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# Rome Establishes the Vision - Number Two

ରୋମ ଦର୍ଶନକୁ ସ୍ଥାପିତ କରେ — ସଂଖ୍ୟା ଦୁଇ

Identifying Modern Rome and the Prophetic Vision in the Last Days

Bara Dhuma Baraa fi Mul’ata Raajii Guyyoota Dhumaa keessatti Addaan Baasuu

Author

Jeff Pippenger

Published

July 5, 2024

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

> Kana bara sanatti namoonni baayʼeen mooticha kibbaa irratti ni kaʼu; namoonni uummata kee keessaa saamtonnis mulʼata sana jabeessuuf of ol in kaasa; garuu ni kufu. Daaniʼel 11:14.

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

Bara xumura dhuma bara dhumaa keessatti akka Roomaa Ammayyaatti bakka buufamee ibsame sana sirriitti adda baasuun, kanaafis humna “mul’ata sana dhaabu” ta’e adda baasuun, barbaachisaa fi fayyinaaf murteessaadha. Inni adeemsa qormaata isa dhumaa kan dhibba tokkoo fi afurtamii afur kuma keessaa qaama tokko bakka bu’a. Jechi “mul’ata” jedhu lakkoofsa kana keessatti, jecha Ibrootaa Solomoon yeroo saba Waaqayyoo maaliif badu adda baase filate wajjin tokkoo dha.

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

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

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Raajonni hundinuu bara qulqullinaa keessatti yeroo biraa kamiyyuu caalaa guyyoota dhumaa ilaalchisee ifatti dubbachaa jiru; akkasumas akeekkachiisni Solomoon “mul’ata” qabaachuu barbaachisummaa irratti kenne dhimma jireenyaa fi du’aati. Dhugaan yeroo hundumaa addaan baasa; warra waaqeffattotaa gosoota lama uuma. Keeyyata kana keessatti gareen badu tokkoo fi gareen seera gammachuudhaan eegu tokko jiru. Haa ta’u malee, gorsi Solomoon “dhugaa” irratti falmii tokkoo keessatti kaa’ame ta’uun isaa hubatamuu qaba. Akkasumas inni fakkeenya durboota kudhanii keessatti argama; sababni isaas fakkeenyi durboota kudhanii muuxannoo saba Waaqayyoo guyyoota dhumaa keessatti qaban ibsa ijoo ta’eedha.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Namni gowwaan qalbii isaa guutuu baasa; namni ogeessi garuu hamma boodatti of keessa qaba. Bulchaan soba dhaggeeffatu yoo taʼe, tajaajiltoonni isaa hundinuu hamoota. Hiyyeessi fi namni gowwoomsaan wal argatu; Waaqayyo ija isaanii lamaanis ni ibsa. Mootiin hiyyeessota amanamummaadhaan murteessu, teessoon mootummaa isaa bara baraan ni jabaata. Uleen adabbii fi sirreeffamni ogummaa kennu; ijoolleen garuu ofitti dhiifamte haadha isheetti qaanii fiddi. Yommuu hamoonni baayʼatan, irra-daddarbiinis ni baayʼata; qajeelonni garuu kufaatii isaanii ni argu. Ilma kee sirreessi, innis boqonnaa siif ni kenna; eeyyee, lubbuu keetifis gammachuu ni kenna. Bakka mulʼanni hin jirretti, sabni ni badu; inni seera eegus gammadaa dha. Fakkeenya 29:11–18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Kaayyoon koo hubannoo Roomaa ammayyaa irratti kan koo irraa adda taʼe qabatanitti quba akeekuu miti. Kaayyoon koo Solomoon gosa waaqeffattootaa lama akka dubbatu agarsiisuu dha; isaanis inni “nama ogeessa” fi “gowwaa” jedhee adda baasa. “Gowwaan” sunis “hamaa” jedhamuunis beekama. Dubartoonni durbummaa qaban ogeeyyii fi gowwoonni fakkeenya sanaa keessatti argamanis, sarara raajii Daani’el boqonnaa kudha lama keessatti ogeeyyii fi hamoota jedhamanii ni adda baafamu.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Baatonni hedduun ni qulqulloofu, ni addeeffamu, ni qorama; hamoonni garuu hamaa ni hojjetu; hamoota keessaa namni tokko illee hin hubatu; ogeeyyiin garuu ni hubatu. Daani’el 12:10.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

Solomoonii fi Daanyaʼel waliif walii galu; yeroo dhumaatti ragaan raajii hundi walitti ni morma. Ogeeyyiin “baayʼina beekumsaa” ni hubatu.

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> Warri ogeeyyii taʼan akka ifa samii ni ibsu; warri baayʼee gara qajeelummaatti deebisanis bara baraan akka urjootaatti ni ifu. Ati garuu, yaa Daaniʼel, dubbiiwwan kana cufi; macaafa kanas hamma yeroo dhumaatti chaappi. Baayʼeen asii fi achi ni deddeebiʼu, beekumsi immoo ni baayʼata. Daaniʼel 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

Aayanni kudhan inni saddeeti viraa keessaan bifa sadarkaa sadiitiin adeemsifamu kan warra durboota, warra keessaa kuma dhibba afurtamaa fi afur taʼuuf waamaman, adda baasu ni ibsa. Haala lamaan keessatti adeemsi calaluu fi qoru kun hundi isaanii beekumsa dabalaa (mul’ata) kan bara dhumaatti, jechuunis bara 1989tti, hiikamee baname hubachuu isaanii irratti hundaa’a.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

“የፍጻሜው ዘመን” በመጨረሻዎቹ ቀናት 1989 ነበር፣ ይህም የዳንኤል አስራ አንድ ቁጥር አርባ እስከ አርባ አምስት በተፈቱበት ጊዜ ነው። በዚያን ጊዜ የእነዚህ ቁጥሮች ርዕስ የሰሜን ንጉሥ የመጨረሻ መነሣትና ውድቀት መሆኑ ተመሠረተ። በዚያን ጊዜም በእነዚህ ቁጥሮች ያለው የሰሜን ንጉሥ የመጨረሻዎቹ ቀናት የጳጳሳዊ ኃይል መሆኑ ተመሠረተ። መንፈሳዊ መገለጥ “ዘመናዊ ሮም” የሚለውን አገላለጽ ፈጽሞ አይጠቀምም። ይህ አገላለጽ በእኔ የተፈጠረ ነው፣ የመጨረሻዎቹን ቀናት የጳጳሳዊ ኃይል ለመወከል፤ ምክንያቱም በትንቢታዊ አጠቃቀም “ዘመናዊ” የመጨረሻዎቹን ቀናት ይወክላልና። ኤለን ዋይትም “ዘመናዊ ሮም” የሚለውን አገላለጽ ፈጽሞ አልተጠቀመችም።

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

ଦାନିଏଲ ଏଗାରର ଶେଷ ଛଅଟି ପଦରେ “ଉତ୍ତରର ରାଜା” କାହାଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଛନ୍ତି ବୋଲି କିଛି ଭୁଲ ମତ ଅଛି, କିନ୍ତୁ ସଠିକ ବୁଝାମଣା ମାତ୍ର ଗୋଟିଏ ଅଛି। ଏହି ପଦଗୁଡ଼ିକରେ ଉତ୍ତରର ରାଜା ପାପାଲ ଶକ୍ତିକୁ ସୂଚାଉଛନ୍ତି ବୋଲି ଯେ ବୁଝାମଣା, ସେହି ବୁଝାମଣା ଅନେକ ଭବିଷ୍ୟବାଣୀସମ୍ବନ୍ଧୀୟ ସାକ୍ଷୀମାନଙ୍କଠାରୁ ଉତ୍ପନ୍ନ ହୋଇଛି। ଚାଳିଶତମ ପଦ ଏହା ଚିହ୍ନିତ କରି ଆରମ୍ଭ କରେ ଯେ 1798 ମସିହାରେ ପାପାସୀ ମାରଣାନ୍ତିକ ଘାଯ଼ ପାଇଥିଲା; ପରେ ଏକଚାଳିଶରୁ ତେତାଳିଶତମ ପଦ ପର୍ଯ୍ୟନ୍ତ ସେହି ମାରଣାନ୍ତିକ ଘାଯ଼ର ସୁସ୍ଥତା ସହ ଜଡିତ ଗତିଶୀଳ ପ୍ରକ୍ରିୟାଗୁଡ଼ିକୁ ଚିହ୍ନିତ କରେ। ଚୁଆଳିଶତମ ପଦ ସେହି ସନ୍ଦେଶକୁ ବର୍ଣ୍ଣନା କରେ ଯାହା ପାପାସୀକୁ କ୍ରୋଧିତ କରେ, ଏବଂ ପଞ୍ଚଚାଳିଶତମ ପଦକୁ ନେଇଯାଏ, ସେଠାରେ ପାପାଲ ଶକ୍ତି ତାହାର ଅନ୍ତିମ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଅନ୍ତକୁ ପ୍ରାପ୍ତ ହୁଏ। 1989 ମସିହାରେ ଯେ ଦର୍ଶନ ମୋହରମୁକ୍ତ ହୋଇଥିଲା, ସେହି ଦର୍ଶନ ହେଉଛି ଶେଷ ଦିନଗୁଡ଼ିକରେ ପାପାଲ ଶକ୍ତିର ଅନ୍ତିମ ଉଦୟ ଓ ପତନର ଦର୍ଶନ। ସେହି ଦର୍ଶନ ହେଉଛି ଜ୍ଞାନର ବୃଦ୍ଧି, ଯାହା ସେହି ପଦଗୁଡ଼ିକରେ ଅବସ୍ଥିତ ଜ୍ଞାନକୁ ଗ୍ରହଣ କିମ୍ବା ଅସ୍ୱୀକାର କରିବାର ଆଧାରରେ ଉପାସକମାନଙ୍କ ଦୁଇଟି ଶ୍ରେଣୀକୁ ଉତ୍ପନ୍ନ କରେ ଏବଂ ପ୍ରକାଶ କରେ।

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

Bakka cutaa kana keessatti beekumsi guddatee bara 1989 keessatti hiikamee mul’ate sanaan wal fakkaatuun, “saamtota saba keetii,” warri “of ol kaasanii” dhuma irrattis “kufan,” mallattoo “mul’ata” hundeessu dha. Calallii isa dhumaa keessatti, gaaffiin qorannoo jalqabaa eenyutu akka “saamtota saba keetii” bakka bu’aniidha; isaaniinuu mallattoo raajii “mul’ata” hundeessu dha. Saamtotni sun humna paaphaasii ti moo Ameerikaa Dhaabbataadhaa?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Kitaabni Daaniʼelii fi Mulʼataa kitaaba tokko dha; isaan dhugaa sarara raajii tokkoo ragaa baatota lamaan bakka buʼu. Daaniʼel jalqaba dha, Mulʼannis xumura dha; isaanis walumaan dhugaa bara dhumaa keessatti, bara 1989tti, hiikni isaa banamu sanaaf ragaa baatota lamaan bakka buʼu.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

୧୯୮୯ ମସିହାରେ ଯୁଦା ଗୋତ୍ରର ସିଂହ ଚାଳିଶରୁ ପଞ୍ଚଚାଳିଶ ପର୍ଯ୍ୟନ୍ତ ପଦଗୁଡ଼ିକୁ ମୁକ୍ତ କରିବା ସମୟରେ ଯେ ଶୁଦ୍ଧିକରଣ ପ୍ରକ୍ରିୟା ଉତ୍ପନ୍ନ ହେଲା, ଦାନିଏଲ ସେହି ପ୍ରକ୍ରିୟାର ବର୍ଣ୍ଣନା କରନ୍ତି। ସେହି ସମୟରେ ଏକ ପରୀକ୍ଷା ପ୍ରକ୍ରିୟା ଆରମ୍ଭ ହେଲା, ଯାହାର ଉଦ୍ଦେଶ୍ୟ ଥିଲା ଶେଷ ଦିନଗୁଡ଼ିକରେ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାର ଯେଉଁମାନେ ଚୁକ୍ତିଜନ, ସେମାନଙ୍କୁ ଗଠନ କରୁଥିବା “ଯାଜକ”ମାନେ କିଏ, ତାହା ନିର୍ଣ୍ଣୟ କରିବା ଏବଂ ପ୍ରକାଶ କରିବା। ହୋଶେୟା ଏହାରେ ଅବଦାନ ରଖି କହନ୍ତି ଯେ, ଯେମାନେ ଶେଷ ଦିନର ଜ୍ଞାନବୃଦ୍ଧିକୁ ଅସ୍ୱୀକାର କରନ୍ତି, ସେମାନେ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରକୁ ଗଠନ କରୁଥିବା ଯାଜକମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ ହେବେ ନାହିଁ।

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Namoonni koo hubannaa dhabuu irraa kan ka’e ni badan; ati immoo hubannaa waan tuffatteef, anis si nan tuffadha; akka anaaf lubaa hin taanes nan godha; ati seera Waaqa keetii waan dagatteef, anis ilmaan kee nan dagadha. Hosea 4:6.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Kitaabni Mul’ataa beekumsi banamee gosti tokkoon didamu sun cufamuu carraa eebbaa dura xinnoo didamuu isaanii akka guutu ibsa.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Inni immoo, “Dubbii raajii macaafa kanaa hin cufin; yeroochi dhiʼoodhaatii. Namni jalʼaan amma iyyuu jalʼaa haa taʼu; namni xuraaʼaanis amma iyyuu xuraaʼaa haa taʼu; namni qajeelaan amma iyyuu qajeelaa haa taʼu; namni qulqullaʼaanis amma iyyuu qulqullaʼaa haa taʼu” naan jedhe. Mulʼata Yohaannis 22:10, 11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Seenaa Miilerootaa seenaa kumaa dhibba tokkoo fi afurtamii afurtuu agarsiisa; Miileroonni fi kumni dhibba tokkoo fi afurtamii afurtuun walitti taʼanii jalqabaa fi xumura ergaa fi hojii ergamoota sadii Mulʼata boqonnaa kudha afur keessaa bakka buʼu. Seenaawwan walmakaan taʼe taateewwan cufamuu carraa araaraa wajjin walqabatan adda baasu. Hojii seenaawwan lamaanis Eliyaasii fi Yohannis Cuuphaadhaan fakkeenya taʼee mulʼifameera.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.

> କମ୍ପିତ ହୃଦୟରେ, ୱିଲିୟମ୍ ମିଲର୍ ଲୋକମାନଙ୍କ ସମ୍ମୁଖରେ ଈଶ୍ୱରଙ୍କ ରାଜ୍ୟର ରହସ୍ୟଗୁଡ଼ିକୁ ଉଦ୍ଘାଟିତ କରିବାକୁ ଆରମ୍ଭ କଲେ, ଏବଂ ଭବିଷ୍ୟଦ୍ବାଣୀମାନଙ୍କ ମାଧ୍ୟମରେ ତାଙ୍କ ଶ୍ରୋତାମାନଙ୍କୁ କ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱିତୀୟ ଆଗମନ ପର୍ଯ୍ୟନ୍ତ ନେଇଗଲେ। ପ୍ରତ୍ୟେକ ପ୍ରୟାସ ସହିତ ସେ ଅଧିକ ଶକ୍ତି ଲାଭ କଲେ। ଯେପରି ଯୋହନ ବପ୍ତିସ୍ତା ଯୀଶୁଙ୍କ ପ୍ରଥମ ଆଗମନର ଘୋଷକ ହୋଇ ତାଙ୍କ ଆଗମନ ପାଇଁ ପଥ ପ୍ରସ୍ତୁତ କରିଥିଲେ, ସେହିପରି ୱିଲିୟମ୍ ମିଲର୍ ଏବଂ ଯେମାନେ ତାଙ୍କ ସହିତ ଯୋଗ ଦେଇଥିଲେ, ସେମାନେ ମଧ୍ୟ ଈଶ୍ୱରଙ୍କ ପୁତ୍ରଙ୍କ ଦ୍ୱିତୀୟ ଆଗମନକୁ ଘୋଷଣା କରିଥିଲେ।” Early Writings, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Ergaan Millerite kun “taateewwan” cufamuu yeroo ayyaana murteessu waliin walqabatan adda baase; kunis akka Eliyaasii fi Yohannis Cuuphaatiin lamaan isaanii keessatti bakka bu’anii agarsiifamaniiru.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Namoonni balaa isaanii irraa akka dammaqan, taateewwan ulfina qaban yeroo carraa araaraa xumura isaa wajjin walqabatanef qophaaʼuuf akka kakaafaman barbaachisaa ture.” The Great Controversy, 310.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

bara 1989tti, kufaatii Gamtaa Sooviyeetii wajjin, kutaan macaafa Daani’el kan guyyoota dhumaa wajjin wal qabatu baname, adeemsi qorumsaa tokko immoo jalqabe. Qorumsi sun dandeettii yookaan dadhabina saba Waaqayyoo irratti hundaa’e; jechuunis, dabalata beekumsaa Daani’el boqonnaa kudha tokka keessaa lakkoofsota jahaa dhumaa keessatti bakka bu’ame hubachuu yookaan diduu isaanii irratti hundaa’e; lakkoofsota gara lakkoofsa jalqabaa boqonnaa kudha lamaatti geessan, kan “cufamuu yeroo ayyaanaa” adda baasu. Ergaan “taateewwan cufamuu yeroo ayyaanaa wajjin wal qabatan” jedhame sana booda baname; hojii warra kuma dhibba tokkoo fi afurtamii afur keessaa “luboota” ta’uuf kaadhimamanii immoo jalqabe. Hojii isaanii kutaa sana keessatti ergaa bakka bu’ame “hubachuu” fi labsuu ture. Ergaan sunii fi hojii kuma dhibba tokkoo fi afurtamii afurii, namoota “taateewwan ulfaatoon cufamuu yeroo ayyaanaa wajjin wal qabatan qophaa’uuf” kakaasuudhaaf, ergaa baname dhiheessuu ture.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> “Amma, Eliyaasii fi Yohannis Cuuphaa hafuuraa fi humna isaanii keessatti, ergamoonni Waaqayyoofiin muudamanii xiyyeeffannaa addunyaa murtiidhaaf qophaa’e sanaa gara taateewwan ulfaatoo yeroo dhihoo keessatti sa’aatii xumuraa yeroo ayyaanni kennamee turu sanaa fi mul’achuu Kiristoos Yesuus akka Mootii moototaa fi Gooftaa gooftotaa wajjin walqabatanitti waamaa jiru. Yeroo dhihootti namni hundinuu hojii qaama keessatti hojjetameef ni murtaa’a. Sa’aatiin murtii Waaqayyoo dhufeera; miseensota waldaa Isaa lafa irra jiran irrattis itti gaafatamummaan ulfaataan akeekkachiisa kennuu warra jechuunis akka qarqara badiisa bara baraa irra dhaabatanii jiran sanaaf ni ta’a. Nama addunyaa bal’aa keessa jiru hundumaa keessaa kan dhaggeeffachuuf xiyyeeffannaa kennu hundaaf qajeelfamoonni falmii guddaa adeemsifamaa jiruun irratti falmamu sun ifatti ibsamuu qabu; qajeelfamoota carraan dhala namaa hundumaa irratti hirkatu sana.” Prophets and Kings, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Seenaa Yohannis Cuuphaa fi Kiristoos, akkasumas seenaa Millarayitotaa, ergaa fi hojii kuma dhibba tokkoo fi afurtamii afur agarsiisa. Yohannisii fi Kiristoos lamaan isaanii iyyuu ergaan isaanii cufa yeroo araaraatti akka agarsiisu hubatanii turan.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Garuu yeroo inni Fariisotaa fi Saaduuqota keessaa hedduun gara cuuphaa isaa dhufan argu, akkana isaaniin jedhe; Isin dhaloota buutii, dheekkamsa dhufuuf jiru irraa akka baqattan eenyutu isin akeekkachiise? Maatewos 3:7.

Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

Kiristoos badiisa Yerusaalem isa Yohannis Yihudoota falmii jallinaa qabaniin akka dhiyaatu akeekkachiise sanaa bakka buʼe. Yesuus badiisa sana “dheekkamsa” yeroo Inni akka Miikaa’elitti Daani’el boqonnaa kudha lamaan, lakkoofsa tokko keessatti ka’u jalqabu sanaa akka mallattoo taʼetti fayyadame.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> “Kiristo Yerusaalem keessatti addunyaa amantii dhabuu fi fincila keessatti jabaattee, murtiiwwan haaloo Waaqayyoo ishee irratti dhufu waliin walqunnamuuf ariifachaa jirtuuf fakkeenya arge. Gaddawwan sanyii kufee, lubbuu Isaa irratti ulfaatan, iyyi hadhaa’e baay’ee sana afaan Isaa keessaa baasan. Inni galmee cubbuu gidiraa namaa, imimmaan, fi dhiiga keessatti barreeffame arge; garaan Isaa warra lafa irra jiran kanneen miidhamanii fi dhiphatanaf gara-laafina daangaa hin qabneen socho’e; hunda isaanii boqochiisuuf hawwii guddaa qaba ture. Garuu harki Isaa illee dambalii gidiraa namaa sana duubatti deebisuu hin dandeenye; muraasni qofa Madda isaanii isa tokkicha gargaarsa barbaadu ture. Inni fayyinni isaanii akka ga’amuuf lubbuu Isaa hamma du’aatti dhangalaasuuf fedhii qaba ture; garuu muraasni qofa jireenya akka qabaataniif gara Isaa dhufu turan.”

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> “Samii Gubbaa imimmaan keessatti! Ilmi Waaqa dhuma hin qabne keessaa mootummaa hafuuraa keessatti dhiphatee, gadda keessatti jilbeenfate! Mul’anni sun samii guutuu dinqisiise. Mul’anni sun cubbuun hammina akkamii akka qabu nuuf mul’isa; inni, seera Waaqayyoo cabsuun badii itti gaafataman irraa namoota yakka qaban oolchuuf hojii hammam ulfaataa akka ta’e, humna Daangaa Hin Qabneef illee, agarsiisa. Yesus, dhaloota dhumaa ilaalaa, addunyaan gowwoominsa Yerusaalem baduuf sababa ta’e wajjin wal fakkaatu keessatti hammatamtee akka jirtu arge. Cubbuu guddaan Yihudootaa Kiristoosin diduu isaanii ture; cubbuun guddaan addunyaa Kiristaanaa immoo seera Waaqayyoo, bu’uura mootummaa Isaa samii fi lafa irratti ta’e, diduu isaanii ta’a. Ajajawwan Yihowaa tuffatamanii akka waan homaa hin taaneetti ilaalamu turan. Miliyoonan cubbuu keessatti hidhatanii, garboota Seexanaa ta’anii, du’a lammaffaa dhandhamuu irratti murtaa’anii, guyyaa daawwannaa isaanii keessatti dubbii dhugaa dhaggeeffachuuf ni didu turan. Jaamummaa sodaachisaa! Jaalala gowwomsaa akkam ajaa’ibaa!” The Great Controversy, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Yohaannis Cuuphaan fi akkasumas Kiristoosiin ergaan akeekkachiisaa labsame, ergaa akeekkachiisaa isa tokko ture; akkuma ergaan akeekkachiisaa Milleraayitootaa, ergaa wal fakkaataa taʼee, taateewwan yeroo cufamuu carraan kennamee dhumuu wajjin walqabatan, isa dhibba afurtamii afur kuma taʼan labsan adda baasu ture. Dhugaa-baatota sadii; Yohaannis Cuuphaa, Kiristoosii fi Milleraayitoonni, hojii fi ergaan dhibba afurtamii afur kumaa adeemsa qormaataa jireenya yookaan duʼaa taʼe, dabala beekumsaa bara 1989 keessatti hiikamee mulʼateen raawwatamu akka taʼe dhugaa baʼu. Ergaan yeroo sana hiikamee mulʼate, mulʼata bara mootummaa dhumaa isa ogeeyyiin yoo luboota dhibba afurtamii afur kumaa keessaa taʼuuf hubachuu qaban dha. Yoo kaadhimamtoonni sun mulʼata sana hin hubanne, hamoota yookaan gowwoota akka taʼanitti beekamu; isaanis ni badu. Isaanii fi ijoolleen isaanii, mulʼata isa dabala beekumsaa taʼe diduu isaanii wajjin waliigaluun ni gatamu.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

Dubbiin Waaqayyoo Roomiin humna of ol kaasu, saba Waaqayyoo saamu, achi booddee kufee mul’ata sana dhaabu ta’uu adda baasa. Gaaffiin Roomiin Ammayyaa humna paappaasii ta’uu isaa moo Yunaayitid Isteetis ta’uu isaa, qormaata warri kaadhimamtoota sana beektota ta’an yookaan durboota gowwoota ta’an ittiin adda baafamanidha. Qormaanni sun qormaata raajii macaafa Daani’el irraa madda, kan sana booda macaafa Mul’ataa keessatti mirkanaa’ee guutummaatti gara mudaa-dhabuutti geeffamudha. Dhimmi Roomii Ammayyaa humna paappaasii fi Yunaayitid Isteetis gidduutti filannoo qofa miti; inni qormaata dhumaa warra dhibba tokkoo fi afurtamii afuriif kennamudha. Inni qormaata raajii ti; sirriitti yoo hubatame, inni bakka-bu’iinsa hunda adeemsa qormaata dhumaa kan ragaa raajii qulqulleeffame Waaqayyoo keessatti kaa’ame of keessatti hammata.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

የመጥምቁ ዮሐንስና የክርስቶስ ዘመን የፈተና ሂደት ከዳንኤል መጽሐፍ የተወሰደ ነበር፤ እንዲሁም በሚለራውያን ዘመን ያለው የፈተና ሂደትም ከዚያው የተወሰደ ነበር። እንደ ትንቢታዊ ፈተና፣ እነዚያ እጩዎች እውነት እንዴት እንደሚመሠረት ያለውን ስርዓተ-ዘዴ በትክክል መተግበራቸው፣ ዘመናዊቱ ሮማ ማን እንደሆነች ትክክለኛውን አመለካከት ብቻ እንደመያዝ ሁሉ እኩል አስፈላጊ ነው። ዘመናዊቱ ሮማ በትክክል መለየትም ሆነ ትክክለኛውን ስርዓተ-ዘዴ መተግበር ቢመረመር፣ የፈተናው ሁለቱም ክፍሎች በዳንኤል መጽሐፍ ውስጥ ተቀምጠዋል። በዳንኤል ምዕራፍ አንድ፣ ዳንኤል በሶስት ደረጃ የተዋቀረ የፈተና ሂደት ውስጥ አልፎ ሄደ፤ ይህም በአመጋገብ የተጀመረ፣ ከዚያም በእይታ ፈተና የቀጠለ፣ በመጨረሻም በናቡከደነፆር የተፈጸመ ፈተና ነበር፤ እርሱም በመጽሐፍ ቅዱስ ምልክት የሰሜን ንጉሥ፣ የመጨረሻዎቹ ዘመናት የጳጳሳዊ ኃይል ነው።

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Ijoollee afran kanneen irratti, Waaqayyo beekumsaa fi dandeettii barumsa hundumaa fi ogummaa hunduma keessatti isaaniif kenne; Daaniʼelis mulʼataa fi abjuu hundumaa keessatti hubannaa qaba ture. Guyyoonni mootichi akka isaan galchaman jedhee murteesse yeroo raawwatamanitti, ajajaan warra xuunfamanii isaan Nebukadnezaar duratti galche. Mootichis isaan wajjin dubbate; isaan hunda keessaa akka Daaniʼel, Hanaaniyaa, Mishaʼeel, fi Azaariyaa taʼe namni tokko illee hin argamne; kanaaf isaan mooticha dura dhaabbatan. Mootichis dhimma ogummaa fi hubannaa hundumaa keessatti, isa isaan irraa gaafate hunduma irratti, isaan warra falfaltootaa fi ilaaltota urjii mootummaa isaa hundumaa keessa jiran hunda caalaa dachaa kudhan akka wayyan taʼan argate. Daaniʼel 1:17–20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

“Bara bara dhumaa irra,” kan raajii keessatti guyyoota dhumaa yeroo dhibba afurtamii afur kuma keessaa warri dhibba afurtamii afuriin qoraman taʼe, Daaniʼelii fi namoonni sadan warri ulfina qaban “ogeeyyii falfalaa fi urjii ilaaltota mootummaa isaa hunda keessa turan hundumaa irra harka kudhaniin wayyaa” taʼanii argaman; Daaniʼelis “mulʼata hundumaa fi abjuu hundumaa keessatti hubannaa” qaba ture. Daaniʼel warra dhibba afurtamii afur kuma sana bakka buʼa; isaanis guyyoota dhumaa keessatti baayʼina beekumsaa sana ni hubatu; beekumsi sunis yeroo Kiristoos akka Leenca gosa Yihudaa taʼee “kutaa macaafa Daaniʼel isa guyyoota dhumaa wajjin wal qabatu” bara 1989tti hiike sana dhufe.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

ଦାନିଏଲ୍ କେବଳ ସ୍ୱପ୍ନ ଓ ଦର୍ଶନ ସମ୍ବନ୍ଧରେ ଅନ୍ୟମାନଙ୍କଠାରୁ ଅଧିକ ବୁଝିଥିଲେ ନୁହେଁ, ସେ “ସମସ୍ତ ଦର୍ଶନ ଓ ସ୍ୱପ୍ନରେ ବୁଦ୍ଧିମାନ” ଥିଲେ। ସେ ସେମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେମାନେ ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତିର ପଦ୍ଧତିକୁ ପ୍ରୟୋଗ କରନ୍ତି; କାରଣ ସେହି ପଦ୍ଧତି “ସମସ୍ତ ଦର୍ଶନ ଓ ସ୍ୱପ୍ନକୁ” ଏକ ସଂହତ ସନ୍ଦେଶରେ ଏକତ୍ର କରେ। ସମସ୍ତ ସ୍ୱପ୍ନ ଓ ଦର୍ଶନକୁ ଗୋଟିଏ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ରେଖାରେ ଏକତ୍ର କରୁଥିବା ସେହି ସନ୍ଦେଶ “ଅନୁଗ୍ରହର ଅବସାନ ସହ ସମ୍ବନ୍ଧିତ ଘଟଣାମାନଙ୍କୁ” ଚିହ୍ନଟ କରେ। ସେହି ସନ୍ଦେଶ ଆଧୁନିକ ରୋମ ନାମକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପ୍ରତୀକ ଦ୍ୱାରା ସ୍ଥାପିତ, ଯେହେତୁ ସେ ନିଜକୁ ଉଚ୍ଚ କରେ, ଈଶ୍ୱରଙ୍କ ଜନଙ୍କୁ ଲୁଟେ, ଏବଂ ପତିତ ହୁଏ।

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Humni sun sirrii sanaa kan hundeeffamuu danda’u karaa mala sirrii hojii irra oolchuudhaan qofa. Warri baayʼeen Kitaaba Qulqulluu qorachuu isaanii himatan mala “sarara irratti sarara” jedhu ni didu; kaan immoo isa fayyadamuun of himatan keessaa tokko tokko, seerota mala “sarara irratti sarara” kana ijaaran sirriitti hin hojiirra oolchan. Seeronni sun jalqaba Miilerootaan galmee uummataa keessatti kaaʼaman; akkasumas saba Waaqayyoo kan guyyoota dhumaa dursee akeekkachiifameera, warri dhugumaan ergamoota ergamaa sadaffaa taʼan seerota hiikkaa raajii kan William Miller fayyadamaa akka jiran.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Warri isa ergama ergamaa sadaffaa labsuurratti bobba’an, akka karoora Abbaan Miller fudhate sanaan Macaafa Qulqulluu qorachaa jiru.” Review and Herald, November 25, 1884.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.

ዊልያም ሚለር የራእይ ምዕራፍ አሥራ አራት ሦስቱ መላእክት መልእክት መጀመሪያን ወክሎ ነበር፤ እርሱም ክርስቶስ መጨረሻው የሆነው መልእክት መጀመሪያ በነበረው በመጥምቁ ዮሐንስ የተመሰለ ነበር። ሲስተር ዋይት የመጥምቁ ዮሐንስ እስከ ክርስቶስ ያለውን የፈተና ሂደት ከሦስቱ መላእክት የፈተና ሂደት ጋር በቀጥታ ታስማማለች። ዮሐንስ መልእክቱን ጀመረ፤ እናም ክርስቶስ ደቀ መዛሙርቱን ወደ ቂሳርያ ፊልጶስ ወስዶ ከመስቀሉ ጥቂት በፊት እስከሆነ ድረስ፣ ያን ጊዜ ኢየሱስ ዮሐንስ የጀመረውን መልእክት ዝርዝሮች ጨመረበት። ዮሐንስ ክርስቶስን ባየ ጊዜ የገለጠው የመጀመሪያው (የመነሻው) እውነት፣ ክርስቶስን የዓለምን ኃጢአት የሚያስወግድ የእግዚአብሔር በግ መሆኑን መለየት ነበር።

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> Wantoonni kun hundinuu Bitaabaraa Yordaanos gama sanatti, iddoo Yohaannis cuuphaa turetti raawwataman. Guyyaa itti aanu Yohaannis Yesuus gara isaa dhufaa jiru argee, akkana jedhe; Kunoo, Hoolaa Waaqayyoo isa cubbuu addunyaa irraa fuudhu. Inni ani waaʼee isaa, “Namni ana booddee dhufu ana dura kabajamaa dha; inni ana dura ture” jedhee dubbadhe isa kana. Yohaannis 1:28–30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Sana booda yeroon qormaataa waggaa sadii fi walakkaa, isa fannoo irratti xumurame, jalqabame. Yohaannis fannoo dura yeroo muraasa dura erga ajjeefamee booda, Yesuus ibsa dubbii jalqabaa Yohaannis sanaa kennuu jalqabe.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> ଯେତେବେଳେ ଯୀଶୁ କୈସରିୟା ଫିଲିପ୍ପିର ସୀମାଞ୍ଚଳକୁ ଆସିଲେ, ସେ ନିଜ ଶିଷ୍ୟମାନଙ୍କୁ ପଚାରି କହିଲେ, “ମନୁଷ୍ୟମାନେ କହନ୍ତି ଯେ, ମୁଁ ମନୁଷ୍ୟପୁତ୍ର କିଏ?” ସେମାନେ କହିଲେ, “କେହି କହନ୍ତି, ତୁମେ ଯୋହନ ବାପ୍ତିସ୍ତ; କେହି, ଏଲୀୟ; ଆଉ କେହି, ଯିରିମିୟା କିମ୍ବା ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ।” ସେ ସେମାନଙ୍କୁ କହିଲେ, “କିନ୍ତୁ ତୁମେ ମୋତେ କିଏ ବୋଲି କହୁଛ?” ଶିମୋନ ପିତର ଉତ୍ତର ଦେଇ କହିଲେ, “ତୁମେ ଖ୍ରୀଷ୍ଟ, ସଜୀବ ଈଶ୍ୱରଙ୍କ ପୁତ୍ର।” ଯୀଶୁ ଉତ୍ତର ଦେଇ ତାଙ୍କୁ କହିଲେ, “ହେ ଶିମୋନ ବର୍ଯୋନା, ତୁମେ ଧନ୍ୟ; କାରଣ ମାଂସ ଓ ରକ୍ତ ଏହା ତୁମକୁ ପ୍ରକାଶ କରିନାହିଁ, କିନ୍ତୁ ମୋର ସ୍ୱର୍ଗସ୍ଥ ପିତା କରିଛନ୍ତି। ଏବଂ ମୁଁ ମଧ୍ୟ ତୁମକୁ କହୁଛି, ତୁମେ ପିତର, ଏବଂ ଏହି ଶିଳା ଉପରେ ମୁଁ ମୋର ମଣ୍ଡଳୀ ନିର୍ମାଣ କରିବି; ଏବଂ ପାତାଳର ଦ୍ୱାରଗୁଡ଼ିକ ତାହାଙ୍କ ବିରୁଦ୍ଧରେ ପ୍ରବଳ ହେବ ନାହିଁ। ଆଉ ମୁଁ ତୁମକୁ ସ୍ୱର୍ଗରାଜ୍ୟର ଚାବିଗୁଡ଼ିକ ଦେବି; ଏବଂ ପୃଥିବୀରେ ତୁମେ ଯାହା ବାନ୍ଧିବ, ତାହା ସ୍ୱର୍ଗରେ ବାନ୍ଧାଯିବ; ଏବଂ ପୃଥିବୀରେ ତୁମେ ଯାହା ଖୋଲିବ, ତାହା ସ୍ୱର୍ଗରେ ଖୋଲାଯିବ।” ତାହାପରେ ସେ ନିଜ ଶିଷ୍ୟମାନଙ୍କୁ କଠୋର ଆଦେଶ ଦେଲେ ଯେ, ସେ ଯେ ଯୀଶୁ ଖ୍ରୀଷ୍ଟ, ଏହା କାହାକୁ ନ କହନ୍ତୁ। ସେହି ସମୟରୁ ଯୀଶୁ ନିଜ ଶିଷ୍ୟମାନଙ୍କୁ ଦେଖାଇବାକୁ ଆରମ୍ଭ କଲେ ଯେ, ତାଙ୍କୁ ଯିରୁଶାଲେମକୁ ଯିବାକୁ ପଡ଼ିବ, ଏବଂ ପ୍ରାଚୀନମାନେ, ପ୍ରଧାନ ଯାଜକମାନେ ଓ ଶାସ୍ତ୍ରୀମାନଙ୍କ ହାତରେ ଅନେକ କଷ୍ଟ ଭୋଗିବାକୁ ପଡ଼ିବ, ହତ୍ୟା ହେବାକୁ ପଡ଼ିବ, ଏବଂ ତୃତୀୟ ଦିନରେ ପୁନରୁତ୍ଥିତ ହେବାକୁ ପଡ଼ିବ। ମାଥିଉ 16:13–21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

কায়সারিয়া ফিলিপ্পি হৈছে খ্ৰীষ্টৰ সময়ত পেনিয়মৰ নাম, আৰু দানিয়েল ১১ অধ্যায়ৰ চৌদ্দ নম্বৰ পদৰ পাছত অহা পদত পেনিয়মক চিনাক্ত কৰা হৈছে, য’ত তোমাৰ লোকসকলৰ ডাকাতসকল—যিসকলে নিজকে উচ্চ কৰে, কিন্তু পতিত হয়—তেওঁলোকক উপস্থাপন কৰা হৈছে। যোহন বাপ্তিস্মদাতাৰ বাৰ্তা, অনুপ্ৰাণিত আৰু সিদ্ধ, আৰম্ভণিৰ সেই বাৰ্তা আছিল যিয়ে মিলাৰাইট বাৰ্তাক প্ৰতিনিধিত্ব কৰিছিল, যি মিলাৰৰ নিয়মসমূহৰ ওপৰত প্ৰতিষ্ঠিত হৈছিল। অন্তিমত খ্ৰীষ্টৰ বাৰ্তা, যি যোহনৰ বাৰ্তাৰ ওপৰত নিৰ্মিত আৰু তাক বিস্তাৰ কৰিছিল, আৰু ই তিনিদূতৰ বাৰ্তাৰ অন্তিমত থকা বাৰ্তাৰ প্ৰতিমূৰ্তি আছিল, যি মিলাৰৰ নিয়মসমূহ আৰু সেই বিৱৰণসমূহৰ ওপৰত আধাৰিত, যিবোৰ line upon line পদ্ধতি অন্তিমত উপনীত হ’লে মিলাৰৰ বাৰ্তাত সংযোজিত হয়।

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

መስቀል መልእክት የጣሉት በክርስቶስ ታሪክ ውስጥ ከነበሩት ሰዎች ጋር እንዲመሳሰሉ ራእዩን የሚመሠርተውን ምልክት ከዘመናዊ ሮም ምልክት ጋር በሚያያዝ መልኩ በስህተት መረዳት ይደርሳል። የዮሐንስ መጥምቅ መልእክትን የጣሉት አይሁድ ከኢየሱስ ትምህርቶች ሊጠቀሙ እንዳልቻሉ እንነገራለን፤ እንዲሁም ያንኑ ነገር ያደረጉት የእነዚያ አይሁድ ታሪክ የመጀመሪያውን የመልአኩ መልእክት የጣሉትን እንደሚወክል እንገነዘባለን። ሚለራውያን “የሕዝብህ ቀማኞች” የተባሉትን—እኔም በኋላ “ዘመናዊ ሮም” በሚሉት ቃላት የጠራኋቸውን—እንደ ጳጳሳዊ ኃይል ለይተው አውቀዋል።

We will continue these considerations in the next article.

Maqaa itti aanu keessatti yaad-rimeewwan kana itti fufna.

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