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# The Book of Daniel - Number Seventy-Four

Kitaaba Daani’el - Lakkoofsa Torbaatamii Afur

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Hiikkaa Raajii Ibsuu: Jibbinsa Hisqiʼeel, Waldaa Guyyaa Dhumaa, fi Mallattoo Bineensaa

Author

Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Jibbiiwwan afur kan Hisqiʼel boqonnaa saddeet keessatti ibsaman, gara hoggantoonni waldaa Laaʼodiiqee bara dhumaa kan Waaqayyoo aduu duratti sagaduutti geessu; akkasuma mallattoo bineensichaa akka fudhatan taasisa. Boqonnaan itti aanu immoo, innis mulʼata isuma sana taʼee, warra waldaa Waaqayyoo bara dhumaa keessatti chaappaa Waaqayyoo fudhatan ni agarsiisa. Obboleettiin White akka nu beeksistutti, chaappeeffamuun Hisqiʼel boqonnaa sagal keessatti ibsame, chaappeeffamuu Mulʼata Yohaannis boqonnaa torba keessatti fakkeeffamee ibsame wajjin isauma tokko dha. Waaqayyo dhaloota sadaffaa fi afraffaatti saba tokko ni murteessa; jibbiiwwan afur kan Hisqiʼel immoo dhaloota afurii fincila bara 1863 jalqabe ni adda baasu; yeroo sana Adventizmiin Laaʼodiiqee fakkeessaa gabatee lamaan Habaaquq, kan akka mallattoo hariiroo kakuu gidduu Waaqayyoo fi saba Isaa kennamee ture, seensise; akkuma gabateewwan lamaan Abboommii Kurnanii jalqaba Israaʼel duriitti kennamanii turanitti.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Waaqeffannaan warqee Aaroon fakkeenyummaa sobaa ture; mallattoo fincilaa isa yeroo Waaqayyo gabatee lamaan fakkii hinaaffaa dhugaa bakka bu’an uumaa turetti mul’ate. Waqqeffannaan warqee Aaroon kun chaartii sobaa bara 1863 agarsiisa; isheen “torba yeroo,” jechuunis ergaa keessaa Lewwota digdama jaha keessaa, akkasumas raajiiwwan yeroo biroo irraa haqxee turte. Kanaafuu, Adventizmiin Laa’odiiqeyaa jalqaba seenaa ishee keessatti fakkii hinaaffaa dhaabde; akkuma Aaroon jalqaba seenaa Israa’el durii keessatti godhe, akkasumas akkuma Yerobi’aam jalqaba seenaa mootummaa kaabaa Efreem keessatti godhe.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

ଲେବ୍ୟବସ୍ଥା ପୁସ୍ତକର ଛବିଶତମ ଅଧ୍ୟାୟର “ସାତ କାଳ” ହେଉଛି ସମୟ-ସମ୍ବନ୍ଧୀୟ ପ୍ରଥମ ଭବିଷ୍ୟଦ୍ବାଣୀ, ଯାହାକୁ ମିଲର ବୁଝିବାକୁ ପ୍ରେରିତ ହେଲେ; ଏବଂ 1863 ମସିହାର ବିଦ୍ରୋହରେ ପରେ ଅପସାରିତ ହୋଇଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀୟ ସମୟର ପ୍ରଥମ ମଣିକ୍ୟ ମଧ୍ୟ ଏହା ଥିଲା। 1863 ମସିହା ମିଲରଙ୍କ ସ୍ୱପ୍ନର ମଣିକ୍ୟଗୁଡ଼ିକୁ ଢାକି ଦେବାର ଆରମ୍ଭକୁ ଚିହ୍ନିତ କଲା, ଏବଂ ଜାଲି ମଣିକ୍ୟ ଓ ମୁଦ୍ରାମାନଙ୍କ ପ୍ରବେଶକୁ ମଧ୍ୟ। “ସାତ କାଳ” ସେହି କୋଣଶିଳା ଥିଲା, ଯାହାକୁ ନିର୍ମାତାମାନେ ଅସ୍ୱୀକାର କରିଥିଲେ। 1863 ମସିହାରେ, ମିଲରୀୟ ମନ୍ଦିରର ନିର୍ମାତା ଥିବାମାନେ ହିଁ “ସାତ କାଳ”ର କୋଣଶିଳାକୁ ପାର୍ଶ୍ୱରେ ରଖିଦେଲେ; କିନ୍ତୁ ଶେଷ ଦିନମାନଙ୍କରେ ସେହି ପାଥର ଏବେ କୋଣର ମୁଖ୍ୟଶିଳା ହୋଇଛି। ସେହି ପାଥର ଯୁଗଯୁଗାନ୍ତର ଶିଳାଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା, ଏବଂ ପ୍ରଭୁ ନିର୍ମାଣ କରିଥିବା ଦିନ ଦ୍ୱାରା ମଧ୍ୟ ଏହା ପ୍ରତିନିଧିତ ହୋଇଥିଲା, କାରଣ ଏହା ଭୂମି ପାଇଁ ବିଶ୍ରାମବାରର ବିଶ୍ରାମର ଏକ ପ୍ରତୀକ ଥିଲା। 1844 ମସିହାରେ, ମିଲରୀୟ ଆଡ୍ଭେଣ୍ଟିଜ୍ମ ଯେରୋବୋଆମଙ୍କର ମିଥ୍ୟା ଉପାସନା ପ୍ରଣାଳୀକୁ ତିରସ୍କାର କଲା, ଏବଂ ପ୍ରଥମ ବିରକ୍ତି ଉପରେ “ଆନନ୍ଦ କରିଥିବା” “ଉପହାସକମାନଙ୍କର ସଭା”ରୁ ନିଜକୁ ପୃଥକ କଲା।

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Warri ijaartonni “waldaa qoosintotaa”tti gonkumaa akka hin deebine ajajamanii turan; akkuma raajichi Yihudaa karaa isa gara 1844tti isa geesse irraa adda ta’een Yerusaalemitti akka deebi’u ajajame ture. Karaan isa gara 1844tti geesse, karaa inni keessaa ba’e ture; innis Pirootestaantummaa ture; seenaa sana keessattis Pirootestaantummaan Pirootestaantummaa gantummaa ta’eera. Warri ijaartonni “waldaa qoosintotaa”tti gonkumaa akka hin deebine ajajamanii turan; akkasumas nyaata isaanii akka hin nyaanne, bishaan isaanii akka hin dhugnes barsiifamanii turan. Warri ijaartonni bara 1840 keessatti macaafa xinnoo harka ergamaa keessa ture nyaatanii turan; nyaanni sunis afaan isaanii keessatti mi’aawaa ture.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Nyaataa fi dhugaatiin raajii mala hojii Macaafa Qulqulluu itti qo’atan bakka bu’a. Milleritonni Karaa addaa Dubbii Waaqayyoo itti qo’atan tokko argatan; seeronni sunis mala xuraa’e isaanii irraa kan ka’e wan amantii Protestaantizimii fincilaa fi Kaatolikizimiin oomishan irraa guutummaatti adda ta’e ergaa Macaafa Qulqulluu tokko ni oomishan. Ijaartonni, warri akkasumas raajii Yihuudaa ta’an, deebi’anii mala hojii Protestaantizimii fincilaa yookaan Kaatolikizimii keessaa nyaachuu yookaan dhuguu hin turre. Raajiin Yihuudaa garuu waanuma sana hojjete; kanaanis Addveentizimiin Laa’odiiqeyaa bara 1863 keessa waanuma sana akka gootu ni adda baasa; sababiin isaa, bara 1863 keessa falmiiwwan ti’ooloojii Protestaantizimii fincilaa fayyadamuudhaan hojiirra oolmaa Miller kan “yeroo torba” jedhu ni didan; akkasumas fakkiiwwan hinaaffaa kan Aaronii fi Yerobi’aam ni dhaaban. Sana booda dhaloonni jalqabaa Addveentizimii Laa’odiiqeyaa jalqabee ture.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Ergaa raajii Yihudaa keessaa Yoobeʼaam wajjin wal qunnamee booddee, gara Yihudaatti deebiʼuuf imala isaa jalqabe; garuu inni achi gaʼee hin geenye. Raajiin sun Adveentizimii Laaʼodiiqeyaa bakka buʼa; innis akka kaka’umsi ibsuutti, bara 1856 keessa gara sochii Miileraayitii seene. Obboleettii Waaqoo hin raafamne Adveentizimii Laaʼodiiqeyaa taʼuu isaa ibsuu irraa gonkumaa duubatti hin deebine; Laaʼodiiqeyaan yeroo kamiyyuu akka jijjiiramu ragaan Macaafa Qulqulluu keessaas hin jiru. Namoonni muuxannoo isaanii dhuunfaa kan Laaʼodiiqeyaa irraa baʼan jiru; garuu akka waldootti Laaʼodiiqeyaan afaan Gooftaa keessaa tufamtee baafamti; jechuunis Laaʼodiiqeyaan hiikni ishee “ummata murtii jala jiru” jechuudha. Adveentizimiin hiika kana fayyadamuudhaan mana waldaa yeroo murtiin mana qulqullummaa samii keessatti geggeeffamu keessa jirtu ofii isaa akka bakka buʼu dubbata. Isaan jaamummaa isaanii keessatti hiika Laaʼodiiqeyaa keessaa qooda Murtii Qorannoo ni fudhatu; garuu Murtii Raawwachiisummaa kan maqaa isaanii keessatti ifatti bakka buʼe arguu hin dandaʼan.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Gara ergamaa waldaa Laaʼodiiqiyaa sanaatti akkana jechuun barreessi; Kun jechuun kan dubbatu Ameen, dhuga-baatuu amanamaa fi dhugaa, jalqaba uumama Waaqayyoo sana dha; Ani hojii kee beeka; ati qorraas miti, hoʼaas miti; qorra yookaan hoʼaa taʼuu kee nan fedha ture. Egaa ati qabbanaaʼaa waan taateef, qorraas miti, hoʼaas miti; afaan koo keessaa si tufuun jira. Ati, Ani sooressa dha, qabeenyas baayʼifadheera, waan tokko illee hin barbaadu jettee dubbatta; garuu ati akka nama hiyyeessa, nama gadadoodhaa, nama rakkataa, jaamaa, qullaa taate hin beektu. Mulʼata 3:14–17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Raajichi Yihudaa raajichaa raajii dubbataa inni nyaata isaa akka nyaatuu fi dhugaatii isaa akka dhugu itti sobee isa gowwoomse raajii sobdu sana wajjin awwaalamee argama. Isaan lamaanis iddoo awwaalaa tokko keessatti xumuramu; yeroo inni du’utti immoo, raajiin sobdu sun kan Beetelii (waldaa sobaa) isa “obboleessa” jedhee waama.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Amma namichi moofaan dulloomaan tokko Beetʼeeli keessa jiraata ture; ilmaan isaas dhufanii wanta namichi Waaqayyoo guyyaa sana Beetʼeeli keessatti hojjete hundumaa isaaf himan; dubbii inni mootichaatti dubbates abba isaanii himan. Abbaan isaanii immoo, “Karaa kamiin deeme?” jedheen isaan gaafate. Ilmaan isaa karaa namichi Waaqayyoo inni Yihudaadhaa dhufe ittiin deeme arganii turan. Innis ilmaan isaatiin, “Harree naaf koorsaa,” jedhe. Kanaafis harree isaaf koorsan; innis isa yaabbatee, namicha Waaqayyoo duukaa buʼe; muka qilxuu tokko jala taaʼee utuu jiruus isa argate; akkasumas, “Ati namicha Waaqayyoo isa Yihudaadhaa dhufte sanaa?” jedheen isa gaafate. Innis, “Eeyyee, ani isa,” jedhe. Achiis inni, “Gara mana kootti na wajjin kottu, buddeenas nyaadhu,” jedheen isa affeere. Inni immoo, “Ani si wajjin deebiʼuu yookaan si wajjin achi seenuu hin dandaʼu; iddoo kana keessattis si wajjin buddeena hin nyaadhu, bishaanis hin dhugu. Sababni isaas dubbii Waaqayyootiini anaaf akkana jedhameera: ‘Achitti buddeena hin nyaatin yookaan bishaan hin dhugin; karaa itti dhufte sanaanis deebiʼii hin deemin’” jedhe. Inni immoo, “Aniis akkuma ati jirtu raajii dha; ergamaan Waaqayyoos dubbii Waaqayyootiin, ‘Inni buddeena akka nyaatuu fi bishaan akka dhuguuf gara mana keetti isa deebisiʼi’ jedhee natti dubbate” jedheen isaaf jedhe. Garuu inni soba isaaf dubbate. Kanaaf innis isa wajjin deebiʼe; mana isaa keessattis buddeena nyaate, bishaanis dhuge. Isaan maaddii irra utuu taaʼaniis, dubbiin Waaqayyoo gara raajicha isa deebisee fide sanaa dhufe. Innis namicha Waaqayyoo isa Yihudaadhaa dhufeitti iyyee, akkana jedhe; “Waaqayyo akkana jedhu: Ati dubbii afaan Waaqayyoo diddee, ajaja Waaqayyo Waaqni kee siif kenne hin eegne; garuu deebiʼitee iddoo inni siif, ‘Buddeena achitti hin nyaatin, bishaanis hin dhugin’ jedhetti buddeena nyaatte, bishaanis dhugde; kanaaf reeffi kee awwaala abbootii keetii hin seenne.” 1 Mootota 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Ergamaan maleekaa lammaffaa kan gannaa bara 1844 keessatti labsame, waldoonni Pirootestaantii kufanii intallan Kaatoolikii akka taʼan adda baasuu irraa kan ijaarame ture. Adventizimiin Miileriitii dhiiraa fi dubartoota waldoota sana keessaa akka bahan waame; keessatti turuun isaanii duʼa hafuuraa fi bara baraa waan agarsiisuuf. Raajichi sobduu Beetel keessa jiru sirna amantii Yerobiyaam Beetel keessatti dhaabe bakka buʼa. Innis sirna fakkii bineensichaaf dhaabe ture; bineensi fakkeeffame sunis bineensa Kaatoolikii dha. Pirootestaantonni of isaanii akka Pirootestaantotaatti waamuu itti fufan; garuu guyyaa aduu akka guyyaa waaqeffannaa kabajuu itti fufan; kunis mallattoo aangoo Kaatoolikii dha.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Pirootestaantonni pirootestaantota jedhan ofiin dubbatu; garuu hiikni pirootestaantaa jedhamu inni qofti Roomaa mormuu dha; kana gochuudhaanis of-eegannoon isaanii fakkii waldaa Roomaa ta’a; isheenis dhaabbata Kiristaanaa ta’uu ofiin labsiti, haa ta’u malee gaaffii kanaaf ragaa Macaafa Qulqulluu irraa hin qabdu. Gaaffiin ishee aangoo duwwaa aadaa fi duudhaa irratti hundaa’a; kunis aangoo sobaa isauma Pirootestaantizimiin itti fayyadamuudha yeroo isaan ofii isaanii pirootestaantota jechuun dubbatan. Kun loojikii isuma tokkoo kan Adveentistoota Guyyaa Torbaffaa akka Laa’oodiqeewwanitti walii galtee amanamaa fi nageenya qabu keessa amma iyyuu akka jiranitti amanuudhaan jaamse ture dha. Kun aangoo sobaa isuma tokkoo kan Israa’el durii yeroo isaan, “Mana qulqullummaa Waaqayyoo, mana qulqullummaa Waaqayyoo nu dha” jedhanitti labsan ture.

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> “ଏହି ସତର୍କବାଣୀକୁ ଯିହୂଦୀ ଜନମାନେ ଗ୍ରହଣ କରିଲେ ନାହିଁ। ସେମାନେ ଈଶ୍ୱରଙ୍କୁ ଭୁଲିଗଲେ ଏବଂ ତାଙ୍କ ପ୍ରତିନିଧି ଭାବରେ ନିଜମାନଙ୍କର ଉଚ୍ଚ ସୁବିଶେଷ ଅଧିକାରକୁ ଦୃଷ୍ଟିରୁ ହରାଇଦେଲେ। ସେମାନେ ଯେ ଆଶୀର୍ବାଦଗୁଡ଼ିକ ପାଇଥିଲେ, ସେଗୁଡ଼ିକ ଜଗତ ପାଇଁ କୌଣସି ଆଶୀର୍ବାଦ ଆଣିଲା ନାହିଁ। ସେମାନଙ୍କର ସମସ୍ତ ସୁବିଧା ନିଜମାନଙ୍କର ଗୌରବବୃଦ୍ଧି ପାଇଁ ଦଖଲ କରାଗଲା। ସେମାନେ ଈଶ୍ୱରଙ୍କୁ ସେହି ସେବାରୁ ବଞ୍ଚିତ କଲେ, ଯାହା ସେ ତାଙ୍କଠାରୁ ଚାହୁଁଥିଲେ; ଏବଂ ସେମାନେ ନିଜ ସହମାନବମାନଙ୍କୁ ଧାର୍ମିକ ପଥନିର୍ଦ୍ଦେଶ ଓ ପବିତ୍ର ଉଦାହରଣରୁ ମଧ୍ୟ ବଞ୍ଚିତ କଲେ। ପ୍ରଳୟପୂର୍ବ ଜଗତର ନିବାସୀମାନଙ୍କ ପରି, ସେମାନେ ନିଜମାନଙ୍କର ଦୁଷ୍ଟ ହୃଦୟର ପ୍ରତ୍ୟେକ କଳ୍ପନାକୁ ଅନୁସରଣ କଲେ। ଏପରିକରେ ସେମାନେ ପବିତ୍ର ବିଷୟଗୁଡ଼ିକୁ ଏକ ପ୍ରହସନ ପରି ପ୍ରତୀତ କରାଇଲେ, କହୁଥିଲେ, ‘ସଦାପ୍ରଭୁଙ୍କ ମନ୍ଦିର, ସଦାପ୍ରଭୁଙ୍କ ମନ୍ଦିର, ଏହିଗୁଡ଼ିକ’ (ଯିରେମିୟ 7:4), ଯେତେବେଳେ ସେହି ସମୟରେ ସେମାନେ ଈଶ୍ୱରଙ୍କ ସ୍ୱଭାବକୁ ଭ୍ରାନ୍ତରୂପେ ପ୍ରଦର୍ଶନ କରୁଥିଲେ, ତାଙ୍କ ନାମକୁ ଅପମାନିତ କରୁଥିଲେ, ଏବଂ ତାଙ୍କର ପବିତ୍ରାଳୟକୁ ଅଶୁଚି କରୁଥିଲେ।”

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Qonnaan bultoonni iddoo wayinii Gooftaa eeguu fi bulchuuf itti kenname amanamoo hin turre. Luboonnii fi barsiisonni barsiisota amanamoo ummataa hin turre. Isaan gaarummaa fi araara Waaqayyoo, akkasumas mootummaa jaalala isaanii fi tajaajila isaanii irratti qabu, fuula isaanii duratti hin kaa’ine. Qonnaan bultoonni kun ulfina ofii isaanii barbaadan. Ijoollee wayiniichaa ofii isaaniif fudhachuuf hawwan. Kaayyoon isaanii xiyyeeffannaa fi kabaja ofitti hawwachuu ture.” Christ’s Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

Bara 1863tti sochiin Mileraa xumurame; garuu inni 1856tti sochii Filadelfiyaa taʼuu isaa dhaabee ture. Ergaan Musee (“yeroo torba”), kan Eliyaasiin (William Miller) dhiyaate, fudhatama dhabee ture; diddaan sunis mala raajicha sobduu Beetel irratti hundaaʼeera. Bara 1863 xumura waggoota jaʼa fi shanii, kan bara 1798tti jalqabee ture, akkasumas xumura raajii Isaayyaas boqonnaa torbaati.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Inni bara Yoothaam ilmi Uzziyaa, mootii Yihudaa, Ahaaz bara mootummaa isaa keessatti, Reziin mootiin Sooriyaa fi Pheeqaan ilmi Remaliyaa mootiin Israa’el Yerusaalemitti ishee irratti waraanuudhaaf ol ba’an; garuu ishee mo’achuu hin dandeenye. Ergasii mana Daawititti, “Sooriyaan Efreem wajjin walii galteetti” jedhamee himame. Kanaafuu, akka mukkeen bosonaa qilleensaan raafamanitti, garaan isaa fi garaan saba isaa raafame. Achi irratti Waaqayyo Isaayaasiin, “Ati fi ilmi kee She’aar-Yaashuub amma ba’iitii Ahaaz wajjin wal arguuf, karaa lafa namni uffata miiccu irra, dhuma keessaa bishaan kuusaa gubbaa biraatti dhaqi; akkanas isaan jedhi: Of eeggadhu, tasgabbaa’i; hin sodaatin, sababii dheekkamsa cimaa Reziinii fi Sooriyaa, akkasumas ilmi Remaliyaa kanaaf, sababiin isaanii akkuma mataa ibiddaa aaraa kanaa lameen ta’aniif garaan kee hin laafin. Sooriyaan, Efreemii fi ilmi Remaliyaa si irratti yaada hamaa mari’ataniiru; isaanis, ‘Kottaa Yihudaa irratti ol baanee, ishee dhiphifnee, ofii keenyaaf keessa ishee seensa bannee, ilmi Taabe’el akka mootii ta’ee gidduu ishee keessa dhaabbatu haa goonu’ jedhu.” Kanaaf, Gooftaan Waaqni akkana jedha: “Kun hin dhaabbatu, yookaan hin ta’u. Mataan Sooriyaa Damaasqoodha; mataan Damaasqoo immoo Reziin. Waggaa jaatamii shan keessatti Efreem saba akka hin taaneetti ni caccaba. Mataan Efreem Samaariyaadha; mataan Samaariyaa immoo ilmi Remaliyaa ti. Yoo isin hin amanne ta’e, dhugumaan isin hin jabaattani.” Isaayaas 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Raajii waggaa jaatamii shan kan keeyyata saddeeti keessaa, “keessa” yeroo waggaa jaatamii shan sanaatti mootummaa kaabaa gosoota kudhanii booji’amanii geeffamu isaanii adda baasa. Mul’anni kun bara Dhaloota Kiristoos dura 742 keessatti galmeeffame; waggaa kudha sagal booda, bara Dhaloota Kiristoos dura 723 keessatti, Efreem bittinnaa’ee warra Asoorotaatiin booji’amanii geeffame. Bara Dhaloota Kiristoos dura 677 keessatti, xumura waggaa jaatamii shan sanaatti, mootichi Minaaseen qabamee Baabilonitti geeffame. Bu’uurri jalqabaa bara Dhaloota Kiristoos dura 742 keessatti mootummaa kaabaa fi mootummaa kibbaa Israa’el gidduutti waraana mootummaa keessaa mul’isa; akkuma bara 1863 immoo waraana mootummaa keessaa Ameerikaa keessatti Kaabaa fi Kibba gidduutti ta’e giddu-galeessa isaa sirriitti agarsiisu. Raajichi Isaayaasiin biyya ulfina qabeessa isa hiika qabeessa taate keessatti (Yihudaa) labsame; raajii bara 1863 immoo biyya ulfina qabeessa hafuuraa keessatti (Yunaayitid Isteets) raawwatame.

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Raajii waggaa jahaatamii shanii kana keessatti mallattooleen karaa sadii jiru. Waraanni mootummaa keessaa kan bara 742 BC keessatti jalqabame, waggaa kudha sagal booda facaasamuu mootummaa kaabaa kan bara 723 BC keessatti ta’een itti fufa. Xumura waggoota jahaatamii shaniitti mootummaa kibbaa facaafame. Raajichi, jalqabaa fi xumurri isaa dabalatee, “dheekkamsa” Waaqayyoo mootummaa kaabaa fi mootummaa kibbaa irratti dhufe lamaan isaanii agarsiisa; dheekkamsi lamaan sunis bakka jalqabaa isaanii irratti waggaa kudha sagaliin dura buufamu, ergasii immoo raawwatamuu isaanii booddee waggaa kudha sagal birootiin itti aanamu.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Caasaan chiyaastikii guutuun yeroo waraanni walii-galaa kaabaa fi kibbaa gidduutti adeemsifame tokko, kan jalqabaa fi dhumaa mallatteessu, ni agarsiisa. Giddugala jalqabaa fi dhumaa sana keessatti morkattoonni waraana walii-galaa sana keessaa lamaan isaanii iyyuu garbummaatti geeffamanii turan; waggoota jahaatamii shanan keessatti haala garbummaa isaanii wal-bittinneeffame irraa walitti qabamanii saba tokko ta’anii, bara 1863 irra ga’u; kunis guyyaa Labsii Bilisummaa Garbootaa isa garboota bilisa baaseeti. Raajii waraana walii-galaa Yihudaa dhugaa keessatti ibsame, waraana walii-galaa Yihudaa hafuuraa keessatti xumurama; jechuunis Yesus yeroo hundumaa dhuma wantaa tokkoo jalqaba wantaa tokkootiin ni ibsa; Inni Alfaa fi Oomeegaadha.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Seenaa bara 1863 seenaa bara 742 Dh.K.D. tiin bakka buufame; yeroo sana raajiin Isaayaas ilma isaa wajjin taʼee mootii Yihudaa hamaa (Ahaaz) dhaamsa tokko geesse. Keeyyata keessatti bara 742 Dh.K.D. dhugaa ba’umsa mootii Ahaaz tiin bakka buufame; innis mootii Yihudaa kan ture, tajaajila mana qulqullummaa Waaqayyoo cufee, lubni isaa inni olaanaan fakkeenya mana waaqeffannaa Sooriyaa tokko akka daangaa mana qulqullummaa Waaqayyoo isa lafa irraa keessatti dhaabu godhe.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

ଶୟତାନୀୟ ରାଜା ଆହାଜଙ୍କ ଇତିହାସରେ (ଯାହାକୁ ଇଶାୟାଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀ 742 BC ଭାବେ ଚିହ୍ନିତ କରେ), ଯେରୁଶାଲେମର ନେତା ଦେବଙ୍କ କଳିସିଆରେ ପୈଗାନ ଧର୍ମାଚରଣ (Catholicism) କୁ ପରିଚୟ କରାଇଥିଲେ; ଯେପରିକି ଲାଓଦିକିୟ ଆଡଭେଣ୍ଟିଜ୍ମ, ଏଲିୟାଙ୍କ ଦ୍ୱାରା ପ୍ରଦତ୍ତ ମୋଶାଙ୍କ ସନ୍ଦେଶକୁ ପରିତ୍ୟାଗ କରିବା ପାଇଁ, ପରିତ୍ୟକ୍ତ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟିଜ୍ମର ପଦ୍ଧତିକୁ ପୁନର୍ବାର ଅନୁସରଣ କଲା। 742 BC ରେ, ଇଶାୟା ଯିହୁଦାର ଦୁଷ୍ଟ ରାଜାଙ୍କୁ ଉପରି ପୋଖରୀର ନାଳୀର ଶେଷରେ, ଧୋବୀର କ୍ଷେତ୍ର ପାଖରେ, ସମ୍ମୁଖୀନ କଲେ; ଏବଂ ସେ ତାହା କରିବା ବେଳେ ନିଜ ପୁଅଙ୍କୁ ମଧ୍ୟ ସହିତ ନେଇଥିଲେ। ତାଙ୍କ ପୁଅର ନାମ ଏକ ଚିହ୍ନ ଥିଲା, ଏବଂ ଯେତେବେଳେ ଯିହୁଦାର ଭବିଷ୍ୟଦ୍ବକ୍ତା ରାଜା ଯେରୋବଅମଙ୍କୁ ସମ୍ମୁଖୀନ କଲେ, ସେମଧ୍ୟ ତାଙ୍କୁ ଗୋଟିଏ ଚିହ୍ନ ଦେଲେ।

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Kunoo aniifi ijoolleen Waaqayyo naaf kenne mallattoo fi dinqii ta’anii Israa’el keessatti Waaqayyo gooftaa maccaa, isa Tulluu Xiyoon keessa jiraatu biraa dha. Isaayaas 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Maqaan ilmi Isayyaas ilma isaa “Shearjaashuub” jedhu jechuun, “haftee tokko ni deebi’a” jechuudha. Warri “deebi’an” kan haftee sana keessaa ta’an, warra yeroo turtii keessatti Gooftaa eeganidha.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Ani Waaqayyo fuula isaa mana Yaaqoob irraa dhokse sana nan eeggadha; ani isa nan abdadha. Kunoo, ani fi ijoolleen Waaqayyo naa kenne mallattoo fi dinqii taanee Israaʼel keessatti Waaqayyo Gooftaa maccaa, isa Tulluu Xiyoon keessa jiraatu irraa argamne. Isaayyaas 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Isaayaas bara bara hammeessaa Ahaaz wajjin bara dhaloota Kiristoos dura 742tti yeroo wal qunnamu, inni warra “eeggatan” bakka bu’a; sababni isaas, raajonni hundinuu waa’ee guyyoota dhumaa dubbatu; warri guyyoota dhumaatti “eeggatan” immoo warra abdii kutannaa isa jalqabaa dhandhamanidha. Ermiyaas Waaqayyo sobee, roobaas dhowwee akka ture yaade; Isaayaasis Waaqayyo “fuula isaa mana Yaaqoob irraa dhoksee jira” jedhee yaada; garuu Isaayaas akka inni eeggatuu fi Gooftaa akka ilaalu murteessa; kunis yeroo mul’anni turutti warra “ogeeyyii” bakka bu’a. Warri deebi’anii isa gatii guddaa qabu isa gadamaa irraa addaan baasan, warri afaan Waaqayyoo ta’uu qaban sun chaappaa argatan; kanaafis warra mallattoo bineensaa argatan wajjin wal bira qabamanii faallaa isaanii ta’u.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Namoonni hedduun isaanii gufatu, ni kufu, ni caccabu, ni kiyyoomfamu, ni qabamus. Dhugaa ba’umsa hidhii; seera bartoota koo gidduutti chaappessi. Ani immoo mana Yaaqoob irraa fuula isaa dhokse Waaqayyoof nan eega; isas nan abdadha. Kunoo, ani fi ijoolleen Waaqayyo naaf kenne mallattoolee fi dinqisiisaaf Israa’el keessatti Waaqayyo Gooftaa maccaa gaaraa Xiyoon keessa jiraatu biraa jirra. Yommuu isaan isin jedhu, “Warra hafuurota beekamoo qabanitti, warra falfaltoota hurruufanii fi hasaasanittis dhaqaa gaafadhaa,” sabni tokko Waaqa isaa gaafachuu hin qabuu? Warra jiraataniif jecha warra du’an gaafachuu? Gara seeraatti fi gara dhugaa ba’umsaatti! Yoo isaan akka dubbii kanaatti hin dubbanne ta’e, ifni isaan keessa hin jiru. Isaayaas 8:16–20.

We will continue this study in the next article.

Barreeffama itti aanu keessatti qo’annoo kana itti fufna.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Kun jechuun kun dubbii Obboleettii Waayitii miti; dubbii Gooftaa ti; ergamaan Isaas akka ani isiniif kennuuf natti kenneera. Waaqayyo isin waama, kana irraa kaasee Isaa wajjin kaayyoo walfaallessu irratti akka hojii hin hojjenne. Namoota of isaanii Kiristaana jechuun himatan garuu amala Seexanaa mul’isan, hafuuraan, dubbii fi gochaan dhugaan akka hin guddanne ittisan, fi dhugumatti karaa Seexanni isaanii geggeessu hordofan ilaalchisee barsiifamni guddaan kennameera. Isaan mata-jabina garaa isaanii keessatti aangoo karaa kamiinuu isaanii hin taane, kanneen isaan fayyadamuu hin qabne qabataniiru. Barsiisaan guddaan akkana jedha, ‘Ani nan garagalcha, nan garagalcha, nan garagalcha.’ Namoonni Battle Creek keessatti, ‘Mana qulqullummaa Gooftaa, mana qulqullummaa Gooftaa nu’i’ jedhu; garuu ibidda idilee fayyadamu. Garaan isaanii ayyaana Waaqayyootiin laafee jilbeeffamee hin jiru.” Manuscript Releases, volume 13, 222.

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