Article

# The Book of Daniel - Number Seventy-Three

Kitaaba Daani’el - Lakkoofsa Torbaatamii Sadii

Unveiling the Historical Parallels: Jeroboam’s Deception and the Adventist Movement’s Test of Faith

Walbira Seenaa Walfakkaataa Mul’isuun: Gowwoomsaa Yerobiyaamii fi Qormaata Amantii Sochii Adventistii

Author

Jeff Pippenger

Published

February 6, 2024

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The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.

Mootummoonni kaabaa fi kibbaa waggoota kumaa lamaa dhibba shanii fi digdamaaf dheekkamsa Waaqayyoo jala keessatti bittinnaaʼan; kunis kakuu diigame Lewwoota digdamii shanii fi digdamii jaʼa keessatti ibsame guutuu isaatiin raawwatame. Waggoonni afurtamii jaha xumura dheekkamsa jalqabaa fi kan isa dhumaa gidduu jiran, mootummoota lamaan sana bara 1844 mootummaa tokkootti, jechuunis mootummaa Israaʼel ammayyaa hafuuraa tokkootti walitti qabamuu isaanii bakka buʼan. Walitti qabamuun saboota lamaan sanaa ulee lama Hisqiʼeel walitti maketti fi seenaa Eliyaas keessatti dubartiin abbaan manaa isaanii duʼe Zaarephaat walitti qabde ulee lamaadhaan bakka buʼame. Onkoloolessa 22, 1844 irratti seenaa raajii mootummoota kaabaa fi kibbaa xumurame; akkas gochuudhaanis seenaa jalqaba mootummoota lamaan sanaa irra deebiʼe.

Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.

Yeroboʼaam namoonni isaa gara Yihudaatti imaluudhaan Yerusaalem keessatti iddoo qulqulluu sana keessatti Waaqayyoon akka hin waaqeffanne ittisuuf, mootummaa kaabaa keessatti sirna waaqeffannaa sobaa tokko hundeesse.

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

> Yerobiyaam garaa isaa keessatti, “Amma mootummaa mana Daawititti deebiʼa; yoo sabni kun mana Waaqayyoo Yerusaalemitti aarsaa dhiʼeessuuf ol baʼe, garaan saba kanaa deebiʼee gara gooftaa isaanii Rehooboʼaam mooticha Yihuudaatti ni garagala; isaanis na ajjeesanii gara Rehooboʼaam mooticha Yihuudaatti ni deebiʼu” jedhe. Kanaafis mootichi mariʼatee jabbilee warqee lama tolchee, “Yerusaalemitti ol baʼuun isiniif baayʼee dha; ila, yaa Israaʼel, kunoo waaqolii kee warri biyya Gibxii keessaa si baasani” jedheen. Inni tokko Beetʼeeli keessa kaaʼe; isa kaan immoo Daan keessa kaaʼe. Wanti kunis cubbuu taʼe; sabni sun isa tokko duratti sagaduuf hamma Daanitti ni deema ture. Innis mana iddoo ol kaʼoo tolche; ilmaan Lewwii keessaa kan hin taʼin namoota saba keessaa gadi aanaa taʼan irraa luboota godhe. Yerobiyaamis jiʼa saddeettaffaatti, guyyaa kudha shanaffaatti, akkuma ayyaana Yihuudaa keessa jiruutti ayyaana tokko qopheessee, iddoo aarsaatti aarsaa dhiʼeesse. Beetʼeel keessattis akkasuma godhe; jabbilee inni tolcheef aarsaa dhiʼeessaa ture; Beetʼeel keessattis luboota iddoowwan ol kaʼoo inni tolche kaaʼe. Akkasitti iddoo aarsaa inni Beetʼeel keessatti tolche irratti, jiʼa saddeettaffaa, jechuunis jiʼa garaa ofii isaatii keessaa yaade keessatti, guyyaa kudha shanaffaatti aarsaa dhiʼeesse; ilmaan Israaʼeliifis ayyaana qopheesse; iddoo aarsaa irrattis aarsaa dhiʼeesee ixaana aarse. 1 Mootota 12:26–33.

His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.

Sirni waaqeffannaa isaa Kaatolikizimii (waaqeffannaa ormootaa) fakkeessa ture; sababni isaas akkuma fincilaa Aaron, bifa bineensichaafii kan bineensichaa dhaabe. Fakkiiwwan jabbilee lamaan warqee irraa hojjetaman; kunis Baabilonii agarsiisa. Fakkiiwwan sun waaqolii Gibxii irratti qulqulleeffaman; isaanis akkuma Aaron isaan moggaaseen, “waaqolii biyya Gibxii keessaa isaan baasan” jedhanii beekaman. Magaalota lama keessatti iddoo aarsaa lama ijaare; isaanis yeroo walitti ilaalaman walitti makama waldaa (Beetel) fi mootummaa (Daan) bakka bu’u. Iddoowwan aarsaa sun fakkeenya sobaa iddoo aarsaa dhugaa, jechuunis Kiristoos, ti; akkuma Kaatolikizimiin bakka bu’aa lafa irraa kan Kiristoos ta’uu ofiin jedhu. Innis lubummaa manca’e kaase; akkuma luboonni Kaatolikizimii ta’an sana. Tajaajila waaqeffannaa isaatiif guyyaa tokko filate; inni immoo guyyoota ayyaanota Waaqayyoo keessaa isa dhugaa kamiyyuu irraa addatti adda ture; kanaan wal mormii guyyaa waaqeffannaa dhugaa fi sobaa gidduu jiru bakka bu’a.

In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.

Yeroo inni sirna waaqeffannaa sobaa isaa hundeessutti, Waaqayyo sirna waaqeffannaa sobaa inni fakkeessee dhaabe kana ifachuu fi adabuuf raajii tokko Yihudaadhaa erge.

> And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.

> Kunoo, namichi Waaqayyoo tokko dubbii Waaqayyootiin Yihuudaadhaa gara Beetel dhufe; Yerobiʼaamis ixaana aarsuuf iddoo aarsaatti dhaabatee ture. Innis dubbii Waaqayyootiin iddoo aarsaa sana irratti iyyee akkana jedhe: Yaa iddoo aarsaa, iddoo aarsaa, Waaqayyo akkana jedha; kunoo, mucaan tokko mana Daawititti ni dhalata, maqaan isaas Yoosiyaas; innis si irratti luboota iddoowwan olkaʼoo kan si irratti ixaana aarsan ni aarsa, lafeen namootaas si irratti ni gubamu. Innis guyyaa sana mallattoo tokko kenne; akkana jedhees, Mallattoon Waaqayyo dubbate kana; kunoo, iddoo aarsaa ni caccaba, daaraan isa irra jiru immoo ni dhangalaʼa. 1 Mootota 13:1–3.

The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.

Raajichi Yihudaa keessaa raajiin tokko dhaloota mootummaa Yoosiyaas gara fuulduraatti ta’u adda baasuudhaan raajii sadii dubbate. Inni akka Yoosiyaas luboota hamoo iddoo aarsaa sobaa sana irratti tajaajilan ajjeesu, akkasumas akka inni lafee namootaa iddoo aarsaa sanauma irratti gubu dursee dubbate. Akkasumas mallattoo tokko Yerobiyaamitti kenne; innis akka iddoon aarsaa Yerobiyaam caccabee banamuufi daaraan isaa gad dhangala’u adda baase. Wantoonni kun hundinuu akka Dubbii Waaqayyoo ta’anii raawwataman; garuu Yerobiyaam yeroo labsii raajicha dhaga’e aaree raajicha irratti tarkaanfachuuf yaale; ta’us Waaqayyo to’annoo keessa ture.

> And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.

> Yommuu mootichi Yerobiyaam dubbii nama Waaqayyoo isa Beetʼel keessatti iddoo aarsaatti irratti iyye sana dhagaʼe, harka isaa iddoo aarsaa irraa diriirsee, “Isa qabaa” jedhe. Harki inni isatti irratti diriirsee sunis goge; kanaafis deebisee ofitti galchuu hin dandeenye. Akkasumas iddoon aarsaas ni cabee, daaraanis iddoo aarsaa irraa ni dhangalaʼe; akkuma mallattoo nama Waaqayyoo dubbiin Waaqayyootiin kenne sanaatti. 1 Mootota 13:4, 5.

The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.

Mallattoonichi sun battalumatti raawwatame, harki Yerobiʼaam immoo ni gogee hojii dadhabe.

> And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.

> Akkasumas mootichaa namicha Waaqayyoo sanaan, “Amma fuula Waaqayyo gooftaa keetii kadhadhu; harki koo akka deebi’ee naa fayyuufis naa kadhadhu” jedhe. Namichi Waaqayyoo sunis Waaqayyoon kadhate; harki mootichaas deebi’ee isaaf fayyee akkuma duraan ture ta’e. Mootichis namicha Waaqayyootiin, “Gara mana koo koottu; of jabeeffadhu; anis gatii siif nan kenna” jedhe. Namichi Waaqayyoo sun garuu mootichaan, “Ati yoo walakkaa mootummaa kee illee naa kennite, ani si wajjin hin seenu; iddoo kanaattis buddeena hin nyaadhu, bishaanis hin dhugu; sababiin isaas, dubbiin Waaqayyoo akkanatti na ajajeera: ‘Buddeena hin nyaatin, bishaanis hin dhugin, karaa itti dhufte sanatti deebi’ii hin deemin’ jedhee. Kanaaf inni karaa biraatiin deeme; karaa itti gara Beet’el dhufe sanaanis hin deebine. 1 Mootota 13:6–10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

Yesus yeroo hunda dhuma wantaa tokkoo jalqaba wantaa tokkootiin ibsa; jalqabni mootummaa kaabaa fi mootummaa kibbaa Israa’el durii dhugaa sanaas seenaa keessatti bakka uleen lama ulee tokko ta’anii walitti makamanii xumuramu, kunis saba Israa’el ammayyaa hafuuraa bakka bu’a.

In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.

Seenaa keessatti uleen lama walitti makaman sana, adeemsi qormaataa sadarkaa sadii qabu yeroo dhumaa keessatti bara 1798tti jalqabame. Uleen lamaan (mootummoonni) lamaan iyyuu, booquu Hafuura Qulqulluu kan Iyyannoo Halkan Walakkaa keessatti dhufu sana dura dursee walitti qabamaa turan. Gaddisa jalqabaa kan birraa bara 1844tti, Pirootestaantoonni adeemsa qormaataa sana kufanii intallan Kaatoolikii ta’an; kanaanis akkuma Yerobi’aamiin fakkeenyaan agarsiifamee turetti, sirna waaqeffannaa sobaa eebbifamuu isaa irra deebi’anii jalqaban.

The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.

Foormaasinnii Pirootestaantii hojii Waaqni akka waldaan gammoojjii keessa jirtu keessaa amantii sobaa, duudhaa fi aadaa waldaa Roomaa irraa baatuuf raawwate ture. Yeroo Maartiin Luutheer irraa eegalee dhugaan baayʼeen baayʼachaa mulʼifamaa dhufee, sagaagaltuun Xiiroos waan biraa osoo hin taʼin sirna waaqeffannaa warra ormaa kan mulʼata Kiristiyaanummaa sobaa jalatti haguugame taʼuu ishee adda baase. Kaayyoon Gooftaa saba isaa boojiʼamee jiru dukkana keessaa baasuu ture; akkuma yeroo sabni Isaa Gibxii keessatti garboota turanitti godhe. Inni garbummaa Gibxii keessaa isaan baasee seera Isaa isaaniif kennuuf. Pirootestaantonni ifa dabalaa deemu kan beekumsa bara 1798 keessatti hiikame duukaa buʼuu diduun isaanii, bara 1844 keessatti seera fi hojii mana qulqullummaa dhugaa kan Kiristoos beekuu isaanii dhowwe.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

Ergaan isaanii ergaa sa’aatii murtii diduun isaanii intallan waldaa Roomaa ta’uu isaanii agarsiise; isaanis achumaan sirna waaqeffannaa sobaa jedhu kan keessatti Caaffatoota Qulqulluu keessatti raajii sobaa jechuun beekamu, jechuunis Pirootestaantummaa gantummaa, dhaaban. Warri Millerii amanamoon warri gaafa Onkoloolessa 22, 1844 amantiidhaan gara mana qulqullummaa seenan ifa ergamaa sadaffaa fudhatanii, sirna waaqeffannaa sobaa kan Pirootestaantii ofiin jedhu garuu duudhaa jalqabaa warraaqsa waaqeffannaa ormummaa, jechuunis waaqeffannaa aduu, cimsanii qabatu sana irratti ifaajee dhiheessan. Raajiin Yihudaa irraa dhufe Adevantizimii Millerii kan ergaa ergamaa sadaffaa isa Onkoloolessa 22, 1844 ga’e beekee fi dhiheesse fakkeesse.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Yerobo’aam raajichi tokko raajichi gara mana isaa dhufee of haaromsu akka gaafate yeroo ittiin walitti dhufe, raajichi qajeelfamoota addaa Gooftaa irraa isaaf kenname ibse. Ajajni sunis Adventizimii Millerootaaf kennamee ture. Ajajni sun karaa isaan itti dhufanitti akka hin deebine ture; Adventizimiin Millerootaas waldoota Pirootestaantii keessaa ba’anii turan. Isaanis gaddisiisa jalqabaa bara 1844 keessa yeroo birraa keessatti Pirootestaantota irraa addaan baafamanii turan; Ermiyaasis qajeelfamoota walfakkaatan kan raajicha Yihudaa sanaaf kenname turan irratti fakkeenya ni kenna.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Dubbiin kee argaman; anis isaan nyaadhe; dubbii kees anaaf gammachuu fi ilillee garaa koo ta’e; yaa Waaqayyo Gooftaa maccaa humnootaa, ani maqaa keetiin waamameeraatii. Ani walga’ii qoositootaa keessa hin teenye, hin gammannes; harka keetiif jedhee kophaa koo nan taa’e; ati dheekkamsaanaan na guutteettaatii. Maaliif dhukkubni koo yeroo hundumaa jiraata, madaan koos fayyuu didee hin fayyine? Ati anaaf guutummaatti akka sobduu, akka bishaan gogu taataa ree? Kanaafuu Waaqayyo akkana jedha, Yoo ati deebi’te, anis si deebisee nan dhaaba, atis fuula koo dura ni dhaabbatta; yoo ati wanta qaalii ta’e wanta xuraa’aa keessaa baafte, akka afaan koo in taata; isaan gara keetti haa deebi’an; ati garuu gara isaanii hin deebi’in. Anis saba kanaaf si dallaa sibiila diimaa cimaa godha; isaan sitti in lolu, garuu sitti hin mo’an; ani si oolchuufii si baasuuf sii wajjinan jiraatii, jedhu Waaqayyo. Anis harka warra hamootaa keessaa si nan baasa, harka warra sodaachisoo keessaa si nan furas. Ermiyaas 15:16–21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

Yeroo raawwatamuun raajii yeroo kan lammaffaa Woe, jechuunis Hagayya 11, 1840, ergamaan jabaan Mul’ata boqonnaa kudhanii keessatti argamu kitaaba xinnaa harka isaa keessatti banamee qabatee bu’e; Yohaannis immoo dhaqee kitaaba sana fudhatee akka nyaatu itti himame. Ermiyaas namoota yeroo seenaa sanaa keessatti kitaaba xinnaa sana nyaatan bakka bu’a; dubbiin sunis akka dammaa mi’aawaa ture, sababiin isaas inni “gammachuu fi ilillee garaa” isaa ture. Garuu “harka” Waaqayyoo irraa kan ka’e Ermiyaas “dheekkamsaan” “guutame”; inni “madaa’e,” “dhukkuba bara baraa” keessas ture. “Harka” Waaqayyoo irraa kan ka’e Ermiyaas, Waaqayyo Ermiyaasitti “akka sobduu tokkootti,” fi akka “bishaan hin milkoofneetti” ta’ee jira jedhee yaade. Gooftaan dogoggora lakkoofsota chaartii 1843 keessaa muraasa irratti “harka” isaa qabee ture.

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

Ermiyaan abdii jalqabaa Miilerootaa bakka bu’a, yeroo mul’anni Habaaquuq turutti. Warra Ermiyaan bakka bu’eef, ergaan akka “bokkaa”tti ibsame sun kufee fakkaate. Garuu Habaaquuq, “mul’anni sun yeroo murtaa’eef ammas jira; dhuma irratti ni dubbata, sobas hin ta’u; yoo ture illee isa eegi; inni dhugumaan ni dhufa, hin turus” jedhee ture. Ermiyaan Waaqayyo sobee yaadee, ergaan (bokkaan) kufee akka ta’e yaade; garuu inni tures malee hin kufne.

Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.

Sana booddee Waaqayyos Ermiyaasiin akkana jedhee ajaje: “Ati yoo deebi’te, anis si deebisee nan fida; ati fuula koo dura ni dhaabbatta; yoo ati isa gatii guddaa qabu isa gad irraa baasite, akka afaan koo taata; isaan gara keetti haa deebi’an; ati garuu gara isaanii hin deebi’in.” Achi booddee abdii kutannaa sanaa keessatti Ermiyaas saba Waaqayyoo warra tajaajila Gooftaa duraanitti deebi’uu fi abdii kutannaa yeroo ergaan sun kufee fakkaatetti uumame of irraa haquu qaban bakka bu’a. Ermiyaas yoo ulaagaalee murtaa’an sana guute, Waaqayyo afaan dubbataa Isaa akka ta’u isaaf ni eyyama.

More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.

Caalaatti barumsa keenyaaf yeroo ammaa kana keessatti isa caalaa barbaachisaa taʼe, waan Waaqayyo waaʼee “walgaʼii qoositootaa” kan abdii kutannaa isaa irratti “gammadaa” turan ilaalchisee Ermiyaasiinitti dubbate dha. Inni, qoositoonni sun gara Ermiyaasitti deebiʼuu akka dandaʼan, garuu inni matumaa gara isaanii deebiʼuu akka hin qabne Ermiyaasiinitti hime. Ermiyaas warra Protestaantota, warra yeroo sana gara marfamuu Kaatoolikummaa deebiʼuu filatanii intallan Baabilon, raajota sobaa Baʼaal fi Ashtaarot taʼan sana dura dhaabatan bakka buʼe. Ermiyaas raajii Yihuudaa isa sarara raajii keessatti bakka walfakkaatu sanatti jalqaba mootummaa kaabaa irratti sirna waaqeffannaa sobaa Yerobiʼaam ifatee komate bakka buʼe; kanaanis dhuma seenaa mootummaa kaabaa irratti sirna waaqeffannaa sobaa fakkii Kaatoolikummaa taʼe tokkoo seensifamuu agarsiise. Yommuu Yerobiʼaam waliigaltee dhaabuuf dhiheesse, raajiin sun Yerobiʼaamitti akka hin nyaanne, akka hin dhugne, yookaan karaa inni itti dhufe sanaan akka hin deebine itti hime.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

> Achiis Waaqaa sanaan, “Gara mana koo kottu, of haaromsadhu; anis gatii siif nan kenna” jedhe. Namichis Waaqaa mootichaanaan, “Ati yoo walakkaa mana keetii illee naa kennite, ani si wajjin ol hin seenu; iddoo kanaattis buddeena hin nyaadhu yookaan bishaan hin dhugu; sababiin isaas dubbii Waaqayyootiinin akkanatti natti ajajameera: ‘Buddeena hin nyaatin, bishaanis hin dhugin, karaa itti dhufte sanaanis deebiʼii hin galu’ jedhee.” 1 Mootota 13:7–9.

The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.

Ibsi raajii Yihudaa seenaan Eliyaas keessatti hojii raajota sobaa Ba’aalii fi Ashteroot wajjin wal simata. Dhugumatti, seenaa Miileroototaa seenaa Eliyaasii dha; Miiler Eliyaas tureetii. Seenicha Eliyaas keessatti, raajonni Ba’aalii fi Ashteroot shubbisa gowwoomsaa raawwatan; kunis yeroo ibiddi Waaqa irraa bu’ee aarsaa Eliyaas nyaatetti gowwummaa ta’uun ifa ba’e; kanaanis seenaa Miileroototaa keessatti iyya halkan keessaa keessatti dhangala’iinsa Hafuura Qulqulluu fakkeenyaan agarsiise. Walitti bu’iinsi seenaa sanaa walitti bu’iinsa Eliyaas isa lammaffaa kan ture, Yohannis Cuuphaadha; kunis yeroo intalli Herodiyaadis (Saalomeen) shubbisa gowwoomsaa raawwattetti ta’e. Herodiyaadis Iizaabeliin fakkeeffamte; Iizaabel immoo mallattoo waldaa Kaatolikii ti.

In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.

Bara 1844 keessatti waldoonni Pirootestaantii Saalomii, intala Herodiyaas (Iizeebel) taʼan. Shubbisa gowwoomsaa keessatti Herod mootummaa isaa keessaa walakkaa waadaa galeef, kanaas guyyaa dhaloota isaa irratti godhe; kanaanis guyyoota dhumaa keessatti mootota kudhan, warra Ahaabidhaan fakkeenfaman (mootii mootummaa kaabaa kudhan sanaa), mootummaa isaanii paaphaasummaadhaaf (Iizeebel) kennuuf walii galan argisiisa. “Mootummaa kee keessaa walakkaa kennuu” jechuun mallattoo konfedereeshinii ti; raajichi Yihudaa irraa dhufes Yerobiʼaamitti ifatti ibsaa ture akka inni mootummaa gantuu wajjin yeroo kamiyyuu michooma hin ijaarranne yookaan sirna waaqeffannaa sobaa isaa hin deeggarre.

That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.

Kunis waan Waaqayyo Yeremiyaasiinis dubbate yeroo inni “walga’ii qoosaa namootaa” (Pirotestaantizimii gantuu) gara Yeremiyaasitti deebi’uu akka danda’u, garuu Yeremiyaas gara isaaniitti matumaa deebi’uu akka hin qabne, yookaan karaa inni itti dhufe sanaan akka hin deebine jedhetti. Haa ta’u malee, raajiin Yihudaa sun waanuma sana godhe; hojii isaaf kenname xumuruun isaa dura—gara Yihudaatti deebi’uu isaa dura—raajii sobduu fi kijibaan gowwoome.

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

> Ammas raajichi dulloomtichi tokko Beetel keessa jiraachaa ture; ilmaan isaas dhufanii hojiiwwan namichi Waaqaa gaafas Beetel keessatti hojjete hundumaa isaaf himan; dubbiiwwan inni mootichaatti dubbates abbaa isaaniitti ni himan. Abbaan isaanii immoo, “Karaa kamiin deeme?” jedheen isaan gaafate. Ilmaan isaa namichi Waaqaa inni Yihudaadhaa dhufe karaa kamiin akka deeme arganii turan. Innis ilmaan isaatiin, “Harree naaf qopheessaa” jedhe. Isaanis harree isaaf qopheessan; innis irra taa’ee yaabee, namicha Waaqaa duukaa bu’e; muka qilxuu tokko jala taa’ee utuu jiruus isa argate. Innis, “Ati namicha Waaqaa isa Yihudaadhaa dhufe sanaa?” jedheen isa gaafate. Innis, “Eeyyee, anuma” jedhe. Achi irratti inni, “Gara mana koo kottu, buddeenas nyaadhu” jedheen isa waame. Inni garuu, “Ani si wajjin deebi’ee dhufuu hin danda’u, si wajjinis ol seenee hin galu; iddooma kanaattis si wajjin buddeena hin nyaadhu, bishaanis hin dhugu. Sababiin isaa dubbii Waaqayyootiin akkana naan jedhameera: ‘Achitti buddeena hin nyaatin, bishaanis hin dhugin; karaa ati itti dhufte sanaanis hin deebi’in’ ” jedheen deebise. Inni immoo, “Aniis akka keetti raajiidha; ergamaan Waaqayyoo immoo dubbii Waaqayyootiin akkana naan jedhe: ‘Inni buddeena akka nyaatuu fi bishaan akka dhuguuf gara mana keetiitti isa deebisi’ ” jedheen isaaf jedhe. Garuu inni soba isa irratti dubbate. Kanaafuu innis isaa wajjin deebi’ee mana isaa keessatti buddeena ni nyaate, bishaanis ni dhuge. Yommuu isaan maaddii irra taa’anii turanitti, dubbiin Waaqayyoo gara raajicha isa deebisee fide sanaa dhufe. Innis namicha Waaqaa isa Yihudaadhaa dhufetti sagalee guddaadhaan akkana jedhee waame: “Waaqayyo akkana jedha: Ati afaan Waaqayyoo diddee, ajaja Waaqayyo Waaqni kee siif kenne hin eegne; garuu deebitee dhuftee, iddoo Waaqayyo sitti, ‘Achitti buddeena hin nyaatin, bishaanis hin dhugin’ jedhetti buddeena nyaattee bishaan dhugde; kanaafuu reeffi kee gara awwaala abbootii keetii hin dhufu.”

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Ergaa inni buddeen nyaatee, erga dhugees booddee, nama sanaaf jechuunis raajicha inni deebisee fideef harree isaa fe’achiise. Inni immoo yeroo deemu, leenci tokko karaa irratti isa argatee isa ajjeese; reeffi isaas karaa irratti gatamee ture, harreenis isa bira dhaabatee ture, leencichis akkasuma reeffa sana bira dhaabatee ture. Kunoo, namoonni achiin darban reeffi karaa irratti gatamee jiru sana, leencichi immoo reeffa sana bira dhaabatee jiru argan; isaanis gara magaalaa raajichi dulloome sun keessa jiraatutti dhufanii oduu kana himan. Raajichi isa karaa irraa deebisee fide sunis yeroo waan kana dhaga’e, “Kun nama Waaqayyoo ti; inni dubbii Waaqayyootiif ajajamuu dide; kanaaf Waaqayyo akka dubbii isaa isaatti, isaaf dubbate sanaa wajjin wal simuuf, leencichaaf dabarsee kenne; leencichis isa cicciree ajjeese” jedhe. Innis ilmaan isaatti dubbatee, “Harree naa fe’achiisaa” jedhe. Isaanis isaaf fe’achiisan. Innis dhaqee reeffi isaa karaa irratti gatamee jiru, harreenii fi leencichi immoo reeffa sana bira dhaabatanii jiran argate; leencichi reeffa sana hin nyaanne, harree sanas hin ciccirre. Raajichis reeffa nama Waaqayyoo sana kaasee harree irra kaa’ee deebisee fide; raajichi dulloome sunis isaaf boo’uu fi isa awwaaluuf gara magaalaatti dhufe. Innis reeffa isaa keessatti boolla awwaalchaa mataa isaa keessa kaa’e; isaanis isa irratti boo’anii, “Yaa obboleessa koo!” jedhan. Erga inni isa awwaalee booddee, ilmaan isaatti dubbatee, “Yeroo ani du’u, iddoo awwaalchaa namni Waaqayyoo keessatti awwaalame sana keessatti na awwaalaa; lafee koo cina lafee isaa kaa’aa. Sababii dubbii inni dubbii Waaqayyootiin iddoo aarsaa Beet’elitti argamu irratti, akkasumas manneen iddoo sagadaa olka’oo magaalaalee Samaariyaa keessa jiran hundumaa irratti labsaa ture sun, dhugumaan ni raawwatama” jedhe. 1 Mootota 13:11–32.

We will continue this study in the next article.

Barumsa kana barruu itti aanu keessatti ni itti fufna.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Yeroo humni Waaqayyoo dhugaan maal akka taʼe irratti dhugaa baʼu, dhugaan sun bara baraan akka dhugaatti dhaabbachuu qaba. Yaadota boodaa ifa Waaqayyo kenne faallessan fudhatamuun hin dandaʼamu. Namoonni kaʼanii hiika Macaafa Qulqulluu isaanii biratti dhugaa taʼe qaban ni jiraatu, garuu inni sun dhugaa miti. Dhugaa yeroo kanaaf taʼu Waaqayyo akka buʼuura amantii keenyaatti nuu kenneera. Inni ofii isaatii dhugaan maal akka taʼe nu barsiiseera. Namni tokko ni kaʼa; achiis kan biraan immoo ifa haaraa jedhuun ni kaʼa; ifni sun garuu ifa Waaqayyo agarsiisummaa Hafuura isaa Qulqulluu jalatti kenne faallessa. Namoonni muraasni yeroo ammaa iyyuu lubbuun jiran, muuxannoo dhugaan kun hundeeffamu keessatti argame keessa darbanii jiru. Waaqayyo gaarummaadhaan lubbuu isaanii oolcheera; isaanis akkuma Yohaannis ergamaan hamma xumura jireenya isaatti muuxannoo keessa darbe irra deebiʼanii dubbatuutti, muuxannoo isaan keessa darbanii jiran irra deebiʼanii, irra deebiʼanii hamma xumura jireenya isaanii dubbatu. Warri alaabaa baatan kan duʼaan kufan immoo maxxansa irra deebiʼamee baʼu hojii isaanii irraa ni dubbatu. Ani akka kanaan sagaleen isaanii dhagaʼamu nan barsiifameera. Isaan dhugaan yeroo kanaaf taʼe maal akka of keessatti qabatu irratti dhugaa baʼuu qabu.”

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.

> “Nuyi dubbii warra ergaa qabxiilee addaa amantii keenyaan wal mormu fidee dhufan irraa fudhachuu hin qabnu. Isaan walitti tuullaa Guddaa Caaffata Qulqullaa’oo walitti qabu; yaad-rimeewwan ofii isaanii mirkaneessuufis akka ragaa ta’utti isaanitti naannoo isaanii tuulu. Kun waggoota shantaman darban keessatti yeroo irra deddeebi’amee raawwatameera. Caaffanni Qulqullaa’oon Dubbiin Waaqayyoo ta’ee kabajamuu kan qabu ta’us, hojii irra oolmaan isaa, yoo hojii irra oolmaan akkanaa kun utubaa tokko bu’uura Waaqayyo waggoota shantaman kana deggeree ture irraa sochoosuu danda’e, dogoggora guddaadha. Inni hojii irra oolmaa akkanaa godhu, agarsiisa dinqisiisaa Hafuura Qulqulluu isa ergaawwan darban saba Waaqayyoo bira ga’anitti humnaa fi jabaatinaa kenne hin beeku.”

> “Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.

> “Ragaan G’n dhiheessi inni fidu amanamaa miti. Yoo fudhataman, isaan amantii saba Waaqayyoo dhugaa isa nu waan taanee nu godhe irratti qaban ni balleessu.

> “We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]

> “Mata-dureen kan dhimmicha irratti murtaa’oo taʼuu qabna; sababiin isaas qodobbiiwwan inni Caaffata Qulqullaa’oodhaan mirkaneessuuf yaalu, sirrii miti. Isaan kun muuxannoo darbe kan saba Waaqayyoo dogoggora akka ture hin mirkaneessan. Nuti dhugaa qabna turre; ergamoota Waaqayyootiin qajeelfamne turre. Dhiheessi gaaffii mana qulqullummaa hafuuraa qajeelfama Hafuura Qulqulluutiin kenname ture. Namni hundinuu waa’ee amaloota amantii keenya keessatti isa keessatti qooda hin fudhanne ilaalchisee callisuu qabaachuun waan sirrii ta’eedha. Waaqayyo ofii Isaa wajjin gonkumaa wal hin faallessu. Yoo waan dhugaa hin ta’in irratti akka dhugaa ba’uuf dirqisiifaman, ragaan Caaffata Qulqullaa’oo dogoggoraan hojii irra oola. Inni tokkoo fi ammas inni biraan ni ka’u; isaanis ifa guddaa fakkaatu fidanii, dubbii isaanii ni dhiyeessu. Garuu nu daangaa durii irra ni dhaabanna. [1 Yohannis 1:1–10 quoted.]

> “I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

> “Ani akka jedhu nan ajajameera: yeroo kanaaf akka mijatutti dubbii kana fayyadamuu dandeenya; yeroo cubbuun maqaa ishee sirriitiin waamamtu amma gaʼeeraatii. Namoota hin geeddaramne, warra ulfina ofii isaanii barbaadan, hojii keenya keessatti gufachiifamna. Isaan yaad-rimeewwan haaraa madda isaanii taʼanii yaadaman barbaadu; isaanis yaad-rimeewwan sana dhugaa taʼuu isaanii dubbachaa dhiheessu. Garuu yoo yaad-rimeewwan kun fudhataman, dhugaa waggoota shantama darbaniif Waaqayyo saba Isaaaf kennaa ture, Hafuura Qulqulluutiin mulʼachuu isaatiin jabeessee mirkaneessaa ture, ganuutti ni geessu.” Selected Messages, book 1, 161.

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