେହି ମୋହରଟିକୁ ମଧ୍ୟ ପୁରାତତ୍ତ୍ୱବିଦ୍ମାନେ ଖୋଜିପାଇଥିଲେ, ଏବଂ ସେହିଟି ମଧ୍ୟ ଇଂଲଣ୍ଡର ସେଇ ମ୍ୟୁଜିୟମରେ ରହିଛି। ଶେବ୍ନା ସେହି ମ୍ୟୁଜିୟମରେ ନିଜ ସମାଧି ଦ୍ୱାରା—ମୃତ୍ୟୁର ଚିହ୍ନ ଭାବେ—ପ୍ରତିନିଧିତ ହୋଇଛନ୍ତି, ଏବଂ ହିଲ୍କିୟାଙ୍କ ପୁତ୍ର ଏଲିୟାକୀମ ସେହି ମ୍ୟୁଜିୟମରେ ଜୀବନର ମୋହରର ପ୍ରତିନିଧିତ୍ୱ ସହିତ ଉପସ୍ଥିତ ଅଛନ୍ତି।

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

ሸብና ስለ ሰሜን ንጉሥ የሚመለከተውን የማስጠንቀቂያ መልእክት ስለ ተቀበለ አልሆነምና፣ ከጌታ አፍ ተፋ ወጣ፤ በራእይ ለሎዶቅያ በተሰጠው ማስጠንቀቂያ “ተፋ” ተብሎ የተተረጎመው ቃል በእውነቱ እንደ ፍንጭ የሚወረወር ማስታወክ ማለት ነው። ከነህምያ ጋር ቶቢያንና ዕቃዎቹን አወጣ፤ ከሸብና ጋር ግን እንደ ኳስ በኃይል ወደ ሩቅ አገር ተወረወረ። ሸብና በ1989 የታተመውን የትንቢት መልእክት የሚጥሉና ለመቃብር—የአውሬው ምልክት—የሚዘጋጁ የሎዶቅያ አድቬንቲስቶች ናቸው፤ ሕልቅያስ ልጅ ኤልያቄም ግን የእግዚአብሔርን ማኅተም የሚቀበል የፊላዴልፊያ አድቬንቲዝም ነው።

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Kana waggaa sana keessatti, ani garbicha koo Eliyaaqiim ilma Hilqiyaa nan waama; uffata kee isa dheeraa isaatiin isa nan uffisa, hidhata kee isatti nan cimsas, mootummaa kees harka isaatti nan kenna; innis jiraattota Yerusaalemii fi mana Yihudaadhaaf abbaa ni taʼa. Isaayaas 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

በሰንበት ሕግ ጊዜ የአድቬንቲዝም ስንዴና እንክርዳድ ይለያያሉ፤ የቤተ ክርስቲያን ድል አድራጊ አመራርም ለሂልቅያስ ልጅ ለኤልያቄም ይሰጣል፤ ከዚያም የሦስተኛው መልአክ መልእክት ወደ ታላቅ ጩኸት ሲጨምር ጌታ ቤተ ክርስቲያኑን እንደ ዓርማ ከፍ ያደርጋታል። “የሂልቅያስ ልጅ” የሚለውን ሐረግ በማካተት ምናልባት ከመጠን በላይ ደጋግሜ ተናግሬ ሊሆን ይችላል፤ በቀላሉ ኤልያቄም ብዬ ልል እችል ነበርና። ነገር ግን አባቱና ልጁ በአንድነት ከሰባቱ የመጨረሻ መቅሰፍቶች በፊት ያለው የኤልያስ መልእክት ምልክት ናቸው። የኤልያስ መልእክት አባቶችና ልጆች የሚለውን ምሳሌያዊ ቋንቋ በመጠቀም የመጀመሪያውን (አባት) እና የመጨረሻውን (ልጅ) ይወክላል። ይህ ትንቢታዊ ግንኙነት በምዕራፍ ሃያ ሁለት ውስጥ ለሚገኙት የመጨረሻ እንቆቅልሾች አስተዋጽኦ ያደርጋል። ለሂልቅያስ ልጅ ለኤልያቄም የተሰጠው ተስፋ ጌታ የዳዊትን ቤት ቁልፍ በትከሻው ላይ እንዲጭንበት ነበር።

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“mana Daawit” jechuun ergaa abbaa fi ilmaati; ergaa kana Yesuus haasawa isaa isa dhumaa Yihudoota finciltoota wajjin godhe keessatti caqaseera. Akkasumas, iddoo inni Kitaaba Mul’ataa keessatti xumuru sana dha. Manni Daawit furtuu tokko qaba ture; yoo wanti biraan homaa Onkololeessa 22, 1844 irratti itti hin fayyadamne iyyuu, iddoo qofti Caaffata Qulqullaa’oo keessatti furtuu kana caqasu ergaa waldaa Filadelfiyaati keessatti argama.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Akkuma mana Daawitii immoo gatiitti isaa irra nan kaa'a; innis ni bana, namni tokko iyyuu hin cufu; ni cufas, namni tokko iyyuu hin banu. Isaayaas 22:22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> Akkuma waldaa Filadelfiyaatti akkana jedhii barreessi; Kun dubbii isa qulqulluu taʼe, isa dhugaa taʼe, isa furtuu Daawit qabu, isa banuu fi namni tokko iyyuu cufuu hin dandeenyee, isa cufuus fi namni tokko iyyuu banuu hin dandeenyee ti: Ani hojii kee nan beeka; kunoo, ani balbala banamaa tokko si dura kaaʼeera; namni tokko iyyuu isa cufuu hin dandaʼu; ati humna xinnoo qabdaatii, dubbii koo eeggatteerta, maqaa koos hin ganne. Kunoo, warra mana sagadaa Seexanaa keessaa taʼan, warra of isaanii Yihudoota jedhu garuu hin taʼin, sobanis, ani akka isaan dhufanii miilla kee duratti sagadan, akkasumas akka ani si jaalladhe beekan nan godha. Ati dubbii obsaa koo eeggatteertaatii, anis saʼa qorumsaa kan guutummaa biyya lafaa irratti dhufu, warra lafa irra jiraatan qoruuf dhufu sana irraa sin eega. Kunoo, ani dafee nan dhufa; waan qabdu jabeessii qabadhu, akka namni tokko iyyuu gonfoo kee hin fudhanneef. Nama mooʼatu sana mana qulqullummaa Waaqa koo keessatti utubaa nan godha; inni lammata keessaa hin baʼu; anis maqaa Waaqa koo, maqaa magaalaa Waaqa koo, jechuunis Yerusaalem haaraa isa Waaqa koo biraa irraa samii keessaa gad buʼu sana, isa irratti nan barreessa; maqaa koo haaraas isa irratti nan barreessa. Namni gurra qabu, waan Hafuurri waldoota jedhu haa dhagaʼu. Mulʼata 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

ኤልያቂም በጥቅምት 22, 1844 ቅድስተ ቅዱሳንን የሚከፍተውን በሚለራውያን እንቅስቃሴ ውስጥ ያለ ፊላዴልፍያዊ ይወክላል። ያን የሥርዓተ ዘመን ደጅ የከፈተው ክርስቶስ ሊቀ ካህናችን እንደሆነ አውቃለሁ፤ ነገር ግን ክርስቶስ ቁልፉን በኬልቅያስ ልጅ በኤልያቂም ትከሻ ላይ አኖረው፣ እና “እርሱም ይከፍታል” ብሎ ይናገራል። በዚህ ጽሑፍ መጀመሪያ ላይ ያመለከትሁትን ነጥብ ደርሰናል።

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Isaayaas keessatti yeroo kudha saddeetitti jecha “ba’aa” jedhu argina; garuu yeroo torbatti waan gateettii irratti baadhatamu agarsiisa, yeroo kudha tokkoottis raajii badiisaa agarsiisa. Yeroo kudha saddeet sana keessaa tokko keessatti, jechi raajii badiisaa jedhu hiiku sun yeroo walfakkaatutti ba’aa gateettii irratti baadhatamus agarsiisuuf hojii irra oola.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Mul’ata sululaa mul’ataa jechuun ergaa badiisaa kan Yerusaalem keessatti gosa waaqeffattoota lama uumuudha. Ergaan raajii kan banamuu murtii adda baase, Abbaan Milleriin dhihaate; innis ergaa ergamaa jalqabaa ti, kan balballi Iddoo Qulqulluu cufamee fi Iddoon Hundumaa Caalaa Qulqulluun Onkoloolessa 22, 1844 irratti baname yeroo xumurame. “Ba’aan” gatiirratti gartuu William Milleriin fe’ame, inni addunyaatti baatee geessuuf abboomame, ergaa ergamaa jalqabaa ture; inni raajii badiisaa kan ergaa ergamaa sadaffaatiin dhufuun Onkoloolessa 22, 1844 irratti xumurame ture.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Mana Daawit manaatiif taʼe garba isaa irra nan kaa’a,” jedha; akkasumas, “Guyyaa sanatti,” “mismi iddoo jabaatti dhaabame ni buqqa’a, ni murama, ni kufa; ba’aan isarratti fe’amee ture immoo ni irraa cita.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Asɛm a wɔakyerɛ ase sɛ “adesoa” wɔ ha no yɛ asɛm a ɛda nkɔmhyɛ a ɛfa ɔsɛe ho adi, nanso saa nkɔmhyɛ a ɛfa ɔsɛe ho yi nyɛ Hebri asɛmfua a Yesaia de gyina hɔ ma biribi a wokura wɔ wo mmati so no. Sɛ wɔde no di dwuma sɛ asɛmfua a ɛkyerɛ nkɔmhyɛ a ɛfa ɔsɛe ho a, ɛkyerɛ sɛ wɔde Dawid safoa no bɛto Hilkia babarima Eliakim mmati so, na adesoa a ɛda ne mmati so no yɛ nkɔmhyɛ a ɛfa ɔsɛe ho. Ɛyɛ asɛmfua agoru a emu dɔ ankasa!

Sister White says this about a key that is attached to the Bible.

Obboleettiin White waaʼee furtuu Macaafa Qulqulluutti walqabate kana ni dubbatti.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Dubbii Waaqayyoo wajjin furtuun saanduqa gatii guddaa sana nuuf banu tokko jira; innis quufaafi gammachuu keenyaaf taʼa. Ani ifa xiqqoo kamiyyuu argamu hundumaaf galata qaba. Gara fuulduraatti, muuxannoowwan amma nuuf baayʼee iccitii fakkaatan ni ibsamu. Muuxannoowwan tokko tokko garuu hamma guutummaatti hubachuu hin dandeenyu; kunis hanga kan duʼu taʼe kun hin duune uffatutti.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

Miller waaʼee abjuu isaa ibsa jalqabaa keessatti akkana jedha.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> “Ani abjuudhaan arge, Waaqayyo harka hin mul’anneen saanduqa haala dinqisiisaa ta’een hojjetame tokko naaf erge; inni dheerinaan inchee kudhan, bal’inaan immoo inchee ja’a iskuweerii ta’e, muka eebonii fi luuliiwwaniin hojii miidhagaan wal keessa naqame irraa hojjetame ture. Saanduqa sanaaf furtuunis wal qabatee ture. Ani battalumatti furtuu sana fuudhee saanduqa sana bane; yeroo sanas, dinqii fi ajaa’iba koo keessatti, inni guutumaan guutuutti akaakuu fi hamma adda addaa kan qaban faayaawwan, diyaamondiiwwan, dhagaa gatii guddaa qaban, akkasumas maallaqa warqee fi meetii safaraa fi gatii hunda qaban, bakkeewwan isaanii adda adda keessatti bareedinaan sirreeffamanii guutameera jechuun argadhe; akkas sirreeffamanii turaniinis ifaa fi ulfina aduun qofa madaalamu calaqqisiisaa turan.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Abjuuwwan abjuu kanaa irratti James White miiljalee abjuu sanaa keessatti akkana jedha.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> “መፍቻው ተሰቅሎ ያለው” በትንቢታዊው ቃል ትርጓሜ የሚጠቀምበት መንገድ ነበር—ቅዱሳት መጻሕፍትን ከቅዱሳት መጻሕፍት ጋር በማነጻጸር—መጽሐፍ ቅዱስ ራሱ ራሱን ተርጓሚ መሆኑ። በዚህ ቁልፍ ወንድም ሚለር “ሣጥኑን” ወይም ለዓለም የአድቬንቱን ታላቅ እውነት ከፈተ። ጄምስ ኋይት።

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

ଜେମ୍ସ ହ୍ୱାଇଟ୍ ଏହି ସ୍ୱପ୍ନ ବିଷୟରେ ମନ୍ତବ୍ୟ କରିଥିଲେ, ଏବଂ ତାହା କରିବା ସମୟରେ ସେ ଏକ ପ୍ରସ୍ତାବନା ଲେଖିଥିଲେ। ଏହାକୁ ଚିହ୍ନଟ କରିବା ସର୍ବାଧିକ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଯେ, ମିଲର 1847 ମସିହାରେ ତାଙ୍କ ସ୍ୱପ୍ନ ଦେଖିଥିଲେ ଏବଂ ପ୍ରକାଶ କରିଥିଲେ, ଯାହା ମହା ନିରାଶା ପରେ କମ୍ ସେ କମ୍ ଦୁଇ ବର୍ଷ ପରେ ଘଟିଥିଲା, ସେତେବେଳେ ପୂର୍ବରୁ ଏକତ୍ରିତ ଥିବା ମିଲରାଇଟ୍ ଆଡଭେଣ୍ଟିଷ୍ଟମାନେ ଛିତରିଯାଇଥିଲେ। ମିଲର ଏହି ଆନ୍ଦୋଳନରୁ ପୃଥକ୍ ହୋଇଯାଇଥିଲେ, ଏବଂ “ସବୁ ଦିଗକୁ ଛିତରାଇ ଯାଇଥିବା” “ଛୋଟ ଝୁଣ୍ଡ” ଏବେବି ସେହି ନିରାଶାର ଯନ୍ତ୍ରଣା ଭୋଗ କରୁଥିଲେ। ମିଲରଙ୍କ ସ୍ୱପ୍ନ ସେହି ପରିସ୍ଥିତିକୁ ଉଦ୍ଦିଶ୍ୟ କରି କହିଥିଲା, ଏବଂ ଜେମ୍ସ ହ୍ୱାଇଟ୍ ତାହା ଉପରେ ମନ୍ତବ୍ୟ କରିଥିଲେ, ଏବଂ ଏଲେନ୍ ହ୍ୱାଇଟ୍ ଏହାକୁ ସଂପୂର୍ଣ୍ଣ ସକାରାତ୍ମକ ଭାବରେ ଉଲ୍ଲେଖ କରିଥିଲେ। ଜେମ୍ସ ହ୍ୱାଇଟ୍ ତାଙ୍କ ସ୍ୱପ୍ନ ପାଇଁ ଏକ ପ୍ରସ୍ତାବନା ଲେଖିଥିଲେ, ତାହାରେ ତାଙ୍କ ସ୍ୱପ୍ନକୁ ସମ୍ମିଳିତ କରିଥିଲେ, ଏବଂ ପରେ କିଛି ପାଦଟୀକା ଯୋଡ଼ିଥିଲେ। ଯେମାନଙ୍କୁ ଏହି ସୂଚନାର ପ୍ରବେଶାଧିକାର ଆବଶ୍ୟକ, ସେମାନଙ୍କ ପାଇଁ ତାଙ୍କ ପ୍ରସ୍ତାବନା, ସ୍ୱପ୍ନ, ଏବଂ ପାଦଟୀକାଗୁଡ଼ିକ ଏହି ଲେଖାର ଶେଷରେ ରହିବ।

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

ኢሳይያስ ሀያ ሁለት የአድቬንቲዝም መጀመሪያና መጨረሻ የሚያሳይ ምሳሌ ነው። በሁለቱም ታሪኮች ውስጥ ጥቅምት 22፣ 1844 ዓ.ም. ላይ የተከናወነ እና ከዚያም እንደገና በእሑድ ሕግ ጊዜ የሚከሰት መለየት ነበር እና ይኖራል። በሁለቱም ሁኔታዎች፣ በመጀመሪያውም ሆነ በመጨረሻው፣ ያ መለየት የአሥሩ ደናግል ምሳሌ ፍጻሜ ነው። እህት ዋይት ሞኞቹ ደናግል ሎዶቅያውያን መሆናቸውን ታሳውቀናለች። ሸብና በአድቬንቲዝም መጀመሪያና መጨረሻ ያሉትን ሎዶቅያዊ አድቬንቲስቶች ይወክላል። ኤልያቄም የኬልቅያስ ልጅ ደግሞ ፊላዴልፊያዊ አድቬንቲስቶችን ይወክላል።

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Hilkiah akkas Adventismii abbaa ni bakka bu’a; “inni jiraattota Yerusaalemii fi mana Yihuudaaf abbaa ta’a” jedhameera. William Miller kabajaan “Abbaa Miller” jedhamuun waamama ture. Miller “furtuu Daawit” gatiittii isaa irra kaa’amee ture; kunis mala inni Caaffata Qulqullaa’oo itti qo’atu, “sarara irratti sarara,” jedhu bakka bu’a.

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

बाइबिललाई संदूक मानी, उसले “दाऊदको साँचो” प्रयोग गर्‍यो, जसले पहिलो स्वर्गदूतको सत्यहरू खोल्न उसले अपनाएका भविष्यवाणी-व्याख्याका नियमहरूको प्रतिनिधित्व गर्थ्यो। ती नियमहरू (दाऊदको साँचो) र दाऊदको साँचोद्वारा बुझिएको उसको विनाशको भविष्यवाणी (“the burden”) पवित्रस्थानमा “निश्चित ठाउँमा गाडिएको कीलाजस्तै” टाँगिएका थिए। “कीला” भनेको २२ अक्तोबर १८४४ को मिति थियो। “कीला” शब्दको अर्थ खुट्किलो, कीला वा खाँबो हुन्छ, जसले एउटा संकेत-चिह्नको प्रतिनिधित्व गर्दछ। त्यस कीलामा टाँगिएको “the burden,” अथवा विनाशको भविष्यवाणी, पहिलो स्वर्गदूतको सन्देश थियो, र त्यो सन्देश २२ अक्तोबर १८४४ मा निष्कर्षमा पुग्यो, जब विनाशको भविष्यवाणी पूरा भयो र हटाइयो, काटियो, र त्यो झर्‍यो। त्यो हटाइयो, किनकि विनाशको भविष्यसूचक सन्देश भूतकालीन भइसकेको थियो, र त्यसपछि त्यो कीलालाई परमपवित्र स्थानभित्र सारिनु आवश्यक भयो, जहाँ त्यसमा विनाशको अर्को burden टाँगिनुपर्ने थियो।

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

ናይ ሚለር ናይ ጥፍኣት ትንቢት፡ ብናይ ትንቢት ሕግታት እተረድአት እሞ “መፍትሕ ዳዊት” ተባሂላ እትውከል፡ ኣብ ቅዱስ ስፍራ ኣንክር ክትከል እያ፤ እዚ ኣንክር ድማ ኩሉ ኽብሪ ቤት ኣቦኡ ክሕዝ እዩ። ኣብቲ ጥቕሲ “ኽብሪ” ዝብል ቃል ማለት ሚዛን እዩ። ሚዛን ቤት ዝሕዝ ነገር ድማ መሰረት እታ ቤት እዩ። ናይ ሚለር መሰረታዊ ስራሕ ንኹሉ እቲ ተወሳኺ ብርሃን ናይ መልእኽቲ ሳልሳይ መልኣኽ፡ ብ“ውሉድን ፍረን” እተወከለ፡ ሚዛኑ ይሕዝ እዩ። ንኹሎም ዝተፈላለዩ ኣቕሑ ቤተ መቕደስ ድማ ሚዛኖም ይሕዝ እዩ። እቲ መሰረት ድማ ክቡር ዝፋን ንምንባር ናይ ቤተ መቕደስ መሰረት ተነቢሩ ነበረ።

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

ହିଲ୍କିୟାଙ୍କ ପୁତ୍ର ଏଲିଆକିମ ଫିଲାଦେଲ୍ଫିୟା ସଭାକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ଏଲିଆକିମର ଅର୍ଥ “ଉତ୍ଥାପନ କରୁଥିବା ଦେବ,” କାରଣ ଏଲିଆକିମ, ଯିଏ ଯେରୁଶାଲେମର ପିତା, ସେ ୱିଲିୟମ୍ ମିଲର୍‌ଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯିଏଙ୍କୁ ଦେବତା ନିଜ ଚୟିତ ଚୁକ୍ତିବଦ୍ଧ ଜନଙ୍କର ଭିତିସ୍ଥମ୍ଭଗୁଡ଼ିକୁ ଉଠାଇବା ପାଇଁ ବ୍ୟବହାର କରିଥିଲେ। ସେ ହିଲ୍କିୟାଙ୍କ ପୁତ୍ର, ଯାହାର ଉତ୍ପତ୍ତି ଦୁଇଟି ଶବ୍ଦରୁ; ଦ୍ୱିତୀୟଟିର ଅର୍ଥ “ଦେବ” ଏବଂ ପ୍ରଥମଟିର ଅର୍ଥ “ମୃଦୁତା,” ଯଥା କଥନର ମୃଦୁତା। ହିଲ୍କିୟା ଦେବଙ୍କ ବାକ୍ୟ କିମ୍ବା କଣ୍ଠସ୍ୱରକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଏବଂ ତାଙ୍କ ପୁତ୍ର ମନ୍ଦିରର ଉତ୍ଥାପନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

ඇඩ්වෙන්ටිසමයේ අවසානයේ විනාශයේ අනාවැකියක් අනිවාර්යයෙන් තිබිය යුතුය, ඒ අනාවැකිය වනාහි එළිදරව් 14හි තුන්වන දූතයාය. අවසානයේ මිලර්ගේ යතුරෙන් පූර්ව නිදර්ශනය කරනු ලැබූ යතුරක් තිබිය යුතුය. අපගේ දිනවල “යතුර” පදනම් වන්නේ ඉතිහාසයේ පුනරාවර්තනය මතය; විශේෂයෙන්ම පළමු සඳහන් කිරීමේ නියමය මතය, එය ඇතුළත් කරන්නේ, නැතහොත් එයම වන මූලධර්මය වන්නේ, ක්‍රිස්තුස් වහන්සේම ඇල්ෆා හා ඔමෙගා ලෙස නිරූපිත මූලධර්මයයි. මිලර්ගේ පුත්‍රයෙකු තිබිය යුතුය. එසේ නම් පියා ලෙස මිලර්, හීල්කියා — සමිඳාණන්වහන්සේගේ වචනය — බවට පත්වේ; මිලර්ගේ පුත්‍රයා වන්නේ එලියාකීම්ය, එහි අර්ථය “නැඟිටුවන දෙවියන්වහන්සේ” යන්නය. පියා වූ මිලර් දේවමාළිගාව නැගිටුවීය; මිලර්ගේ පුත්‍රයා, ලවොදීකියා සහ ෆිලදෙල්ෆියා වෙන් කරනු ලබන කාලය හඳුනාගනී, සහ ෆිලදෙල්ෆියානුන් ලකුණක් ලෙස නැඟිටුවනු ලබති. ස්ථිරව ඇණ ගැසූ ඇණයක් තිබිය යුතුය; නමුත් එය මිලර්ගේ ඉතිහාසයේ මෙන් ශුද්ධස්ථානයෙහි නොව, අතිශුද්ධස්ථානයෙහිය. ඒ ඇණයත්, එය මත එල්ලනු ලබන බරත්, පළමු දූතයාගේ පණිවිඩයේ අවසානයේදී වූ පරිදිම, තුන්වන දූතයාගේ පණිවිඩයේ අවසානයේදී කපා ඉවත් කරනු ලබනු ඇත. මිකායෙල් නැඟී සිටින විටත් මනුෂ්‍යයන්ගේ කරුණාකාලය අවසන් වන විටත්, විනාශයේ අනාවැකිය අතීත කාලයේ කරුණක් වනු ඇත; ඉවත් කරනු ලැබූ, කපා දමනු ලැබූ, හා වැටී ගිය එකක් වනු ඇත.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Bara 1844 booda yeroo darbe keessatti addaan baafamuu yookaan bittinnaa’uun taasifame, yeroo seera Dilbataa irrattis ni deebi’a. Isaayyaas boqonnaa digdamii lama haala yeroo rakkina seera Dilbataa keessatti Adventistoota Laa’odiiqeyaa irraa Adventistoota Filadelfiyaa addaan baasu sanaaf geessan ibsa.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Laa’odiiqeyaa warra waldaa keessa jiraniitti ergamaa sanaaf akkana jedhuu barreessi; Wantoonni kun kan jedhu Ameen, dhugaa baatuu amanamaa fi dhugaa, jalqaba uumama Waaqayyoo sanaa ti; hojii kee nan beeka; ati qabbanaa’aa miti, ho’aa illee miti; qabbanaa’aa yookiin ho’aa akka taatu nan hawwa. Egaa sababii ati laaftee qabbanaa’aa yookiin ho’aa utuu hin ta’in gidduu-galeessa taateef, afaan koo keessaa si tufuu nan jedhu. Ati, “Ani sooressa; qabeenyaan baay’ifameera; homaa hin barbaadu,” jetta; garuu akka ati hamaa, nama nama gaddisiisu, hiyyeessa, jaamaa, qullaa taate hin beektu. Kanaaf akka ati sooressa taatuuf warqee ibiddaan qorame ana irraa bitadhu; akka uffatamtus uffata adii bitadhu, salphinni qullummaa keetii akka hin mul’anneef; akka argitus ija kee qoricha ijaatiin dibadhu. Warra ani jaalladhu hundumaa nan ifadha, nan adaba; kanaaf hinaaffaadhaan ka’i, mootummaa qalbii jijjiirradhu. Kunoo, ani balbala dura dhaabadhee balbala rukutaa jira; namni kam iyyuu sagalee koo dhaga’ee balbala yoo bane, ani isa bira nan seena, isa wajjin nyaadha, innis ana wajjin ni nyaata. Namni mo’u hundi akkuma ani mo’ee Teessoo Abbaa koo irratti isa wajjin taa’e, akkasuma inni ana wajjin teessoo koo irratti akka taa’u nan kennaaf. Namni gurra qabu, Waaqayyo Hafuuraa waldootaaf maal akka jedhu haa dhaga’u. Mul’ata Yohaannis 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

svapna bishayare paricaya deba pare, James White tā'pare ṭīkā saha sehi svapnaku sammilita karanti. James Whiteṅkara Millerṅka svapnara prayoga prati mora kaunsi asubidhā nāhi, yadyapi āme tāṅkara svapnara eka byākhyā bārambāra prakāśa karichu yāhā James Whiteṅkara byākhyāthāru kichhi parimāṇare bhinna. James Whiteṅkara mūlika abhigama, yāhā āme prakāśa karithibā byākhyāthāru bhinna, se heuchhi je se “jewels”ku Īśwaranka prajāṅkara pariprekṣyare sthāpana karanti, ebam āme bujhu je sehi jewels heuchhi bhabiṣyadbāṇīmūlaka satyagudika. Ethire kaunsi birodha nāhi, kāraṇa jane manuṣya se yāhā biśwāsa kare tāhāku pratiphalita kare, ebam Mahā Nirāśā pare jewelsra chhiṇḍi chhatarā heba, Sunday law PŪRBARE Īśwaranka prajāṅkara chhiṇḍi chhatarā heba-ku pratikātmaka rūpare darśāya. Kintu ehi biṣaya bhabiṣyatara eka adhyayan pāin rahila.

## James White’s introduction to William Miller’s Dream

Seensa Jeyms Waayit gara Abjuu Wiiliyaam Miilar jedhu irratti kenne

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Kan armaan gadittiin armaan gadii kun Advent Herald keessatti waggoota lamaa ol dura maxxanfamee ture. Anis yeroo sana akka inni ifatti muuxannoo keenya darbanii dhufaatii lammaffaa ilaalchisee taʼe agarsiisu nan arge; Waaqayyos abjuu kana bu’aaf hoolota bittinnaa’aniif kenne.”

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Gaafa guyyaan Waaqayyoo guddaan fi sodaachisaan sun dhiʼaachuu isaatti mallattoolee jiran keessaa, Waaqayyo abjuu ni kaaʼe. Ilaali Yoʼeel 2:28–31; Hojii Ergamootaa 2:17–20. Abjuun karaa sadiin dhufuu dandaʼa; inni jalqabaa, ‘baayʼina hojii irraa’ dha. Ilaali Lallaba 5:3. Inni lammaffaan, warri hafuura xuraaʼaa fi gowwoomsaa Seexanaa jalatti argaman, dhiibbaa isaa irraa kan kaʼe abjuu argachuu dandaʼu. Ilaali Keessa Deebii 8:1–5; Ermiyaas 23:25–28; 27:9; 29:8; Zakariyaas 10:2; Yihudaa 8. Inni sadaffaan immoo, Waaqayyo yeroo hundumaa saba isaa abjuudhaan, hamma tokkootti, barsiisaa ture; amma illee karaa ergamootaafi Hafuura Qulqulluutiin dhufaniin ni barsiisa. Warri ifa qulqulluu dhugaa keessatti dhaabatan, yeroo Waaqayyo abjuu isaaniif kennu ni beeku; warri akkasiis abjuu sobaatiin hin gowwoomfaman, karaa irraa immoo hin maqu.”

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> “እርሱም እንዲህ አለ፦ አሁን ቃሌን ስሙ፤ በመካከላችሁ ነቢይ ቢኖር፥ እኔ እግዚአብሔር ራሴን በራእይ አሳውቀዋለሁ፥ በሕልምም እነጋገረዋለሁ። ዘኍልቍ 12፥5።

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> “Yaaqoob akkana jedhe, ‘Ergamaan Waaqayyoo abjuudhaan na dubbise.’ Uumama 31:2. ‘Waaqayyo halkan abjuudhaan gara Laabaan Sooriyaa namaatti dhufe.’ Uumama 31:24. Abjuuwwan Yooseef, Uumama 37:5–9 keessatti argaman dubbisaa; achiis seenaa isaanii akka biyya Gibxii keessatti raawwataman dinqisiisaa sana dubbisaa.”

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “ጊብዖን ውስጥ እግዚአብሔር በሌሊት በሕልም ለሰሎሞን ተገለጠ።” 1 ነገሥት 3፥5። የዳንኤል ሁለተኛ ምዕራፍ ያለው ታላቅና አስፈላጊ ምስል ደግሞ በሕልም ተሰጠ፤ እንዲሁም የሰባተኛው ምዕራፍ አራቱ አውሬዎች ወዘተ። ሄሮድስ ሕፃኑን አዳኝ ለማጥፋት በፈለገ ጊዜ ዮሴፍ ወደ ግብፅ እንዲሸሽ በሕልም ተጠነቀቀ። ማቴዎስ 2፥13።

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> “Waaqayyo akkana jedha: BARA DHUMAATTI Hafuura koo irraa foon hundumaa irratti nan dhangalaasa; ilmaan keessanii dhiiraa fi dubartoonni raajii ni dubbatu, dargaggoonni keessan mul’ata ni argu, maanguddoonni keessan immoo abjuu ni abju’atu. Hojii Ergamootaa 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “ଅନ୍ତିମ ଦିନଗୁଡ଼ିକରେ ସ୍ୱପ୍ନ ଓ ଦର୍ଶନ ଦ୍ୱାରା ମିଳୁଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀର ଦାନ ଏଠାରେ ପବିତ୍ର ଆତ୍ମାଙ୍କର ଫଳ ବୋଲି କୁହାଯାଇଛି, ଏବଂ ଏହା ଚିହ୍ନ ରୂପେ ଗଣ୍ୟ ହେବା ପର୍ଯ୍ୟନ୍ତ ପ୍ରକାଶିତ ହେବାକୁ ଥିବା ଅଟେ। ଏହା ସୁସମାଚାରୀ ମଣ୍ଡଳୀର ଦାନଗୁଡ଼ିକ ମଧ୍ୟରୁ ଗୋଟିଏ ଅଟେ।”

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> “Inni immoo ergamoota; kaan raajota; kaan lallabdoota wangeelaa; kaan tiksootaa fi barsiisota kenne; qulqulloota guutummaatti qopheessuuf, hojii tajaajilaatiif, ijaarsa qaama Kiristoosiif.” Efesoon 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> “Waaqayyos namoota muraasa waldaa keessatti kaaʼeera; duraan dursee ergamoota, itti aansuudhaan RAAJOTA, kkf.” 1 Qorontos 7:28

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “Raajii hin tuffatinaa. 1 Tasalonqee 5:20. Akkasumas Hojii Ergamootaa 13:1; 21:9; Roomaa 12:6; 1 Qorontos 14:1, 24, 39 ilaalaa. Raajonni yookaan raajii dubbachuun ijaarsa waldaa Kiristoosiif kan taʼaniidha; akkasumas Dubbii Waaqayyoo keessaa ragaan tokko illee dhiyaachuu dandaʼu hin jiru, isaan hojii isaanii lallabdoonni wangeelaa, tiksoonni fi barsiisonni hojii isaanii dhiisuu isaanii dura akka dhaaban jedhu. Garuu mormituun ni jedhu, ‘Mulʼata sobaa fi abjuun sobaa baayʼeen waan jiruuf, waan akkasii kamittiyyuu amantii qabaachuu hin dandaʼu.’ Dhuguma, Seexanni fakkeessituu isaa qaba. Inni yeroo hundumaa raajota sobaa qaba ture; kanaafuu amma illee yeroo kana saʼaatii isaa isa dhumaa kan gowwoomsaa fi moʼannaa taʼe keessatti isaan ni eegganna. Warri mulʼata addaa akkasii fakkeessituun waan jirtuuf didan, sirrumatti akkuma kana caalaa xiqqoo fagaachuudhaan Waaqayyo abjuu yookaan mulʼataan namaaf of hin mulʼisne jechuu dandaʼu; sababiin isaas fakkeessituun yeroo hundumaa ni jirtu.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Waaqayyoo karaa abjuu fi mul’ataatiin of isaa namaaf mul’iseera. Karaa kanaan raajota dubbise; kennaa raajummichaas kennaawwan waldaa wangeelaa keessaa kaa’eera; akkasumas abjuu fi mul’ata mallattoowwan biroo ‘BARA DHUMAA’ wajjin ramadeera.” Ameen.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Kaayyoon koo yaadota armaan olii keessatti, mormiiwwan karaa Macaafa Qulqulluutiin kaasuuf, akkasumas sammuu dubbisaa wanta itti aanuuf qopheessuuf ture.” James White, Brother Miller’s Dream, 1–3.

## William Miller’s Second Dream

Abjuu Lammaffaa Wiiliyaam Miilar

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Aniis Waaqayyo harka hin mulʼanneen saanduqa ajaaʼibsiisaan hojjetame, dheerinni isaa gara inchii kudhanii, balʼinni isaas gara inchii jaʼa taʼe, muka eebooniifi luuliiwwaniin miidhagsamee naaf erge jedheen abjoodhe. Saanduqa sanatti furtuun isaa maxxanfamee ture. Anis achumaan furtuu sana fuudhee saanduqa bane; yeroo sana dinqii fi rifannaa koo keessatti, inni guutummaan guutuutti gosa hundaa fi hamma hundaa kan taʼan faayaawwan, almaziiwwan, dhagaa gatii guddaa qaban, akkasumas saantima warqee fi meetii safaraa fi gatii hundaa qabuun guutameera jedheen arge; isaanis bakkawwan isaanii addaddaa keessatti bareedinaan qindaaʼanii turan saanduqa keessa, akkas qindaaʼaniinis ifaa fi ulfina aduudhaan qofa qixxeeffamuu dandaʼu calaqqisiisu turan.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “ልቤ በውስጡ ባለው ብሩህነት፣ ውበት፣ እና ክብር እጅግ ምክንያት ደስ ቢለኝም፣ ይህን ድንቅ ትዕይንት እኔ ብቻ እያየሁ መደሰት ግዴታዬ እንዳልሆነ አሰብሁ። ስለዚህ በክፍሌ መካከል ባለ ጠረጴዛ ላይ አኖርሁት፣ እናም ፍላጎት ያላቸው ሁሉ መጥተው በዚህ ሕይወት ሰው ከቶ ያየው ከሁሉ የበለጠ ክቡርና ብሩህ ትዕይንት እንዲያዩ አስታወቅሁ።”

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Namoonni seenuu jalqaban; jalqabatti lakkoofsaan muraasa turan, garuu baayʼachuun gara tuutaatti guddataa deeman. Yeroo jalqabaaf saanduqa sana keessatti yommuu ilaalan, ni dinqisiifatu, gammachuudhaanis ni iyyu turan. Garuu yommuu warri daawwattootaa baayʼatan, hundinuu faayaalee sana tuquu jalqaban; saanduqa keessaa baasanii minjaala irratti bittimsan. Ani immoo abbaan qabeenyaa sun saanduqa sanaa fi faayaalee sana deebisee harka koo irraa akka na gaafatu yaaduu jalqabe; yoo ani isaan bittinnaaʼan eeyyame, ani deebiʼee akka duraan turetti iddoo isaanii keessa saanduqa keessatti gonkumaa kaaʼuu hin dandaʼu; itti gaafatamummaan ani itti gaafatamu baayʼee guddaa waan taʼeef, isa baachuu akka hin dandeenye natti dhagaʼame. Kana irratti ani namoota sana akka isaan hin tuqne, akka isaan saanduqa keessaa hin baafnes kadhachuu jalqabe; garuu hamma ani kadhadhetti caalaa isaan bittimsaa deeman; amma immoo kutaa sana hunda keessatti, lafa irratti fi meeshaa mana kutaa sana keessa jiran hundumaa irratti isaan facaasan fakkaatu turan.

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Anis dhugaa fi saantima dhugaa sana gidduutti isaan baayʼina lakkoofsa hin qabne taʼe anis dhagaa gatii sobaa fi saantima sobaa bittimsanii facaasaa turan akka taʼe nan arge. Ani gocha isaanii salphaa fi galata dhabuu isaaniitti baayʼee aaree, kanaaf isaan ifaan itti himee fi ceephaʼe; garuu hamma ani isaan ifatti ceephaʼutti, hamma sana caalaatti anis dhagaa gatii sobaa fi saantima sobaa sana anis dhugaa fi saantima dhugaa gidduutti facaasaa turan.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Anis aniin qaama kootii keessatti aaree, humna qaamaattis fayyadamee isaan kutaa sana keessaa baasuudhaan jalqabe; garuu yeroo ani tokko baasu, warri kaan sadii ni seenanii xurii fi cirracha mukaatii fi cirracha lafaatii fi gosoota gosa hundumaa balfaa galchaa turan, hamma inni luulota dhugaa, alimaazii, fi saantimoota hundumaa haguugee ijaan akka hin mul’anne godhetti. Isaanis saanduqa koo tarsaasan, caccabsanii balfaa sana keessa bittimsan. Nama tokko illee gaddi koo yookaan dheekkamsi koo akka isa hin ilaalle natti fakkaate. Ani guutummaatti abdii kutadhee, onneen koos cabdee, taa’ee boo’e.”

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Yeroo ani akkasiin gaddaa fi boo’aa ture, badiisa koo guddaa fi itti gaafatamummaa koo yaadachuun, Waaqayyoon nan yaadadhe; inni ana gargaaru akka naaf ergu cimsinee nan kadhadhe. Battalumatti balballi ni baname; namichi tokko ni seene, namoonni hundi immoo kutaa sana keessaa ni bahan; innis, harcaatuu harka isaa keessa qabatee, foddaawwan ni bane; xurii fi caccabaa kutaa sana keessaa qulqulleessuu ni jalqabe.”

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Ani akka inni dhiisuuf isa kadhadhe; sababni isaas, faayaawwan gatii guddaa qaban tokko tokko caccabaa sana gidduutti bittinnaa’anii turan.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> ସେ ମୋତେ କହିଲେ, ‘ଭୟ କରନି,’ କାରଣ ସେ ‘ସେମାନଙ୍କ ଦେଖଭାଳ କରିବେ।’

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Ergasii inni inni biyyoo fi gatantaraa, faaya sobaa fi saantima sobaa haxaaʼaa turetti, isaan hundinuu akka duumessaa ol kaʼanii karaa foddaa baʼan; qilleensis isaan fuudhee deeme. Jeequmsa sana keessatti ani yeroo gabaabaadhaaf ija koo cufadhe; yeroon banee ilaalu, gatantaraan hundi ni badee ture. Faayawwan gatii guddaa qaban, almazziiwwan, saantimawwan warqee fi meetii, baayʼina guddaadhaan kutaa sana guutuu irratti facaʼanii turan.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Inni ergasii, sanduuqa isa duraa caalaa guddaa fi bareedaa taʼe minjaala irra kaaʼe; sana boodas harka guutuun faayaalee, almazoota, saantimaawwan walitti qabee sanduuqa keessa darbachaa deeme, hamma tokko illee hin hafnetti; almazoonni keessaa tokko tokko ijaa qiniinnoo caalaa guddaa taʼuu baatan illee.”

> “He then called upon me to ‘come and see.’

> “Inni immoo ‘koottaa ilaali’ jedhee na waame.”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Anii saanduqa keessa ilaale, garuu ijoonni koo waan ani argeen sanaan ni booji’aman. Isaan duraanii isaanii caalaa ulfina isaanii dachaa kudhaniin ni ifan turan. Ani isaan namoota hamoo warra isaan bittimsanii fi biyyoo keessa ukkaamsanii turan sanaa miilla isaaniin cirracha keessatti qulqulleeffamanii turan jedheen yaade. Isaan hundinuu bakka isaanii keessatti, tartiiba bareedaa ta’een saanduqa keessa qindaa’anii turan; dhiphina namicha isaan achi keessa darbatee kamiyyuu ifatti hin mul’anne. Ani gammachuu guddaadhaan iyye, iyya sunis na dammaqse.” Early Writings, 81–83.

## James White’s Footnotes

Yaadannoo Miilaa James White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “‘Sanduuqa’ sun dhugaawwan gurguddoo Macaafa Qulqulluu, kanneen dhufaatii lammaffaa Gooftaa keenya Yesuus Kiristoos wajjin walqabatan, kan Addunyaatti akka labsamuuf Obboleessa Milleriif kennaman, ni bakka bu’u.

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “‘Furtuun qabsiifame’ jedhuun karaa inni Dubbii raajii hiiku agarsiisa ture—caaffata caaffataan wal bira qabee; Macaafni Qulqulluun ofuma isaatii hiikaa mataa isaa taʼee. Furtuu kanaan Obboleessi Miller ‘saanduqa,’ jechuunis dhugaa guddicha dhufaatii Gooftaa addunyaatti bane.”

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “‘Namoonni dhufuu jalqaban; jalqabatti muraasa turan, garuu baayʼinaan dabalaa gara tuutaatti guddataa deeman.’ Yommuu barsiifanni dhufaatii duraa jalqaba obboleessa Millerii fi namoota baayʼee muraasa birootiin lallabame, dhiibbaa xiqqoo qofa qaba ture, namoonni baayʼee muraasni qofa isaaniin dammaqan; garuu bara 1840 irraa hamma 1844tti, iddoo inni itti lallabame hundatti, hawaasni guutuun ni kakaʼe.

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “‘ସମସ୍ତ ପ୍ରକାର ଓ ଆକାରର’ ‘ରତ୍ନ, ହୀରା ଇତ୍ୟାଦି,’ ଯେଉଁଗୁଡ଼ିକ ‘ପେଟିକାରେ ସେମାନଙ୍କ ନିଜ ନିଜ ସ୍ଥାନରେ ଅତ୍ୟନ୍ତ ସୁନ୍ଦର ଭାବେ ବିନ୍ୟସ୍ତ ଥିଲା,’ ସେଗୁଡ଼ିକ ଦେବଙ୍କ ସନ୍ତାନମାନଙ୍କୁ ସୂଚାଏ, [Malachi 3:17,] ଯେମାନେ ସମସ୍ତ ମଣ୍ଡଳୀରୁ, ଏବଂ ପ୍ରାୟ ଜୀବନର ପ୍ରତ୍ୟେକ ସ୍ଥିତି ଓ ପରିସ୍ଥିତିରୁ ଆସିଥିଲେ, ଯେମାନେ ଆଗମନ-ବିଶ୍ୱାସକୁ ଗ୍ରହଣ କରିଥିଲେ, ଏବଂ ନିଜ ନିଜ ସ୍ଥାନରେ ସତ୍ୟର ପବିତ୍ର କାର୍ଯ୍ୟ ପାଇଁ ସାହସିକ ଭାବରେ ଦୃଢ଼ ଅବସ୍ଥାନ ଗ୍ରହଣ କରୁଥିବାବେଳେ ଦେଖାଯାଇଥିଲେ। ଏହି ଶୃଙ୍ଖଳାରେ ଅଗ୍ରସର ହୋଇ, ପ୍ରତ୍ୟେକେ ନିଜ ନିଜ କର୍ତ୍ତବ୍ୟରେ ଯତ୍ନଶୀଳ ରହି, ଏବଂ ଦେବଙ୍କ ସମ୍ମୁଖରେ ନମ୍ରତାର ସହିତ ଚାଲିଥାଇ, ‘ସେମାନେ ଜଗତକୁ ଏକ ଆଲୋକ ଓ ଗୌରବ ପ୍ରତିଫଳିତ କରୁଥିଲେ,’ ଯାହା କେବଳ ପ୍ରେରିତମାନଙ୍କ ଦିନର ମଣ୍ଡଳୀ ସହିତ ମାତ୍ର ସମତୁଲ୍ୟ ଥିଲା। ସେହି ସନ୍ଦେଶ, [Revelation 14:6, 7] ମନେ ହେଉଥିଲା ଯେ ପବନର ପକ୍ଷରେ ବହି ଯାଉଥିଲା, ଏବଂ ଏହି ଆମନ୍ତ୍ରଣ, ‘ଆସ, କାରଣ ସମସ୍ତ କିଛି ଏବେ ପ୍ରସ୍ତୁତ ଅଛି,’ [Luke 14:17.] ଶକ୍ତି ଓ ପ୍ରଭାବ ସହିତ ଚାରିଦିଗରେ ପ୍ରସାରିତ ହୋଇଯାଇଥିଲା।

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> “Yeroo ergamaan barrisaa sun [Mul’ata 14:6, 7.] jalqaba oduu gammachuu bara baraa lallabuu eegale, ‘Waaqa sodaadhaa, ulfina isaaf kennaa; sa’aatiin murtii isaa dhufeera’ jedhee, namoonni baay’een dhufaatii Yesusii fi haaromfama waan hundumaa arguudhaan gammachuudhaan iyyan; isaanis booddee dhugaa yeroo gabaabaa dura isaan gammachiisee ture mormanii, itti qoosanii, itti kolfan. Isaan faayaawwan sana jeeqanii bittimsan. Kunis nu gara yeroo bona-bultii 1844tti geessa; yeroo bittimfamni jalqabe sanatti. Kana hubadhaa: warri yeroo tokko ‘gammachuudhaan iyyan’ isaanuma faayaawwan jeeqanii bittimsan. Bara 1844 irraa kaasee, warra yeroo tokko dhugaa lallabanii, itti gammadan; garuu sana booddee hojii Waaqayyoo fi raawwii raajii muuxannoo keenya dhufaatii Gooftaa darbe keessatti raawwatame ganuun, hoolota hammam ta’e bittimsanii karaa irraa isaan jal’isan akka warri sun godhanitti namni tokko illee hin jiru.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “Baga Miilaara dhugaan baʼuun isaa, iyya walakkaa halkan sana booda, jiʼa torbaffaa bara 1844 keessatti jiʼoota hedduudhaaf, balballi cufameera, sochiin dhufaatii immoo raawwii raajii akka taʼe, nutis yeroo lallabuu keessatti sirrii akka turre ture. Innis yeroo sana Advent Herald tiin obboloota isaa akka jabeessanii qabatan, akka obsan, akka wal irratti hin gungumne isaan gorse; Waaqayyos yeroo lallabuudhaaf isaan yeroo dhowwatti ni qajeelcha. Akka kanaan inis yommuu “gaafatamummaa” isaa isaan irratti akka dhagaʼu, fi inni “guddaa baayʼee akka taʼu” yommuu hubatu, faayaawwan sanaaf ni kadhata ture.”

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> “‘Wantoota sobaa fi saantima sobaa’ warra dhugaa gidduutti facaafaman, ifatti namoota sobaan amanan, yookaan ‘ijoollee ormaa’ [Hosea 5:7.] akka agarsiisu, erga balballi bara 1844tti cufamee asitti.”

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> “ቲ ካሳ ሁለተኛ ፣ ‘ከቀዳሚቱ እጅግ የበለጠ ትልቅና ውብ’ የሆነችው፣ የተበተኑት ‘ጌጦች፣’ ‘አልማዞች፣’ እና ‘ሳንቲሞች’ ወደ እርስዋ የተሰበሰቡባት፣ የተበተነው መንጋ ወደሚሰበሰብበት የሕያው የአሁኑ እውነት ሰፊ መስክን ትወክላለች፤ ይህም ማለት 144,000 ናቸው፣ ሁሉም የሕያው እግዚአብሔር ማኅተም ያላቸው። ከእነዚህ ውድ አልማዞች አንዱም በጨለማ ውስጥ አይቀርም። ምንም እንኳ አንዳንዶቹ ‘ከመርፌ ጫፍ የማይበልጡ’ ቢሆኑም፣ በዚህ ቀን እግዚአብሔር ጌጦቹን እየሰበሰበ ባለበት ጊዜ [ሚልክያስ 3:16–18] እነርሱ ችላ አይባሉም፣ ከውጭም አይቀሩም። እርሱ መላእክቱን ሊልክ ይችላል፣ ሎጥንም ከሶዶም እንዳወጣው እንዲሁ በፍጥነት እንዲያወጧቸው ሊያዝዛቸው ይችላል። ‘ጌታ በምድር ላይ አጭር ሥራ ያደርጋል።’ ‘በጽድቅም አጭር ያደርገዋል።’ ሮሜ 9:28ን ተመልከቱ።”

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “‘Bulee fi cirracha, sandii fi gosoota xurii hunda,’ dogoggoroota garaagaraa fi baayʼee taʼan kanneen erga kufaatii bara 1844 irraa jalqabee amantoota dhufaatii lammaffaa gidduutti galfaman agarsiisu. Asitti isaanii keessaa muraasa nan eerra.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> “1. ମଧ୍ୟରାତ୍ରିର ଆହ୍ୱାନ ଦିଆଯାଇବା ସହିତସହିତ କେତେକ ‘ମେଷପାଳକ’ ଯେ ଅହଂକାରପୂର୍ଣ୍ଣ ଅବସ୍ଥାନ ଗ୍ରହଣ କଲେ, ସେହି ହେଲା—ସପ୍ତମ ମାସର ଆନ୍ଦୋଳନ ସହ ଯୋଗଦେଇଥିବା ପବିତ୍ର ଆତ୍ମାଙ୍କର ଗମ୍ଭୀର ହୃଦୟ-ଦ୍ରାବକ ଶକ୍ତି କେବଳ ମେସ୍ମେରିକ ପ୍ରଭାବ ଥିଲା। ଜର୍ଜ୍ ସ୍ଟୋର୍ସ ଏହି ଅବସ୍ଥାନ ଗ୍ରହଣ କରିଥିବା ପ୍ରଥମ ଲୋକମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ ଥିଲେ। 1844 ମସିହାର ଶେଷ ଅଂଶରେ, ସେତେବେଳେ ନ୍ୟୁୟର୍କ ସହରରେ ପ୍ରକାଶିତ Midnight Cry ରେ ତାଙ୍କ ଲେଖାମାନଙ୍କୁ ଦେଖନ୍ତୁ। 1845 ମସିହାର ବସନ୍ତକାଳରେ Albany Conference ରେ J. V. Himes କହିଥିଲେ ଯେ, ସପ୍ତମ ମାସର ଆନ୍ଦୋଳନ ସାତ ଫୁଟ ଗଭୀର ପର୍ଯ୍ୟନ୍ତ ମେସ୍ମେରିଜ୍ମ ସୃଷ୍ଟି କରିଥିଲା। ଏହା ମୁଁ ଏମିତି ଜଣେ ବ୍ୟକ୍ତିଙ୍କ ଠାରୁ ଶୁଣିଛି, ଯିଏ ସେଠାରେ ଉପସ୍ଥିତ ଥିଲେ ଏବଂ ସେହି ଉକ୍ତିକୁ ନିଜ କାନରେ ଶୁଣିଥିଲେ। ଅନ୍ୟ କେତେକ, ଯେମାନେ ସପ୍ତମ ମାସର ଆହ୍ୱାନରେ ସକ୍ରିୟ ଭାଗ ନେଇଥିଲେ, ପରେ ସେହି ଆନ୍ଦୋଳନକୁ ଶୟତାନଙ୍କ କାର୍ଯ୍ୟ ବୋଲି ଘୋଷଣା କରିଛନ୍ତି। ଆମ ଉଦ୍ଧାରକଙ୍କ ଦିନରେ, ଖ୍ରୀଷ୍ଟ ଓ ପବିତ୍ର ଆତ୍ମାଙ୍କର କାର୍ଯ୍ୟକୁ ଶୟତାନଙ୍କ ନାମରେ ଆରୋପ କରିବା ନିନ୍ଦା ଥିଲା; ଏବେ ମଧ୍ୟ ଏହା ନିନ୍ଦା ଅଟେ।

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> “2. Waggaa yeroo murtaa’aa irratti taasifaman hedduudhaan. Erga guyyoonni 2300 bara 1844tti xumuramanii jalqabee, namoonni adda addaa baayʼeen yeroo xumura isaanii murteessaniiru. Kana gochuudhaanis ‘daangaa mallattoolee’ sana irraa kaasaniiru, sochii dhufaatii guutuu irrattis dukkanaa fi shakkii uwwisaniiru.

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> “3. Hafuura hafuuraa wajjin yaadota sobaa fi dabruuwwan isaa hundumaa. Mala seexanaa kanaan hojii duʼaa baayʼee suukanneessaa taʼe raawwatame, kunis sirriitti ‘cirracha mukaatti,’ fi ‘gosa xurii hundumaatti’ bakka buʼameera. Namoonni baayʼeen keessaa warra summii hafuura hafuuraa kana dhugan, dhugaa muuxannoo keenya adventii darbee ture sana fudhataniiru; dhugaa kana irraa kan kaʼe immoo namoonni baayʼeen hafuura hafuuraa jechuun amantii Waaqayyo sochiiwwan adventii gurguddoo bara 1843 fi 1844 geggeesse jedhu amanuu irraa uumama uumamaa taʼe jechuun akka amanan godhameera. Pheexros, waaʼee warra ‘barsiisota sobaa badiisa geessisan dhoksaadhaan galchan, Gooftaa isaan bite illee morman’ dubbachaa, akkana jedha, ‘ISANIIN KANAAN KARAAN DHUGAA NI ARRABSAMA.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “4. S. S. Snow ‘Raajicha Eliyaas’ taʼuu of dhiheessuu” Namni kun imala isaa kan nama dinqisiisuu fi of eeggannoo hin qabne keessatti, hojii duʼaa kana keessattis gahee isaa taphateera; adeemsi isaas yaada lubbuuwwan amanamoo hedduu keessatti, iddoo dhugaa qulqulloota eeggatanii jiraniif malu salphina keessa galchuu irratti dhiibbaa qabaateera.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> “Gara tarree dogoggoraa kanaatti, kanneen akka ‘waggoota kuma tokkoo’ kan Mul’ata 20:4, 7 keessatti ibsaman kan darban keessa ta’an, 144,000 kan Mul’ata 7:4; 14:1, warra du’aa ka’uu Kiristoos booddee ‘ka’anii awwaalchota keessaa ba’an’, barsiisa hojii-dhorkaa, barsiisa daa’immanii barbadaa’uu, fi kkf. kkf. dabaluu nan danda’a.”

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “Ɔhwɛsoɔ yi nyinaa trɛwee wɔ ɔkwan a ɛyɛ den so, na wɔde hyɛɛ nguankuw a na wɔretwɛn no so ara ma, enti bere a Onua Miller nyaa dae no, na nokware aboɔden abo no ‘wɔayi afi aniwa so,’ na odiyifoɔ no nsɛm no fatae—‘Na atemmuɔ asan akɔ akyi, na tenenee gyina akyirikyiri,’ ne nea ɛkeka ho, ne nea ɛkeka ho. Hwɛ Yesaia 59:14. Saa bere no na Advent krataa biara nni asase no so a ɛgyina hɔ ma mprempren nokware no asɛm. The Day-Dawn ne deɛ etwa to a ɛbɔɔ nguankuw ketewa no gyinabea nokware no ho ban; nanso ɛno wui asram bebree ansa na Awurade de saa dae yi maa Onua Miller; na wɔ ne awerɛhosɛm a etwa to no mu no, ɛkyerɛɛ ahotefoɔ a wɔabrɛ na wɔresi apini no kwan kɔɔ 1877 mu, a saa bere no na aka mfe aduasa ansa, sɛ wɔn ogye a etwa to no bere. Ao! ao! Ɛnyɛ nwonwa sɛ Onua Miller wɔ ne dae no mu ‘tenaa ase sui’ wɔ nneɛma no tebea awerɛhosɛm yi ho.”

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> “Obboleessi Miiler duʼaan ija isaa cufate, Muddee 22, 1849, kunis jechoota armaan gadii kan inni abjuu isaa keessatti dubbate raawwate: ‘Jeequmsa keessatti yeroo gabaabaadhaaf ija koo nan cufe.’ Raawwatamuun dinqisiisaan kun baayʼee ifaadha; kana hubachuu keessatti namni kam iyyuu hin kufu.”

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “sanduqatni, obboleessi Miller addunyaatti maxxansee baase dhugaa dhufaatii agarsiifti; kunis akkuma fakkeenya durboota kurnanii keessatti ibsameetti dha. [Maatewos 25:1–11.] Tokkoffaa, yeroo, 1843; lammaffaa, yeroo tursiisaa; sadaffaa, iyya halkan gidduu, ji’a torbaffaatti, 1844; afraffaas, balbala cufame. Namni kam iyyuu kan bara 1843 irraa jalqabee waraqaawwan dhufaatii lammaffaa dubbise, obboleessi Miller qabxiiwwan barbaachisoo afran kana seenaa dhufaatii keessatti cimsinee barsiise jechuun ni morma jedhamu hin danda’u. Sirni dhugaa wal-simsiisaa kun yookaan ‘sanduqni’ kun namoota muuxannoo isaanii mataa isaanii gananii fi dhugaa isaanuma, obboleessa Miller wajjin sodaa malee addunyaatti lallaban sana ganuudhaan, cicciramee kutaa-kutaan diigamee, xurii gidduutti facaafameera.”

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> “Mana amantiin yeroo sana qulqulluu taatee, dogoggora, hanqina fi cubbuu isaanii hundumaa himatanii erga dhiiga Kiristoosiin dhiqamanii haqamaniis, ‘teessoo mootummaa Waaqayyoo duratti mudaa malee’ taatu; isaanis ‘xurii yookaan wrinkilii, yookaan waan akkasii kamiyyuu malee’ ta’u. Yeroo sanas ‘ulfina isaanii duraanii irra dachaa kudhan’ ni ibsu.” JAMES WHITE Oswego, May, 1850.

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