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# Rome Establishes the Vision - Number Six

Raamoon Mul’ata Sana Dhaabde — Lakkoofsa Jaha

The Prophetic Controversies in Adventist History: Understanding the Conflict Between Uriah Smith and James White on Daniel 11:36

Seenaa Raajii Waaqayyoo keessatti Waldhabdee Raajii Seenaa Adveentistii: Daani’el 11:36 irratti Uraayaa Smiitii fi Jeemsi Waayitii gidduutti mormii jiru hubachuu

Author

Jeff Pippenger

Published

August 14, 2024

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We are addressing six lines of prophetic controversy that have occurred within the history of Adventism from 1798 until the present day.

Nuti seenaa Adveentizimii keessatti bara 1798 irraa jalqabee hamma yeroo ammaaatti mudatan sararoota wal mormii raajii ja'a irratti xiyyeeffanneerra.

> “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 Messages, book 2, 109.

> “Seenaa fi raajii keessatti Dubbiin Waaqayyoo walitti bu’iinsa dheeraa dhugaa fi dogoggora gidduu jiru ni mul’isa. Walitti bu’iinsi sun amma iyyuu itti fufee jira. Wantoonni duraan turan irra deebi’anii ni ta’u. Falmiileen durii deebisanii ni kaafamu, yaad-rimeewwan haaraanis yeroo hundumaa ni ka’u. Garuu uummanni Waaqayyoo, warri amantii isaanii keessatti fi raajii raawwachuu keessatti labsii ergamoota jalqabaa, lammaffaa, fi sadaffaa keessatti gahee isaanii bahatan, iddoo dhaabatan ni beeku. Isaan muuxannoo warqee qulqulluu irra caalaa gatii qabu qabu. Isaan dhumaatti amantii isaanii jalqabaa cimsanii qabatanii, akkuma kattaa jabaatanii dhaabbachuu qabu.” Selected Messages, book 2, 109.

The previous article addressed the first and last controversy about the Roman power, and we will now take up the controversy that occurred between Uriah Smith and James White. Uriah Smith inserted his own “private interpretation” into verse thirty-six.

Maqaan darbe kana duraatti mormii jalqabaa fi isa dhumaa waaʼee humna Roomaa ilaale ture; amma immoo mormii Uuriyaa Smitii fi Jeems Waayitii gidduutti uumame ni ilaalla. Uuriyaa Smit lakkoofsa soddomii jaʼa keessatti “hiika dhuunfaa” isaa ofii galche.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> “LUCOO 36. Boqor-kuna wuxuu samayn doonaa sida uu doonayo; wuuna is-weyneyn doonaa, oo wuxuu iska sarraysiin doonaa ilaah kasta, oo wuxuu ka sheegi doonaa waxyaalo yaab leh oo ka gees ah Ilaaha ilaahyada, wuuna liibaani doonaa ilaa cadhadu dhammaato; waayo, wixii la go’aamiyey waa la samayn doonaa.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.

> “Kun mootummaa asitti beeksifame humna dhuma irratti eerame sana jechuunis humna paappaasummaa isa tokkicha agarsiisuu hin danda’u; sababiin isaas ibsoonni kunneen yoo humna sana irratti hojii irra oolan sirriitti hin ta’an.” Uriah Smith, Daniel and the Revelation, 292.

Smith acknowledged that the power in the previous verse was “papal Rome,” but claims the characteristics of verse thirty-six are not prophetic characteristics that identify papal Rome. That claim is false. It should be remembered that in the rebellion of 1863, the seven times of Leviticus chapter twenty-six was set aside, and therefore the representation of the seven times of both tables of Habakkuk was rejected. Both the 1843 and the 1850 charts illustrate the seven times in the very center of the charts, and both illustrations place the cross in the center of the line of the seven times. When the new light of the seven times arrived in 1856 and was thereafter rejected, it marked a rejection of Habakkuk’s two tables, and also the authority of the Spirit of Prophecy, which so clearly identifies that both charts were directed by God.

ସ୍ମିଥ୍ ସ୍ୱୀକାର କରିଥିଲେ ଯେ ପୂର୍ବବର୍ତ୍ତୀ ପଦ୍ୟରେ ଉଲ୍ଲେଖିତ ଶକ୍ତି “ପାପାଳ ରୋମ” ଥିଲା, କିନ୍ତୁ ସେ ଦାବି କରନ୍ତି ଯେ ଛତ୍ତିଶତମ ପଦ୍ୟର ବୈଶିଷ୍ଟ୍ୟଗୁଡ଼ିକ ପାପାଳ ରୋମକୁ ପରିଚିହ୍ନଟ କରୁଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବୈଶିଷ୍ଟ୍ୟ ନୁହେଁ। ସେହି ଦାବି ମିଥ୍ୟା। ଏହା ସ୍ମରଣରେ ରଖିବା ଉଚିତ ଯେ, ୧୮୬୩ ମସିହାର ବିଦ୍ରୋହରେ, ଲେବ୍ୟବ୍ୟବସ୍ଥା ଅଧ୍ୟାୟ ୨୬ର ସାତ କାଳକୁ ପରିତ୍ୟାଗ କରାଯାଇଥିଲା, ଏବଂ ଏହିପରି ଭାବେ ହବକ୍କୂକର ଉଭୟ ଫଳକର ସାତ କାଳର ପ୍ରତିନିଧିତ୍ୱକୁ ଅସ୍ୱୀକାର କରାଯାଇଥିଲା। ୧୮୪୩ ଓ ୧୮୫୦—ଉଭୟ ଚାର୍ଟରେ—ସାତ କାଳକୁ ଚାର୍ଟମାନଙ୍କର ସଠିକ୍ ମଧ୍ୟଭାଗରେ ଦର୍ଶାଯାଇଛି, ଏବଂ ଉଭୟ ଚିତ୍ରଣରେ ସାତ କାଳର ରେଖାର କେନ୍ଦ୍ରସ୍ଥାନରେ କ୍ରୁଶକୁ ସ୍ଥାପିତ କରାଯାଇଛି। ୧୮୫୬ ମସିହାରେ ସାତ କାଳ ସମ୍ବନ୍ଧୀୟ ନୂତନ ଆଲୋକ ଆସିଲା ଏବଂ ପରେ ତାହାକୁ ଅସ୍ୱୀକାର କରାଗଲାବେଳେ, ସେଥିରେ ହବକ୍କୂକର ଦୁଇ ଫଳକର ଅସ୍ୱୀକାର ଚିହ୍ନିତ ହେଲା, ଏବଂ ସେହି ସହିତ ଭବିଷ୍ୟଦ୍ବାଣୀର ଆତ୍ମାର କର୍ତ୍ତୃତ୍ୱର ମଧ୍ୟ ଅସ୍ୱୀକାର ହେଲା, ଯାହା ଏତେ ସ୍ପଷ୍ଟଭାବେ ପରିଚିହ୍ନଟ କରେ ଯେ ଉଭୟ ଚାର୍ଟ ଦେବଙ୍କ ଦ୍ୱାରା ନିର୍ଦ୍ଦିଶ୍ଟ ଥିଲା।

According to Sister White the last deception of Satan is to make of none effect the testimony of God’s Spirit, and here the first deception was to make of none effect the testimony of God’s Spirit, and it also represented a simultaneous rejection of the foundational truths upon the two charts, and more specifically the seven times.

Akka White akka dubbatanitti, gowwoomsaan Seexanaa inni dhumaa dhugaa-ba’umsa Hafuura Waaqayyoo hojii-albuu gochuu dha; asittis gowwoomsaan inni jalqabaa dhugaa-ba’umsa Hafuura Waaqayyoo hojii-albuu gochuu ture; akkasumas inni yeroo wal fakkaataatti dhugaa hundee ta’an chaartota lamaan irra jiran, caalaatti immoo torban yeroo sana, fudhachuu diduu agarsiisa ture.

At the rebellion of 1863, it was none other than Uriah Smith that produced the 1863 counterfeit chart, which removed the line of the seven times. By 1863 Uriah Smith had closed his eyes to the light of the seven times, and was unable to see that there are two “indignations” which Daniel identifies. The two indignations represent the seven times against the northern kingdom of Israel, and the southern kingdom of Judah. The first against the ten northern tribes began in 723 BC and ended in 1798, and the second began in 677 BC and ended in 1844.

በ1863 ዓ.ም. ዓመፅ ጊዜ፣ የሰባቱን ዘመናት መስመር ያስወገደውን የ1863 ሐሰተኛ ሰንጠረዥ ያዘጋጀው ማንም ሌላ ሳይሆን ኡራያ ስሚዝ ነበር። እስከ 1863 ድረስ ኡራያ ስሚዝ ስለ ሰባቱ ዘመናት ብርሃን ዓይኖቹን ዘግቶ ነበር፣ እናም ዳንኤል የሚገልጻቸው ሁለት “ቍጣዎች” እንዳሉ ማየት አልቻለም። እነዚህ ሁለቱ ቍጣዎች በእስራኤል ሰሜናዊ መንግሥትና በይሁዳ ደቡባዊ መንግሥት ላይ የመጡትን ሰባቱን ዘመናት ይወክላሉ። የመጀመሪያው በሰሜን ያሉትን አሥሩን ነገዶች በ723 ዓ.ዓ. ጀመረ እና በ1798 አበቃ፤ ሁለተኛውም በ677 ዓ.ዓ. ጀምሮ በ1844 ተጠናቀቀ።

Gabriel came to Daniel in chapter eight to explain the marah vision, and in connection with his work, he provided a second witness to 1844. The twenty-three hundred years of Daniel chapter eight ended in 1844, but so too did the last of the two indignations against the northern and southern kingdoms.

እቲ ገብርኤል ኣብ ምዕራፍ ሸሞንተ ናብ ዳንኤል መጺኡ ራእይ ማራህ ንምብራህ እዩ መጺኡ፣ ኣብ ስራሑ ድማ ን1844 ካልኣይ ምስክር ሃበ። እቶም ክልተ ሽሕን ሰለስተ ሚእቲ ዓመታት ናይ ዳንኤል ምዕራፍ ሸሞንተ ኣብ 1844 ተወዲኦም፣ ነገር ግን ካብቶም ክልተ ቍጥዓታት ኣብ ልዕሊ መንግስታት ሰሜንን ደቡብን ዝነበሩ እቲ ናይ መወዳእታ ድማ ኣብኡ ተወዲኡ።

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> Innis akkana jedhe, Kunoo, ani yeroo dheekkamsi sun itti dhuma isaa isa boodaa gaʼu keessa waan taʼu si beeksisa; dhumni sunis yeroo murteeffametti ni taʼa. Daaniʼel 8:19.

The last end presupposes a first end. The last of the two indignations, which is simply another expression of the seven times, ended in 1844, and the first indignation ended in 1798. The verse Smith claimed possessed no specifications of the papal power identified the year when the papacy would receive its deadly wound.

Dhuma boodaa isa jalqabaa dursee yaada keessa galcha. Dhuma dheekkamsa lamaan keessaa isa boodaa, kan salphaatti ibsa biraa “yeroo torba” jedhu taʼe, bara 1844 keessatti xumurame; dheekkamsi jalqabaa immoo bara 1798 keessatti xumurame. Lakkoofsi Smith humni paaphaasii keessatti ibsa ifa taʼe tokko illee akka hin qabne jechuun dubbate sun, waggaa paaphaasummaan madaa duʼaa fidu sana itti argatu adda baase.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done. Daniel 11:36.

> Mootichi akka fedha isaatti ni godha; of ol kaasee of guddisee waaqa hundumaa irra of kaa’a; Waaqa waaqolii irratti immoo dubbii dinqisiisaa dubbata; dheekkamsi murtaa’e hamma raawwatamutti ni milkaa’a; waan murtaa’e sun ni raawwatama. Daani’eel 11:36.

“The king” in verse thirty-six would “prosper till the indignation be accomplished.” Notice what Smith writes about Daniel chapter eight, verses twenty-three and twenty-four in the same book where he claims the papal power does not possess the correct attributes to fulfill verse thirty-six.

“ቁንጉ” በሚብል ቃል በሣላሳ ዱላ ውስጥ የተጠቀሰው “ቁጥዓው ክሳዕ ዚፍጸም ክሰልጥን እዩ” ይብል። ስሚዝ በዳንኤል ምዕራፍ ሸሞንተ፡ ቁጽሪ ሃያን ሰለስተን ሃያን ኣርባዕተን ብዛዕባ ዝጸሓፎ ኣብቲ እቲ ዝሓተመሉ መጽሓፍ ልቢ በል፤ ኣብኡ ሓይሊ ጳጳሳዊ ሥልጣን ንቁጽሪ ሣላሳን ሽዱሽተን ንምፍጻም ዝግባእ ባህርያት የብሉን ኢሉ ይኣምን።

> “VERSE 23. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. 24. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. 25. And through his policy also he shall cause craft to prosper in his hand: and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.

> “VERSES 23. mootummaa isaanii yeroo dhumaa keessatti, yeroo warri irra-darban hamminaan isaanii guutamanitti, mootichi fuula jabaataa fi hiika dubbii dukkanaa hubatu ni ka’a. 24. Humni isaas guddaa ni ta’a; garuu humna ofii isaatiin miti; inni haala dinqisiisaadhaan ni balleessa, ni milkaa’a, hojii isaas ni raawwata, warra jajjaboo fi saba qulqulluus ni balleessa. 25. Imaammata isaatiin immoo haxxummaan harka isaa keessatti ni milkaa’a; garaa isaa keessatti of ni guddisata; nagaa fakkaatuun namoota baay’ee ni balleessa; inni illee irratti ni ka’a Bulchaa bulchitootaa; garuu harka malee ni caccaba.

> “This power succeeds to the four divisions of the goat kingdom in the latter time of their kingdom, that is, toward the termination of their career. It is, of course, the same as the little horn of verse 9 and onward. Apply it to Rome, as set forth in remarks on verse 9, and all is harmonious and clear.

> “Humni kun raafama reʼee mootummichaa afurtti qoodame sana keessatti, yeroo boodaa mootummaa isaanii keessatti, jechuunis gara xumura adeemsa isaaniitti ni kaʼa. Inni, dhugumatti, gaanfa xinnaa lakkoofsa 9ffaa fi itti aanuutti ibsame sanauma dha. Akka yaada lakkoofsa 9ffaa irratti kennameetti Roomaatti yoo hojii irra oolche, wanti hundinuu walii galaan fi ifatti hubatama.”

> “‘A king of fierce countenance.’ Moses, in predicting punishment to come upon the Jews from this same power, calls it ‘a nation of fierce countenance.’ Deut. 28:49, 50. No people made a more formidable appearance in warlike array than the Romans. ‘Understanding dark sentences.’ Moses, in the scripture just referred to, says, ‘Whose tongue thou shalt not understand.’ This could not be said of the Babylonians, Persians, or Greeks, in reference to the Jews; for the Chaldean and Greek languages were used to a greater or less extent in Palestine. This was not the case, however, with the Latin.

> “‘Mootii fuula sodaachisaa qabu.’ Museen humna kanauma irraa Yihudoota irratti adabbiin dhufu akka jiru yeroo dursee dubbatu, isa ‘sabni fuula sodaachisaa qabu’ jedhee waama. Kes. 28:49, 50. Namni kam iyyuu akka warra Roomaa hiriira waraanaa keessatti mul’ata baay’ee sodaachisaa qabu hin turre. ‘Himoota dukkanaa hubata.’ Museen, caaffata amma irratti eerame keessatti, ‘afaan isaa hin hubattu’ jedha. Kun waa’ee Yihudootaa ilaalchisee Baabilonota, Faaresotaa, yookiin Giriikota irratti jechuun hin danda’amu; sababiin isaas afaanota Kaldootaa fi Giriikii hanga ta’e tokko tokkootti Falasxiin keessatti hojii irra oolaa turan. Haa ta’u malee, Laatiiniif kun akkas hin turre.

> “When the transgressors are come to the full.’ All along, the connection between God’s people and their oppressors is kept in view. It was on account of the transgressions of his people that they were sold into captivity. And their continuance in sin brought more severe punishment. At no time were the Jews more corrupt morally, as a nation, than at the time they came under the jurisdiction of the Romans.

> “Yeroo warri irra-darboon guutummaatti ga’an.” Hariiroon uummata Waaqayyoo fi warra isaan cunqursan gidduu jiru yeroo hundumaa ifatti ilaalama. Isaan sababii irra-daddarbaa saba isaa tiin booji’amanii kennaman. Itti fufuun isaanii cubbuu keessa turuus adabbii caalaa hamaa fide. Yihuudonni akka sabaatti, yeroo mootummaa Roomaa jalatti aangoo isaanii keessa galan sana caalaa, yeroo biraa kamittuu amala keessatti hammina guddaa hin qaban turan.

> “‘Mighty, but not by his own power.’ The success of the Romans was owing largely to the aid of their allies, and divisions among their enemies, of which they were ever ready to take advantage. Papal Rome also was mighty by means of the secular powers over which she exercised spiritual control.

> “‘Jabaa, garuu humna ofii isaatiin miti.’ Milkaa’inni Roomaanotaa gargaarsa michoota isaanii irraa fi qoqqoodamuu diinota isaanii keessaa baay’inaan kan madde ture; kana immoo yeroo hunda fayyadamuuf qophii ta’anii turan. Roomiin Phaaphaasii immoo humnoota mootummaa lafaa irratti, kanneen isheen to’annoo hafuuraa itti irratti gaggeessituun, jabduu turte.

> “‘He shall destroy wonderfully.’ The Lord told the Jews by the prophet Ezekiel that he would deliver them to men who were ‘skilful to destroy;’ and the slaughter of eleven hundred thousand Jews at the destruction of Jerusalem by the Roman army, was a terrible confirmation of the prophet’s words. And Rome in its second, or papal, phase was responsible for the death of fifty millions of martyrs.

> “‘Inni dinqisiifachisee ni balleessa.’ Gooftaan karaa raajii Hisqi’eeliin Yihuudota akka inni namoota ‘balleessuuf ogummaa qabaniitti’ dabarsee kennu isaanitti hime; yeroo waraanni Roomaa Yerusaalemiin balleesse, ajjeechaan Yihuudota kuma dhibba kudha tokkoo kun immoo jecha raajichaa kan sodaachisaa ta’een mirkaneesse. Roomnis marsaa lammaffaa ishee, yookaan marsaa paaphaasummaa isheetiin, du’a shahiidota miliyoona shantamaa irratti itti gaafatamummaa qabdi.

> “‘And through his policy also he shall cause craft to prosper in his hand.’ Rome has been distinguished above all other powers for a policy of craft, by means of which it brought the nations under its control. This is true of both pagan and papal Rome. And thus by peace it destroyed many.

> “‘Akkasumas, karaan harka isaa keessatti guddifata.’ Roomaan humnoota kaan hundumaa caalaa imaammata gowwoomsaan beekamte; karaa kanaanis saboota to’annoo ishee jala galchite. Kun Roomaa waaqeffataa fi Roomaa paaphaasii lamaan isaanii irratti dhugaa dha. Akkasumas nagaa fakkaatuun namoota baay’ee balleessite.

> “And Rome, finally, in the person of one of its governors, stood up against the Prince of princes, by giving sentence of death against Jesus Christ. ‘But he shall be broken without hand,’ an expression which identifies the destruction of this power with the smiting of the image of chapter 2.” Uriah Smith Daniel and the Revelation, 202–204.

> “እና ሮም በመጨረሻ፣ በአንዱ ከአገረ ገዥዎቿ ሰውነት፣ በነገሥታት ልዑል ላይ ተነሳ፥ በኢየሱስ ክርስቶስ ላይ የሞት ፍርድ በመስጠት። ‘ነገር ግን ያለ እጅ ይሰበራል’ የሚለው አገላለጽ፣ የዚህን ኀይል ጥፋት ከምዕራፍ 2 የምስሉ መመታት ጋር የሚያስለይ ነው።” Uriah Smith Daniel and the Revelation, 202–204.

Smith, twice in the passage, identifies that the prophetic characteristics of pagan and papal Rome are interchangeable, for they are simply the manifestation of Rome in its two phases, such as the mixture of iron and clay in Daniel chapter two, which Sister White identifies as symbols of churchcraft and statecraft. When Daniel identifies in the verses Smith is addressing–that Rome “shall prosper, and practice,” and that Rome “shall cause craft to prosper in his hand,”–Smith claims that in verse thirty-six that the “king” who “shall prosper till the indignation be accomplished,” identifies a prophetic characteristic of both pagan and papal Rome. Then he claims that none of the characteristics of Rome in verse thirty-six refer to the papal power.

ስሚዝ፡ በዚያ ክፍል ውስጥ ሁለት ጊዜ፡ የአረማዊትና የጳጳሳዊት ሮም ትንቢታዊ ባሕርያት እርስ በርሳቸው የሚተካከሉ መሆናቸውን ያመለክታል፤ ምክንያቱም እነርሱ በሁለት ዘመናቶቿ የታየችው የሮም መገለጫ ብቻ ናቸው፤ ይህም በዳንኤል ምዕራፍ ሁለት ውስጥ እንዳለው የብረትና የሸክላ ድብልቅ ነው፤ እህት ዋይትም ይህን እንደ የቤተ ክርስቲያን ፖለቲካና የመንግሥት ፖለቲካ ምልክቶች ትለያለች። ዳንኤል፡ ስሚዝ የሚመለከታቸው በእነዚያ ቁጥሮች ውስጥ፡ ሮም “ትበለጽጋለች፥ ታደርጋለችም” እንዲሁም ሮም “ማታለያን በእጁ ውስጥ እንዲበለጽግ ታደርጋለች” ብሎ ሲገልጽ፡ ስሚዝ በቁጥር ሠላሳ ስድስት ያለው “ንጉሡ” “ቍጣው እስኪፈጸም ድረስ የሚበለጽግ” ሲባል፡ ይህ የአረማዊትና የጳጳሳዊት ሮም ሁለቱንም የሚመለከት ትንቢታዊ ባሕርይ መሆኑን ይናገራል። ከዚያም፡ በቁጥር ሠላሳ ስድስት ውስጥ ስለ ሮም የተገለጹት ባሕርያት አንዳቸውም ወደ ጳጳሳዊ ኃይል እንደማይጠቁሙ ይናገራል።

We have referred to Smith in supporting the identification of Rome being the robbers who establish the vision, and one of the four prophetic characteristics in verse fourteen is that Rome exalts themselves.

Nuti Roomiin mul’ata sana hundeessan saamtoota taʼuu isaanii deeggaruuf Smiitiin waamnee jirra; amaloota raajii afur keessaa tokko immoo keeyyata kudha afuri keessatti Roomiin of isaanii ol guddisuu isaanii ti.

> 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 sanattis, namoonni baayʼeen mootii kibbaa irratti ni kaʼu; namoonni ummata kee keessaa saamtonni immoo mulʼata sana jabeessuuf of isaanii ni ol qabu; garuu ni kufu. Daani’el 11:14.

Smith claims that the specifications of the king in verse thirty-six do not align with the papal power, though he earlier defended that it was Rome in verse fourteen that exalts itself. Yet the king in verse thirty-six “shall exalt himself.” That very same king in verse thirty-six would “speak marvelous things against the God of gods.” In Daniel the papal power “shall speak great words against the Most High,” and in the book of Revelation the papal power blasphemes against the Most High.

ስሚዝ በሰላሳ ስድስተኛው ቁጥር የተገለጹት የንጉሡ መለያዎች ከጳጳሳዊ ኃይል ጋር አይጣጣሙም ይላል፤ ሆኖም ከዚህ ቀደም በአሥራ አራተኛው ቁጥር ራሱን ከፍ እንደሚያደርግ የተጠቀሰው ሮም መሆኑን ተከራክሮ ነበር። ነገር ግን በሰላሳ ስድስተኛው ቁጥር ያለው ንጉሥ “ራሱን ከፍ ያደርጋል።” ያው በሰላሳ ስድስተኛው ቁጥር ያለው ንጉሥ “በአማልክት አምላክ ላይ ድንቅ ነገሮችን ይናገራል።” በዳንኤል ጳጳሳዊ ኃይል “በልዑል ላይ ታላላቅ ቃላትን ይናገራል፥” በራእይም መጽሐፍ ጳጳሳዊ ኃይል በልዑል ላይ ይሰድባል።

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. Revelation 13:5, 6.

> Akkasumas afaan waan gurguddaa dubbatuu fi arrabsoo dubbatu isaaf kenname; jiʼoota afurtamii lamaaf akka itti fufuufis aangoon isaaf kenname. Innis maqaa Waaqayyoo, dunkaana isaa, warra samii keessa jiraatanis arrabsuuf, Waaqayyo irratti arrabsoo dubbachuuf afaan isaa bane. Mulʼata 13:5, 6.

Every prophetic specification of the papal power is identified in verse thirty-six.

Wanti raajii raajaa Phaaphaasii ilaalchisee ibsi raajii keessatti kenname hundi lakkoofsa soddoma jahaffaa keessatti adda baafameera.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done. Daniel 11:36.

> Mootichi akka fedhe sana ni godhata; of ol ol of guddaa of godhata; waaqayyota hundumaa irra of ol in kaasaa, of guddaa in godhata; Waaqa waaqayyotaa irratti immoo dubbii dinqisiisaa ni dubbata; dheekkamsi sun hamma raawwatamutti ni milkaaʼa; waan murteeffame immoo ni taʼa. Daaniʼel 11:36.

Human commentators are many times unreliable, but many Adventist commentators give witness to the obvious truth that it was verse thirty-six which the apostle Paul was paraphrasing in Second Thessalonians, when he addressed the man of sin.

Namoonni ibsa kennan namaa yeroo baayʼee amanamoo miti; garuu ibsitoota Adveentistii keessaa baayʼeen, yeroo ergamaan Phaawuloos nama cubbuu sana dubbisee 2 Tasalonqee keessatti dubbate, lakkoofsi soddomii jaha kan inni hiika isaa irra deebiʼee ibsaa ture taʼuu dhugaa ifa taʼeef ragaa baʼu.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:2, 3.

> Nama tokko illee karaa kamiin iyyuu isin hin gowwoomsin; guyyaan sun utuu dura gantummaan dhufee, namichi cubbuu sun mul’ifamee, ilmi badiisaa sun mul’ifamuun alatti hin dhufu; inni kan Waaqayyo jedhamee waamamu hundumaa yookaan kan waaqeffatamu hundumaa mormee of ol kaasa; akkasitti akka inni Waaqayyo ta’ee mana qulqullummaa Waaqayyoo keessa taa’ee, ofii isaa Waaqayyo akka ta’e argisiisu. 2 Tasalonqee 2:2, 3.

Verse thirty-six states that “he shall exalt himself, and magnify himself above every god,” and Paul says “that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped.” Clearly Smith had no prophetic authority to claim that the king of verse thirty-six was different from the king under discussion in the verses leading to verse thirty-six. Grammatically he had no justification for making his flawed application, and his claim that he did so because verse thirty-six possesses no characteristics of the papal power was a wresting of the Scripture in an attempt to establish a private interpretation.

Lakkoofsi soddomii-ja’a “inni of ol ol kaasee of guddisata; waaqa hundumaa irraas of ol qaba” jedha; Phaawulos immoo, “namichi cubbuu sun mul’ifamuu qaba, inni ilmi badinaa; inni Waaqayyo jedhamee waamamu hundumaa, yookaan isa waaqeffatamu hundumaa morma, isaan hundumaa irrattis of ol kaasa” jedha. Ifatti, mootichi lakkoofsa soddomii-ja’a keessatti ibsame mooticha lakkoofsota lakkoofsa soddomii-ja’a dura jiran keessatti irratti dubbatamaa ture irraa adda ta’uu isaa dubbachuuf Smith aangoo raajii tokko illee hin qabu ture. Naannawa seerlugaatiinis hojii irra oolmaa dogoggoraa isaa sana gochuuf sababa isaaf ta’u hin qabu ture; claimiin isaa inni akkas godheef sababni lakkoofsi soddomii-ja’a amaloota aangoo paaphaasummaa hin qabu jedhu immoo, hiikkaa dhuunfaa tokko dhaabuuf yaalii godhame keessatti Caaffata Qulqullaa’oo jallisuu ture.

> 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 ca prophii isa caalaa mirkanaaʼe qabna; isinis hanga guyyaan bariʼutti, urjiin ganamaa garaa keessan keessatti baʼutti, akka ifa iddoo dukkanaa keessatti ifuutti isaaf qalbeeffachuun keessan gaarii dha: kana dura beekaa, raajii Caaffata Qulqullaaʼoo keessaa tokko illee hiika dhuunfaa irraa miti. Raajiin durii keessatti fedhii namaatiin hin dhufne; namoonni qulqulloonni Waaqayyoo garuu Hafuura Qulqulluudhaan oofamanii dubbataniiru. 2 Phexiros 1:19–21.

Through the years of Laodicean Adventism there have been many Adventist theologians, pastors and authors who have addressed whether they think Smith’s application is correct or incorrect. An Australian pastor, Louis Were, who is long deceased, spent the majority of his ministry in opposing Smith’s false prophetic model. The reason for his opposition was not simply that Smith ultimately identified the king that comes to his end in verse forty-five as Turkey, but Smith’s platform also produced an incorrect application of Armageddon. In the 1980’s or thereabout an Adventist author penned a book titled, Adventists and Armageddon, Have we Misunderstood Prophecy? The author’s name is Donald Mansell, and the book is still available.

በላኦዲቂያዊ አድቬንቲዝም ዘመናት ሁሉ ውስጥ፣ የስሚት ትግበራ ትክክል እንደሆነ ወይም የተሳሳተ እንደሆነ የመለከቱ ብዙ አድቬንቲስት ሥነ-መለኮት ምሁራን፣ ፓስተሮችና ጸሐፊዎች ነበሩ። ከረጅም ጊዜ በፊት የሞተው አውስትራሊያዊ ፓስተር ሉዊስ ወር በአገልግሎቱ አብዛኛውን ክፍል የስሚትን የተሳሳተ ትንቢታዊ አርአያ በመቃወም አሳለፈ። የእርሱ ተቃውሞ ምክንያት ስሚት በአርባ አምስተኛው ቁጥር መጨረሻውን የሚያገኘውን ንጉሥ በመጨረሻ ቱርክ መሆኑን ለይቶ መግለጹ ብቻ አልነበረም፤ ነገር ግን የስሚት መድረክ ስለ አርማጌዶን የተሳሳተ ትግበራ ደግሞ ያመነጨ ነበር። በ1980ዎቹ ወይም በዚያ አካባቢ፣ አንድ አድቬንቲስት ጸሐፊ Adventists and Armageddon, Have we Misunderstood Prophecy? በሚል ርእስ መጽሐፍ ጻፈ። የጸሐፊው ስም ዶናልድ ማንሰል ሲሆን፣ መጽሐፉ እስካሁን ድረስ ይገኛል።

Mansell tracks the history leading up to World War One and World War Two showing that when both those wars were seen to be approaching the Adventist evangelists began to employ Smith’s false application of Turkey marching to literal Jerusalem as a sign of Armageddon and the end of the world. He demonstrates by church membership roles that as each of the wars approached many souls were brought into the membership of the Adventist church, based upon the evangelist’s prophetic emphasis drawn from Smith’s flawed view of Armageddon.

ମାନସେଲ୍ ପ୍ରଥମ ବିଶ୍ୱଯୁଦ୍ଧ ଓ ଦ୍ୱିତୀୟ ବିଶ୍ୱଯୁଦ୍ଧ ପୂର୍ବରୁ ଘଟିଥିବା ଇତିହାସକୁ ଅନୁସରଣ କରି ଦେଖାନ୍ତି ଯେ, ଯେତେବେଳେ ସେହି ଦୁଇଟି ଯୁଦ୍ଧ ନିକଟବର୍ତ୍ତୀ ବୋଲି ଦେଖାଯାଉଥିଲା, ଆଡଭେଣ୍ଟିଷ୍ଟ ସୁସମାଚାରପ୍ରଚାରକମାନେ ଆର୍ମାଗେଦ୍ଦୋନ ଏବଂ ଜଗତର ଶେଷର ଚିହ୍ନରୂପେ ତୁର୍କୀଙ୍କର ଶାବ୍ଦିକ ଯିରୁଶାଲେମକୁ ଅଗ୍ରସର ହେବା ସମ୍ବନ୍ଧରେ ସ୍ମିଥଙ୍କ ଭ୍ରାନ୍ତ ପ୍ରୟୋଗକୁ ବ୍ୟବହାର କରିବାକୁ ଆରମ୍ଭ କଲେ। ସେ ଚର୍ଚ୍ଚ ସଦସ୍ୟତା ତାଲିକାମାନଙ୍କ ଦ୍ୱାରା ପ୍ରମାଣ କରନ୍ତି ଯେ, ପ୍ରତ୍ୟେକ ଯୁଦ୍ଧ ନିକଟାସନ୍ନ ହେଉଥିବା ସମୟରେ, ସ୍ମିଥଙ୍କର ଆର୍ମାଗେଦ୍ଦୋନ ସମ୍ବନ୍ଧୀୟ ତ୍ରୁଟିପୂର୍ଣ୍ଣ ଦୃଷ୍ଟିକୋଣରୁ ଉତ୍ପନ୍ନ ସୁସମାଚାରପ୍ରଚାରକମାନଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଜୋରକୁ ଆଧାର କରି, ବହୁ ଆତ୍ମା ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚର ସଦସ୍ୟତାରେ ଆଣାଯାଇଥିଲେ।

When either war ended, and the flawed predictions were not fulfilled, the church lost more members than they had gained from the prophetic model that was constructed by Smith.

Yommuu waraanni kam iyyuu xumuramee, raajii dogoggoraan ibsame sunis utuu hin raawwatamin hafee, waldaan fakkeenya raajii Smiitiin ijaarrame sana irraa waan argatte caalaa miseensota baayʼee dhabde.

Through Smith’s rejection of the foundational message of the Millerites, and his willingness to promote his private interpretation of verse thirty-six to forty-five of Daniel, Smith’s logic produced a prophetic model based upon current events.

Millerootaonni ergaa bu’uuraa Smithiin fudhatamuu diduu fi hiika dhuunfaa isaa Daani’el boqonnaa sana lakkoobsa soddomii ja’ irraa hanga afurtamii shaniitti babal’isuuf fedhii qabuun, loojikiin Smith moodeela raajii taateewwan yeroo sanaa irratti hundaa’e uume.

In the argument between Smith and James White over the king who comes to his end in the last verse of Daniel eleven, James White presented a logic that succinctly represented Smith’s sandy prophetic foundation. White taught that “prophecy produces history, but history does not produce prophecy.”

Daaniʼel boqonnaa kudha tokkoffaa lakkoofsa dhumaa keessatti waaʼee mooticha dhuma isaa irra gaʼu irratti falmii Simiizii fi Jeems Wiiti gidduutti adeemsifame keessatti, Jeems Wiiti loojikii buʼuuraa raajii cirracha irratti ijaarame kan Simiizii gabaabinaan bakka buʼe dhiheesse. Wiitiin, “Raajiin seenaa uuma; seenaanis garuu raajii hin uumu” jedhee barsiise.

The evangelists of Adventism that worked before both wars employed the developing history to present Smith’s flawed prophetic model of Armageddon, and their work, which seemed so blessed leading up to the wars, produced a net loss when the prophetic model was demonstrated to be based upon a private interpretation.

Wangeeltonni Adventismii kan duraan waraana lamaan dura hojjetan, fakkeenya raajii Armagedon isa dogoggora qabu kan Smith seenaa guddachaa ture fayyadamuudhaan dhiheessan; hojii isaanii, kan waraana sanaan dura adeemsa keessatti akka guddaan eebbifame fakkaatu, yeroo fakkeenyi raajii sun hiika dhuunfaa irratti hundaa’e akka ta’e ifatti mul’ate, bu’aa waliigalaa keessatti kasaaraa fide.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Matthew 7:15–20.

> Raajota sobdoota kijibaa keessaa eeggadhaa; isaan uffata hoolotaa uffatanii gara keessan dhufu, keessa isaanii garuu yeeyyii saamoo dha. Ija isaanii irraa isaan ni beektu. Namoonni keessaa wayinii walitti qabu moo? Yookiis keessaa harbuu walitti qabu moo? Akkasuma muka gaariin hundinuu ija gaarii godhata; muki hamaan garuu ija hamaa godhata. Muki gaariin ija hamaa godhachuu hin danda’u; muki hamaanis ija gaarii godhachuu hin danda’u. Muki ija gaarii hin godhanne hundinuu muramee ibiddatti gatama. Kanaafuu ija isaanii irraa isaan ni beektu. Maatewos 7:15–20.

Smith’s willingness to promote a private prophetic model of the king in verse thirty-six bore the fruit of also creating an incorrect application of the Sixth Plague and Armageddon.

Smiiziin fedhiin moodeela raajii dhuunfaa mooticha aayata soddoma ja’a keessatti guddisuuf qabu, akka bu’aa isaatti immoo Dha’icha Ja’affaa fi Armaagedoonitti hojiirra oolmaa sirrii hin taane uume.

> And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

> Ergamaan jahaffaan jaʼa ja’affamee isa guddaa Efraaxis irratti dhangalaase; bishaannis isaa ni goge, akka karaa mootota bahaa irraa dhufaniif qophaaʼuuf. Anis hafuurota xuraaʼoo sadii, kanneen qurxummii fakkaatan, afaan bineensichaa keessaa, afaan raagicha sobaa keessaa baʼan nan arge. Isaan hafuurota seexanotaa ti, hojii dinqii hojjetan, mootota lafaa fi addunyaa guutuu bira dhaquudhaan, waraana Guyyaa guddaa Waaqa Hundumaa Dandaʼuu sanaatiif walitti isaan qabuuf. Kunoo, ani akka hattuutti nan dhufa. Namni dammaqee uffata isaa eeggatu eebbifamaa dha, akka qullaa hin deemneef, qaanii isaas hin argineef. Innis iddoo afaan Ibrootaatiin Armagedoon jedhamutti walitti isaan qabe. Mulʼata Yohaannis 16:12–16.

As we have previously pointed out, the sixth plague comes after the close of human probation, so the warning contained to keep your garments, must refer to a testing issue that occurs before Michael stands up and human probation closes and the first plague begins. The sixth plague identifies the activities of the dragon, the beast and the false prophet, who are the threefold union that comes together at the soon-coming Sunday law. That threefold union is Modern Rome, and the symbol that identifies and establishes the threefold union of Modern Rome, are the “robbers of thy people,” who “exalt themselves to establish the vision” and “fall.”

Akkuma duraan eerree argisiisneetti, dhaʼichi jaʼaffaan erga carraan murtii namaa cufamee booddee dhufa; kanaafuu akeekkachiisni uffata kee eeggadhu jedhu, dhimma qormaataa tokkoo kan Miikaaʼel kaʼuu fi carraan murtii namaa cufamuu, akkasumas dhaʼichi jalqabaa jalqabuun dura taʼuuf jedhu agarsiisuu qaba. Dhaʼichi jaʼaffaan hojiiwwan mootummaa jabinaa, bineensaa fi raajii sobaa adda baasa; isaanis walitti dhufeenya sadii taʼan kan seera Dilbataa yeroo dhihootti dhufu irratti walitti qabamanidha. Walitti dhufeenyi sadii sun Roomaa Ammayyaadha; mallattoon walitti dhufeenya sadii Roomaa Ammayyaa adda baasu fi hundeessu immoo, “saamtoota saba keetii” kanneen “mulʼata hundeessuuf of ol kaasanii” fi “kufan” dha.

The warning of the sixth plague, when understood, allows a soul to keep his garments, but if it is rejected it leaves a soul naked, which is one of the five attributes of a Laodicean. The symbol that establishes that warning is the robbers of thy people, who exalt themselves and ultimately fall. Solomon said if God’s people do not have that vision, they perish.

Marraan dhaʼicha jahaffaa, yeroo hubatamutti, lubbuu tokko akka uffata isaa eeggatu dandeessisa; yoo garuu didame, lubbuu tokko qullaa dhiisa; kunis amaloota shanan Laaʼodiiqeyaa keessaa isa tokko dha. Fakkeenyi dhaʼicha sana hundeessu immoo saamtota saba keetii ti; isaan of ol kaasu, dhuma irrattis kufu. Solomoon akka jedhetti, sabni Waaqayyoo mulʼata sana yoo hin qabaanne, ni badu.

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

> Bakka mul’anni hin jirretti, uummanni ni bada; inni seera eegus immoo ni gammada. Fakkeenya 29:18.

The Hebrew word “perish” means “to make naked”, and John recorded, “Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” Smith was wrong on the King of the North, and that false prophetic foundation allowed him to develop a prophetic application that, if accepted, produces nakedness, which is a symbol of the Laodiceans, who are spewed out of the mouth of the Lord.

Ibsiin afaan Ibrootaa “baduu” jedhu “qullaa gochuu” jechuudha; Yohannis immoo, “Namni dammaqee eeguu fi uffata isaa eeggatu eebbifamaadha; akka qullaa hin deemneef, qaaniin isaas akka hin mul’anneef” jedhee barreesse. Smith waa’ee Mootii Kaabaa irratti dogoggoree ture; hundeen raajii sobaa sunis hojii raajii akka inni ijaaru isaaf hayyame; hojii sun yoo fudhatame qullaa ta’uu fida; kun immoo mallattoo Laa’odiiqeyaa warra afaan Gooftaa keessaa tuphamaaniiti.

Smith had no problem arguing his new false identification of the King of the North against the prophetess’ husband James White. Adventist historians, and Sister White, address their famous disagreement. Ellen White rebuked both her husband and Smith for allowing their difference of opinion on who was represented by the king of the north in Daniel eleven, to be put into the public domain. In the very first Adventist publication after the Great Disappointment of 1844, James White wrote:

Ka’umsiin kaabaa sanaa eenyummaa sobaa isaa haaraa ta’e irratti abbaa manaa raajittii sanaa, James White, mormuun Smith irratti rakkoon hin turre. Seenaa barreessitoonni Adventistotaa fi Sister White wal-dhabdee isaanii beekamaa sana irratti ibsa kennu. Ellen White, garaagarummaa yaadaa isaanii eenyutu Daani’el boqonnaa kudha tokko keessatti mootii kaabaa sanaan bakka bu’ame jedhu irratti, iddoo uummataatti akka baafamu eeyyamuudhaan, abbaa manaa ishee fi Smith lamaan isaanii ifatte. Maxxansa Adventistota keessaa isa jalqabaa Mudannoo Guddaa bara 1844 booddee ba’e keessatti, James White akkana jechuun barreesse:

> “That Jesus rose up, and shut the door, and came to the Ancient of days, to receive his kingdom, at the 7th month, 1844, I fully believe. See Luke 13:25; Matthew 25:10; Daniel 7:13,14. But the standing up of Michael, Daniel 12:1, appears to be another event, for another purpose. His rising up in 1844, was to shut the door, and come to his Father, to receive his kingdom, and power to reign; but Michael’s standing up, is to manifest his kingly power, which he already has, in the destruction of the wicked, and in the deliverance of his people. Michael is to stand up at the time that the last power in chapter 11, comes to his end, and none to help him. This power is the last that treads down the true church of God: and as the true church is still trodden down, and cast out by all christendom, it follows that the last oppressive power has not ‘come to his end;’ and Michael has not stood up. This last power that treads down the saints is brought to view in Revelation 13:11-18. His number is 666.” James White, A Word to the Little Flock, 8.

> “যে যীচু উঠি দাঁড়িলে, দুৱাৰ বন্ধ কৰিলে, আৰু নিজৰ ৰাজ্য গ্ৰহণ কৰিবৰ বাবে প্ৰাচীন দিবসৰ ওচৰলৈ আহিলে, 1844 চনৰ 7ম মাহত—ইয়াক মই সম্পূৰ্ণৰূপে বিশ্বাস কৰোঁ। চাওক Luke 13:25; Matthew 25:10; Daniel 7:13,14। কিন্তু Daniel 12:1-ত উল্লেখিত Michael-ৰ উঠি দাঁড়োৱা, যেনে দেখা যায়, আন এক ঘটনা, আন এক উদ্দেশ্যে। 1844 চনত তেওঁৰ উঠি দাঁড়োৱাটো আছিল দুৱাৰ বন্ধ কৰিবলৈ, আৰু নিজৰ ৰাজ্য আৰু ৰাজত্ব কৰিবৰ শক্তি গ্ৰহণ কৰিবলৈ নিজৰ পিতাৰ ওচৰলৈ আহিবলৈ; কিন্তু Michael-ৰ উঠি দাঁড়োৱাটো হৈছে তেওঁৰ ৰাজকীয় শক্তি, যি শক্তি তেওঁৰ ইতিমধ্যে আছে, দুষ্টলোকৰ বিনাশত আৰু নিজৰ লোকসকলৰ উদ্ধাৰত প্ৰকাশ কৰা। Michael সেই সময়ত উঠি দাঁড়াব, যেতিয়া অধ্যায় 11-ৰ অন্তিম শক্তিয়ে নিজৰ অন্ত পায়, আৰু তাক সহায় কৰিবলৈ কোনেও নাথাকে। এই শক্তিয়েই সেই অন্তিম শক্তি, যিয়ে ঈশ্বৰৰ সত্য মণ্ডলীক পদদলিত কৰে; আৰু যিহেতু সত্য মণ্ডলী এতিয়াও সমগ্ৰ খ্ৰীষ্টীয় জগতৰ দ্বাৰা পদদলিত আৰু বহিষ্কৃত হৈ আছে, সেয়ে ই অনুসৰণ কৰে যে এই অন্তিম অত্যাচাৰী শক্তিয়ে এতিয়ালৈকে ‘নিজৰ অন্ত পোৱা’ নাই; আৰু Michael-ও উঠি দাঁড়োৱা নাই। এই অন্তিম শক্তি, যিয়ে পবিত্ৰলোকসকলক পদদলিত কৰে, Revelation 13:11-18-ত দৃষ্টিগোচৰ কৰা হৈছে। তাৰ সংখ্যা 666।” James White, A Word to the Little Flock, 8.

When Smith introduced his so-called “new light” on the subject of “the last power in Daniel chapter eleven,” James White saw Smith’s application, not as new light, but as an attack upon the foundations. The controversy of Rome as the king of the north in Daniel eleven that took place between Uriah Smith and James White possesses specific attributes, that as students of prophecy, we are to bring together with the other controversies of Adventist history concerning the symbol of Rome.

ସ୍ମିଥ ଯେତେବେଳେ “ଦାନିଏଲ ଅଧ୍ୟାୟ ଏଗାରର ଶେଷ ଶକ୍ତି” ବିଷୟରେ ତାଙ୍କର କଥିତ “ନୂତନ ଆଲୋକ” ପ୍ରସ୍ତୁତ କଲେ, ଜେମ୍ସ ହ୍ୱାଇଟ୍ ସ୍ମିଥଙ୍କର ସେହି ବ୍ୟାଖ୍ୟାକୁ ନୂତନ ଆଲୋକ ଭାବରେ ନୁହେଁ, ବରଂ ଭିତ୍ତିସମୂହ ଉପରେ ଏକ ଆକ୍ରମଣ ଭାବରେ ଦେଖିଲେ। ଦାନିଏଲ ଅଧ୍ୟାୟ ଏଗାରରେ ଉତ୍ତରର ରାଜା ଭାବେ ରୋମ ସମ୍ବନ୍ଧରେ ଉରିଆ ସ୍ମିଥ ଓ ଜେମ୍ସ ହ୍ୱାଇଟ୍‌ଙ୍କ ମଧ୍ୟରେ ଯେ ବିବାଦ ଘଟିଥିଲା, ତାହାର କିଛି ନିର୍ଦ୍ଦିଷ୍ଟ ବୈଶିଷ୍ଟ୍ୟ ରହିଛି, ଯାହାକୁ ଭବିଷ୍ୟବାଣୀର ଛାତ୍ର ଭାବେ ଆମେ ରୋମର ପ୍ରତୀକ ସମ୍ବନ୍ଧୀୟ ଆଡଭେଣ୍ଟିଷ୍ଟ ଇତିହାସର ଅନ୍ୟାନ୍ୟ ବିବାଦସମୂହ ସହ ଏକତ୍ର କରିବାକୁ ଥାଏ।

One of those attributes is the introduction of a private interpretation. Another attribute is that the application of the private interpretation requires a wresting of simple grammar, for Smith not only disregarded that every prophetic attribute in verse thirty-six addresses Rome, but he disregarded that the grammatical structure demands that the king of verse thirty-six must be the same king as represented in the previous passage.

Isaan amaloota sana keessaa tokko hiikaa dhuunfaa galchuudha. Amaloonni biraan keessaa tokko immoo, hojii irra oolmaan hiikaa dhuunfaa sanaa sarara seerluga salphaa jallisuu akka barbaaduudha; sababiin isaas Simiix ayyaanni raajii hundinuu lakkoofsa soddomii jaʼa keessatti Roomiin akka ilaalamu qofa utuu hin taʼin, caasaan seerlugaas mootichi lakkoofsa soddomii jaʼa keessa jiru mootummaa keessatti darbe keessatti bakka buʼame sanauma taʼuu akka dirqisiisu illee ni tuffate.

Another is that the private interpretation was a rejection of foundational truths. Another is that it represents a rejection of the authority of the Spirit of Prophecy. Another characteristic is that the first flawed idea concerning Rome will lead to a prophetic model that disallows a person from keeping his garments as they approach the close of human probation. Another was the willingness to promote his private interpretation publicly. Another is that the private interpretation is invariably identified as new light. All of these attributes are represented within the current discussion of the “robbers of thy people.”

Kan biraan immoo, hiikkaan dhuunfaa kun dhugaawwan hundee irratti mormii taʼuu isaati. Kan biraan immoo, inni aboo Hafuura Raajii diduu akka bakka buʼutti mulʼata. Amaloonni biroon keessaa tokko yaada jalqabaa dogoggoraa waaʼee Roomaa ilaallatu akka nama yeroo xumura yeroo qorannoo namaa itti dhihaatu uffata isaa eeggachuu hin dandeenyeef fakkeenya raajii geessutti nama geessu taʼuu isaati. Kan biraan immoo, hiikkaa dhuunfaa isaa ifatti beeksisuuf fedhii qabaachuu isaati. Kan biraan immoo, hiikkaan dhuunfaa sun yeroo hunda akka ifa haaraa taʼetti adda baafamee beekamuu isaati. Amaloonni kun hundi marii yeroo ammaa waaʼee “saamtoota saba keetii” jedhu keessatti bakka buʼaniiru.

When the last controversy of Rome, which was typified by the first controversy of Rome identifying the “robbers of thy people,” is brought together with the prophetic line of Uriah Smith’s and James White’s controversy we will see that one class will be building their prophetic model upon a private interpretation, which rejects foundational truth.

Yeroo mormiin xumuraa Roomaa, kan mormii jalqabaa Roomaa keessatti “saamtoota saba keetii” jedhamanii fakkeeffaman sanaan agarsiifame, sarara raajii mormii Uuriyaa Simiitii fi Jeems Wiitii wajjin walitti fidamu, gareen tokko hiika dhuunfaa, dhugaa bu’uuraa didu irratti hundaa’uun moodeela isaanii kan raajii ijaaruu akka ta’an ni argina.

The rejection of the foundational truths automatically represents a rejection of the authority of the Spirit of Prophecy, which so soundly defends those foundational truths. That class will also be willing to present their view publicly, regardless of any concerns that may be raised about the impact the teaching might have upon God’s people around the globe.

Buqqaatni dhugaa bu'uuraa diduun ofumaan aangoo Hafuura Raajii, isa dhugaawwan bu'uuraa sana jabinaan eegu, diduu agarsiisa. Gareen sunis, yaaddoowwan barsiisi sun ummata Waaqayyoo addunyaa guutuu irratti fiduu danda'u kamiyyuu osoo hin ilaalin, ilaalcha isaanii ifatti dhiheessuuf fedhii qabaata.

Immediately after 1844, in the first generation of Adventism, another controversy about Rome was introduced. That controversy continued to be agitated, until the false view was accepted in the third generation of Adventism. We will consider the controversy of the “daily” as the fourth of six lines we are now considering in the model of line upon line.

1844 በቀጥታ በኋላ፣ በአድቬንቲዝም የመጀመሪያ ትውልድ ውስጥ፣ ስለ ሮም ሌላ ክርክር ተነሳ። ያ ክርክር በመቀስቀስ ቀጠለ፣ እስከ አድቬንቲዝም ሦስተኛ ትውልድ ድረስ ያለው የሐሰት አመለካከት እስኪቀበል ድረስ። አሁን በ“መስመር በላይ መስመር” አምሳል ውስጥ እያገናዘብናቸው ካሉት ስድስት መስመሮች መካከል፣ የ“ዕለታዊው”ን ክርክር እንደ አራተኛው እንመለከታለን።

But before we take up the fourth line of the controversies of Rome, it needs to be remembered that in the previous article, when we were addressing verse ten of Daniel chapter eleven, we stated “Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.”

ئەمما، پێش ئەوەی هێڵی چوارەمی ململا‌نێکانی ڕۆما بخەینە بەرچاو، پێویستە ئەوە لەبیر بێت کە لە وتارەی پێشوو، کاتێک باسمان لە ئایەتی دەیەمی بەشی یازدەی دانیال دەکرد، ئێمە ئەمەمان وت: «ئایەتی 10 هەروەها بە ڕاستەوخۆ “حەوت کات”ی لاویان 26 بە مێژووی نهێنییەوە پەیوەست دەکات، بەڵام ئەو هێڵەی ڕاستییە لە دەرەوەی ئەوەیە کە ئێرەدا دەیخەینە ڕوو.»

Uriah Smith was the leader in rejecting the seven times in 1863. He had rejected the increase of knowledge upon that subject that was presented in the articles on the subject, penned by Hiram Edson and published in the Review in 1856. The implications of Smith being associated with a movement that presented the seven times, but who thereafter rejected an increase of knowledge upon that very subject is also outside of the subject of the characteristics of Smith’s introduction of what he claimed was new light on the subject of the king of the north, but when we conclude our overview of the line of the Adventist controversies of Rome, we will return to both the significance of verse ten of chapter eleven of Daniel, and also what is represented by Smith’s rejection of the Laodicean message that arrived in 1856 with the increase of knowledge on the seven times.

በ1863 እ.ኤ.አ. ሰባቱን ዘመናት በመቃወም ውስጥ ዩርያ ስሚዝ መሪ ነበር። በ1856 እ.ኤ.አ. ሂራም ኤድሰን ጽፎ በReview ውስጥ በታተሙት በዚያ ርዕስ ላይ ባሉ ጽሑፎች የቀረበውን በዚያ ጉዳይ ላይ የእውቀት መጨመር እርሱ አስቀድሞ አልተቀበለም ነበር። ስሚዝ ሰባቱን ዘመናት ከሚያቀርብ እንቅስቃሴ ጋር የተቆራኘ ሆኖ ከዚያ በኋላ በዚያው ጉዳይ ላይ የመጣውን የእውቀት መጨመር መቃወሙ የሚያመለክተው ነገር ደግሞ፣ ስሚዝ በሰሜኑ ንጉሥ ጉዳይ ላይ አዲስ ብርሃን ነው ብሎ ያቀረበውን ማስተዋወቅ ባህርያት ከሚመለከተው ርዕስ ውጭ ነው፤ ነገር ግን ስለ ሮም ያሉትን የአድቬንቲስቶች ክርክሮች መስመር ጠቅለል አድርገን በምንጨርስበት ጊዜ፣ ወደ ዳንኤል ምዕራፍ አሥራ አንድ ያለው የአሥረኛው ቁጥር አስፈላጊነት ደግሞ እንመለሳለን፣ እንዲሁም በ1856 እ.ኤ.አ. ከሰባቱ ዘመናት ላይ ከመጣው የእውቀት መጨመር ጋር የደረሰውን የላኦዴቅያ መልእክት ስሚዝ መቃወሙ የሚወክለውን ነገርም እንመለሳለን።

> “Our faith in reference to the messages of the first, second, and third angels was correct. The great waymarks we have passed are immovable. Although the hosts of hell may try to tear them from their foundation, and triumph in the thought that they have succeeded, yet they do not succeed. These pillars of truth stand firm as the eternal hills, unmoved by all the efforts of men combined with those of Satan and his host. We can learn much, and should be constantly searching the Scriptures to see if these things are so.” Evangelism, 223.

> “እምነታችን ከመጀመሪያው፣ ከሁለተኛው፣ እና ከሦስተኛው መልአክ መልእክቶች ጋር በተያያዘ ትክክል ነበር። ያለፍናቸው ታላላቅ የመለያ ምልክቶች የማይናወጡ ናቸው። ምንም እንኳ የሲኦል ሠራዊት እነርሱን ከመሠረታቸው ሊነቅሏቸው ሊሞክሩ እና ተሳክቶላቸዋል በሚል ሐሳብ ደስ ሊላቸው ቢችልም፣ ሆኖም አይሳካላቸውም። እነዚህ የእውነት ምሰሶዎች እንደ ዘላለማዊ ኮረብቶች ጸንተው ይቆማሉ፤ በሰዎች ሁሉ ጥረት ከሰይጣንና ከሠራዊቱ ጥረት ጋር ተባብረው ቢመጡም አይናወጡም። ብዙ ነገር ልንማር እንችላለን፣ እናም እነዚህ ነገሮች እንደዚሁ መሆናቸውን ለማየት ቅዱሳት መጻሕፍትን ዘወትር ልንመረምር ይገባናል።” Evangelism, 223.

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “Dhugaan mallattoolee gurguddoo, kan seenaa raajii keessatti iddoo dhaabbannaa keenya nu agarsiisan, of eeggannoodhaan eegamuu qabu; akka isaan hin diigamneefi, bakka isaanii yaad-rimeewwan ifa dhugaa utuu hin taane jeequmsa fidaniin hin buufamneef.” Selected Messages, book 2, 101, 102.

> “At this time many efforts will be made to unsettle our faith in the sanctuary question; but we must not waver. Not a pin is to be moved from the foundations of our faith. Truth is still truth. Those who become uncertain will drift into erroneous theories, and will finally find themselves infidel in regard to the past evidence we have had of what is truth. The old waymarks must be preserved, that we lose not our bearings.” Manuscript Releases, volume 1, 55

> “Yeroo kana gaaffii mana qulqullummaa irratti amantii keenya raasuuf carraaqni baayʼeen ni taasifama; garuu nuti hin sochoʼuu qabna. Buʼuura amantii keenyaa keessaa qodaa xiqqoon illee hin sochoʼin. Dhugaan ammallee dhugaadha. Warri shakkii keessa galu yaada dogoggoraa keessatti ni jallatu; dhuma irrattis ragaa duraan qabne, kan nuti waan dhugaa taʼe akka taʼe beekne ilaalchisee, of isaanii warra amantii hin qabne taʼanii ni argatu. Mallattooleen daandii durii ni eegamuu qabu, akka nuti kallattii keenya hin dhabneef.” Manuscript Releases, volume 1, 55

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