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# The Book of Daniel - Number Seventy-Eight

Kitaaba Daani’el - Lakkoofsa Torbaatamii-Saddeet

Unveiling the Four Abominations: The Historical Parallel of Rebellion in Laodicean Adventism

Afran Ciiguu Awwaaluu Sana Beeksisuu: Seenaa keessatti Wal-fakkaataa Fincilaa Adventiizimii Laawodiiqiyaan keessaa

Author

Jeff Pippenger

Published

February 11, 2024

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The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”

Seenaa warra Amoorotaa yeroo dheekkamsi Waaqayyoo Adventizimii Laa’oodiqeeyaa irratti raawwatamu fakkeenyaaf hojii irra oolfama. Obboleettiin Waayit yeroo Waaqayyo adabbii Isaa ittiin raawwatu guyyoota dhumaa keessatti yeroo dhibba afurtamii afur kuma jechuunis 144,000 chaappaa godhaman sana, akkuma yeroo Waaqayyo dheekkamsa Isaa warra Amoorotaa irratti fideetti taʼuu adda baafti. Isheen akkana jetti: “Sabni” warra Amoorotaa “waaqeffannaa waaqolii tolfamoo fi malaammaltummaan isaa irraa kan kaʼe beekamaa taʼus, xoofoo hammina isaanii amma iyyuu hin guutne ture... Uumaan gara laafessa sun hammin isaanii dhaloota afraffaatti obsaan baachuu fedhii qaba ture. Sana booddee, yoo fooyya’iinsi tokkollee hin mul’anne, murtiin Isaa isaan irratti buʼuu qaba ture. Sirrii dogoggora hin qabneen Infiiniitiin sun amma illee saboota hundumaa wajjin galmee ni qabaata. Osoo araarri Isaa waamicha qalbii jijjiirrannaatiin dhihaachaa jiruu, galmeen kun banuu isaa ni itti fufa; garuu yeroo lakkoofsonni hamma murtaa’e tokko, isa Waaqayyo qopheesse sana gaʼan, tajaajilli dheekkamsa Isaa ni jalqaba. Galmeen ni cufama. Obsi Waaqummaa ni dhaabata.”

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

Obboleettiin Waayit tajaajila dheekkamsa Waaqayyoo kan Adventizimii Laa’odiiqeyyaa irratti raawwatamu, yeroo fakkeenyi Hisqi’el waa’ee chaappaa namoota dhibba afurtamii afur kuma afurtama afur kaa’amuu ibsu keessatti, yakki isaanii guutamee xoofoon yakkaa isaanii yeroo guututti akka jalqabu ifatti walqabsiisti; xoofoon sunis dhaloota afraffaatti guutuu isaa ga’a. Odeeffannoon kun hundinuu haala mul’ata boqonnaa saddeetiin jalqabee, jibbinsa guguddaa afur walitti fufee dabalaa deeman agarsiisu sana keessatti dhihaateera.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

> Innis akkana naan jedhe, Yaa ilma namaa, amma ija kee gara karaa kaabaatti ol kaasi. Kanaaf anis ija koo gara karaa kaabaatti ol kaase; kunoo, gara kaabaatti balbala iddoo aarsaatti seensa keessatti fakkii hinaaffaa kana ture. Innis amma illee naan jedhe, Yaa ilma namaa, waan isaan hojjetan ni argitaa? jibbisiisa guguddaa mana Israa’el asitti hojjetan kana, akka ani iddoo qulqulluu koo irraa fagoo deemuu qabuuf? garuu ammallee deebi’i, jibbisiisa kana caalaa guguddaa ni argita. Innis gara balbala oobdii na geesse; yeroo ani ilaale, kunoo, dallaa keessatti qaawwa tokko ture. Ergasii inni naan jedhe, Yaa ilma namaa, amma dallaa keessa qoti; yeroo ani dallaa keessa qote, kunoo, balbala tokko ture. Innis naan jedhe, Seeni, jibbisiisa hamaa isaan asitti hojjetan ilaali. Kanaaf ani seenee arge; kunoo, bifawwan wantoota lafa irra munyuuqan hundumaa, bineensota jibbisiisoo, waaqolii tolfamoo mana Israa’el hundumaa, naannoo hundatti dallaa irratti fakkeeffamanii turan. Fuuldura isaanii immoo maanguddoota mana Israa’el keessaa namoonni torbaatamni dhaabbatanii turan; gidduu isaanii keessatti immoo Yaazaaniyaa ilmi Shaafaan dhaabatee ture; namni hundinuu qodaa ixaanaa isaa harka isaa keessaa qaba ture; duumessi furrii ixaanaa guddaan ol ba’a ture. Ergasii inni naan jedhe, Yaa ilma namaa, maanguddoonni mana Israa’el dukkana keessatti, tokkoon tokkoon isaanii kutaa fakkii isaa keessatti, waan hojjetan ni argitee? isaan akkana jedhuutii, Gooftaan nu hin argu; Gooftaan lafa dhiiseera. Innis ammoo naan jedhe, Ammallee deebi’i, jibbisiisa isaan hojjetan kana caalaa guguddaa ni argita. Ergasii inni gara balbala karra mana Gooftaa isa gara kaabaatti fuulleffateetti na geesse; kunoo, dubartoonni Taammuuzif booyyaa achi taa’anii turan.

> Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

> Inni immoo, Ati kana argitee? Yaa ilma namaa, deebiʼii ilaali; kana irra iyyuu wantoota jibbisiisoo caalan ni argita, jedhe. Innis gara oobdii keessaa mana Waaqayyoo na geesse; kunoo, karra mana qulqullummaa Waaqayyoo duratti, gidduu balbala fuulduraa fi iddoo aarsaatti, namoonni shantamii shanitti dhiʼaatan turan; dugdi isaanii gara mana qulqullummaa Waaqayyoo garagalee ture, fuulli isaanii immoo gara baʼa aduutti garagalee ture; isaanis gara baʼa aduutti qorraaqaaf sagadan. Innis naan jedhe, Ati kana argitee, yaa ilma namaa? Manni Yihudaa wantoota jibbisiisoo isaan asitti hojjetan hojjechuun isaanii waan salphaa dhaa? Isaan biyya hammina guutaniiru; deebiʼaniis ana aarfachuuf na kakaasaniiru; kunoo, damee funyaan isaanii dura kaaʼu. Kanaafuu anis dheekkamsaan nan hojjedha; iji koo hin mararamu, aniis hin araaramu; yommuu sagalee guddaadhaan gurra koo keessatti iyyan iyyatan iyyuu ani isaan hin dhagaʼu. Hisqiʼel 8:5–18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Hisqiʼeel akka jalqaba xureeffannaa fakkii hinaaffaa balbala seensa iddoo aarsaa irratti dhaabamuu argutti erga isaaf mulʼifamee booddee, fakkii hinaaffaichaa caalaa xureeffannoowwan isa caalan akka isaaf mulʼifaman itti himame. Xureeffannaan lammaffaan kutaalee iccitii taʼaniin bakka buufama; achittis hoggantoonni, jechuunis maanguddoonni, ixaanaan kadhannaa isaanii bakka buusanii dhiʼeessaa jiru; akkasumas, Waaqayyo lafa dhiisee deemeera, innis isaan hin argu jedhaniis labsaa jiru. Garuu Hisqiʼeel xureeffannoowwan kanneen caalan illee akka argu itti himame.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Jibbii sadaffaan “dubartoonni Tammuuzif booʼan” jedhamuun bakka buufama; garuu sana caalaatti jibbisiisaan tokko iyyuu ni jira, jechuunis jibbii afuraffaan hooggansa namoota digdamii shan taʼan, duuba isaanii gara mana qulqullummaa deebisatanii aduu waaqeffatan ni agarsiisa.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

Abboommiin afraffaa keessatti labsiin akkana jedhu ni kennama: “jaarsoliin durii” “lafa jeequmsa guutaniiru, deebi’aniis na aarsuu dhaan dheekkamsaaf na kakaasaniiru; kunoo, damee funyaan isaanii bira kaa’u.” “Guyyaan kaka’umsa” jedhu guyyaa tajaajilli dheekkamsa Waaqayyoo itti jalqabuudha; akkuma Israa’el durii irratti ta’e sana, yeroo isaan ergaa Iyyaasuu fi Kaaleb waa’ee Biyya Abdachiifamte dubbatan didanitti. Ergaa chaappessu diduun yeroo xoofoon cubbuu Yerusaalem guutamu mallatteessa. Iyyaasuu fi Kaaleb garee xiqqoo sana bakka bu’u; isaan warra amanamoo muraasa, kanneen xuraa’ummaawwan mana waldaa keessa jiranii fi biyya keessa jiraniif boo’anii iyyanidha.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

> Ergasii Musee fi Aroon fuula isaanii irratti kufan utuu waldaa gumii ilmaan Israa’el hundumaa duratti jiranii. Iyaasuun ilmi Nuunii fi Kaaleeb ilmi Yefunees, warra biyya sana basaasanii keessaa ta’an, uffata isaanii tarsaasan; isaanis waldaa ilmaan Israa’el hundumaatti dubbatan, jechuunis, “Biyyi nu keessa dabarree basaasne sun biyya baay’ee gaarii dha. Yoo Waaqayyo nutti gammade, inni biyya kana keessa nu galcha, nuufis ni kenna; isheen biyya aannanii fi dammi keessaa yaa’u dha. Isin garuu Waaqayyotti hin fincilinaa; namoota biyya sanaas hin sodaatinaa; isaan nyaata keenya ta’u; eegumsi isaanii isaan irraa badeera, Waaqayyos nu wajjin jira; kanaafuu isaan hin sodaatinaa.” Garuu waldaan hundinuu isaan dhagaadhaan ukkaamsuudhaaf murteesse. Ulfinni Waaqayyoo dunkaana walga’ii keessatti ilmaan Israa’el hundumaa duratti mul’ate. Waaqayyos Museedhaan akkana jedhe, “Uummanni kun hamma yoomitti na tuffata? Mallattoolee ani gidduu isaanii keessatti argisiise hundumaa keessatti iyyuu, hamma yoomitti natti hin amanan? Ani dha’icha dhukkuba daddarbaa isaanitti nan buusa, dhaalas isaan irraa nan kutadha; si irraa garuu saba isaan caalaa guddaa fi jabaadha nan godha.” Lakkoobsa 14:5–12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

“kaka’umsi” jechuun Lakkoobsa keessatti finciltootaan dhalate, akkasumas Hisqi’el keessatti mul’atu, finciltoonni “mallattoolee” isaanii keessatti mul’atan beekuu diduu isaanii irratti hundaa’a. “Mallattooleen” yeroo Museetti didaman, “mallattoolee” humni Waaqayyoo seenaa Millerota keessatti mul’achuu isaa fakkeenyan agarsiisan turan. Israa’el durii seenaa isaanii isa hundee ta’e keessatti “mallattoolee” mul’ina humna Isaa diduudhaan Waaqayyoon kakaasan. Yeroo chaappaa namoota kuma dhibba afurtamii afur keessatti, Israa’el ammayyaas seenaa hundee isa mallattoo ta’uu qabu sana, kan deebisanii seenaa Iyyannaa Halkan Walakkaa kan guyyoota dhumaa keessatti irra deebi’ame “beekuu” isaanii dandeessisu, ni dida (duubatti ni garagalta).

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Waaqayyo warra finciltootaaf mul’achuu irra deddeebiin humna Waaqayyoo akka argan ni eeyyama; sababiin isaas, mul’achuun humna Waaqayyoo irra deddeebiin sana rooba boodaa qofa utuu hin ta’in, dhugaa isaan warra dhugaa jaallatan keessaa ta’anii utuu jiraatanii isaan oolchu ture sana ture.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

የሕዝቅኤል ስምንት ውስጥ የተገለጹት አራቱ ርኵሰቶች የላኦዲቅያ አድቬንቲዝም አራቱ ትውልዶች ምልክቶች መሆናቸው በመጨረሻዎቹ ቀኖች በይሁዳ ነገድ አንበሳ የሚፈታ መልእክት ክፍል ነው። የመጀመሪያው ትውልድ በ1863 ዓ.ም. በተነሳው ዓመፅ ተጀመረ፤ ከዚያም ሃያ አምስት ዓመታት በኋላ፣ በ1888 ዓ.ም.፣ የሁለተኛውን ትውልድ መጀመሪያ በሚያመለክት የስውር ክፍሎች ምልክት የተለየው ዓመፅ መጣ። ከዚያ ሠላሳ አንድ ዓመታት በኋላ፣ በ1919 ዓ.ም.፣ በW. W. Prescott የተጻፈው The Doctrine of Christ ተብሎ የተሰየመው መጽሐፍ መታተሙ፣ ሕዝቅኤል ሴቶች ለታሙዝ ሲያለቅሱ ብሎ የወከለውን ሦስተኛውን ትውልድ መጀመሪያ አመለከተ። ከዚያ በኋላ ሠላሳ ስምንት ዓመታት በ1957 ዓ.ም.፣ Questions on Doctrine የተሰኘው መጽሐፍ በታተመበት ጊዜ፣ አራተኛው ትውልድ መጣ፤ ይህም ዓመፀኞች ከምሥራቅ የሚነሳውን የማተም መልእክት የሚቃወሙበትንና ለፀሐይ የሚሰግዱበትን ጊዜ ይለያል።

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

Nuti fincila jalqaba Laa’odiiqiyaa Adevantizimii lammaffaa, fincila isaa kan Walgahii Waliigalaa Miniyaapoolis bara 1888tti dhufe, irratti yaada kennuu jalqabna. Jibbisiisota Hisqi’eel keessaa afran hundinuu Yerusaalem keessatti akka raawwataman yaadachuun barbaachisaa dha; gartokkeen isaanii seenaa adeemsifamaa fincilaa akka bakka bu’an iyyuu, yeroo hundumaa fincila magaalaa keessa uumamu san kan guyyaa dhumaa keessatti Laa’odiiqiyaa Adevantizimii bakka bu’u irratti dubbatama.

> “As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

> "Akkuma mallattoowwan badiisa Yerusaalem keessaa tokkootti, Kiristoos akkana jedhee ture, ‘Raajonni sobaa baay’een ni ka’u, namoota baay’ees ni gowwoomsu.’ Raajonni sobaa dhugumatti ni ka’an; ummata ni gowwoomsan; namoota baay’eessas gara gammoojjiitti geessan. Falfaltoonnii fi qoricha namaa, humna dinqisiisaa akka qaban ofiin jedhuun, namoota of duukaa buusuudhaan gara kophaa tulluuwwaniitti isaanii geessan. Garuu raajiin kun bara dhumaa ilaalees dubbatameera. Mallattoon kun akka mallattoo Dhufaatii Lammaffaatti kennameera. Amma illee Kiristoosonni sobaatii fi raajonni sobaa mallattoowwanii fi dinqii agarsiisaa jiru, bartoota Isaa gowwoomsuuf. Nuyi iyya, ‘Kunoo, Inni gammoojjii keessa jira’ jedhu hin dhageenyu ree? Kumaatamoonni Kiristoosin argachuuf abdachuudhaan gara gammoojjiitti hin baane ree? Akkasumas walga’iiwwan kumaatama keessatti, bakka namoonni hafuurota warra du’anii wajjin walqunnamtii qabu jechuun of himatan, amma waamichi, ‘Kunoo, Inni kutaa dhokataa keessa jira’ jedhu hin dhaga’amu ree? Kun jechuun wantuma spiritizimiin dhiyeessu dha. Garuu Kiristoos maal jedha? ‘Hin amaniinaa. Akkuma ibsaan bakkaa bahaa keessaa ba’ee hamma dhihaatti ifu sana, dhufuun Ilma namaas akkasuma ni ta’a.’” The Desire of Ages, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

Kutaan iccitii icciitii hafuuraa fakkeenya; wanti jibbisiisaan lammaffaan kan Hisqiʼeel boqonnaa saddeet keessatti ibsame immoo mana qulqullummaa keessaa keessatti raawwatama; achittis fakkiileen lafarraa dhufan dhoksaadhaan dallaa irratti fannifamanii turan.

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Kanaaf ani ol seenee; kunoo, bifa wantoota lafarra munyuuqan hundumaa, bineensota jibbisiisoo, fi waaqolii sobaa mana Israa’el hundumaa, naannoo hundatti dallaa irratti fakkeeffamanii turan. Isaan durattis maanguddoota mana Israa’el keessaa namoonni torbaatamni dhaabatanii turan; gidduu isaanii keessatti immoo Yaazaaniyaa ilmi Shaafaan dhaabatee ture; namni hundinuu harka isaa keessatti ixaana qabatee ture; duumessi furdaa aarsaa ixaanaa ol ba’aa ture. Innis naan jedhe, Yaa ilma namaa, wanta maanguddoonni mana Israa’el dukkana keessatti, namni hundinuu kutaa fakkiiwwan isaa keessatti hojjetu argitee? Isaan, “Waaqayyo nu hin argu; Waaqayyo lafa dhiiseera” jedhu. Hisqi’eel 8:10–12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Hisqiʼel mana qulqullummaa sanaa keessatti “waaqolii mana Israaʼel, dallaa irratti fakkeeffamanii jiran” ni arga; garuu fincilli kun akkasumas “kutaa fakkii” nama maanguddoo sana hundumaa keessaa keessatti raawwatamaa jiraachuun isaa ifatti itti himama. Fincilli mana qulqullummaa isa mulʼataa keessaa jiru, fincila mana namaa keessaa jiru ni agarsiisa.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Yeroo mana qulqullummaa keessaa bitattootaa fi gurgurtoota biyya lafaa baasuun qulqulleessetti, Yesus ergama Isaa garaa namaa xuraa’ummaa cubbuutiin irraa qulqulleessuu,—hawwii lafa irraa, fedha ofittummaa, amala hamaa lubbuu mancaasu irraa qulqulleessuu labsate. Milkiyaas 3:1–3 caqasame.” The Desire of Ages, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Jibbii lammaffaan inni lammaffaan hammina waldaa keessaa fi yaada maanguddoota eegdotta waldaa taʼuu qaban keessatti mulʼate bakka buʼe. Hamminni achitti mulʼate sun hammina hafuuraawummaa ti. Bara Nohiitti, yeroo yaadni hundinuu garaa namootaa hamaa ture, warri Bishaan Badiisaa dura turan xoofoo jalʼinaa isaanii guuttanii turan.

> And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

> Waaqayyos hamminni namaa lafa irratti akka guddate, yaadni hundinuu fi kaayyoon yaada garaa isaa yeroo hundumaa hamaa qofa akka taʼe arge. Uumama 6:5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

ꯑꯅꯤꯁꯨꯕ ꯄꯨꯔꯛ ꯑꯁꯤꯅ ꯌꯦꯔꯨꯁꯂꯦꯝꯒꯤ ꯂꯣꯏꯁꯪꯁꯤꯡꯒꯤ ꯃꯅꯨꯡꯗ ꯑꯃꯁꯨꯡ, ꯂꯥꯎꯗꯤꯁꯦꯟ ꯑꯦꯗꯚꯦꯟꯇꯤꯁꯝꯒꯤ ꯂꯨꯄꯁꯤꯡ ꯑꯄꯨꯟꯕꯒꯤ ꯁꯦꯝꯒꯠ-ꯁꯦꯝꯖꯤꯟꯒꯤ ꯃꯑꯣꯡꯗꯁꯨ ꯁ꯭ꯄꯤꯔꯤꯆꯨꯌꯦꯜꯤꯁꯝ ꯀꯔꯝꯅ ꯆꯪꯈꯤꯕꯒꯤ ꯃꯇꯝ ꯑꯗꯨ ꯈꯪꯍꯜꯂꯤ꯫ “ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯌꯨꯝꯒꯤ ꯑꯍꯥꯟꯕꯁꯤꯡ”ꯅ “ꯑꯃꯥꯡꯕꯗ” “ꯃꯈꯣꯏꯒꯤ” “ꯃꯃꯤꯡꯒꯤ” “ꯀꯥꯖ”ꯁꯤꯡ “ꯃꯅꯨꯡꯗ” ꯇꯧꯈꯤꯕ ꯑꯗꯨꯅ, “ꯃꯈꯣꯏꯒꯤ” ꯍꯧꯖꯤꯛꯁꯤꯡꯒꯤ “ꯋꯥꯈꯜꯁꯤꯡꯒꯤ ꯄꯥꯝꯖꯕ ꯄꯨꯝꯅꯃꯛ ꯃꯔꯝ ꯑꯣꯏꯅ ꯑꯄꯥꯟꯕ ꯑꯃꯇ ꯅꯠꯇꯅ ꯑꯇꯣꯞꯄꯕ ꯑꯣꯏꯈꯤ” ꯍꯥꯏꯕ ꯑꯗꯨ ꯊꯦꯡꯅꯔꯤ꯫ ꯁꯤꯁꯇꯔ ꯋꯥꯏꯠꯅ ꯌꯦꯔꯨꯁꯂꯦꯝꯒꯤ ꯃꯥꯡꯍꯜꯂꯕ ꯑꯁꯤ ꯑꯇꯣꯞꯄ ꯃꯥꯂꯦꯝꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯃ ꯑꯣꯏꯅ ꯂꯥꯛꯏ ꯍꯥꯏꯕꯗ ꯁꯥꯡꯅ ꯄꯥꯎꯊꯣꯀꯄꯤ; ꯑꯃꯁꯨꯡ ꯅꯣꯍꯒꯤ ꯆꯍꯤꯗꯥ ꯏꯁꯤꯡ ꯂꯤꯡꯖꯤꯟꯕꯒꯤ ꯁꯥꯛꯁꯤ ꯑꯗꯨꯁꯨ ꯑꯇꯣꯞꯄ ꯃꯥꯂꯦꯝꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯗꯨꯒꯤ ꯃꯥꯏꯑꯣꯛ ꯑꯣꯏ꯫ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯗ ꯑꯁꯤꯗ ꯑꯁꯣꯏꯕꯅ ꯁꯦꯝꯁꯥꯔꯤꯕꯒꯤ ꯑꯇꯧꯕꯗ ꯌꯥꯔꯣꯏꯕꯁꯤꯡ ꯑꯗꯨ ꯁ꯭ꯄꯤꯔꯤꯆꯨꯌꯦꯜꯤꯁꯝꯅ ꯍꯦꯛ ꯂꯧꯖꯤꯟꯅꯕ ꯑꯣꯏ, ꯃꯁꯤ ꯏꯖꯦꯀꯤꯌꯦꯜ ꯆꯦꯞꯇꯔ ꯸ꯗꯥ ꯑꯅꯤꯁꯨꯕ ꯑꯕꯣꯃꯤꯅꯦꯁꯟꯅ ꯃꯥꯌꯣꯛꯅ ꯎꯠꯂꯤ꯫

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Jibbaan lammaffaa Hisqiʼeel fincila bara 1888 dhufe agarsiisa; innis mallattoo dhaloota lammaffaatti ta’a. Garuu kana caalaa, bara 1888 fi wanti inni bakka bu’u yookaan isaatiin bakka bu’ame hundi Fulbaana 11, 2001 irratti irra deebi’amee mul’ate. Obboleettiin White ifatti bara 1888tti ergamaan jabaan Mul’ata boqonnaa kudha saddeetii irraa gad bu’e jechuun adda baasti; kanaaf seenaa san jechuun yeroo gamoowwan gurguddoon Magaalaa New York tuqaadhaan Waaqayyoo irraa darbamanii kufuu qabanii fi Mul’ata 18:1–3 raawwatamuu qabu bakka bu’a.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Fedhiin yaada dursanii qabatan dhiisanii kennuufii, dhugaa kana fudhachuufis fedhii dhabuun, mormii guddaa tokkoo keessaa isa bu’uuraa kan Minneapolis keessatti ergaa Gooftaan obboloota Waggonerii fi Jonesiin dabarse irratti mul’ate ture. Seexanni mormii sana kakaasuudhaan, humna addaa Hafuura Qulqulluu kan Waaqayyo isaanii kennuuf hawwii guddaa qabu sana, ummata keenya irraa hamma guddaatti dhoksuu keessatti milkaa’e. Diinni isaan bu’a-qabeessummaa isaanii ta’uu danda’u, ergamoonni guyyicha Pheenxeqoostee booddee dhugaa labsanitti addunyaatti dhugaa geessuu keessatti argachuu qaban, akka hin arganne dhowwe. Ifni ulfina isaatiin lafa guutuu ibsuuf jiru sun didameera; gocha obboloota keenyaatiin immoo hamma guddaatti addunyaa irraa fagaatee tursiifameera.” Selected Messages, book 1, 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Seenaan bara 1888 fakkeenya ergaa rooba boodaa isa gaafa Fulbaana 11, 2001 gaʼe sanaa diduu ni kenne. Bara 1888 jechuun mallattoo dhaloota lammaffaa Adventismii Laaʼodiiqeyaa ti; inniis jibbinsa Hisqiʼel isa lammaffaa keessatti bakka buufameera; seenaan achi keessaa fincila maanguddoota torbaatamaan Hisqiʼel keessatti fakkeeffame tokko adda baasa. Fincilli isaanii hafuuraanummaa bakka buʼe; yeroo Nohitti xoofoon yeroo qorumsaa guutamaa deemaa ture wajjinis wal qixa ture. Diduun ergaa sanaa, diduu hooggantootaan ergaa rooba boodaa—kan dhufaatii Waaqayyoo sadaffaa Islaamaa adda baasuuf ture—mulʼise.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “ዝናብ ንመጨረሻ ጊዜ ኣብ ልዕሊ ህዝቢ ኣምላኽ ክወርድ እዩ። ሓያል መልኣኽ ካብ ሰማይ ክወርድ እዩ፣ እታ ምድሪ ድማ ብኽብሩ ብምሉእ ክትብራህ እያ።” Review and Herald, April 21, 1891.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

Hoggansi bara 1888tti ergaa sanaa didde, guyyaa Fulbaana 11, 2001tti diddaa ergaa Islaamaa fakkeenyaan agarsiise; garuu Waaqayyo mul’ata humnaa tokko uumuuf yaada qaba; hoggantoonni sunis akka kutaa murtii Isaa isaan irratti dhufuuttis isa ni argu. Mul’ati humna rooba boodaa xumura yeroo mallatteeffamuu irratti ni raawwatama. Inni guyyaa Fulbaana 11, 2001tti jalqabe; garuu inni fiixaan isaa bira ni ga’a yeroo dhuma guyyoota sadii fi walakkaa Mul’ata Yohaannis boqonnaa kudha tokkoo, yeroo “sochiin lafaa guddaan” dhufu.

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

Ergaan 1888 isa, ergaa Lawodiiqeyaa ture; inni waamicha dhumaa saba duraan filatame, yeroo sana keessa darbuuf jiranii ture.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ergaan A. T. Jones fi E. J. Waggoner nuuf kenname sun ergaa Waaqayyoo gara waldaa Laa’oodiikiyaatti ergamee dha; namni dhugaa amana jedhee of dubbatu kamiyyuu ta’ee, garuu ifa Waaqayyo kenne sana warra kaaniif hin calaqqisiisne, wayyoo isaaf haa ta’u.” The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

Ergaan 1888 bakka buʼuun ergaa sanaa, yeroo gamoowwan gurguddoon Magaalaa New York Fulbaana 11, 2001 irratti buqqaafamanii gatamanitti, dhugaa baʼumsi qajeelaan waldaa Laaʼodiiqiyaatiif kennamuu akka qabu adda baase; dhugaa baʼumsi qajeelaan sunis ergaa Islaamaa eegee sadaffaa ti; innis yeroo saba duubatti deebiʼe tokko irratti afuufametti, akka loltoota humna qabeessaatti jireenyatti isaan deebisuuf humna qaba.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Dhuga-baatuun sirrii taʼe waldoota keenyaafii dhaabbilee keenyaaf baatamuu qaba, warra rafanii jiran dammaqsuudhaaf.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Yommuu dubbii Gooftaa amanamee fi abboomametti, guddinni tasgabbaaʼaan ni taʼa. Amma immoo hanqina keenya guddaa haa ilaallu. Gooftaan hamma inni lafee goggogaa taʼe keessa jireenya afuufutti nu fayyadamuu hin dandaʼu. Jechoota dubbataman nan dhagaʼe: ‘Sochii gadi fageenyaa Hafuura Waaqayyoo garaa namaa irratti godhu malee, dhiibbaa isaa jireenya kennu sana malee, dhugaan qubee duʼaa taati.’” Review and Herald, November 18, 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

1888 jechuun dhaloota lammaffaa Adveentizimii jalqabuu agarsiisa; garuu akkasumas sarara raajii isa guyyoota dhumaa wajjin wal-simu ni kenna. Fulbaana 11, 2001 irratti, Waaqayyo saba haleellaan Islaamaa bineensa lafaa irratti raawwate raajii raawwatame taʼuu fudhachuuf filatan gara daandiiwwan durii deebiʼan geggeesse. Sabni Waaqayyoo gara faayaawwan William Miller deebiʼuu fi dhugaawwan hundee taʼan irratti barsiifamuu qabu turan; isaanis raawwatamuu Iyyoowwan isa jalqabaa fi isa lammaffaa kan of keessatti hammatan ture; kunis yeroo sana dhufaatii Iyyoowaa isa sadaffaa hundeesse. Namoonni sun yeroo daandiiwwan durii sanaatti deebiʼan, qulqullina gabateewwan lama Habakuuq arguutti geggeeffaman.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

Fincila bara 1863 Habqquuqiin gabatee lamaa irratti taasifame, kanneen faaya Miilarii taʼanii fi akkasumas buʼuura Adveentizimii taʼan, fincila Fulbaana 11, 2001 irra deebiʼamee mulʼise fakkeesse; yeroo sanattis hoggantoonni Adveentizimii Laaʼodiiqeyaa faaya Miilarii jabeessanii dhaabbachuuf yookaan isaan diduuf carraa argataniiru. Dhaloonni afran Adveentizimii, kan Hisqiʼeel boqonnaa saddeet keessatti bakka buʼan hundinuu, fincila Adveentizimii Laaʼodiiqeyaa kan Fulbaana 11, 2001 irrattis bakka buʼu.

We will continue to identify the second generation of Laodicean Adventism in the next article.

Nuyi isa itti aanutti dhaloota lammaffaa Adveentizimii Laaʼodiiqeyaa adda baasuu keenya ni itti fufna.

> “God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

> “Waaqayyo nama jaalalawwan dhugaa bara baraa hammachuu danda’an qabaatee uume. Jaalalawwan kun qulqulluu fi qajeelaa ta’anii eegamuu qabu turan; wanta lafarraa ta’e hundarraa bilisa ta’anii. Garuu namoonni bara baraa yaada isaanii keessaa dhabaniiru. Waaqayyo, Alfaa fi Oomeegaa, jalqabaa fi dhumaa, Inni carraa lubbuu hundumaa harka Isaa keessatti qabu, dagatameera. Namoonni beekumsa keessatti jajjaboo akka ta’an ofitti yaadanii, ilaalcha Waaqayyoo keessatti gara sadarkaa isa gadi aanaa ta’etti of buusaniiru.”

> “The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

> “Sammuun yaada namaa lafa qofa irratti xiyyeeffateera. Bakka mallattoo waaqummaa mul’isuutti, inni mallattoo namummaa mul’isa. Kutaa keessaa isaa keessatti fakkeenyonni lafa irraa ta’an ni mul’atu. Gochoonni salphisoon bara Noh keessatti babal’atan, kan jiraattota bara sanaa abdii fayyinaa keessaa alatti kaa’an, har’as ni mul’atu.” Signs of the Times, December 18, 1901.

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