Article

# Elijah - Number Seven

Eliyaas — Lakkoofsa Torbaat keessaa

The First and Last

Ka Duraan Baŋaa fi Ka Dhuftu Xumuraa

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Nuti qormaata gurguddaa bara 1844 keessatti mudate irraa jalqabamee keessa darbe keessatti, bara 1863 akka bakka qormaata isa dhumaa ta’e adda baasaa jirra. Kutaan loojikii keenya inni jalqabaa dhugaa kana dha: sochiin Milleraayitii waggaa sanauma keessatti yeroo Waldaan Adventistii Guyyaa Torbaffaa mootummaa Ameerikaa Tokkoomaniin seeraan galmaa’e xumurame. Sochiin raajii keessatti bara 1798 jalqabe, bara 1863 xumurame.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Mul’inni nu beeksifama akka yeroo ergamaan jabaan Mul’ata kudha saddeet irraa bu’e Fulbaana 11, 2001, taatee sun yeroo sochii Miilerota keessatti, yeroo ergamaan Mul’ata kudhan irraa bu’eetti, fakkeenyaan duraan agarsiifamte ture. Sochiin Miilerotaa yeroo dhumaatti bara 1798tti jalqabe; yeroo mul’anni laga Ulaay kan Daani’el boqonnaa saddeetii fi sagalii baname. Sochiin dhibba tokkoo fi afurtamii afur kumaatti lakkaa’amanis yeroo dhumaatti bara 1989tti jalqabe; yeroo mul’anni laga Hiddeqel kan boqonnaawwan sadan dhumaa Daani’el baname.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Yeroon dhumaa lamaanis ummata filatamaa durii keessaa warra sochii seenaa isaanii keessaa jiran irraa addaan baʼuu isa guddachaa adeemu jalqaban. Yommuu seera buʼuuraa seenaa tokkoo tokkoo isaanii ifatti mirkanaaʼe, ergamaan seenaa tokkoo tokkoo isaanii gad buʼe. Ergaan, sochiin, fi ergamaan jechuun meeshaalee Gooftaan seenaa tokkoo tokkoo keessatti cubbuu ummata filatamaa durii mulʼisuuf itti fayyadame turan; jechuunis akkuma Kiristoos waaʼee hojii Isaa barsiise, utuu Inni hin dhufin Yihudoonni falmii qofa jaallatan kan seenaa keessatti argaman cubbuu hin qaban turan. Ergamaan, ergaan, fi sochiin jechuun meeshaalee firdii ummata filatamaa durii ifa guddachaa seenaa isaanii keessaa dhufe diduu isaaniitiif itti gaafatamoo godhan turan; yeroo ergamaan gad buʼes, adeemsi firdii ummata kakuu durii jalqabamuu isaa mallattoo godhe. Meeshaan firdii yeroo raajonni seenaa sana fakkeessan ergaa Gooftaan isaanii kennetti nyaatanitti ni beekama. Yeroo isaan ergaa sana nyaatan, achiis ergaa sana gara ummata filatamaa durii, warra morma jabaataa fi fincilaa taʼan, warra hin dhageenyee fi hin deebiʼineetti geessu. Erga ergamaan gad buʼee fi ergaan nyaatamee booda, firdiin ummata fincilaa jalqaba.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

ଆମେ ଗଣନା ପୁସ୍ତକରେ ଚିତ୍ରିତ ପ୍ରାଚୀନ ଇସ୍ରାଏଲର ବିଚାର-ପ୍ରକ୍ରିୟାକୁ ମିଲ୍ଲେରାଇଟ୍ ଆନ୍ଦୋଳନର ଇତିହାସରେ ପ୍ରୟୋଗ କରୁଛୁ, ଏବଂ ଶେଷରେ ଏହି ପରୀକ୍ଷା-ପ୍ରକ୍ରିୟାକୁ ଏକ ଶ ଚୁଆଳିଶ ହଜାରଙ୍କ ଆନ୍ଦୋଳନରେ ପ୍ରୟୋଗ କରିବୁ। ‘ଦଶ’ ସଂଖ୍ୟାର ପ୍ରତୀକାତ୍ମକ ଅର୍ଥ ଯେ ପରିପ୍ରେକ୍ଷ୍ୟରେ ଏହା ବ୍ୟବହୃତ ହୋଇଛି, ସେହି ଅନୁଛେଦର ପରିପ୍ରେକ୍ଷ୍ୟ ଦ୍ୱାରା ନିର୍ଣ୍ଣୟ ହେବ।

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Tartiibni qormaatota kudhanii abdii kutannaa irraa jalqaba; jechuunis Israa’el durii keessatti Galaana Diimaa biratti yookaan warra Mileriitootaaf Onkoloolessa 22, 1844 irratti. Obboleettiin White dhugaa “landmark” yeroo sana banaman adda baastee ibsiti; kunis isa isheen “darbuu yeroo” jette irraa jalqaba. Abdii kutannaan Ibrootaaf ture sodaa loltoota Fara’oon ture. Hanqinni isaanii humna Waaqayyoo irratti amantii qabuu dhabuu, akkuma qormaata kurnaffaa fi isa dhumaa irratti ta’e sana, sodaa isaanii loltoota diinota isaanii irraa ka’een mul’ate. Yesus xumura jalqabaa irraa fakkeessa; kanaafuu, sodaan warra basaastota kudhaniin Biyyoota Abdachiifamte keessa jiran jedhamanii ibsaman, soduma isa Galaana Diimaa biratti abdii kutannaa isaanii uume sana ture. Qormaanni kurnaffaan fi inni dhumaa sochii Mileriitootaaf raajii yeroo ta’a; akkuma Onkoloolessa 22, 1844 ta’e sana.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Mufannoon guddaan seenaa Milleroota qormaata itti fufiinsa qabu keessatti jalqabaa seenaa tokkoo taʼee mulʼate; seenaa sana immoo bilisa baʼuun Israaʼel durii Gibxii keessaa baʼee tureen ifatti fakkeenya godhamee ture. Galaana Diimaa irraa eegalee qormaatota kudhan walitti aansuun turan; qormaanni inni dhumaa immoo qormaata isa jalqabaa calaqqisiisa ture. “Dabriinsi yeroo” yeroo mufannoon guddaan sun dhufe, hubannoo dogoggoraa raajii yeroo tokko irraa madde. Qormaanni adeemsa qormaataa Israaʼel hafuuraaf inni dhumaa immoo akkuma isa jalqabaa taʼa ture. Bara 1863 keessa, hooggantoonni Israaʼel dhugaa warra yeroo sana ilmaan intaloota Roomaa taʼan jechuun adda baafatan sanaa deebiʼanii mala hiikkaa Macaafa Qulqulluu fayyadaman filatan; akkasumas raajii yeroo Macaafa Qulqulluu keessatti dheeraa hundumaa ni didan, yookaan akka ati jettu ni hubatan dogoggoraan. Dhumni qormaatota kudhanii Israaʼel dhugaa fi Israaʼel hafuuraa keessatti lamaan isaanii iyyuu jalqabaadhaan bakka buufame. Akkasumas dhumarratti, haala lamaan keessatti iyyuu, warri finciltoonni gara iddoo isaan amma dura keessaa bilisa baafamanii turanitti deebiʼuuf fedhii qaban mulʼisan.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Yeroo torban Lakkoobsa Seera Lewwotaa digdamii jaha diiganii, Adventizimii Laa’odiiqeyaa rakkoo raajii isaanii dursee hin hubatin uume. Hanga har’aattis, akka kanaan hiikuuf yaalii godhan keessatti nyaatawwan addaddaa fakkeenyota sobaa dhiheessanis, rakkoo sana furuu hin dandeenye. Rakkoon sun keessa aayata Obboleettiin White bu’uuraa fi utubaa giddu-galeessa Adventizimii akka ta’e adda baaftu keessatti argama.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Caaffanni keessaa caalaatti, amantii Adventistii keessatti bu’uuraa fi utubaa giddugaleessaa ta’ee kan ture mootummaa keessaa caaffata qulqullaa’aan labsii kana ture: ‘Hamma guyyaa kuma lamaa fi dhibba sadii ga’utti; sana booddee mana qulqullummaa ni qulqulleeffama.’ [Daniel 8:14.]” The Great Controversy, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Adveentizmiin waaʼee lakkoofsa kudha afurii baayʼee jechuun ni dandaʼa; garuu wanta jalqabaa waaʼee lakkoofsa sanaa ilaalamuu qabu matumaa hin ilaalu. Ilaalchi sunis, lakkoofsi kudha afur “deebii” taʼuu isaati. Yoo gaaffii deebiin sun irraa kaʼu of keessatti hin qabaanne, deebiin hiika hin qabu. Lakkoofsi kudha sadii, sababni isaas lakkoofsi kudha sadii gaaffii, lakkoofsi kudha afur immoo deebii waan taʼeef, karaa loojikaatiin, karaa giraamaraatiin yookaan karaa madaalawaan lakkoofsa kudha afuri irraa addaan baafamuu hin dandaʼu.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Gaaffiin kun sirriittiifi haqa qabeessa taʼeen dhihaatu, hiikkaa baayʼee adda taʼe kan keeyyata kudha afraffaa irratti kennu, isa Adventizimiin barsiisu irraa adda taʼe ni fida. Kun garuu keeyyanni kudha afraffaa “buʼuuraafi utubaa giddugaleessaa amantii Adventii” akka hin taane hin agarsiisu; inni akkasuma dha. Inni jechuun, yeroo Adventizimiin waggoota torba sana bara 1863 keessatti hubannoo dogoggoraatiin dhiisee kaaʼe, hiikkaan dhugaan keeyyata kudha afraffaa maal akka taʼe guutummaatti ibsuu hin dandeenye jechuudha. Caaffata Qulqullaaʼoo keessatti, dhugaan walakkaa dhugaa miti. Yoo sirriitti hubatame, gaaffiin keeyyata kudha sadaffaa raajii qulqulleessamuu mana qulqullummaa miidhamee ture mallatteessu beekamuu akka qabu, akkasumas raajii miidhamuu loltootaa mallatteessu beekamuu akka qabu gaafata. Raajiin waggoota kuma lamaafi dhibba sadii ‘mana qulqullummaa’ ilaallata; raajiin waggoota kuma lamaafi dhibba shantamii fi digdamaa immoo ‘loltoota’ ilaallata.

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Walitti dhimmoota kana keessatti hariiroo lakkoofsoota lamaanii ibsuun qorannoo dheeraa barbaada; garuu yeroo ammaa kana barruulee kana keessatti akkas gochuuf yaada hin qabu. Qabxiileen kun waggoota darban keessatti irra deddeebi’anii ibsamaniiru; akkasumas tartiiba Habakkuk’s Tables keessatti argamuu danda’u. Ani amma illee mallattoo Eliyaas irratti xiyyeeffachaa jira; dursee dhugaawwan sana xumuruus nan barbaada.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

Wiliyaam Miilar jalqaba Adventizimii keessatti Eeliyaas ture; argannoon isaa inni jalqabaa immoo yeroo torban Seera Lewwota 26 keessaa ture; kanaaf dhugaa sana bara 1863 keessatti diduun ergaa Eeliyaas diduu ture. Bakka kana irratti ani amala Alfaa fi Oomeegaa isa dhuma jalqaba wajjin wal fakkeessuudhaan adda baasu irratti dubbachaa jira. Qormaanni dhumaa Israa’el durii qormaata jalqabaatiin bakka buufamee ture. Qormaatawwan lamaan iyyuu sodaa akka saboonni ormootaa Waaqayyoo caalaa humna qaban ibsu. Qormaanni kurnaffaan, prinsipilii isaatiin isuma tokko ta’us, qormaata jalqabaa caalaa fincilaa guddaa ture; jechuunis, seenaa mo’icha Waaqayyoo eegee qormaata jalqabaa keessatti mul’ateen, warra finciltoota sana keessatti amanamummaan tasgabbaa’een uumamuu qaba ture. Isaan diddaa isaanii Waaqayyoo irratti, humna Isaa irraa ragaa baay’ee caalaa isa Galaana Diimaa irratti isaanii duratti ture osoo qabanii, mul’isan. Adventizimiin Miilaariitotaa bara 1863tti ga’een duraayyuu maaliif abdii kutannaan guddaan hojii humna qabeessa Waaqayyoo ta’e akka ture ibsaa ture; ta’us, amma iyyuu hogganaa tokko filatanii gara Gibxii deebi’uuf murteessanii, ergaa Daani’el “kakuu” Musee jedhee waamu isa Eeliyaasiin bakka buufamee ture sana didan.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Yeroo fudhatee ragaa sirrii taʼuu “yeroo torbanii” akka raajii yeroo taʼe ibsu dhiheessuu irra, ani loojikii salphaa tokko fayyadamee karaa biraatiin sirrii taʼuu isaa mirkaneessuuf jedhu. Sochii bara 1798 keessatti jalqabameef, qormaanni dhumaa bara 1863 qormaata dhumaa sochii ergamaa humna qabeessa Mulʼata boqonnaa kudha saddeetii keessattis bakka buʼa. Mulʼanni kakaʼumsaan kenname qormaanni inni dhumaa sochiiwwan lameenuuf maal akka taʼe baayʼee ifatti ibseera.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> “Seexanni ... yeroo hundumaa waan sobaa dhiheessuuf cimsee dhiiba—namoota dhugaadhaa irraa maqsuuf. Gowwoomsaan Seexanaa inni isa dhumaa baayʼee taʼu, dhugaa-baatuu Hafuura Waaqayyoo hojii malee gochuu taʼa. ‘Bakka mulʼanni hin jirretti, sabni ni bada’ (Fakkeenya 29:18).” Selected Messages, book 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Karaa Ellen White sirriitti fudhachuu fi isheen “yeroo torba” Leewwota digdamii jaha guutummaatti hin deeggarre jechuun ibsuuf karaa amanamaa hin jiru. Obboleettii White, akkuma barruulee kana keessatti kanaan dura adda baasnee fi tartiiba Habakkuk’s Tables jedhamu keessatti sirriitti galmeeffameen, Waaqayyo chaartota 1843 fi 1850 lamaan isaanii iyyuu akka qajeelche nuuf ifatti ibsiti. Isheen ifatti chaartonni lamaan sun raawwii boqonnaa lamaffaa Habakkuk akka ta’an barsiisti. Chaartonni lamaanis “yeroo torba” Leewwota digdamii jaha bifa qindaa’ina isaanii keessatti tuqaa giddugaleessaa ta’ee akka mul’atu ni agarsiisu. Chaartota lamaan keessatti, sararri “yeroo torbaa” giddugaleessa sarara raajii “yeroo torbaa” keessatti fannoo Kiristoos qaba.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Deggersa ishee keessatti gabateewwan Habaaquuq lamaaf kennite wajjin, ergaa bara 1840 irraa hamma 1844tti dhiyaate sana itti fufnee dhiheessuu akka qabnu yeroo hedduu galmeessiteerti; akkasumas seenaa barreessitoota Adventistii keessaa kan akkaataa Miilerootni ergaa isaanii labsan ibsan hundinuu, isaan gabatee bara 1843 fayyadamuu isaanii adda baasu. Isheen ergaawwan gabateewwan irratti argisiifaman qofa utuu hin taʼin ni deeggarri; ummata Waaqayyootis ergaawwan yeroo seenaa sana keessatti dhiyaatan sanauma amma illee itti fufanii akka dhiheessan ni gorsiti. Akkasumas, barreeffamoota hedduu keessatti ergaawwan sun seenaa ummata hafeessa Waaqayyoo guutuu keessatti akka haleellaa jala galan ni akeekkachiisti. Yommuu waaʼee haleellaa sanaa akeekkachiistu immoo, dhugaa sanauma eeguufi ittisuu hojii eegdotaa Waaqayyoo taʼuu isaa yeroo baayʼee ifatti ibsiti.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Yoo chaartoonni dogoggora yoo ta’an, ergamoonni isaan suuraadhaan bakka bu’anis dogoggora. Ergamni warri Milleriitotaa bara 1840 irraa jalqabee hamma 1844tti labsan dogoggora yoo ta’e, ibsi Ellen White irra deddeebiin kennite—ergamni Milleriitotaa hundee akka ture jedhu—innis dogoggora. Ergamoonni sun dogoggora yoo ta’an, ajajawwan isheen irra deddeebiin kennite dhugoota isuma sana ammas dhiheessuu akka itti fufamuufis gorsa sobaa ta’u. Ergamni warra Milleriitotaa hundeewwan eeggamuufi weerara Seexanaa irraa tikfamu turan bakka hin bu’u yoo ta’e, gorsi sunis dogoggora. Xumura irratti, dhimmoonni hundinuu ergaa Eeliyaas seenaa sanaan walqabatan dogoggora jechuun ga’uun, ifatti akka Ellen White raajittii sobduu taate agarsiisa.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Adventizimi ammayyaa ammayyuu Sagantaalee Mul’ata isaanii keessatti waldaan haftee Hafuura Raajii, isa dhugaa ba’umsa Yesuus ta’e, akka qabaattu ni barsiisa; garuu warra miseensummaa waldaa keessa galchuuf hawwanitti mirkaneessanii hin himan, akka isaan deeggarsa fi akeekkachiisa Ellen White inni dhugoota bu’uuraa fi seenaa durii sanaan walqabate guutummaatti didan. Caqasi armaan gadii kun siif maal jechuu dha?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Akka inni gara fuulduraatti sodaatu tokkollee hin qabnu, yoo karaa Gooftaan ittiin nu geggeessee fi barsiisa Isaa keessatti seenaa darbe keenya irra jirru irraanfanne malee.” Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

Bara 1863tti, sochiin Millerite jedhamuuraan xumura gaʼee mootummaa wajjin dhaabbata seera qabeessa taʼee galmaaʼe; kunis dhuma irratti paaphaasummaaf fakkii ni uuma ture; hiika Ellen Whitetiin immoo, kun walitti makamuun waldaa fi mootummaa ti.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “Dhaabbilee yeroo ammaatti Ameerikaa keessatti geggeeffamaa jiran keessatti, dhaabbilee fi hojiiwwan waldaa deggersa mootummaa akka argatan gochuuf, Pirootestaantoonni tarkaanfii Paappaasotaa duukaa bu’aa jiru. Kana caalaas, Paappaasummaan Ameerikaa Pirootestaantii keessatti ol’aantummaa biyya Addunyaa Moofaa keessatti dhabe deebisee akka argatuuf balbala banaa jiru.” The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

ସରକାର ସହିତ ଆଇନଗତ ସମ୍ବନ୍ଧ ସଂଗଠନର ଆବଶ୍ୟକତାର ଏକ ଅଂଶ ଥିଲା ବୋଲି ଯେ ପୂର୍ବଧାରଣା ରହିଥିଲା, ସେହି ପରିପ୍ରେକ୍ଷ୍ୟରେ—ଯେ ସମୟରେ ଜାତିର ଯୁବକମାନଙ୍କୁ “Civil War” ବୋଲି ପରିଚିତ ରକ୍ତସ୍ନାନରେ ବାଧ୍ୟତାମୂଳକ ଭାବରେ ଭର୍ତ୍ତି କରାଯାଉଥିଲା—ମିଲରାଇଟମାନଙ୍କର ଆନ୍ଦୋଳନର ଶେଷ ହେଲା। 1863 ମସିହାରେ, ମୁଦ୍ରିତ ଏକ ଲେଖା ଓ ଏକ ନୂତନ ଚାର୍ଟ—ଉଭୟ ମାଧ୍ୟମରେ—ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚ ଦାସପ୍ରଥାର ଭବିଷ୍ୟଦ୍ବାଣୀକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କଲା, ଯାହାକୁ ଦାନିଏଲ “ମୋଶାଙ୍କ ଶପଥ” ବୋଲି କହେ। 1850 ମସିହାରେ, ପ୍ରଭୁ ତାଙ୍କ ଲୋକମାନଙ୍କୁ ହାବାକ୍କୂକଙ୍କ ଦ୍ୱିତୀୟ ତାଲିକା ତିଆରି କରିବାକୁ, ଏବଂ 1843 ର ତାଲିକାରେ ସେ ଯେ ତ୍ରୁଟି ଉପରେ ନିଜ ହାତ ଆବରଣ କରି ରଖିଥିଲେ, ତାହା ସଂଶୋଧନ କରିବାକୁ ନିର୍ଦ୍ଦେଶ ଦେଇଥିଲେ। 1850 ମସିହାରେ ନିର୍ଦ୍ଦିଷ୍ଟ ହୋଇଥିବା ଚାର୍ଟ ତାହାର ଉଦ୍ଦେଶ୍ୟକୁ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ସାଧନ କଲା, କାରଣ ଏଲେନ ହ୍ୱାଇଟ କହିଥିଲେ ଯେ ସେ ଦେଖିଥିଲେ “that God was in the publishment of the chart,” ଏବଂ ସେହି ସହିତ ଏହା ମଧ୍ୟ ଚିହ୍ନଟ କରିଥିଲେ ଯେ 1850 ର ଚାର୍ଟ ହାବାକ୍କୂକ ଅଧ୍ୟାୟ ଦୁଇରେ ପରିଚିତ କରାଯାଇଛି।

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Kaayyoon chaartii bara 1850 kaayyoo chaartii bara 1843 wajjin tokko ture. Innis ergaa ergamaa sadaffaa addunyaa baduuf jiruuf dhiheessuuf meeshaa wangeela lallabuu keessatti itti fayyadamu taʼuu qaba ture. Bara 1863 keessatti immoo, ergaan sun gatame. Adeemsi qorumsa adeemsa qorumsa Galaana Diimaa irratti jalqabameen fakkeeffame sun, raajii yeroo iddoo qulqullinaa jechuun mana qulqullummaa kan Diinyaaʼel boqonnaa saddeet lakkoofsa kudha sadii keessatti miidhamuu qabu adda baaseen jalqabe; adeemsi qorumsa sunis raajii yeroo loltoota jechuun host kan Diinyaaʼel boqonnaa saddeet lakkoofsa kudha sadii keessatti miidhamuu qaban adda baaseen xumurame.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Sana ani qulqulluu tokko dubbachaa jiru nan dhagaʼe; qulqulluun biraas qulqulluu dubbachaa ture sanatti, “Mulʼanni waaʼee aarsaa guyyuu dhiʼaatee fi yakka onnee nama gaddisiisu sanaa, akkasumas iddoo qulqulluu fi loltoota miilla jalatti dhidhiitamuuf kennamuu sanaa hamma yoomiitti taʼa?” jedhe. Innis natti, “Hamma guyyaa kuma lamaa fi dhibba sadii; ergasii iddon qulqulluun ni qulqulleeffama” jedhe. Daaniʼel 8:13, 14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Adeemsi qormaanni Onkoloolessa 22, 1844tti jalqabe mallattoo Alfaa fi Oomeegaa qaba. Jalqabi adeemsa qormaataa sanaa raajii yeroo iddoo qulqullinaa miillaan dhidhiitamuuf ture bakka bu’u ture. Inni raajii yeroo raawwatametti ifa guddaa uume ture. Adeemsi qormaataa bara 1863tti xumurame immoo mallattoo Alfaa fi Oomeegaa qaba. Xumuri adeemsa qormaataa sanaa raajii yeroo tuuta dhidhiitamuuf ture bakka bu’u ture. Inni raajii yeroo raawwatametti ifa guddaa akka uumuuf qophaa’e ture. Inni raajii yeroo Eeliyaan seenaa sanaa dhiheesse ture; yommuu inni didamee fi cinaatti gatametti immoo dukkana guddaa uume.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Kun immoo ifa murtii kanaa dha, ifni gara biyya lafaatti dhufeera; namoonni garuu hojii isaanii hamoo waan ta’eef dukkana ifa irra caalchisanii jaallatan. Yohaannis 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Loogiin ani barruu kanaan xumuruuf yaade isa ani duraan kaase dha. Waaqayyo karaa Ellen Whiteiin chaartota 1843 fi 1850 ni deggereree?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ani akka chaartiin bara 1843 harka Gooftaadhaan qajeelfame argeera; innis akka hin jijjiiramne; lakkoofsiwwan sun akkuma Inni barbaadetti akka turan; harki Isaas lakkoofsa keessaa tokko tokko keessatti dogoggora tokko irra turee isa dhokse, kanaaf hanga harki Isaa irraa kaafamutti namni tokko illee isa argu hin dandeenye.” Early Writings, 74.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.

> “Ani Waaqayyo maxxansamuu chaartii kanaa obboleessa Nicholsiin keessa akka ture nan arge. Ani chaartii kanaa ilaalchisee Macaafa Qulqulluu keessatti raajii tokko akka jiru nan arge; yoo chaartiin kun saba Waaqayyootiif qophaa’e, inni tokkoof ga’aa taanaan isa biraatiifis ni ga’a; yoo tokkoon chaartii haaraa safara guddaadhaan dibamee barbaade, hundumtuu akkuma kana isa ni barbaadu.” Manuscript Releases, lakkoofsa 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Waaqayyo karaa Ellen White ergaa Miillariitonni yeroo seenaa bara 1840 hamma 1844tti dhiheessan ni deggeree?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Waaqayyo ergaa haaraa nuu kennaa hin jiru. Nuti ergaa bara 1843 fi 1844 keessatti waldoota kiristaanaa kanneen biro keessaa nu baase sana labsuu qabna.” Review and Herald, January 19, 1905.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> “Waaqayyo yeroo fi humna keenya hojii ergaa namootaa kan bara 1843 fi 1844 keessa dhiiraa fi dubartoota sochoose uummataaf lallabuuf akka kenninu nu ajaja.” Manuscript Release, Number 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Ergaan hundi ergaa bara 1840–1844 keessatti kenname amma humnaan ibsamuu qabu; namoonni hedduun kallattii isaanii waan dhabananiif. Ergaan kun waldoota amantii hundumaatti darbuun irra jira.”

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kiristoos, ‘Iji keessan waan arganiif eebbifamoo dha; gurri keessanis waan dhagaʼaniif eebbifamaa dha’ jedhe. ‘Dhuguman isinitti nan jedhu, raajonni fi namoonni qajeeloon baayʼeen waan isin argitan arguuf hawwanii turan; garuu hin argine; waan isin dhageessan dhagaʼuufis hawwanii turan; garuu hin dhageenye’ [Maatewos 13:16, 17]. Iji wantoota bara 1843 fi 1844 keessatti mulʼatan arge eebbifamaa dha.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Ergaan sun kenname. Ergaas irra deebi’amee labsamuuf harkifachuun tokko iyyuu jiraachuu hin qabu; mallattoowwan yeroo sanaa guutamaatti jiru; hojii xumuraa hojjetamuu qaba. Hojii guddaan yeroo gabaabaa keessatti ni hojjetama. Dhiheenyatti ergaan muudama Waaqayyootiin ni kennama; inni immoo iyyisa guddaatti ni guddifama. Sana booda Daani’el qooda isaa keessatti dhaabbatee, dhugaa ba’umsa isaa ni kenna.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “Dhugaan nu bara 1841, 1842, 1843, fi 1844 keessa fudhanne amma qoratamee lallabamuu qaba. Ergaan ergamoota isa jalqabaa, isa lammaffaa, fi isa sadaffaa gara fuulduraatti sagalee guddaadhaan ni lallabama. Isaan murannoo cimaadhaan fi humna Hafuuraatiin ni kennamu.” Manuscript Releases, volume 15, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> “Nuyi hojii yeroo ammaa kanaa dadhabinaa fi xinnaatina isaa hubanna. Muuxannoo qabna. Hojii Waaqayyo nuu kenne hojjechaa, akka inni gahumsaa keenya ta’u mirkanaa’oo taanee, amanamummaadhaan fuulduratti tarkaanfachuu dandeenya. Inni akkuma bara 1841, 1842, 1843, fi 1844 nu wajjin ture, bara 1906 keessattis nu wajjin ni ta’a.” Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> “Warri akka barsiisotaa fi geggeessitootaatti dhaabbatan keessatti dhaabbilee keenya jiran, amantiidhaanii fi bu’uuraalee ergaa ergamaa sadaffaatiin jajjaboo ta’uu qabu. Waaqayyo sabni Isaa ergaa kana akkuma Inni bara 1843 fi 1844 keessatti nuuf kenne sana qabna jedhee akka beeku barbaada.” General Conference Bulletin, April 1, 1903.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Avertismentet har kome: Det må ikkje tillatast at noko kjem inn som vil forstyrra grunnvollen for den trua som vi har bygd på heilt sidan bodskapen kom i 1842, 1843 og 1844. Eg var med i denne bodskapen, og heilt sidan den tid har eg stått framfor verda, tru mot det lyset som Gud har gjeve oss. Vi har ikkje til hensikt å ta føtene våre bort frå den plattforma som dei vart sette på då vi dag for dag søkte Herren med inderleg bøn og søkte etter lys. Trur de at eg kunne gje opp det lyset som Gud har gjeve meg? Det skal vera som den evige Klippa. Det har vore til rettleiing for meg heilt sidan det vart gjeve.” Review and Herald, 14. april 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Waaqayyo karaa Ellen White ummata Isaa dhugaa seenaa Millerite cabsuuf yaaluu haleellaa irraa akka of eegan akeekkachiiseeraa?

> “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.

> “Mallattoolee dhugaa warri gurguddoon, kanneen seenaa raajii keessatti bakka dhaabannu nu agarsiisan, akka of eeggannoodhaan eegamaniif xiyyeeffannaan tursiifamuu qabu; kunis akka hin diigamne, fi yaad-rimeewwan burjaajii fidaniin utuu ifa dhugaa hin taane hin bakka buufamneef.” Selected Messages, book 2, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> “Harʼa Seexanni mallattoo dhugaa diiguuf carraa barbaadaa jira,—siidaawwan karaa irra dhaabaman sana; nutis muuxannoo hojjettoota dullooman, warra mana isaanii kattaa jabaa irra ijaaratan, warra oduu hamaa keessatti akkuma oduu gaarii keessattis dhugaatti ciminaan dhaabatan sanaa nu barbaachisa.” Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> “Waaqayyo addunyaa namoota gaarii fi hamaa, qajeelummaa fi jal’ina gidduu adda baafachuu danda’an malee gonkumaa hin dhiisu. Waaqayyo namoota yeroo muddamaa keessatti fuuldura lolaatti akka dhaabatanitti ramade qaba. Yeroo rakkinni mudatutti, akkuma bara duriitti godhe, namoota ni kaasa. Dargaggoonni akka isaan jabaatanii fi muuxannoo amanamoota kanaan barsiifamaniif, warra baandiraa qabatanii deemaa turan dullooman waliin akka walitti hidhataniif ni waamamu; isaan kun wal’aansoo hedduu keessa darbuudhaan, ragaa Hafuura isaa tiin Waaqayyo yeroo baay’ee itti dubbatee, karaa sirrii agarsiisee, karaa dogoggoraa immoo balaaleffatee jira. Yeroo balaa amantii saba Waaqayyoo qorutti ka’u, hojjettoonni jalqabaa kun muuxannoowwan darban sana deebisanii himuu qabu; yeroo rakkinni akkasiitii dhufee ture, yeroo dhugaan gaaffii jala galfamee ture, yeroo yaadawwan alagaa, kan Waaqayyo irraa hin kaane, keessaa galfaman ture.”

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> “Muuxannoon hojjettoota dulloomoo sanaa amma ni barbaachisa; Seexanni carraa hundumaa toʼachaa jira karaa durii mallattoolee daangaa,—yaadannoowwan karaa irratti ol kaafamanii jiran,—akka homaatti lakkaaʼuuf.” Review and Herald, November 19, 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

Bara 1863tti sochiin Milaraayitii xumurame, dhugaa jalqabaa Eeliyaan seenaa sanaa akka hubatu geggeeffamee ture diduudhaan xumura argate. Qormaatni isaa isa dhumaa lakkoofsa keeyyata lama Daani’el boqonnaa saddeet keessa jiran irratti hundaa’e; isaanis iddoo qulqullaa’inaa fi loltoota miilaan dhidhiitaman adda baasu. Ifni iddoo qulqullaa’inaa qormaatota kudhan keessaa isa jalqabaatti baname, dukkannis loltoota irratti qormaatota kudhan keessaa isa dhumaatti fide.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Wantiin tokko mirkanaa dha: Warri Adveentistoota Guyyaa Torbaffaa kan mootummaa isaanii jalatti calaqisan, akeekkachiisummaa fi ceepha’uu Dhugaa Hafuura Waaqayyoo keessa jiranitti amantii isaanii dura dhiisu.”

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Waamichi gara of-kennaa guddaatti fi tajaajila qulqulluu caaluutti taasifamu jira, fi itti fufee ni taasifama. Namoonni tokko tokko kan amma yaadota mootummaa Seexanaa dubbachaa jiran gara sammuu isaanii ni deebi’u. Namoonni iddoo amanamummaa guddaa qaban keessaa warri tokko dhugaa yeroo kanaaf ta’u hin hubatan. Ergaan sun isaaniif kennamuu qaba. Yoo isaan isa fudhatan, Kiristoos isaan ni simata, hojjettoota isa wajjin hojjetanumas isaan ni taasisa. Garuu yoo ergaa sana dhaga’uuf didan, isaanii mootummaa Dukkanaa’inaa sanaa jalatti, alaabaa gurraacha jalatti, bakka isaanii ni fudhatu.”

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> “Ani jechuun nan barsiifameera; dhugaan gatii guddaa qabu kun yeroo kanaaf taʼe sammuu namootaaf caalaatti ifaa fi ifa taʼaa banamaa jira. Hiika addaa taʼeen dhiironnii fi dubartoonni foon Kiristoos nyaachuu fi dhiiga isaa dhuguu qabu. Hubannoon ni guddachaa deema; sababiin isaas dhugaan yeroo hunda babalʼachuu dandaʼa. Ka’umsi waaqa irraa taʼe kan dhugaa inni taʼe, warra isa beekuuf itti fufan wajjin walitti dhufeenya caalaatti dhiʼaa fi isa irra caalaatti dhiʼaa taʼe keessa ni gala. Uummanni Waaqayyoo dubbii isaa akka buddeena mootummaa samii fudhatanitti, baʼuun isaa akka ganamaatti qophaaʼe akka taʼe ni beeku. Akkuma qaamni yommuu nyaanni nyaatamutti humna qaamaa argatu, isaanis humna hafuuraa ni argatu.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “Waaqayyo akka ijoollee Israa’el garbummaa Gibxii keessaa baasee, karaa lafa onaa keessa qajeelchee gara Kana’aanitti isaan geesse keessatti karoora Gooftaa sana guutummaatti hin hubannu.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> “Akkuma raayiiwwan waaqayyoo kan wangeela irraa ifan walitti qabnu, sirna Yihudootaa ilaalchisee hubannaa caalaa ifaa ni arganna, akkasumas dhugaawwan isaa barbaachisoo taʼan baayʼee ni dinqisiifanna. Qorannoon keenya dhugaa irratti taasifnu amma iyyuu hin guutamne. Nuyi raayii ifaa muraasa qofa walitti qabneerra. Warri Guyyaa guyyaan Barsiisota Dubbichaa hin taane rakkoowwan sirna Yihudootaa hiikuu hin dandaʼan. Isaan dhugaawwan tajaajila mana qulqullummaa keessatti barsiifaman hin hubatan. Hojiin Waaqayyoo hubannaa addunyaa irratti hundaaʼeef karoorri isaa guddaan gufachiifama. Jireenyi gara fuulduraa hiika seerota Kiristoos, isa utubaa duumessaa keessatti haguugamee uummata isaatiif kenne, ni mulʼisa.” Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Barreeffama itti aanu keessatti, hiika fakkeenyaa Eliyaas waggaa 1863 wajjin walqabatee ilaaluu keenya itti fufna.

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