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# The Book of Daniel - Number Seventy-One

Kitaaba Daaniʼeel — Lakkoofsa Torbaatamii Tokko

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Uffata Raajii: Jibbisiisawwan Afur kan Hisqiʼeel Boqonnaa Saddeet keessa jiran fi Barbaachisummaa Isaanii Bara Ammayyaatti Ifa Baasuu

Author

Jeff Pippenger

Published

February 4, 2024

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The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.

Wantoonni afran kan Ezekiel boqonnaa saddeet keessatti ibsaman, dhaloota afran Israa’el ammayyaa bakka bu’u; jalqabni Israa’el ammayyaas jalqaba Israa’el duriiin fakkeenyaan mul’ifame. Seenaawwan jalqabaa lamaan sunis dhuma Israa’el ammayyaa seera Dilbataa dhihoo dhufuutti dhufu sana ni dhugaa ba’u. Jalqaboonni Israa’el lamaan, inni durii dhugumaanii fi inni ammayyaa hafuuraanis, seenaa jalqabaa mootummaa kaabaa Israa’el yeroo inni Yihudaa irraa adda ba’een ragaa itti ba’ameera.

When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.

Yommuu Israa’el durii jabbii warqee dhaabanitti, raajii Waaqayyo isaan mootummaa akka godhu ibsu guutamuu isaatiin Gibxii keessaa ba’anii turan. Seenaa Yerobi’aam, mooticha mootummaa kaabaa Israa’el keessaa isa jalqabaa, amaloota sanuma of keessatti qabata. Yerobi’aam aarii Solomoon irraa baqatee gara Gibxii deemee ture. Inni raajicha Ahiyaa biraa waadaa raajii qomoo kudhan keessaa kudha lamaan irratti mootii akka ta’uuf kennamu argatee ture. Raajiin sun utuu hin guutamin dura, Yerobi’aam ofii isaa fi Solomoon gidduutti fageenya kaa’uuf, hamma Solomoon du’utti gara Gibxii baqatee ture.

> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

> Yeroo sanatti Yerobi’aam Yerusaalem keessaa ba’e keessa, raajiin Ahiyaan namichi Shiiloo isa daandii irratti arge; innis uffata haaraa uffatee ture; isaanii lamaan qofaas dirree keessatti turan. Ahiyaanis uffata haaraa isa irratti ture sana qabee kutaa kudha lamaatti tarsaase; Yerobi’aamiinis akkana jedhe: “Ati kutaa kudhan fudhadhu; Waaqayyo, Waaqni Israa’el, akkana jedhaatii: Kunoo, mootummaa harka Solomoon keessaa tarsaasee siif nan kenna, gosa kudhanis siif nan kenna. (Garuu inni gosa tokko qabaata sababii garbicha koo Daawitifi, sababii Yerusaalem magaalaa ani gosoota Israa’el hundumaa keessaa filadheef.) Sababii isaan ana dhiisanii Ashtoreet waaqayyittii Siidoonotaa, Kemoosh waaqa Mo’aabotaa, fi Milkcom waaqa ilmaan Amoon waaqeffataniif, karaa koo keessa hin adeemneef, waan fuula koo duratti qajeelaa ta’e hojjechuu dadhabaniif, akkuma Daawit abbaan isaa seera koo fi murtii koo hin eegneef. Haa ta’u iyyuu mootummaa guutuu harka isaa keessaa hin fudhadhu; garuu sababii Daawit garbicha koo, isa ani filadheef, sababii inni ajajawwan koo fi seera koo eegeef, guyyoota jireenya isaa hundumaa keessatti isa bulchaa nan taasisa. Mootummaa garuu harka ilma isaa keessaa nan fudhadha, siifis nan kenna, jechuunis gosoota kudhan. Ilma isaatiif immoo gosa tokko nan kenna, akka Daawit garbichi koo Yerusaalem keessatti yeroo hundumaa fuula koo duratti ifa qabaatuuf; Yerusaalem immoo magaalaa ani maqaa koo achi kaa’achuuf filadhedha.

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> Ani si fuudha; ati immoo akka waan lubbuun kee hundumaa hawwituutti mootummaa ni mootummaa, Israa’el irrattis mootii ni taata. Yoo ati waan ani si ajaju hundumaa dhageesse, karaawwan koo keessa deddeebite, akka Daawit garbichi koo godhetti seera koo fi ajajawwan koo eegee, waan fuula koo duratti qajeelaa taʼe goote, ani si wajjin nan taʼa; akkuma Daawitiif mana jabaa ijaare, anis siif nan ijaara; Israaʼelis sitti nan kenna. Kanaafis sanyii Daawit nan dhiphisa, garuu bara baraan miti. Kanaaf Solomoon Yeroboʼaam ajjeesuu barbaade. Yeroboʼaamis kaʼee gara Gibxii, gara Shiishaaq mooticha Gibxiitti baqate; hanga Solomoon duʼutti Gibxii keessa ture. Hojiiwwan Solomoon hafan, waan inni hojjete hundumaa fi ogummaan isaa, kitaaba hojiiwwan Solomoon keessatti barreeffamanii hin jiranii ree? Yeroon Solomoon Yerusaalem keessatti Israaʼel guutuu irratti mootummaa mootummaa ture waggaa afurtama ture. Solomoonis abbootii isaa wajjin boqote; magaalaa Daawit abbaa isaa keessatti awwaalame; ilma isaa Rehooboʼaamis iddoo isaa buʼee mootummaa. 1 Mootota 11:28–43.

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

Du’a Mootii Solomoon yeroo du’e, mootummaa sun qoodamee Yerobiyaam gosa kudhan warra kaabaa irratti mootii ta’uu, ilmi Solomoon immoo Rehoobo’aam Yerusaalem irratti mootii ta’uu qaba ture. Gostiwwan sun utuu hin qoodamin dura, Yerobiyaam Gibxii keessaa ba’uu qaba ture.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> Rehooboʼaam akka mootii taʼuuf Israaʼel hundinuu gara Sheekem dhufaniif, inni Sheekem dhaqe. Yerobaaʼaam ilmi Nebaat, inni amma iyyuu Gibxii keessa ture, waan kana dhagaʼe; inni mootummaa Solomoon irraa baqatee Gibxii keessa jiraachaa ture. Isaanis erganii isa waamsisan. Yerobaaʼaamii fi waldaan Israaʼel hundi dhufanii Rehooboʼaamitti dubbatan; akkas jedhan; Abbaan kee waanjoo keenya nu irratti ulfaachise; amma garuu ati tajaajila ulfaataa abbaa keetii fi waanjoo isaa isa ulfaataa inni nu irratti kaaʼe salphisi; nus si tajaajilla. Innis, “Guyyaa sadii booda deebiʼaa gara koo kottaa” isaaniin jedhe. Uummatnis deeman. 1 Mootota 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

Seenaa akkamitti Rehobiyaam guyyoota sadan keessatti gowwummaadhaan hojjete, balleessaa isaa gorsa jaarsolii diduu isaa gowwummaa irra kaaʼa; garuu addaan bahuun gosootaa raajii keessatti dursee dubbatamee ture, kanaaf karaa tokkoon yookiin karaa biraatiin taʼuu isaa hin oolu ture. Asitti barruu gara fuulduraatti qophaaʼu tokkoof hubatamuu kan qabu, adeemsi addaan bahuu sun addatti guyyoota sadi jechuun adda baafamee ibsameera. Mootummoonni lamaan seenaa Millerotii keessatti deebiʼanii mootummaa tokko taʼu; yeroo gosoonni kaabaa fi kibbaa seenaa Millerotii keessatti mootummaa tokko taʼan, kunis yeroo ergamoonni sadii Mulʼata boqonnaa kudha afur keessaa dhufanitti. Ergamoonni sadan sun seenaa Millerotii keessatti guyyoota sadii murtoo Rehobiyaam sanaan fakkeenfamaniiru. Waggoota afurtamii jaha sana keessatti, yeroo ergamoonni sadan 1798 irraa jalqabanii hamma 1844tti dhufan, guyyoota sadan fakkeenyaa sana illee turan; isaanis Kiristoos Yohaannis boqonnaa lama keessatti, mana qulqullummaa diigame tokko akka inni kaasuuf isaaf barbaachisuu dubbate sana; garuu kutaan qoʼannaa sanaa barruu gara fuulduraatiif taʼa.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Yeroo Rehoboʼaam dhuma guyyaa sadii irratti labsii isaa gowwummaa qabu kenne, mootummoonni ni qoodaman.

> So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.

> Kanaaf Israa’el hundi mootichi isaanii akka isaaniif hin dhageenye yommuu argu, sabni mootichaan, “Nuti keessatti Daawit qooda maal qabna? Ilma Issees keessatti dhaala hin qabnu; gara dunkaana keessaniitti deebi’aa, yaa Israa’el; amma ati mana kee ofii ilaali, yaa Daawit” jedhanii deebisan. Israa’elonis gara dunkaana isaaniitti deebi’an. Garuu ilmaan Israa’el warri magaalaawwan Yihudaa keessa jiraatan irratti Rehobe’aam ni mootummaa ture. Ergasii mootichi Rehobe’aam Adoraam isa gibira irratti muudame erge; Israa’el hundinuus isa dhagaadhaan tumanii ajjeesan. Kanaaf mootichi Rehobe’aam Yerusaalemitti baqachuuf gara gaarii isaa yaabbachuuf ariitiin of kaase. Akkasitti Israa’el mana Daawit irratti hamma guyyaa har’aatti fincile. Yommuu Israa’el hundi Yerobo’aam akka deebi’ee dhufe dhaga’anitti, namoota erganii walga’ii sanatti isa waamsisan; Israa’el hundumaa irratti mootii godhan. Gosti Yihudaa qofti malee, namni mana Daawit duukaa bu’e hin turre. 1 Mootota 12:16–20.

The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.

Raajii Yeroboʼaam mootummaa akka argatu dubbatame ni raawwatame; yeroo inni Gibxii keessaa baʼee dhufe sanattis ni raawwatame. Waaqayyo maqaa isaa achi kaaʼuuf filate magaalaa Yerusaalem keessatti iddoo qulqulluun isaa waan tureef, hinaaffaadhaan Yeroboʼaam iddoo qulqulluu sana fakkeessuuf, akkasumas lubummaa fi tajaajila waaqeffannaa kan akka qajeelfamaatti Yerusaalem qofa keessatti raawwatamuu qabu hundeessuuf hojii jalqabe. Hojiin Yeroboʼaam gosoota kudhan kaabaa keessatti sirna waaqeffannaa sobaa hundeessuudhaan hojjete, fincila Aroonii fi jabbii warqee wajjin wal fakkaannaa kallattiidha; kanaafis seera Dilbataa yeroo dhihoo dhufu qofa utuu hin taʼin, fincila bara 1863 illee mirkaneessaa biraa taʼa.

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

> Akkasumas Yerobiyaam garaa isaa keessatti, Amma mootummaa mana Daawititti deebiʼa jedhe; yoo ummanni kun mana Waaqayyoo kan Yerusaalemitti aarsaa dhiʼeessuuf ol baʼe, garaan uummata kanaas gara gooftaa isaanii, jechuunis gara Rehooboʼaam mooticha Yihuudaatti deebiʼa; isaanis ana ni ajjeesu, deebiʼaniis gara Rehooboʼaam mooticha Yihuudaatti ni dhaqu jedhe. Kanaaf mootichi gorsa fudhatee jabbilee warqee lama tolche; isaaniinis, Yerusaalemitti ol baʼuun isinitti ulfaataa dha; kunoo waaqolii kee, yaa Israaʼel, kan biyya Gibxii keessaa si baasan jedhe. Inni tokko Beetʼeel keessa kaaʼe, isa kaanis Daan keessa kaaʼe. Wanti kunis cubbuu taʼe; sababiin isaa ummanni isa tokko duratti sagaduuf hamma Daangaa dhaqe. Innis mana iddoowwan ol kaʼoo ijaare; luboota keessaa ilmaan Leewwii kan hin taʼin, namoota salphaa keessaa muudee tolche. Yerobiyaamis baatii saddeettaffaatti, guyyaa kudha shanaffaatti, ayyaana isa Yihuudaa keessa jiru fakkaatu qopheesse; aarsaas iddoo aarsaatti dhiʼeesse. Beetʼeel keessattis akkasuma godhe; jabbilee inni tolcheef aarsaa dhiʼeesse; Beetʼeel keessattis luboota iddoowwan ol kaʼoo inni tolche ni kaaʼe. Kanaaf guyyaa kudha shanaffaa baatii saddeettaffaa keessa, jechuunis baatii inni garaa ofii isaatii yaade keessa, iddoo aarsaa inni Beetʼeel keessatti tolche irratti aarsaa dhiʼeesse; ilmaan Israaʼeliifis ayyaana qopheesse; iddoo aarsaa irrattis aarsaa dhiʼeessee ixaana aarse. 1 Mootota 12:26–33.

Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.

Malli Yerobiʼaam fakkeenya dhugaa biraa fincila Aaron, fincila gaanfa Pirootestaantii bara 1863, fi fincila gaanfa Riphablikaanaa yeroo seerri Dilbataa dhiʼoo dhufu sana irratti kaaʼuuf ni kenna; akkas gochuudhaanis inni ragaa raajii balʼisa. Fincila waaqeffannaa jabbii warqee Aaron keessatti, Gooftaan mala muudamaa lubummaa filachuu keessatti jijjiirama godhe.

Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.

Fincila sanaa dura, angafni qomoo kamiyyuu keessaa inni hangafti lubummaa keessaa tokko akka ta’u ture. Garuu fincila jabbii warqee Aaroni keessatti, qomoo Leewwii qofaatu Musee wajjin dhaabate. Kanaafis, Waaqayyo karaa duraan murteeffame lubummaaf namoota dhiheessuu ni jijjiire; yeroo sanaa eegalee immoo, maatiin Leewwii qofa lubummaa ni guutu turan.

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.

> ពេល​ម៉ូសេ​ឃើញ​ថា ប្រជាជន​បាន​នៅ​អាក្រាត​ហើយ (ដ្បិត​អើរ៉ុន​បាន​ធ្វើ​ឲ្យ​ពួកគេ​នៅ​អាក្រាត ដល់​សេចក្ដី​អាម៉ាស់​របស់​ពួកគេ​នៅ​កណ្ដាល​សត្រូវ​របស់​ខ្លួន) នោះ​ម៉ូសេ​ក៏​ឈរ​នៅ​មាត់​ទ្វារ​ជំរំ ហើយ​និយាយ​ថា៖ អ្នក​ណា​នៅ​ខាង​ព្រះយេហូវ៉ា សូម​ឲ្យ​មក​ឯ​ខ្ញុំ។ ហើយ​កូន​ចៅ​លេវី​ទាំងអស់​ក៏​ប្រមូល​ខ្លួន​មក​ឯ​គាត់។ គាត់​មាន​ប្រសាសន៍​ដល់​ពួកគេ​ថា៖ ព្រះយេហូវ៉ា​ជា​ព្រះ​នៃ​អ៊ីស្រាអែល​មាន​ព្រះបន្ទូល​ដូច្នេះ​ថា «ចូរ​ឲ្យ​ម្នាក់ៗ​ពាក់​ដាវ​នៅ​ចំហៀង​ខ្លួន ហើយ​ចូល​ចេញ​ពី​ទ្វារ​មួយ​ទៅ​ទ្វារ​មួយ​ទូទាំង​ជំរំ ហើយ​សម្លាប់​ម្នាក់ៗ​ទាំង​បងប្អូន​របស់​ខ្លួន ទាំង​មិត្ត​របស់​ខ្លួន និង​ទាំង​អ្នក​ជិត​ខាង​របស់​ខ្លួន​ផង»។ កូន​ចៅ​លេវី​ក៏​បាន​ធ្វើ​តាម​ពាក្យ​របស់​ម៉ូសេ ហើយ​នៅ​ថ្ងៃ​នោះ មាន​មនុស្ស​ប្រហែល​បី​ពាន់​នាក់​ក្នុង​ចំណោម​ប្រជាជន​បាន​ដួល​ស្លាប់។ និក្ខមនំ 32:25–28។

Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.

Yaarobcaam hojii Waaqayyo fincila Aroon keessatti raawwate sobaan fakkeesse; yeroo sanatti Waaqayyo gosa Leewwii keessaa lubummaa haaraa kaasee ture; Yaarobcaamis “namoota keessaa warra gadi aanaa irraa luboota godhe, isaanis ilmaan Leewwii keessaa hin turre.” Fincilli jalqaba mootummaa gosoota kudhan kaabaa keessatti ka’e, fincila Aroonii fi gowwoota sirban sanaa wajjin wal fakkaata. Fincilli sun biyya Gibxii keessaa erga ba’anii booddee, raawwii raajii mootummaa tokko ni hundeeffama jedhee abdachiiseetiin ta’e. Haala lamaan keessatti iyyuu lubummaan haaraan hundeeffame; kunis tartiiba duraan luboota filachuu keessatti jijjiirama ture.

Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.

Fincilli warqeen Aroon xabbata warqee sanaan isaa deebi’ame; garuu Yerobi’aamiin dachaa godhame; inni xabbata warqee lama tolchee magaalaawwan lama keessa kaa’e. Magaalaan Daan mootummaa geggeessuu agarsiisti; jechuunis Daan jechuun “murteessuu” jechuudha; magaalaan immoo Beetel mootummaa amantii agarsiisti; jechuunis Beetel jechuun “mana Waaqayyoo” jechuudha. Xabbatonni warqee sun mallattoo xabbata Aroon wajjin wal fakkaataa turan; garuu ragaa dabalataa kan tokkummaa Waldaa fi Mootummaa, akkuma magaalaawwan lamaan sanaan bakka bu’ame sana, of keessaa qabu turan. Xabbataan aarsaa waaqeffannaa sobaa keessaa isa ol’aanaa ture; kanaafis aarsaa Kiristoos kan sobaa fakkeessa. Warqeen mallattoo Baabilon ti; xabbataanis fakkii bineensa ture. Akkuma Aroon guyyaa waaqeffannaa sobaa seera godhe, Yerobi’aamis ayyaana tokko seera godhe; akkasumas guyyaan ayyaanichaa yeroo waaqeffannaa dhugaa Yerusaalem keessatti taasifamu wajjin akka wal hin simne ni mirkaneesse.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

Qaamoleen seera Dilbataa yeroo dhiyootti dhufu hunda jechuun, dhugaa-baatuu fincilaa Yerobi’aam keessatti bakka bu’aniiru; aarsaa sobaa (jabbii), Kiristoos sobaa (iddoo aarsaa), fakkeenya bineensaa (walitti makama Mana Kiristaanaa fi Mootummaa), guyyaa waaqeffannaa sobaa (Dilbata) fi lubummaa sobaa.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Jalqabni Israa’el durii, jalqabni gosoota kudhan kaabaa akka mootummaa tokkootti, fi jalqabni Adveentizimii hundi isaanii qaamolee raajii wal fakkaatan qabu; isaanis walitti qabamanii qaamolee raajii seera Dilbataa yeroo dhihoo dhufu adda baasu. Israa’el durii garbummaa Gibxii keessaa baatee turte; Yerobiyaam Gibxii keessaa ba’e, achittis ari’atama Solomoon jalaa miliquuf baqatee ture; Adveentizimiin Miileriis garbummaa paaphaasummaa keessaa yeroo sana qofa ba’ee ture.

The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.

Lubummaa luboota keessaa kan Lewwii yeroo fincila Aaroontti hundeeffame; lubummaa sobaa, kan namoota gadi aanaa keessaa filatamanii taʼe immoo dhugaa baʼumsaa Yerobiʼaam keessatti dhaabame; yeroo Gooftaan immoo Adventizimii Milleriitii wajjin kakuu seene, akkuma Pheexiroositti, Milleriitonni “dhaloota filatamaa, lubummaa mootummaa, saba qulqulluu, ummata addaa; isin immoo isa isin dukkana keessaa gara ifa isaa dinqisiisaatti isin waame sana galateeffannaa isaa akka labsitaniif” turan. Ifti Milleriitonni itti waamaman ifa faayaawwan Millerii ture; isaanis gabatee lama Habbaaqquuq irratti agarsiifaman, kan seenaa fincila Aaroontti gabateewwan lama Seerota Kurnaniin fakkeeffamanii turan. Dukkanichi isaan keessaa waamaman immoo Bara Dukkanaa bulchiinsa paaphaasummaa ture; innis dukkana garbummaa Gibxiitiin fakkeeffamee ture.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Yommuu Kiristoos mana qulqullummaa kan Waaqeffannaa ormootiinis Phaaphaasummaadhaanis miidhamee ture deebisee ijaare, waggoota afurtamii ja’a keessatti, 1798 irraa jalqabee hanga 1844tti akkas godhe. Inni mana qulqullummaa sana erga dhaabee booddee, akka Ergamaa Kakuu sanaatti, Onkololeessa 22, 1844 irratti yeroo battalaa gara mana qulqullummaa Isaatti dhufe; inni mana qulqullummaa kan miidhamee diigamee ture ijaaree ture, akkasumas mootummaa lubummaa gosaan Lewwiidhaan bakka buufame qulqulleesse.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

> Garuu eenyutu guyyaa dhufaatii isaa obsuu dandaʼa? Yommuu inni mulʼatutti eenyutu dhaabachuu dandaʼa? Inni akka ibidda qulqulleessaa sibiilaa ti, akka saamuna warra uffata miiccuus ti. Inni akka nama meetii qulqulleessuu fi xureessarraa baasuutti taaʼee, ilmaan Lewwii ni qulqulleessa; akka warqee fi meetiitti isaan ni xureessarraa baasa; isaanis qajeelummaadhaan aarsaa Waaqayyoof akka dhiʼeessaniif. Achiis aarsaan Yihudaa fi Yerusaalem Waaqayyo duratti akkuma bara duriitti, akkuma waggoota duraaniittis ni jaallatama. Milkiyaas 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

୧୮୪୪ ମସିହାର ଅକ୍ଟୋବର ୨୨ ତାରିଖରେ ଖ୍ରୀଷ୍ଟ ହଠାତ୍ ତାଙ୍କର ମନ୍ଦିରକୁ ଆସିଥିଲେ ଏବଂ ଲେବୀୟ ପୁରୋହିତତ୍ୱ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଏକ ଜନସମୂହ ସହିତ ଚୁକ୍ତିରେ ପ୍ରବେଶ କରିଥିଲେ; ତଥାପି ୧୮୬୩ ସୁଦ୍ଧା ସେମାନେ ଆରୋଣଙ୍କ ବିଦ୍ରୋହକୁ ପୁନରାବୃତ୍ତ କରିଥିଲେ, ଏବଂ ମିଲରୀୟ ପୁରୋହିତତ୍ୱ ଲାଓଦିକୀୟ ପୁରୋହିତତ୍ୱକୁ ପରିଣତ ହୋଇଗଲା, ଯାହା ଯେରୋବୋଆମଙ୍କର ଅତ୍ୟନ୍ତ ନିମ୍ନଶ୍ରେଣୀର ଲୋକମାନଙ୍କୁ ନେଇ ଗଠିତ ପୁରୋହିତତ୍ୱ ଏବଂ ଆରୋଣଙ୍କର ନାଚୁଥିବା ମୂର୍ଖମାନଙ୍କ ଦ୍ୱାରା ପ୍ରତୀକୀଭୂତ ହୋଇଥିଲା। ତଥାପି ଯେରୋବୋଆମଙ୍କ ବିଦ୍ରୋହର ସାକ୍ଷ୍ୟରେ ୧୮୬୩ର ବିଦ୍ରୋହ ସମ୍ବନ୍ଧୀୟ ଏକ ବଡ଼ ସାକ୍ଷ୍ୟ ରହିଛି। ଯେତେବେଳେ ଯେରୋବୋଆମ ତାଙ୍କର ମିଥ୍ୟା ଉପାସନା ପ୍ରଣାଳୀର ଆରମ୍ଭ କଲେ, ସେତେବେଳେ ଯେରୁଶାଲେମରୁ ଜଣେ ଭବିଷ୍ୟଦ୍ଦକ୍ତାଙ୍କୁ ଯେରୋବୋଆମଙ୍କ ବିଦ୍ରୋହକୁ ଧିକ୍କାର କରିବା ପାଇଁ ପଠାଯାଇଥିଲା; ଏହାର ପ୍ରତିରୂପ ଭାବେ ମିଲରୀୟ ଆଡ୍ଭେଣ୍ଟିଜ୍ମକୁ ଦଶ ଆଜ୍ଞାର ସବ୍ବାଥକୁ ବିଶ୍ରାମର ଦିନ ଭାବେ ଗ୍ରହଣ କରିବା ପାଇଁ ପରିଚାଳିତ କରାଯାଇଥିଲା।

When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.

Yeroo Adveentizimiin ifa ergamaa sadaffaa fi qulqullina mana qulqullummaa fudhate, isaanii Piroostaantota warra ifa dabalaa deemu, isa hiikamuun isaa bara dhumaatti, 1798 keessa jalqabe, didan irratti ifa sirreessaa turan. Akkuma Israa’el durii yeroo garbummaa isaanii Gibxii keessa Sanbata dagate, waldaan lafa onaa keessa jirtus yeroo 1798 gaʼetti Sanbata dagattee turte. Ifni dabalaa deemaa ergaa saʼaatii firdii, kan warra Miilereetotaatiin fidame, dhuma irratti gara mana qulqullummaatti fi gara seera Waaqayyoo geesse.

That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.

Ifni sun Onkoloolessa 22, 1844tti dhufe; innis warra guutummaatti barsiisa sobaa Kaatoolikummaa keessaa baʼuuf waamamanitti waaqeffannaa sobaarratti ifannaa adabaa argisiise. Waaqeffannaan aduu mallattoo aangoo Kaatoolikummaan waldoota amantaa gara marfamoo isheetti deebiʼan irratti qabdu dha. Ifannaan adabaa sunis yeroo Yerobiʼaam sirna waaqeffannaa sobaa isaa eebbisiisee jalqabsiise keessatti fakkeenyaan argisiifameera.

> And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.

> Yaarobiyaam jiʼa sadarkaa Ayyaana tokko jiʼa saddeettaffaatti, guyyaa kudha shanaffaatti, akkuma ayyaana Yihuda keessatti taʼuutti qopheesse; innis iddoo aarsaatti aarsaawwan dhiʼeesse. Akkasuma Beetʼeel keessatti ilmoo loon warqee inni tolche sanaaf aarsaa dhiʼeessaa ture; luboota iddoowwan ol kaʼoo inni ijaarees Beetʼeel keessa kaaʼe. Kanaafis guyyaa kudha shanaffaatti jiʼa saddeettaffaa sana keessatti, jechuunis jiʼa garaa ofii isaatii yaade keessatti, iddoo aarsaa Beetʼeel keessatti inni ijaare sanatti aarsaa dhiʼeesse; ijoollee Israaʼeliifis ayyaana tokko labse; iddoo aarsaa irrattis aarsaa dhiʼeessee ixaana aarse. Kunoo, nama Waaqayyoo tokko dubbii Waaqayyootiin Yihudaa keessaa gara Beetʼeel dhufe; yeroo sanas Yaarobiyaam ixaana aarsuuf iddoo aarsaa bira dhaabatee ture. Innis iddoo aarsaa sana irratti dubbii Waaqayyootiin iyyee akkana jedhe: “Yaa iddoo aarsaa, yaa iddoo aarsaa, Waaqayyo akkana jedha; Kunoo, mucaan tokko mana Daawit keessatti ni dhalata; maqaan isaas Yoosiyaas ni taʼa; innis luboota iddoowwan ol kaʼoo warra si irratti ixaana aaran si irratti aarsaa godha; lafeewwan namootaas si irratti ni guba.” Guyyaa sanauma mallattoo tokko kennees akkana jedhe: “Kunoo, mallattoon Waaqayyo dubbate kanaa ti; iddoo aarsaan ni dhoqqoffama, daaraan isa irra jiru immoo ni facaafama.” Yommuu mootichi Yaarobiyaam dubbii nama Waaqayyoo kan Beetʼeel keessatti iddoo aarsaa irratti iyye sana dhagaʼe, harka isaa iddoo aarsaa irraa diriirsee, “Isa qabaa!” jedhe.

> And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.

> Harki isaa inni isa irratti diriirse ni goge; kanaafis deebisee ofitti galchuu hin dandeenye. Aarsaas ni caccabe, daaraanis aarsaadhaa ni dhangalaʼe; kunis akka mallattoo namichi Waaqayyoo dubbii Waaqayyootiin kenneetti taʼe. Mootichis deebisee nama Waaqayyootiin, “Amma fuula Waaqayyo Waaqa keetii kadhadhu, anaafis kadhadhu, harki koos akka naaf deebiʼuuf” jedhe. Namichi Waaqayyoo immoo Waaqayyoon kadhate; harki mootichaas isaaf deebiʼee akka duraa taʼe. Mootichis nama Waaqayyootiin, “Mana koo kottu, of haaromsi, anis gatii siif nan kenna” jedhe. Namichi Waaqayyoo garuu mootichaan, “Ati yoo walakkaa mana keetii naaf kennite illee, ani si wajjin hin seenu; iddoo kanaattis buddeena hin nyaadhu, bishaanis hin dhugu. Akka kana godhuun dubbii Waaqayyootiin natti ajajameera; innis, ‘Buddeena hin nyaatin, bishaanis hin dhugin, karaa itti dhufte sanaanis hin deebiʼin’ jedha” jedhe. Kanaaf inni karaa biraatiin deeme; karaa itti Beetʼeel dhufe sanaanis hin deebine. 1 Mootota 12:32–13:10.

Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.

Akkuma fincila warqee warqee Aaronii fi Yeroboʼaam keessatti mulʼate wajjin, sirna waaqeffannaa sobaa Yeroboʼaam hundeesse sanaa ifatti jalqabsiifamuun dhugaa baʼumsaa isaa keessatti hammata. Jalqabsiifamuun sunis waaqeffannaa Yerusaalem keessatti raawwatamuu qabu fi sirna sobaa Yeroboʼaam gidduu garaagarummaa jiru agarsiisa. Bara 1798 irraa kaasee hamma 1844tti, Gooftaan saba isaa dukkana bulchiinsa paaphaasummaa keessaa baasee gara ifa raajii dinqisiisaa ergamoota sadan Mulʼata Yohaannis boqonnaa kudha afur keessatti bakka buʼamee jiru sanaatti fide. Waldoonni Pirootestaantii ifa sana didan; akkas gochuudhaanis bara 1844 keessatti intallan Kaatolikummaa taʼan.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

ཡེ་རོ་བཱམ་གྱི་བསྟོད་བསྔགས་དང་མཆོད་བསྟོད་ཀྱི་ལམ་ལུགས་ནི་ཀ་ཐོ་ལིག་གི་མཆོད་བསྟོད་ཀྱི་མ་ལག་གི་མཚོན་དོན་ཡིན་ཞིང་། ཁོའི་ལོ་རྒྱུས་ནང་། ཨིས་ར་ཨེལ་གྱི་བྱང་ཕྱོགས་རྒྱལ་ཁབ་ནི་མི་ལེ་རཱའི་ལོ་རྒྱུས་ཀྱི་པོ་རོ་ཏེས་ཏན་ཚོས་ནང་དུ་གནས་དགོས་པར་གདམས་པའི་ཀ་ཐོ་ལིག་གི་རྫུན་མའི་མ་ལག་དེའི་ཚབ་མཚོན་བྱེད། མ་ལག་དེའི་མཚོན་རྟགས་ནི་ཉི་མའི་མཆོད་བསྟོད་ཡིན།

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

Amaadan amanamoo fi ogeeyyiin Onkoloolessa 22, 1844 keessa Gara Iddoo Hundumaa Caalaa Qulqulluutti seensan, Pirootestaantota yeroo sana dhiibbaa Kaatolikii jalatti deebi’anii turanitti ifannaa ta’an; isaanis intallan Roomaa ta’an. Yeroodha gabateen waaqeffannaa sobaa Yerobiyaam hundeeffametti, raajichi tokko Yihudaadhaa dhufee Yerobiyaamiin ifate; kunis amaadan amanamoo Iddoo Hundumaa Caalaa Qulqulluutti seensan, seera Waaqayyoo akka beekanitti geggeeffaman fakkeessa. Seenaa raajichaa sanaa fi ifannaa inni Yerobiyaamiif kenne, yeroo fincila 1863 ilaalamu baay’ee barsiisaa dha; ta’us seenaa sanaaf jalqaba wajjin xumura tokko kaa’amutti eegamuu qaba.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

Jalqabni Israa’el durii, mootummaa Yerobi’aam, fi Israa’el ammayyaa hundinuu wal-simu; isaanis walitti dhufanii Dhukkubbii Bineensa lafa keessaa mul’atu Mul’ata boqonnaa kudha sadii keessatti, yeroo seerri Dilbataa dhihoo dhufu sanatti, ragaa sadii ni kennu. Warri amanamoon Adventizimii Milleraayitii guyyaa Onkoloolessa 22, 1844 irratti, gaanfa Pirootestaantii dhugaa kan bineensa lafa keessaa ta’an; isaanis kana kan ta’an seenaa bara dhumaatti jalqabe keessatti, jechuunis bara 1798tti. Bara 1798 mootummaa ja’affaa raajii Macaafa Qulqulluu, jechuunis Ameerikaa Gamtoomanii, fi hundeeffama gaanfa Pirootestaantii dhugaa Adventizimii Ameerikaa Gamtoomanii keessatti ti. Seenaa jalqabaa sana keessatti seenaa dhumaa Ameerikaa Gamtoomanii ni bakka bu’a; sababiin isaas Yesuus yeroo hundumaa dhuma wanta tokkoo jalqaba wanta sanaatiin agarsiisa.

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Ragaa durii yeroo jalqabaa kan Israa’elii durii, ammayyaa, fi Israa’elii Yerobi’aam dhuma bineensa lafaa ni agarsiisu; garuu dhumni biraan immoo ragaa raajicha Yihudaa irraa dhufee Yerobi’aamin ifate ibsuu dura dursee kaa’amuu qabu ni jira. Seenaa xumuraa dabalamuun barbaachisu sunis, akkuma raajicha Hisqi’eelitti fakkeeffameetti, dhuma mootummaa kaabaa fi mootummaa kibbaa Israa’elii ti.

It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.

Wanti kana dagatamuun hin irraanfatamin, wanti amma ibsaa jirru fincilli bara 1863 xuraa’ummaa jalqabaa Hisqiʼeel boqonnaa saddeet keessatti mallatteeffameen kan agarsiifame taʼuu isaa; innis fakkii hinaaffaa ture. Yommuu xumura mootummaa kaabaa fi mootummaa kibbaa akka Hisqiʼeelitti bakka buufaman ilaallu, fincilli bara 1863 fincila Aaronii fi Yerobiʼaamtiin akka fakkeeffame, akkasumas inni jalqaba dhaloota afran keessaa isa jalqabaa Adventizimii Lawoodiiqeyaa akka adda baasu mirkaneessuuf ragaa gaʼaa ol’aanaa ni qabaanna.

We will continue this study in the next article.

Nuti itti aanu keessatti qorannaa kana ni itti fufna.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

> Dubbiin Waaqayyoo ammas natti dhufe; akkana jedhe; Ati ilma namaa, muka tokko fudhadhuutii irratti, Yihuudaafii ijoollee Israa’el warra isaa wajjin hidhata qaban jedhu barreessi; ergasii muka biraa fudhadhuutii irratti, Yoseefiif, muka Efreemii, akkasumas mana Israa’el hundumaaf warra isaa wajjin hidhata qaban jedhu barreessi; isaanis walitti maxxansiitii muka tokko godhi; isaan harka kee keessatti tokko ta’u. Yommuu ijoolleen saba keetii sitti dubbatan, akkana jechuun, ‘Wanti kun maal akka ta’e nu hin argisiiftuu ree?’ jedhanitti, ati isaaniin akkana jedhi; Gooftaan Waaqayyo akkana jedha; Kunoo, ani muka Yoseef, isa harka Efreem keessa jiru, qabiilota Israa’el warra isaa wajjin jiranis nan fudhadha; isa Yihuudaa wajjin, jechuunis muka Yihuudaa wajjin nan walitti qaba; isaanis muka tokko nan godha; isaanis harka koo keessatti tokko ta’u. Muka ati irratti barreessites ija isaanii duratti harka kee keessa haa ta’u. Isaaniinis akkana jedhi; Gooftaan Waaqayyo akkana jedha; Kunoo, ani ijoollee Israa’el saba ormoota keessaa, iddoo isaan dhaqanii turan sana keessaa nan fudhadha; gama hundumaatiin walitti isaan nan qaba; gara biyya isaanii ofii isaaniitti isaan nan fida:

> And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Anis biyyaatti, tulluuwwan Israa’el irratti, saba tokko isaan nan godha; mootii tokkoonis hunduma isaanii irratti ni mo’a; isaan si’achi saba lama hin ta’an; mootummaa lamaattis gargar hin qoodaman. Isaan si’achi waaqolii isaanii tolfamoo, wantoota isaanii jibbisiisoo, yookaan yakka isaanii kam iyyuu tiin of hin xureessan; ani garuu iddoo isaanii jireenyaa hundumaa keessaa, isa keessatti cubbuu hojjetan keessaa isaan nan oolcha, isaan nan qulqulleessa; akkasiinis isaan saba koo ni ta’u, anis Waaqayyo isaanii nan ta’a. Daawit garbichi koo isaan irratti mootii ni ta’a; hundi isaanii tiksee tokko ni qabaatu; murtii koo keessa ni deddeebi’u, seera koo ni eegu, ni hojjatus. Isaan biyya ani Yaaqoob garbicha kootiif kenne, iddoo abbootiin keessan keessa jiraatan sana keessa ni jiraatu; isaanis, ijoolleen isaanii fi ijoolleen ijoollee isaanii bara baraan achi keessa ni jiraatu; Daawit garbichi koos bara baraan bulchaa isaanii ni ta’a. Kana malees ani isaanii wajjin kakuu nagaa nan godha; innis kakuu bara baraa isaanii wajjin ta’a; ani isaan nan dhaaba, isaan nan baay’isa, mana qulqullummaa koos gidduu isaanii keessa bara baraan nan dhaaba. Dunkaanichi koos isaanii wajjin ni ta’a; eeyyee, ani Waaqayyo isaanii nan ta’a, isaanis saba koo ni ta’u. Saboonni ormaa yeroo mana qulqullummaan koo gidduu isaanii keessa bara baraan ta’utti, akka ani Waaqayyo Israa’el qulqulleessu ni beeku. Hisqi’el 37:15–28.

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