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# Rome Establishes the Vision - Number One

ሮም ራእዩን ትመሠርታለች - ቁጥር አንድ

A Private Interpretation

Hiikaa Dhuunfaa

Author

Jeff Pippenger

Published

June 28, 2024

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

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

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Kiristaana amantii keessatti jechi “barsiisa” jedhu dhugaawwan Macaafa Qulqulluu keessatti hundeeffaman ni bakka bu’a. Dhaabbileen adda addaa ofiin Kiristaana jedhan, wantoota isaan barsiisa Macaafa Qulqulluutii jechuun ibsan keessaa walitti qabama adda addaa qabu; garuu Dhugaan tokko qofa. Garaagarummaan “dhugaa guutuu” fi “baay’ina ilaalchotaa” gidduu jiru, yeroo ammaa kana keessatti dhimma ilaaluuf keenya ala dha.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Kanaaf Pheexexoos akkana isaan jedhe; Egaa ati mootii dhaa ree? Yesuusis deebisee akkana jedhe; Ati ani mootii taʼuu koo ni jetta. Ani kanaaf dhaladhe; kanaafis gara biyya lafaa dhufe, dhugaa irratti dhugaa baʼuuf. Namni dhugaa keessaa taʼe hundinuu sagalee koo ni dhagaʼa. Pheexexoosis akkana isaan jedhe; Dhugaan maali? Inni kana erga jedhee booddee ammas gara Yihudootaatti baʼee, akkana isaaniin jedhe; Ani isa keessatti balleessaa tokko illee hin arganne. Yohaannis 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Dhugaan Dubbii Waaqayyoo ti; inni sagalee Isaa ti, inni immoo Kiristoos Ofii Isaa dha.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Nuuti mata keenyaaf Kiristaanummaan maal akka taʼe, dhugaan maal akka taʼe, amantiin nu fudhanne maal akka taʼe, seerotni Macaafa Qulqulluu—seerota aboo isa hundumaa olii irraa nuu kennaman—maal akka taʼan beekuu qabna. Namoonni baayʼeen sababa amantii isaanii irratti hundeessan tokko malee, waaʼee dhugummaa dhimma sanaa ragaa gahaa malee ni amanu. Yaadni tokko yoo isaanii dhihaatee kan yaada isaanii duraan qabatanii turan wajjin waliigalu, battalumatti isa fudhachuuf qophaaʼoo taʼu. Isaan sababa irraa gara buʼaatti hin yaadan; amantiin isaanii hundee dhugaa hin qabu, yeroo qoramaattis akka isaan cirracha irratti ijaaran ni argatu.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “ଯେ ଲୋକ ଶାସ୍ତ୍ରସମୂହ ସମ୍ବନ୍ଧରେ ନିଜ ବର୍ତ୍ତମାନର ଅପୂର୍ଣ୍ଣ ଜ୍ଞାନରେ ସନ୍ତୁଷ୍ଟ ହୋଇ ବିଶ୍ରାମ କରେ, ଏବଂ ଏହାକୁ ନିଜ ପରିତ୍ରାଣ ପାଇଁ ପର୍ଯ୍ୟାପ୍ତ ବୋଲି ଭାବେ, ସେ ଏକ ଘାତକ ଭ୍ରମରେ ବିଶ୍ରାମ କରୁଛି। ଅନେକେ ଅଛନ୍ତି ଯେମାନେ ଶାସ୍ତ୍ରୀୟ ଯୁକ୍ତିମାନଙ୍କରେ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ସଜ୍ଜିତ ନୁହନ୍ତି, ଯେପରି ସେମାନେ ତ୍ରୁଟିକୁ ପରିଚ୍ଛେଦ କରିପାରନ୍ତି, ଏବଂ ସତ୍ୟ ବୋଲି ପ୍ରଚାରିତ ସମସ୍ତ ପାରମ୍ପରିକତା ଓ ଅନ୍ଧବିଶ୍ୱାସକୁ ନିନ୍ଦା କରିପାରନ୍ତି। ସାତାନ ନିଜ ଚିନ୍ତାଧାରାମାନଙ୍କୁ ଈଶ୍ୱରଙ୍କ ଉପାସନାରେ ପ୍ରବେଶ କରାଇଛି, ଯାହାଦ୍ୱାରା ସେ ଖ୍ରୀଷ୍ଟଙ୍କ ସୁସମାଚାରର ସରଳତାକୁ ଦୂଷିତ କରିପାରେ। ବର୍ତ୍ତମାନ ସତ୍ୟକୁ ବିଶ୍ୱାସ କରୁଥିବା ବୋଲି ଦାବି କରୁଥିବା ବହୁ ସଂଖ୍ୟକ ଲୋକ, ସେହି ବିଶ୍ୱାସର ସ୍ୱରୂପକୁ ଜାଣିନାହାନ୍ତି, ଯାହା ଏକଦା ସନ୍ତମାନଙ୍କୁ ଅର୍ପିତ ହୋଇଥିଲା—ତୁମମାନଙ୍କ ମଧ୍ୟରେ ଖ୍ରୀଷ୍ଟ, ଗୌରବର ଆଶା। ସେମାନେ ଭାବନ୍ତି ଯେ ସେମାନେ ପୁରୁଣା ସୀମାଚିହ୍ନମାନଙ୍କୁ ସୁରକ୍ଷା କରୁଛନ୍ତି, କିନ୍ତୁ ସେମାନେ ଉଷ୍ଣତାହୀନ ଓ ଉଦାସୀନ। ପ୍ରେମ ଓ ବିଶ୍ୱାସର ଯଥାର୍ଥ ଶକ୍ତିକୁ ନିଜ ଅନୁଭବରେ ବୁନି ନେବା ଏବଂ ତାହାକୁ ଧାରଣ କରିବା କ’ଣ, ସେମାନେ ତାହା ଜାଣିନାହାନ୍ତି। ସେମାନେ ବାଇବେଲର ନିକଟ ଅଧ୍ୟୟନକାରୀ ନୁହନ୍ତି, ବରଂ ଅଳସ ଓ ଅବଧାନହୀନ। ଯେତେବେଳେ ଶାସ୍ତ୍ରର ଅନୁଚ୍ଛେଦଗୁଡ଼ିକ ଉପରେ ମତଭେଦ ଉତ୍ପନ୍ନ ହୁଏ, ସେମାନେ—ଯେମାନେ ଉଦ୍ଦେଶ୍ୟସହିତ ଅଧ୍ୟୟନ କରିନାହାନ୍ତି ଏବଂ ନିଜେମାନେ କ’ଣ ବିଶ୍ୱାସ କରନ୍ତି ବୋଲି ଦୃଢ଼ ନୁହନ୍ତି—ସତ୍ୟରୁ ଦୂରେଇଯାନ୍ତି। ଆମେ ସମସ୍ତଙ୍କ ଉପରେ ଏହି ଆବଶ୍ୟକତାକୁ ଗଭୀର ଭାବେ ଅଙ୍କିତ କରିବା ଉଚିତ ଯେ ସେମାନେ ଦୈବୀ ସତ୍ୟକୁ ଅତ୍ୟନ୍ତ ପରିଶ୍ରମପୂର୍ବକ ଅନୁସନ୍ଧାନ କରନ୍ତୁ, ଯେପରି ସେମାନେ ଜାଣିପାରନ୍ତି ଯେ ସତ୍ୟ କ’ଣ, ଏବଂ ସେମାନେ ଏହାକୁ ନିଶ୍ଚୟ ଭାବେ ଜାଣନ୍ତି। କେହି କେହି ଅଧିକ ଜ୍ଞାନର ଦାବି କରନ୍ତି ଏବଂ ନିଜ ଅବସ୍ଥାରେ ସନ୍ତୁଷ୍ଟ ବୋଧ କରନ୍ତି, ଯେତେବେଳେ ସେମାନଙ୍କ ପାଖରେ କାର୍ଯ୍ୟ ପାଇଁ ଅଧିକ ଉତ୍ସାହ ନାହିଁ, ଈଶ୍ୱରଙ୍କ ପାଇଁ ଅଧିକ ଜ୍ୱଳନ୍ତ ପ୍ରେମ ନାହିଁ, ଏବଂ ଯେ ସେହି ପ୍ରାଣମାନଙ୍କ ପାଇଁ ଖ୍ରୀଷ୍ଟ ମୃତ୍ୟୁବରଣ କଲେ, ସେମାନଙ୍କ ପାଇଁ ମଧ୍ୟ ଅଧିକ ପ୍ରେମ ନାହିଁ—ଯେପରି ସେମାନେ କେବେ ମଧ୍ୟ ଈଶ୍ୱରଙ୍କୁ ଜାଣିନଥାନ୍ତେ। ସେମାନେ ନିଜ ଆତ୍ମାମାନଙ୍କ ପାଇଁ ମଜ୍ଜା ଓ ପୁଷ୍ଟିକର ସାରକୁ ଆତ୍ମସାତ କରିବା [ପାଇଁ] ବାଇବେଲ ପଢ଼ନ୍ତି ନାହିଁ। ଏହା ସେମାନଙ୍କ ସହ କଥା କହୁଥିବା ଈଶ୍ୱରଙ୍କ ସ୍ୱର ବୋଲି ସେମାନେ ଅନୁଭବ କରନ୍ତି ନାହିଁ। କିନ୍ତୁ, ଯଦି ଆମେ ପରିତ୍ରାଣର ପଥକୁ ବୁଝିବାକୁ ଚାହୁଁ, ଯଦି ଆମେ ଧର୍ମିକତାର ସୂର୍ଯ୍ୟଙ୍କ କିରଣମାନଙ୍କୁ ଦେଖିବାକୁ ଚାହୁଁ, ତେବେ ଆମେ ଉଦ୍ଦେଶ୍ୟସହିତ ଶାସ୍ତ୍ରସମୂହକୁ ଅଧ୍ୟୟନ କରିବା ଆବଶ୍ୟକ; କାରଣ ବାଇବେଲର ପ୍ରତିଜ୍ଞାମାନ ଓ ଭବିଷ୍ୟଦ୍ବାଣୀମାନ ଦୈବୀ ମୋଚନା-ଯୋଜନା ଉପରେ ଗୌରବର ସ୍ପଷ୍ଟ କିରଣମାନ ଛଡ଼ାନ୍ତି, ଯେହି ମହାନ ସତ୍ୟମାନ ସ୍ପଷ୍ଟ ଭାବରେ ବୁଝାଯାଇନାହିଁ।” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Nuti waaʼee barsiisota sana maal akka taʼanii fi akkamitti dhugoota sana dhiheessuu, hundeessuu, fi ittisuu akka dandeenyu beekuun nurra jira.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Amma garuu yeroo tokko illee nama tokko qofti dhaabachuun isa barbaachisu akka ta’u amma nutti hin fakkaatu; garuu Waaqayyo karaa koo yoo yeroo kam iyyuu dubbate ta’e, yeroo tokko ni dhufa yeroo maqaa isaa jedhamuudhaan gorsitoota duratti fi kumaatama duratti dhihaannu, namni hundinuus sababaa amantii isaa kennuu qaba. Yeroo sana immoo ilaalchi cimaa hundumaa caalu irratti ejjennoo dhugaaaf fudhatame hundarra ni dhufa. Kanaafuu, Dubbii Waaqayyoo akka qorannu nu barbaachisa, akka maaliif barsiisota nuti deeggaru amannu beeknuuf. Dubbiilee jiraatoo Yihowaa qorannaa cimaadhaan barbaaduu qabna.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

“Kumaatamoota” duratti dhiyaatanii akka mul’atuuf, guyyoota dhumaa keessatti warri dhugaa ittisan keessaa tokko tokko miidiyaa akka televizhinii yookaan tamsaasa weebii irratti dhugaa akka falman dirqisiifamuun isaanii ifaadha. Yoo kana hin taane, dhugaa ba’umsa namoota dhibba afurtamii afur kuma sanaa kumaatamoonni akkamitti ilaalu? Barsiisonni nuti deggerru hundeen amantii keenya maal akka ta’e ni mul’isu.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “Walgaaʼonni waldaa dhuunfaadhaan ni qoratamu, ni mirkanaaʼus. Haala keessatti ni kaaʼamu; achittis dhugaaaf dhugaa baʼuuf dirqamu. Baayʼeen isaanii mana maree fuulduratti fi manneen murtii keessatti dubbachuuf ni waamamu; tarii addaan baafamanii fi kophaa isaanii taʼanii. Muuxannoon yeroo muddamaa kana keessatti isaan gargaaree ture argachuuf isaan dagatanii jiru; kanaaf lubbuun isaanii carraa badee fi mirgoota tuffatamaniif gaabbii ulfaataadhaan ni baʼamti.” Testimonies, volume 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Dubbiin Waaqayyoo gonkumaa hin kufu; kanaafis, yoo warra dhibba afurtamii afur kuma keessaa lakkaa’amuu qabnu ta’e, waan dubbii Waaqayyoo keessatti barreeffame irratti hundaa’uun maal akka amannu beekuu qabna. Yeroon qormaataa sun, yeroo ummanni Waaqayyoo barsiifatawwan isaan amanan ibsuuf dirqaman, utuu hin ga’in, Waaqayyo akka ummanni Isaa Dubbii Isaa sirriitti qoratu dirqisiisuuf dogoggorri akka seenu ni hayyama.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> “Waaqayyootti amantoonni isaa gidduutti falmiin yookaan jeequmsi tokko iyyuu akka hin jirre, isaan barsiisa sirrii jabeessanii qabatanii jiran jechuun ragaa murteessaa taʼee ilaalamuu hin qabu. Isaan dhugaa fi dogoggora gidduutti ifatti addaan baafachuu dhabuu isaanii sodaachuuf sababni jira. Yommuu qorannaan Caaffata Qulqullaaʼoo gaaffii haaraa tokko iyyuu hin kaasin, yommuu yaada garaagarummaa namoota tokkoon tokkoon isaanii akka dhugaa qabu mirkaneeffachuuf Macaafa Qulqulluu ofii isaaniitiin barbaadanii qoratan isaan kakaasu hin uumamne, yeroo sana ammas akkuma bara duriitti namoonni baayʼeen duudhaa qabatanii, waan maal akka waaqeffatan illee osoo hin beekin waaqeffatu.”

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “Warriin kan agarsiifameera, namoonni baayʼeen warri dhugaa yeroo ammaa beekuu isaanii himatan waan amanan hin beekan. Isaan ragaa amantii isaanii hin hubatan. Hojii yeroo ammaa kanaaf barbaachisu sirriitti hin dinqisiifatan. Yommuu yeroo qorumsaatti dhufu, namoota harʼa kaanitti lallaban keessaa tokko tokko iddoo amantii isaanii qabatan qorachuun, wantoota baayʼee isaanii sababa quubsaa kennuu hin dandeenye akka qaban ni argatu. Hamma akkasitti qoramanitti, wallaalummaa isaanii guddaa hin beekan turan. Akkasumas waldaa keessatti namoonni baayʼeen waan amanan ni hubanna jedhanii ofitti fudhatu; garuu, hamma falmiin kaʼutti, dadhabina ofii isaanii hin beekan. Warra isaanii wajjin amantii tokko qaban irraa adda baafamanii, amantii isaanii ibsuuf qofti isaanii fi kophaa isaanii dhaabachuun dirqama taʼee yeroo itti dhufu, yaadawwan isaanii waaʼee waan akka dhugaatti fudhatan hammam walitti makaman akka taʼe arguun ni dinqisiifatu. Dhugumaan, nu gidduutti Waaqa jiraataa irraa goree gara namootatti deebiin, ogummaa Waaqayyoo iddoo isaa irraa kaasee ogummaa namaa kaaʼuun jiraachuu isaa mirkanaaʼaadha.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Waaqayyo saba Isaa ni dammaqaasa; yoo karaaleen biro hin milkoofne, barsiisonni sobaa gidduu isaanii ni seenu; isaanis isaan ni calalu, qamadii fi caffee wal irraa addaan baasanii. Gooftaan warra dubbii Isaa amanan hundumaa akka hirriba keessaa kaʼan waama. Ifni gatii guddaan qabu, yeroo kanaaf mijatu, dhufeera. Inni dhugaa Macaafa Qulqulluu ti; balaa sirriitti nutti dhihaate agarsiisa. Ifni kun akka Macaafa Qulqulluu irratti ciminaan qorannoo goonuufi akka ilaalchaalee nuti qabnu immoo baayʼee sirriitti qorataman nu geessisuu qaba. Waaqayyo dhugaa gara hundumaa fi ilaalchaalee ishee hundumaa guutummaatti, ciminaan, akkasumas kadhannaa fi soomanaan akka qorataman barbaada. Amantoonni yaad-rimee qofaafi hubannoo ifa hin taane kan waaʼee dhugaa maal akka taʼe jedhu irratti boqochuu hin qaban. Amantiin isaanii akka yeroo qorumsaa yeroo dhufuufi yeroo amantii isaanii irratti deebii kennuuf mana murtiiwwan dura dhihaatanitti, abdiin isaan keessa jiru maaliif akka taʼe garraamummaadhaanii fi sodaadhaan ibsuu dandaʼaniif, jabaatanii dubbii Waaqayyoo irratti hundaaʼuu qaba.”

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Kaasi, kaasi, kaasi. Mata-duree nuti addunyaadhaaf dhiheessinu nuuf dhugaa jiraataa taʼuu qabu. Yommuu barsiisota nuti buʼuura amantii keenya keessaa mata dureewwan buʼuuraa taʼan jedhamanii ilaallu irratti falmannu, yeroo kam iyyuu ofii keenyaaf falmii guutummaatti sirrii hin taʼin fayyadamuuf of eeggachuu qabna; kun baayʼee barbaachisaa dha. Isaan kun mormituu tokko callisiisuu ni dandaʼu; garuu dhugaadhaaf ulfina hin kennan. Nuti falmii sirrii taʼe dhiheessuu qabna; inni kun mormitoota keenya callisiisuu qofa utuu hin taʼin, qorannoo baayʼee dhihoo fi gadi fageenyaan qoratamu illee baachuu kan dandaʼu taʼuu qaba. Warra of barsiisuudhaan falmitoota taʼan biratti, Dubbii Waaqayyoo haqa qabeessa taʼeen akka hin qabanne balaa guddaatu jira. Yommuu mormituu tokko waliin wal argu, dhimmoonni akkasitti akka sammuusa keessatti amansiisa dammaqsuutti dhihaatan gochuuf tattaaffiin keenya cimaan taʼuu qaba; amantichaaf qofa amanamummaa kennuuf yaaluu utuu hin taʼin.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> “Namni guddinni sammuu namaa hammam taʼe iyyuu, inni daqiiqaa tokkoof illee ifa guddaadhaaf jechuun Caaffata Qulqullaaʼoo gadi fageenyaan fi itti fufiinsaan qorachuun barbaachisaa akka hin taane hin yaadin. Nuyi akka sabaatti dhuunfaa dhuunfaadhaan barattoota raajii taʼuuf waamamneerra. Nuyi ciminaan eeggachuu qabna, akka balaqqeessa ifaa kam iyyuu Waaqayyo nuuf dhiheessu adda baafachuu dandeenyuuf. Nuyi mulʼata jalqabaa dhugaa sana qabachuu qabna; qorannoo kadhannaan guutameen immoo ifni caalaatti ifaa taʼe argamuu dandaʼa, innis fuula warra kaanii dura dhihaachuu dandaʼa.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

በመጨረሻ አንድ መቶ አርባ አራት ሺህን የሚያበጁት “የትንቢት ተማሪዎች” በቅርቡ የሚመጣውን የእሁድ ሕግ ችግርና ስደት የሚያመጡ የምድር ኃይሎችን ከመጋፈጣቸው በፊት “በግል ግል ይፈተናሉ እና ይረጋገጣሉ።” ታማኞቹ በመጀመሪያ በእግዚአብሔር “ይቀሰቀሳሉ።” ተኙት ደናግል በመዘግየት ጊዜ ውስጥ ከወደቁበት ድብታ “ይቀሰቀሳሉ።” ከ2023 ዓ.ም. ሐምሌ ጀምሮ በተላኩት ጽሑፎች እግዚአብሔር ባቀረበው መልእክት ካልነቁ፣ እግዚአብሔር “መናፍቃን” “በመካከላቸው እንዲገቡ” ይፈቅዳል፤ ይህም ስንዴና እንክርዳድ የሚለዩበትን መለየት በማንጠራረቅ ሂደት ያጠናቅቃል። እኛ አሁን በዚያ የማንጠራረቅ ሂደት ውስጥ ነን።

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Warrii ammayyaa ammayyaa ammayyaa sirrii taʼe kan Roomaa Ammayyaa eenyu akka taʼe ilaalchisee falmii kana hordofaa turanif filannoon sadii jiru. Filannoon tokko Ameerikaan Roomaa Ammayyaa taʼuu isaati; inni biraan immoo aangoon paaphaasii Roomaa Ammayyaa taʼuu isaati; filannoon sadaffaan immoo ilaalchiwwan lamaan duraa dogoggora taʼuu isaanii fi aangoon biraa tokko “saamtoota saba Daaniʼel” jedhamanii of ol kaasanii, kufanii, mulʼata sana Dhaaniʼel boqonnaa kudha tokko lakkoofsa kudha afur keessatti hundeessan jechuun bakka buʼamuu isaati.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Ani amana modern Rome’n papal power ta’uu isaa moo Yunaayitid Isteetis ta’uu isaa irratti jiru, akka saba Isaa Dubbii raajii Isaa akka qoratan dirqisiisuuf, sochii kana keessatti akka seenu hayyamameera jechuun falma. Waaqayyo araara Isaa mul’isuudhaan mormii kana fideera. Ani amana walii galuun dhabamuun kun modern Rome eenyu akka ta’e irratti eenyu sirrii, eenyu dogoggoraa akka ta’e adda baasuuf qofa osoo hin ta’in, caalaatti saba Isaa rakkoo dhufuuf qopheessuuf akka ta’e. Walii galuun dhabamuun kun, namoota arguuf fedhii qaban hundumaaf, hubannoon isaanii dhuunfaa Dubbii raajii Isaa irratti qaban guutuu akka hin ta’in yookaan sirrii akka hin ta’in agarsiisuuf, Waaqayyo biraa hayyamamee fi qophaa’eera. Kanaafuu mormiin kun ragaa araara Waaqayyoo ti.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Wal-dhabdeen kun mootummaa “saamtota saba keetii” tiin bakka buufame eenyu akka taʼe qofa irratti kan xiyyeeffatu miti; akkasumas mala “sarara irratti sarara” jedhu, kan gama lameenuu falmii kana keessatti of eegu jechuun dubbatan, sirriitti hojii irra oolaa jiraachuu isaa irratti illee kan ilaallatu dha. Seerotni raajii, kan mala “sarara irratti sarara” wajjin walqabatan, qajeelfamoota raajii addaa of keessaa qabu; isaan kunis adeemsa qamadii fi margaa addaan foʼamuu keessatti kutaa taʼu. Wantoonni sadii kan mala “sarara irratti sarara” keessaa, ani falmii yeroo ammaa kana keessatti dogoggoraan hubatamaa jiran jedhee falmu, Kiristoos akka Dhugaa taʼuu, Kiristoos akka Alfaa fi Oomeegaa taʼuu, fi raajii irratti hojii irra oolmaa dachaa sadii qabuu dha.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Dhuma irrattis, warri hubannoo dogoggoraa waaʼee lakkoofsa kudha afurffaa Daniʼel boqonnaa kudha tokkoo irratti cichan ni argamu akka iddoo isaanii barsiisaa hiika dhuunfaa irratti hundeessan.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Nuti sagalee dubbii raajii caalaa mirkanaaʼe qabna; isinis akka ifa iddoo dukkanaa keessatti ifutti isaaf xiyyeeffannaa kennuun gaarii gootu, hamma bariin baʼutti, urjiin bariis garaa keessan keessatti baʼutti; kana duraan dura beekaatii, raajiin Caaffata Qulqullaaʼoo keessaa tokko illee hiikkaa dhuunfaa irraa akka hin taane. Raajiin yeroo durii fedha namaatiin hin dhufne; garuu namoonni qulqulloonni Waaqayyoo Hafuura Qulqulluudhaan oofamanii dubbatan. 2 Phexros 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

Lakkoofsa aayahii kudha afuriirratti taʼe keessatti, fakkeenyi waan ani “hiikkaa dhuunfaa” jedhee hubadhu tokko The Great Controversy keessatti argama.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “ସମଗ୍ର ଖ୍ରୀଷ୍ଟୀୟ ଜଗତରେ ସବାଥ ବିବାଦର ବିଶେଷ କେନ୍ଦ୍ରବିନ୍ଦୁ ହୋଇଯାଇଥିବାବେଳେ, ଏବଂ ରବିବାର ପାଳନକୁ ବାଧ୍ୟତାମୂଳକ କରିବା ପାଇଁ ଧାର୍ମିକ ଓ ଲୌକିକ ଅଧିକାରୀମାନେ ଏକତ୍ରିତ ହୋଇଥିବାବେଳେ, ଜନପ୍ରିୟ ଦାବି ସମ୍ମୁଖରେ ନତି ସ୍ୱୀକାର କରିବାକୁ ଅବିରତ ଅସ୍ୱୀକାର କରୁଥିବା ଏକ ସାଣ ଅଲ୍ପସଂଖ୍ୟକ ଦଳ ସମସ୍ତଙ୍କର ଘୃଣାର ପାତ୍ର ହେବେ। ଏହା ଜୋରଦେଇ କୁହାଯିବ ଯେ, କଳିସିଆର ଏକ ସଂସ୍ଥା ଏବଂ ରାଜ୍ୟର ଏକ ଆଇନଙ୍କ ବିରୋଧରେ ଦୃଢ଼ଭାବେ ଠିଆ ହୋଇଥିବା ଏହି କିଛି ଲୋକଙ୍କୁ ସହନ କରିବା ଉଚିତ୍ ନୁହେଁ; ସମଗ୍ର ଜାତିମାନଙ୍କୁ ଅଶାନ୍ତି ଓ ଅନିୟମରେ ଠେଲିଦେବାଠାରୁ ସେମାନେ ଯନ୍ତ୍ରଣା ଭୋଗ କରିବା ଭଲ। ଏହି ଏକେ ଯୁକ୍ତି ଅନେକ ଶତାବ୍ଦୀ ପୂର୍ବେ ‘ଜନମାନଙ୍କର ଶାସକମାନେ’ ଖ୍ରୀଷ୍ଟଙ୍କ ବିରୋଧରେ ଉଠାଇଥିଲେ। ‘ଆମ ପାଇଁ ଏହା ଉଚିତ୍,’ ଚତୁର କାଇଫା କହିଥିଲେ, ‘ଜନମାନଙ୍କ ପାଇଁ ଏକ ମଣିଷ ମରୁ, ଏବଂ ସମଗ୍ର ଜାତି ନଷ୍ଟ ନ ହେଉ।’ John 11:50. ଏହି ଯୁକ୍ତି ନିଷ୍ପତ୍ତିକର ବୋଲି ପ୍ରତୀତ ହେବ; ଏବଂ ଶେଷରେ ଚତୁର୍ଥ ଆଜ୍ଞାର ସବାଥକୁ ପବିତ୍ର ମନେ କରୁଥିବାମାନଙ୍କ ବିରୋଧରେ ଏକ ଆଦେଶ ଜାରି କରାଯିବ, ସେମାନଙ୍କୁ ସବୁଠାରୁ କଠୋର ଦଣ୍ଡର ଯୋଗ୍ୟ ବୋଲି ଘୋଷଣା କରି, ଏବଂ ନିର୍ଦ୍ଦିଷ୍ଟ ସମୟ ପରେ ଲୋକମାନଙ୍କୁ ସେମାନଙ୍କୁ ମୃତ୍ୟୁଦଣ୍ଡ ଦେବାର ସ୍ୱାଧୀନତା ଦିଆଯିବ। ପୁରୁଣା ଜଗତରେ ରୋମାନୀୟତା ଏବଂ ନୂତନ ଜଗତରେ ପତିତ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦ, ଯେମାନେ ସମସ୍ତ ଦୈବୀ ଆଜ୍ଞାମାନଙ୍କୁ ସମ୍ମାନ କରନ୍ତି ସେମାନଙ୍କ ପ୍ରତି ସଦୃଶ ପଥ ଅନୁସରଣ କରିବେ।” The Great Controversy, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“ክርስትና ዓለም” በዓለም ዙሪያ ያለውን የክርስቲያኖች ማህበረሰብ ወይም በአብዛኛው ክርስቲያን የሆኑ አገሮችንና ባህሎችን የሚወክል ነው። ይህ ቃል ብዙ ጊዜ ክርስትና ዋነኛ ሃይማኖት የሆነባቸውን እና ባህል፣ ሕግ፣ እና ማህበራዊ መደበኛ ልማዶችን በእጅጉ የተጽእኖ አሳድሮባቸውን የዓለም ክፍሎች ለማመልከት ይጠቀማል። ክርስትና ዓለም ክርስትና በተከታዮቿ፣ በባህላዊ ተጽእኖዋ፣ እና በታሪካዊ አስፈላጊነቷ ረገድ ያላትን ዓለምአቀፍ ስፋት ያካትታል። በኤለን ዋይት CD-ROM ውስጥ ያለውን ድግግሞሽ ሳይወገድ፣ “Christendom” የሚለው ቃል አንድ መቶ ሰባ ስድስት ጊዜ ይገኛል። በጂኦግራፊያዊ መልኩ እህት ዋይት በአጠቃላይ “Christendom” አውሮፓንና አሜሪካዎችን እንደሚወክል ትገልጻለች። በእህት ዋይት አውድ ውስጥ አውሮፓ “አሮጌው ዓለም” ተብላ ሲለይ፣ አሜሪካዎች ደግሞ “አዲሱ ዓለም” ናቸው።

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Garuu bineensi gaanfa akka hoolaa qabu sun ‘lafa keessaa ol baʼaa’ ture jedhamee mulʼate. Of hundeessuuf aangoowwan biroo garagalchuu mannaa, sabni akkasitti bakka buufame kun biyya kanaan dura namni itti hin qubanne keessatti kaʼuu fi suuta suutaan nagaan guddachuu qaba ture. Kanaafuu, inni saba-sanyiiwwan Addunyaa Moofaa keessatti walitti cufamanii wal dorgoman gidduutti kaʼuu hin dandeenye—galaana jeeqamaa sana, kan ‘sabaoota, tuutota, saboota, fi afaanota’ ti. Inni Kanaaf Lafa Guddaa Dhihaa keessatti barbaadamuu qaba.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “1798 keessatti saba Addunyaa Haaraa keessaa isa humnaatti ol ka’aa ture, humnaa fi guddinaaf abdii kennaa ture, akkasumas xiyyeeffannaa addunyaa ofitti harkisaa ture kam ture? Fayyadamni mallattoo kanaa gaaffii tokko illee hin eeyyamu. Sabi tokko, tokko qofa, ibsa raajii kanaa guuta; innis ifatti jechuunis Ameerikaa Tokkummaa Mootummootaatti akeeka.” The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Gaalee xumuraa keessatti ilaalle sanaa keessatti himatni dhumaa kun, “Roomaawummaa Addunyaa Moofaa keessa jiru fi Pirootestaantummaa gantummaa Addunyaa Haaraa keessa jiru” jedhu, “Roomaawummaa Addunyaa Moofaa” jechuun papaasummaa yeroo Bara Dukkanaa keessatti ture, akkasumas Ameerikaan Yunaayitid Isteets (Pirootestaantummaa gantummaa) akka Roomaa Ammayyaa, jechuunis hima “Pirootestaantummaa gantummaa Addunyaa Haaraa keessa jiru” jedhuun bakka buʼameetti akka agarsiisu yaada dhiyeessuuf hojii irra ooleera. “Moofaan” jechuun seenaa darbeetiin ibsama; “Haaraan” immoo jechuun seenaa ammayyaa yookaan yeroo ammaa taʼeetiin ibsama. Fayyadama sun hubannaa Siiister Waayit Kiristiyaanummaa guutuu fi Addunyaa Moofaa fi Addunyaa Haaraa ilaalchisee hundeeffattee jirtu irraa jallisa.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Warri akkana seera kana seenaa darbee fi fuulduraatti hojiirra oolchan, hiika yaadame Obboleettii White faallessu kallattiidhaan “hiika dhuunfaa” jedhu adda baasu. Himannaan isaaniis “Biyyoolli Durii” seenaa darbe bakka bu’a; “Haaraan” immoo seenaa ammayyaa yookaan yeroo ammaatti jiru (Haaraa) bakka bu’a jedhu dha.

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Kutaan sun, “ni ari’ama.” Romanismii fi Protestantismiin gantuu “warra qajeelfamoota Waaqayyoo hundumaa kabajan irratti karaa wal fakkaataa ni hordofu.” “Old World” jedhu kutaa kana keessatti Awurooppaa dha; “New World” immoo Ameerikaawwan dha. Obboleettiin White addunyaan hundinuu qormaata seera Dilbataa kanaan akka fuulduratti dhihaattu barsiisaa jirti; Romanismiinis Awurooppaa keessatti ari’atama keessatti dura akka bu’u, Protestantismiin gantuu immoo Ameerikaawwan keessatti ari’atama keessatti dura akka bu’u barsiisti. Ameerikaawwanii fi Awurooppaan waan “Christendom” jedhamee ibsamu dha. Romanismiifi Protestantismiin gantuu lamaanuu “warra qajeelfamoota Waaqayyoo hundumaa kabajan irratti karaa wal fakkaataa ni hordofu.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“በምንዳእ” የሚለው ቃል በሁለቱም ኃይላት ዘንድ ወደፊት የሚፈጸም አንድ ድርጊት እንዳለ የሚገልጽ ሲሆን፣ የአሮጌው ዓለም ሮማኒዝም የጨለማው ዘመን የጳጳሳዊ ኃይል ነው ብሎ መጠቆም በሰዋሰው ረገድ ፈጽሞ የማይቻል ነው። በሁለቱም ኃይላት የሚፈጸመው ስደት የወደፊት ጊዜ ነው። የዚህ ሐረግ ትርጉም “በምንዳእ” ሲሆን፣ ይህም አንድን ነገር ለማግኘት ወይም ለመድረስ በማሰብ መከተል ወይም ማሳደድ ማለት ነው። ይህም አንድ ግለሰብ ወይም ቡድን አንድን ግብ ወይም ዓላማ በንቁ ሁኔታ ለመፈለግ የቆረጠ ቁርጠኝነት ያለው መሆኑን የሚያመለክት የወደፊት ድርጊት ነው።

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Bu ibsiti haala garaa garaa keessatti hojii irra ooluu danda’a: “Isheen hojii ogummaa yaalaa ni hordofti,” jechuun ogummaa yaalaa keessatti nama ogummaa qabu ta’uuf hojjechuu akka karoorfatte agarsiisa. “Inni digirii injinariingii ni hordofa,” jechuun dhaabbata barnoota olaanaa keessatti injinariingii barachuuf akka jedhu mul’isa. “Gareen hojii kana hamma xumuraatti ni hordofa,” jechuun gareen hojii sana hanga inni xumuramutti itti fufee hojjechuu akka ta’e akeeka. “Isaan dhaabbata sana irratti tarkaanfii seeraa ni hordofu,” jechuun mufii isaanii irratti furmaata argachuuf yookaan haqni akka isaanii ta’u barbaaduuf tarkaanfii seeraa fudhachuuf akka jedhu ibsa. Walumaagalatti, “ni hordofa” jechuun kutannoo, of kennuu, fi kaayyoo yookaan bu’aa addaa tokko gara fuulduraatti galmaan ga’uuf fedhii ifaa qabaachuu agarsiisa.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Hiikaan dhuunfaa, kan fayyadamuun Roomaanizmiin Addunyaa Moofaa seenaa darbee taʼuu isaa barsiisuuf itti hojjetamu, achi booddee raajii irratti hojiirra oolmaa sadii qabdu sirrii hin taane deeggaruuf akka loodaatti itti fayyadama. Innis hojiirra oolmaan sadii kan Roomaa Roomaa waaqeffataa, itti aansee Roomaa paaphaasummaa, ergasii immoo Ameerikaa Yunaayitid Isteetis akka sadaffaa Roomoota sadii keessaa bakka buʼu jechuun falma. Hojiirra oolmaan dogoggoraa baayʼee isa fakkaatu tokko, yeroo gabaabaa booda Fulbaana 11, 2001, yeroo gareen tokko waaʼee kitaaba Yoʼeel irratti sochii irraa adda baʼeetti itti fayyadame.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

ᠲᠡᠷᠢᠭᠡᠨ ᠲᠡᠮᠡᠴᠡᠯ ᠬᠠᠷᠢᠨ ᠭᠤᠷᠪᠠᠨ ᠭᠠᠰᠠᠯᠠᠩ ᠤ ᠭᠤᠷᠪᠠᠨ ᠬᠡᠷᠢᠭᠯᠡᠯᠲᠡ ᠶᠤᠭᠡᠨ ᠤ nom‑dur ᠨᠡᠪᠲᠡᠷᠡᠭᠳᠡᠵᠤ, ᠭᠤᠷᠪᠠᠳᠤᠭᠠᠷ ᠭᠠᠰᠠᠯᠠᠩ ᠤ ᠢᠰᠯᠠᠮ ᠨᠢ ᠨᠢᠭᠡᠳᠦᠭᠡᠷ ᠪᠦᠯᠦᠭ ᠤᠨ ᠵᠢᠷᠭᠠᠳᠤᠭᠠᠷ ᠵᠦᠢᠯ‑ᠳᠦ ᠭᠠᠵᠠᠷ ᠤᠷᠤᠭᠠᠨ ᠢᠷᠡᠭᠰᠡᠨ ᠦᠨᠳᠦᠰᠦᠲᠡᠨ ᠪᠣᠯᠣᠨ ᠵᠠᠭᠠᠬᠤ ᠭᠡᠵᠦ ᠰᠤᠷᠭᠠᠪᠠ. ᠲᠡᠷᠡ ᠦᠨᠳᠦᠰᠦᠲᠡᠨ ᠨᠢ ᠪᠠᠪ ᠤᠨ ᠷᠣᠮ ᠮᠥᠨ, ᠬᠠᠷᠢᠨ “ᠲᠡᠷᠡ ᠦᠨᠳᠦᠰᠦᠲᠡᠨ ᠨᠢ ᠢᠰᠯᠠᠮ ᠮᠥᠨ” ᠭᠡᠰᠡᠨ ᠬᠤᠪᠢᠶᠢᠨ ᠲᠠᠶᠢᠯᠪᠤᠷᠢ ᠣᠷᠤᠭᠤᠯᠠᠭᠳᠠᠪᠠ. ᠭᠤᠷᠪᠠᠨ ᠭᠠᠰᠠᠯᠠᠩ ᠤ ᠭᠤᠷᠪᠠᠨ ᠬᠡᠷᠢᠭᠯᠡᠯᠲᠡ 2001 ᠣᠨ ᠤ 9 ᠰᠠᠷᠠ ᠶᠢᠨ 11‑ᠡᠳᠦ ᠦᠵᠡᠭᠳᠡᠭᠰᠡᠨ ᠬᠦᠴᠦᠨ ᠪᠣᠯᠣᠨ ᠢᠰᠯᠠᠮ‑ᠢ ᠲᠣᠭᠲᠠᠭᠠᠵᠠᠶ, ᠬᠠᠷᠢᠨ ᠰᠢᠨ᠎ᠡ ᠬᠤᠪᠢᠶᠢᠨ ᠲᠠᠶᠢᠯᠪᠤᠷᠢ ᠨᠢ ᠶᠤᠭᠡᠨ ᠤ nom‑un ᠨᠢᠭᠡᠳᠦᠭᠡᠷ ᠪᠦᠯᠦᠭ ᠦᠨ ᠪᠠᠪ ᠤᠨ ᠬᠦᠴᠦᠨ ᠦᠨᠡᠨᠳᠡᠭᠡᠷ ᠢᠰᠯᠠᠮ ᠮᠥᠨ ᠭᠡᠵᠦ ᠵᠦᠲᠭᠡᠪᠡ. ᠶᠤᠭᠡᠨ ᠤ nom‑dur ᠪᠠᠪ ᠤᠨ ᠬᠦᠴᠦᠨ‑ᠢ ᠵᠥᠪ ᠲᠠᠨᠢᠭᠠᠯᠲᠠ‑ᠶᠢ ᠦᠭᠦᠢᠰᠭᠡᠰᠡᠨ ᠬᠤᠪᠢᠶᠢᠨ ᠲᠠᠶᠢᠯᠪᠤᠷᠢ ᠨᠢ ᠭᠤᠷᠪᠠᠨ ᠭᠠᠰᠠᠯᠠᠩ‑ᠤ ᠪᠤᠷᠤᠭᠤ ᠬᠡᠷᠢᠭᠯᠡᠯᠲᠡ‑ᠶᠢᠨ ᠲᠤᠰᠠᠯᠠᠯᠲᠠᠶᠢᠭᠠᠷ ᠪᠡᠬᠢᠵᠢᠭᠳᠡᠪᠡ. ᠡᠳᠦᠭᠡ ᠪᠠᠪ ᠤᠨ ᠬᠦᠴᠦᠨ‑ᠢ ᠬᠠᠵᠠᠭᠤᠯᠵᠤ ᠲᠠᠯᠪᠢᠵᠤ, ᠲᠡᠭᠦᠨ ᠦ ᠣᠷᠣᠨᠳᠤ ᠠᠮᠧᠷᠢᠬ᠎ᠠ ᠶᠢᠨ ᠨᠢᠭᠡᠨᠳᠡ ᠲᠠᠪᠢᠵᠤ ᠦᠵᠡᠬᠦ ᠬᠤᠪᠢᠶᠢᠨ ᠲᠠᠶᠢᠯᠪᠤᠷᠢ ᠰᠢᠨ᠎ᠡᠷ ᠣᠷᠤᠭᠤᠯᠠᠭᠳᠠᠵᠤ ᠪᠠᠢᠨ᠎ᠠ।

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Waan inni taʼe, inni sanuma deebiʼee taʼuuf jiru; waan hojjetames, sanuma deebiʼee hojjetamuuf jira; aduu jalaas wanti haaraan tokko illee hin jiru. Waan tokko keessaa, “Ilaa, kun haaraa dha” jedhamee dubbatamuu dandaʼu ni jiraa? Inni durii kaasee duraan iyyuu ture; bara nu dura turan keessattis ni ture. Lallaba 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

መጨረሻ ዘመናት ውስጥ ያሉ ክርክሮች የቀድሞ ክርክሮችን መደገም ያካትታሉ፤ እናም በዳንኤል ምዕራፍ አሥራ አንድ ውስጥ ያለው ክርክር የኡሪያስ ስሚዝ የግል ትርጓሜውን በሰሜን ንጉሥ ምልክት ላይ መጫኑን ያካትታል። ይህን በማድረጉ በዳንኤል ምዕራፍ አሥራ አንድ ላይ ጨለማ ብቻ ያመነጨ ግንዛቤ ፈጠረ። በእነዚህ በመጨረሻ ዘመናት የሚደገሙት ክርክሮች በተለይ የግል ትርጓሜዎችን በተመሠረተ እውነት ላይ ማመልከት የሚያፈራውን ፍሬ መለየትን ያመለክታሉ። ስሚዝ በመጽሐፉ Daniel and the Revelation ውስጥ ያደረገው ይህንኑ ነው። በዮኤል መጽሐፍ ላይ በነበረው ክርክርም የተደረገው ይህንኑ ነበር፤ እናም ከThe Great Controversy ውስጥ አንድ አንቀጽ “Christendom” ምንን እንደሚወክል በዓለም ውስጥም ሆነ በኤለን ዋይት ጽሑፎች ውስጥ ካለው ትርጓሜ ሲርቅ፣ ከዚህ ጋርም “will pursue” የሚለው ሐረግ የወደፊት ክስተትን እንደሚያመለክት የሚያሳዩትን መሠረታዊ የሰዋሰው ሕጎች ሲጥል፣ የሚጠቀሙት ተመሳሳይ ተለዋዋጭ ኃይሎች ናቸው። ከዚያ መነሻ አንጻር፣ “Old World” የጳጳሳዊ ኃይል ከ538 እስከ 1798 ያለው ታሪክ ነው የሚለው ጉድለት ያለበት ጽንሰ-ሐሳብ፣ የትንቢት ሶስት ደረጃ አተገባበር ትርጓሜ ላይ የተመሠረተውን የተቋቋመ ግንዛቤ ለመቃወም ከዚያ በኋላ ይጠቀሙበታል።

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Waan hundi Waaqayyo seenaa raajii keessatti akka yeroo darbeetti raawwatamuuf addaan baase, raawwatameera; waan hundi ammoo ammas tartiiba isaa keessatti dhufu ni ta’a. Daani’el, raajiin Waaqayyoo, iddoo isaatti dhaabbata. Yohaannis iddoo isaatti dhaabbata. Mul’ata keessatti Leencichi sanyii Yihudaa keessaa ta’e kitaaba Daani’el bartoota raajii duratti baneera; akkasitti Daani’el iddoo isaatti dhaabbata. Inni dhugaa-baatuu isaa baata; jechuunis waan Gooftaan mul’ataan isaaf mul’ise, waa’ee taateewwan guguddaa fi ulfaatoo ta’an, kanneen nuti yeroo guutamuu isaanii irra ga’uuf karra isaanii irratti dhaabbanne keessatti beekuu qabnu.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “Seenaa fi raajii keessatti Dubbiin Waaqayyoo wal’aansoo dheeraa dhugaa fi dogoggora gidduutti itti fufee jiru ni agarsiisa. Wal’aansoon sun amma illee adeemsarra jira. Wanti ta’e sun irra deebi’amee ni mudata. Mormiiwwan durii deebi’anii ni kaafamu, yaad-rimeewwan haaraanis yeroo hunda ni ka’u. Garuu saba Waaqayyoo, amantii isaanii fi raawwii raajii keessatti labsii ergaa ergamoota isa jalqabaa, isa lammaffaa, fi isa sadaffaa keessatti gahee isaanii bahatan, iddoo dhaabatan ni beeku. Isaan muuxannoo warqee qulqulluu caalaa gatii guddaa qabu qabu. Isaan hamma dhumaatti jalqaba amanannaa isaanii cimsee qabatanii, akkuma kattaa tokkootti jabaatanii dhaabbachuu qabu.” Selected Message, book 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

በቀላሉ ማሳየት ይቻላል ሲስተር ዋይት ጳውሎስ የተናገረውን “የመታመናቸው መጀመሪያ” እንደ አድቬንቲዝም መሠረታዊ እውነቶች እንደምትለይ ነው። ሚለራውያን “የሕዝብህ ቀማኞች” የሚለው የጳጳሳዊ ኃይል እንደሆነ አስተምረው ነበር፤ ከ1989 ጀምሮም የአንዱ መቶ አርባ አራት ሺህ እንቅስቃሴ ይህንኑ የምልክቱን ግንዛቤ እንደ ሚለራውያን ደጋግሞ ለይቷል። አሁን ግን “አዲስ ንድፈ ሐሳብ” ተነሥቶአል ስለ ማን እንደሆኑ “የሕዝብህ ቀማኞች”፤ እናም በተወሰነ ሁኔታ የቆየ ክርክር እንደገና አነሣል፥ ምክንያቱም የተመሠረተ ትንቢታዊ ምልክትን በተሳሳተ ሁኔታ በመለየት በአሸዋ ላይ የተቆረጠ ትንቢታዊ አርአያ ለመገንባት ይጠቀማልና። ይህ የስሚዝ የግል ትርጓሜ ይሁን፣ ወይም በኢዮኤል ምዕራፍ አንድ ያለውን ሕዝብ በሐሰት መተግበር ይሁን፣ ወይም ዩናይትድ ስቴትስን እንደ ዘመናዊ ሮም መለየት ይሁን፤ እነዚህ ሦስቱ ስህተቶች በመጨረሻዎቹ ዘመናት ያለውን ስለ ጳጳሳዊቷ ሮም ትክክለኛ ግንዛቤ ይወጋሉ፤ ይህንም በማድረጋቸው የእግዚአብሔር ሕዝብ ይጠፋ ወይስ ይኖር እንደሚለይ የሚያቆም ትንቢታዊ ራእይ የሚመሠረትበትን ምልክት ይወጋሉ።

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

Bara fuulduratti Roomaa amantii Awurooppaa keessatti fi Pirootestaantizimiin gantuu Ameerikaawwan keessatti akkuma seenaan qulqulluun guutummaatti agarsiise sanbata eegdotaa ari’atanii ni doorsisu.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> “Waaqayyo saba Isaa ni dammaqa; yoo mala biroon hundi fashalaa’e, barsiisa soba keessaa isaanii ni seena; kunis isaan ni calala, xurii irraa qamadii addaan baasuudhaan. Gooftaan warra dubbii Isaa amanan hundumaa hirriba keessaa akka dammaqan ni waama. Ifni gatii guddaan dhufeera; innis yeroo kanaaf kan malu dha. Inni dhugaa Macaafa Qulqulluu ti, balaa nu irratti dhihaatee jiru agarsiisa. Ifni kun akka nuyi Caaffata Qulqullaa’oo ciminaan qorannu fi ilaalchaalee nuyi qabnu immoo sirriitti qorree ilaallu nu geessisuu qaba. Waaqayyo dhugaan bifa hundumaanii fi ilaalcha hundumaan gadi fageenyaan, ciminaan, kadhannaa fi soomaan akka qoratamu fedha. Amantoonni yaadota shakkii irratti hundaa’an yookaan hubannoowwan dhugaan maal akka ta’e ifaan hin ibsamne keessatti boqotuu hin qaban.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Maqaa itti aanu keessatti yaadota kana itti fufna.

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