We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.
Amma yeroo ammaatti akka beeknutti, taateewwan torban sagaleewwan guguddoo sanaan bakka buʼan keessaa tokko hojii Kiristoos yeroo lammaffaaf saba Isaa walitti qabuu dha; hojii kanais Inni Adoolessa, 2023 keessa jalqabe. Seenaa Millerite akka ibsutti, hojii kun ergaa sanaaf duubbee waraana Islaamaa taʼeen raawwatama.
The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.
Ergaanichi mul’ata Yesuus Kiristoos ti; innis yeroo qorannoon cufamuuf jedhu duratti banama; garuu ergaan sun ergaa wayyoo sadaffaa tiin baatama (haala ergaa sanaa keessatti kaa’ama). Yeroo Gooftaan harka Isaa yeroo lammaffaaf bara 1849 keessatti diriirsaa ture sanauma keessatti, Obboleettii Waayit sochii saboota aarii qaban sana irratti ibsa kennitee turte; kunis fakkeenya Islaamaa dha.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“Waxabajjii 16, 1848, Gooftaan waa’ee raafamuu humnoota samii ila argisiise. Yommuu Gooftaan mallattoowwan Maatewos, Maarqos, fi Luqaas keessatti galmeeffaman kennuudhaan ‘samii’ jedhe, samii jechuun isaa ture; yommuu ‘lafa’ jedhes lafa jechuun isaa ture, ani arge. Humnoonni samii aduu, ji’a, fi urjiiwwan dha. Isaan samii keessatti bulchu. Humnoonni lafaa immoo warra lafa irratti bulchan dha. Humnoonni samii sagalee Waaqayyootiin ni raafamu. Achiis aduun, ji’ii, fi urjiileen iddoo isaanii keessaa ni sochoosu. Isaan hin badhan; garuu sagalee Waaqayyootiin ni raafamu.
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Duumni guguddaa dukkanaaʼoon ulfaatoo taʼan ol kaʼanii walitti buʼan. Haalli qilleensaa addaan citee deebiʼee garagale; achiis iddoo banaa keessa Oriyoon keessatti ol ilaaluun nuu dandaʼame; achii irraas sagaleen Waaqayyoo dhufe. Magaalaan Qulqulluun iddoo banaa sanaan ni buʼiti. Ani humnoonni lafaa yeroo ammaa kana akka raafamanii fi taateewwan tartiibaan akka dhufan nan arge. Waraanni, oduun waraanaa, billaan, beelli, fi dhukkubni daddarbaa dura humnoota lafaa ni raafu; ergasii sagaleen Waaqayyoo aduu, jiʼa, fi urjoota, akkasumas lafa kana illee ni raafa. Ani raafamuun humnoota Awurooppaa keessa jiru, akkuma namoonni tokko tokko barsiisanitti, raafamuu humnoota samii miti; inni garuu raafamuu saboota aarii guutamaniiti.” Early Writings, 41.
The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.
Seenaa-beektonni wanta bara 1848tti saboota Awurooppaa raasaa ture hojii waraana Islaamaa akka ture mirkaneessu; raajii keessatti isaan humna saboota aarsu jechuun fakkeeffamanii jiru. Dhugaa-baatuu isa jalqabaa keessatti Gooftaan harka Isaa yeroo lammaffaaf seenaa bara 1840 irraa hanga 1844tti diriirseen, ergaan Iyya Giddugaleessaa walga’ii kaampii Exeter gaʼe. Achii kaasee hanga Onkoloolessa 22, 1844tti ergaan sun akkuma dalgaa galaanaa qarqara bahaa Ameerikaa Yunaayitid Isteetis guutuu irra facaa’e. Sochiin sun seensa injifannoo Kiristoos gara Yerusaalemitti ta’een fakkeeffamee ture; Kiristoosin gara Yerusaalemitti kan baate immoo harree ture.
The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”
Ergaan iyyannaa Halkan Giddugaleessaa ergaa raajii guutuu Mul’ata Yesuus Kiristoos ni bakka bu’a; garuu Mul’anni sun haala Islaama wayyaa sadaffaa kan saboota aarsu keessatti kaa’ameera, sababiin isaas ergaa Mul’ata Yesuus Kiristoos ta’e kan baatu Islaama dha. Yesuus Leenca gosa Yihudaa ti; Innis ergaa “harree” jedhamee waamamu sanitti hidhamuudhaan walitti hidhameera.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yihudaa, ati obboloonni kee si jajatu; harki kee morma diinota keetii irra taʼa; ilmaan abbaa keetii fuula kee duratti sagadu. Yihudaan ilmoo leencaa ti; ilma koo, ati boojiʼamicha irraa ol baateerta; inni gad jedhee ciise, akka leencaa fi akka leenca dulloomee; eenyutu isa kaasa? Uleen mootummaa Yihudaa irraa hin fagaatu, seera baafataanis miila isaa gidduudhaa hin buqqaatu, hamma Shiiloon dhufutti; saboonni walitti qabamuunis isaaf taʼa. Inni ilmoo harree isaa wayinii irratti hidhata, ilmoo harree dhalaa isaas wayinii filatamaa irratti hidhata; uffata isaa wayinii keessatti dhiqata, uffata isaas dhiiga wayinii keessatti miica. Ijji isaa wayiniin diimata, ilkaan isaas aannanin adii taʼa. Uumama 49:8–12.
It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.
“namoonni walitti qabamuun” karaa Yihudaa tiin raawwatama. Kiristoos, akkuma Yihudaa, “Muka Wayinii” dha; “muki wayinii filatamaanis” “ilmoo harree”tti hidhameera. “Uffanni” Isaa “wayiniidhaan” dhiqama; innis “dhiiga muka wayinii” ture. Kiristoos dhiiga Isaa dhangalaasuu Gethesemaanee keessatti jalqabe, yeroo Inni dhiiga dhangalaasuun dhidhiite; Gethesemaaneenis hiikni isaa “iddoo ejersa cuunfamu” jechuudha. Gethesemaanee irraa jalqabee hamma fannootiitti Inni dhiiga Isaa qaalii dhangalaasaa ture, namoota hundumaa gara Ofii Isaatti walitti qabachuuf.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.
Amma murtiin biyya lafaa kanaa amma ta’a; amma ilmi mootummaa biyya lafaa kanaas gad in gatama. Anis, yoo ani lafa irraa ol kaafame, nama hundumaa gara koo nan harkisa. Inni kana du’a akkamiin akka du’u agarsiisuudhaaf jedhe. Yohaannis 12:31–33.
Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.
Hojiin Kiristoos namoota hundumaa gara ofii isaatti harkisuu isaa hojii sadarkaa lama qabuudha; inni dura “warra Israa’el keessaa ariʼaman” walitti qaba; achiis isaan akka alaabaa taʼaniitti fayyadamee hoolota isaa kan biraa harkisa.
I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.
Ani tikse mochaa dha; ani hoolota koo beeka, isaanis na beeku. Akkuma Abbaan na beeku, anis akkasuma Abbaa beeka; lubbuu koos hoolotaaf nan kenne. Hoolonni biraas ana bira jiru; isaan bakkuma kana keessaa miti; isaanis akkasuma fiduun naaf ta’a, sagalee koos ni dhaga’u; achittis karra tokkicha, tikseenis tokko ta’a. Yohaannis 10:14–16.
The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.
Namoonni kuma dhibba tokkoo fi afurtamii afur sun “hoolota” Isa beekan dha. “Hoolonni biroon” immoo tuuta Isaa kan yeroo mallattoon ol-kaafamu arganii fi dhaga’anii Baabilon keessaa ba’an dha. Inni mallattoo Isaa, isa hoolota Isaa ta’e, ol kaasuudhaaf dura, jalqabatti yeroo lammaffaaf isaan walitti qaba. Sararri seenaa qulqulluu sun Daani’el boqonnaa kudha tokko keeyyata kudha sadii irraa hamma kudha shaniitti wajjin wal simata; kanaafis seenaa dhokataa keeyyata afurtamaa wajjin wal sima. Innis sarara gaanfa Pirootestaantii dhugaa, kan seenaa gaanfa Pirootestaantii gantuu, gaanfa Rippabilikaanii gantuu, fi dhufaatii sagaagaltuu Xiiroos keessatti adeemu, seera Dilbataa keeyyata afurtama tokkoo dura xiqqoo ta’e agarsiisa. Sararri gaanfa Pirootestaantii dhugaa seenaa sana qofa utuu hin ta’in, ergaa namoonni kuma dhibba tokkoo fi afurtamii afur itti chaappaa godhaman illee ni bakka bu’a.
The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.
“Warri Israa’el” sarara “waldaa qoosotaa” jedhamee Ermiyaasiin waamamuun kan faallessu dha; yookaan immoo akkuma Yohannis Mul’ata boqonnaa lamaffaa fi sadaffaa keessatti, bakka waldoonni Simiirinaa fi Filadelfiyaa itti dubbifamanitti, “mana sagadaa Seexanaa” jedhee isaanii ibsutti. Warri Filadelfiyaa “kuma dhibba tokkoo fi afurtamii afur” kan Mul’ata boqonnaa torba keessatti ibsamanii dha; Simiirinaan immoo “tuuta guddaa” kan boqonnaa sanaa ti; isaanis lakkaa’amuu hin danda’an. Gareewwan furamtootaa lamaan bara dhumaa keessa jiran warra soban, warra mana sagadaa Seexanaa keessa jiran, akkasumas sababii “Yihudoota” ofiin jedhaniif akka saba Waaqayyoo ta’an dubbatan wajjin falmii keessa jiru.
The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.
Sararri gaafa isaanii darban keessatti, sararri gaanfa Pirootestaantii dhugaa wal mormii isaan gidduu jiru fi sabni kakuu duraanii yeroo sana bira darbamuu isaanii gidduu jiru of keessaa qaba. Seenaa walfakkaataa kana keessatti amanamoonnis sarara Pirootestaantizimii gantummaa fi Kaatoolikizimii wajjin wal mormii keessa jiru. Qaamoleen amantii sadan sun, sadarkaa xixiqqaa irratti, sarara gaanfa Pirootestaantii dhugaa keessatti jawwee, bineensaa fi raajii sobaa bakka bu’u.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.
“Ani waldaa maqaa qofa qabdu fi Adventistoota maqaa qofa qaban, akkuma Yihudaa, dhiibbaa isaanii argachuudhaaf akka Kaatolikoota biratti nu gurguranii dhugaa irratti akka isaan nutti ka’an nan arge. Yeroo sana qulqulloonni saba gadi fagoo, Kaatolikoota biratti xiqqoo beekaman ta’u; garuu waldoonni amantii fi Adventistoonni maqaa qofa qaban, warri amantii fi duudhaa keenya beekan (sababiin isaas Sabataaf jedhaniitu nu jibban; waan isa mormanii kufsiisuu hin dandeenyeef) qulqulloota gurguranii Kaatolikootatti akka warra sirna ummataa tuffatanitti isaan himatu; jechuunis, Sabata ni eegu, Dilbata immoo ni tuffatu.” Spalding and Magan, 1, 2.
We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.
Kutaa kana duraan ilaallee jirra; akkas gochuunis yeroo Obboleettiin White jechoota sana barreessite, ibsi “waldaa maqaa qofa” jedhus ta’e ibsi “Adveentistii maqaa qofa” jedhu hiikaa fi hojii irra oolmaa adda taʼe akka qabu adda baafanneerra. Haa taʼu malee, raajonni seenaa isaanii ofii irra caalaa guyyoota dhumaa irratti dubbatan; kanaaf, keessatti kutaa kanaa, waldaan maqaa qofa guyyoota dhumaa keessatti jechuun Pirootestaantummaa gantuu taʼe jechuudha. Jechi “nominal” jedhu hiikni isaa “maqaan qofa” jechuudha.
The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.
Waldaan Pirootestaantii jedhamtu sun kan Room mormuun isaa dhaabe; kunis bara 1844 keessa, isaan iddoo Qulqulluu Irra Caalutti amantiidhaan seenuu didanii fincilan yeroo ta’e, iddoo achitti guyyaan hojii waaqeffannaa sirrii ta’e Sanbanni guyyaa torbaffaa akka ta’e beekuu danda’an turan. Qooda sanaa, isaan waaqeffannaa aduu, mallattoo Kaatolikummaa ta’e, qabatanii hafan. Ati mallattoo aangoo ishee fudhattee yoo jirte, “Room mormuu” jechuun—inni hiika jedhu qofa jecha “Pirootestaantii” ti—hin danda’amu; mallattoon aangoo sunis, waldaan Roomaa guyyaa waaqeffannaa Macaafa Qulqulluu keessatti Sanbata guyyaa torbaffaa irraa gara Dilbataatti jijjiiruuf aangoo akka qabdu irra deddeebiin ibsiteetti.
“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.
“ኣድቨንቲስቶች በስም” ማለት ራሳቸውን ሰባተኛ ቀን አድቨንቲስቶች ነን ብለው የሚናገሩ ናቸው፤ ነገር ግን እነርሱ ደግሞ እምነቱን የከዳ ደቀ መዝሙር ምልክት የሆነው ይሁዳ ተብለው ይታወቃሉ። በስም የሆነችው የሰባተኛ ቀን አድቨንቲስት ቤተ ክርስቲያን “ቅዱሳንን” ትጠላለች፤ እነዚያም ቅዱሳን ከዚያ በኋላ “የማይታወቁ ሕዝብ” “ይሆናሉ።” እነርሱ “ሊከራከሩት” የማይችሉትን እውነት “ስለ ሰንበት” እነዚያን የማይታወቁ ቅዱሳን ይጠላሉ። በእህት ዋይት ታሪክ ውስጥ ያለው የሰንበት እውነት የሰባተኛው ቀን ሰንበት ነበር፤ ነገር ግን ይህ በመጨረሻዎቹ ዘመናት ያለውን የሰንበት እውነት ይወክላል፣ እርሱም ሊከራከሩት የማይችሉት ነው፤ ይህም በ1863 በዓመፃቸው ውስጥ በሎዶቅያ ሰባተኛ ቀን አድቨንቲዝም መጀመሪያ የተከለከለው ትምህርት ነበር። ያ ትምህርት በመጀመሪያ በዊልያም ሚለር የተገኘው የመሠረት እውነት ነበር፤ እርሱም በኤርምያስ የቀድሞ መንገዶች የተመሰሉትን፣ በስም ያሉ አድቨንቲስቶች ለመመላለስ ፈቃደኛ ያልሆኑባቸውን የአድቨንቲዝም የመሠረት እውነቶች ይወክላል። ያ የሰንበት እውነት ዘሌዋውያን ሀያ ስድስት ውስጥ ያለው “ሰባት ጊዜ” ነው።
The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.
Sarara Pirootestaantummaa dhugaa kan Filadelfiyaa fi Simirnaa irraa ijaarame, warra Yihudaa fakkeeffamanii ibsamanin gurgurameera. Yihudaan yeroo sadii Yesusiin dabarsee kennuuf walii gale; kanaanis gurguramuun adeemsa keessa sadarkaa sadarkaadhaan dhufu, isa fannoo dura jalqabee fannoo irratti xumuramu adda baasa. Daani’el boqonnaa kudha tokko keessaa lakkoofsi kudha jaha seera Dilbataa bakka bu’a; seerri sunis fannoo tiin fakkeenya argate. Kanaafuu, lakkoofsa kudha jaha keessatti seera Dilbataa dura dhufan keessatti, innis akkasuma lakkoofsa afurtamii tokko keessa seera Dilbataa ta’e keessatti, gurguramuun sadarkaa sadiitti qoodame qulqulloota bara dhumaa irratti ni dhufa. Gurguramuun kun yeroo Gooftaan mallattoo isaa kan bara dhumaa yeroo lammaffaaf walitti qabu keessatti ni raawwatama.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.
Guyyaa Yessee sana ni taata; inni mallattoo sabaaf ni dhaabata; ormoonni isa barbaadu; boqonnaan isaas ulfina qabeessa ni ta’a. Guyyaa sanattis, Gooftaan hafe saba isaa keessaa kan hafe deebisee argachuuf yeroo lammaffaaf harka isaa ni diriirsa; Asor irraa, Gibxii irraa, Phaaxroos irraa, Kuush irraa, Eelaam irraa, Shiinaar irraa, Hamaat irraa, fi odoola galaanaa irraa. Innis sabaootaaf mallattoo ni dhaaba; warra Israa’el keessaa ari’ataman walitti ni qaba; warra Yihudaa facaafamanis qarqara afur lafaa irraa walitti ni sassaaba. Hinaaffaan Efreemis ni bada; diinonni Yihudaas ni ciramu; Efreem Yihudaa hin hinaafu, Yihudaanis Efreem hin rakkisu. Isaan garuu gara dhihaatti gatiittii Filisxeemota irratti ni bu’u; warra bahaa waliin ni booji’u; Edoomii fi Mo’aab irratti harka isaanii ni kaa’u; ijoolleen Amoonis isaaniif ni ajajamu. Isaayaas 11:10–14.
Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.
Isaayyaas seenaa-duree seena-qabeessa kutaa kanaa lakkoofsa kudhan keessatti ibsa “guyyaa sana keessa” jedhuun adda baasa. Kanaafuu “guyyaan” sun lakkoofsota lakkoofsa kudhan dura jiran keessatti duraan dursee adda baafameera. Yommuu seenaa raajii addaa kana duubatti hordofnee wabii nu dandeessisu “guyyaan sun” yoom akka ta’e adda baafachuu, gara lakkoofsa tokkootti, boqonnaa kudhaniitti dhufna.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Warra warraaqsa jal’ina hin qajeelleessine kan labsanii fi rakkina isaan murteessan barreessanitti. Isaayyaas 10:1.
Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:
Obboleettiin Wiitii “labsii jal'inaa hin qabne” lakkoofsa kanaa akka seera Dilbataa yeroo dhihoo keessatti dhufuutti adda baasti:
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.
“Akka sanbanni waaqeffannaa dhaabbateera, akkuma suuraan warqee dirree Duuraa irratti dhaabbifamte. Akkuma Nebukadnezaar, mootichi Baabilon, namni hundinuu kan suuraa sanaaf hin jilbeenfannee fi hin sagadne akka ajjeefamu labsii baase, akkasuma labsiin ni ba’a; warri dhaabbata Dilbataa kabajuu didan hundinuu hidhaa fi du’aan akka adabaman. Kanaaf sanbatni Gooftaa miilaan dhidhiitama. Garuu Gooftaan, ‘Wayyoo warra labsiiwwan jal’inaasaa labsanitti, warra gaddisiisaa isaan murteessan barreessanittis’ jedhee dubbateera [Isaayaas 10:1]. [Sefaaniyaa 1:14–18]” Manuscript Releases, volume 14, 92.
The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.
Haalli isaa Gooftaan yeroo lammaffaaf saba Isaa walitti qabu, seenaa rakkoo seera Dilbataa dhihaachaa jiru keessa kaa’ameera; jechuunis, Isaayyaas boqonnaa kudhan lakkoofsa kudha lammaffaa keessatti, Gooftaan murtii hojii raawwachiisaa Isaa labsii jal’inaa irratti fiduuf dura—kan jechuun seera Dilbataati—gidduu saba Isaa keessatti hojii tokko xumuruun dubbata.
Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.
ସେହିହେତୁ ଏହା ଘଟିବ, ଯେତେବେଳେ ପ୍ରଭୁ ସିଓନ ପର୍ବତ ଓ ଯିରୁଶାଲେମ ଉପରେ ନିଜ ସମଗ୍ର କାର୍ଯ୍ୟ ସମାପ୍ତ କରିଥିବେ, ସେତେବେଳେ ମୁଁ ଅଶ୍ଶୁରର ରାଜାଙ୍କ ହଠୀ ହୃଦୟର ଫଳକୁ ଏବଂ ତାଙ୍କର ଉଚ୍ଚ ଦୃଷ୍ଟିର ଗୌରବକୁ ଦଣ୍ଡିତ କରିବି। ଯିଶାଇୟ 10:12।
The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.
“Xiyoonii fi Yerusaalem irratti hojii” Gooftaan seera Dilbataatti adabbiin paaphaasummaa jalqabuu isaa dura “raawwatu,” jechuun mallattoo namoota kuma dhibba tokkoo fi afurtamii afur kaaʼuudha. Hisqiʼeel boqonnaa sagal keessatti, namichi qalamni barreessitootaa mudhiisa isaa irratti jiru Yerusaalem keessa darba; warra “jibbina lafaa keessatti” fi waldaa keessatti raawwataman irratti “booyanii fi waammatan” irra mallattoo kaaʼa. Hojiin sun adeemsa Gooftaan yeroo lammaffaatti warra Israaʼel keessaa ariʼataman walitti qabuu illee of keessatti hammata. Inni isaanii daarii afurii lafaa irraa walitti qaba; “daariin afurii lafaa” ammoo naannolee teessuma lafaa saddeetiin bakka buufama. Saddeet jechuun adeemsa qorama bifa bineensaa ti; kanaanis walitti qabamuun warra mallattoo olkaʼaa taʼan isa dhumaa yeroo qormaanni bifa bineensaa lafarratti raawwatamaa jiru keessatti akka taʼu adda baasa.
The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.
Tokkummaan “Efreem”iin bakka buufame, “Yihudaa irratti hinaaffaa hin qabne, Yihudaanis” “Efreem ni hin jeeqne,” yeroo diinonni Yihudaa irraa muramanitti taʼa. Raajii keessatti, saba kakuu durii, Yihudaan bakka buʼame, yookaan mana sagadaa Seexanaa, yookaan waldaa qoostotaa, yookaan Pirootestaantota seenaa Miileriitotaa, yookaan Yihudoota seenaa Kiristoos keessaa taʼan, yeroo abdii kutannaa isa jalqabaatti “ni muramu.” Yirmiyaanis yeroo seenaa sana isauma bakka buʼutti, akka inni gonkumaa gara waldaa qoostotaa deebiʼuu hin dandeenye isaaf ajajame; isaan garuu yoo qalbii jijjiirratan gara isaatti deebiʼuu ni dandaʼu turan.
From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.
Waxabajjii 18, 2020 irraa jalqabee hamma seerri Dilbataa ga’utti, Gooftaan yeroo lammaffaatti saba Isaa kan guyyoota dhumaa walitti ni qaba. Inni yeroo hojii Isaa guutuu irratti Yihudaa fi Yerusaalem xumuraa jiru keessatti, addunyaa guutuu irraa isaan walitti ni qaba. Yeroo sanatti kan chaappaa kaa’amuu keessatti, sabni Waaqayyoo kan guyyoota dhumaa ifatti hin beekamne ta’u; garuu hojii isaanii kan morman tokkummaa sadii qabuun ni mudatamu.
Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.
Kaatoalikkiin amantii waldaa sadanitti hidhatanii keessaa bineensa dha; ijoollee ishee keessaa tokko immoo garee Obboleettii White akka waldaa maqaa qofaatti jiruutti beeksistu dha. Isaan raajicha sobaa bakka bu’u. Adventistoonni Laaʼodiiqeyaa maqaa qofa qaban, Yihudaan bakka buʼaman, fakkeenya kana keessatti jawwee dha. Fincilli bara 1863, fincila Israaʼel durii Kaades isa jalqabaa irratti raawwatameen fakkeenya qaba; yeroo isaanii ergaa Iyyaasuu fi Kaaleeb didanii gara Gibxii deebiʼuu filatan sana. Gibxi jawwee kan agarsiisu fakkeenya dha.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Yaa ilma namaa, gara Fara’oon mootii Gibxii fuula kee qabi, isatti, Gibxii hundumaattis raajii dubbadhu; dubbadhu, akkanas jedhi; Waaqayyo Gooftaan akkana jedha; Kunoo, ani si mormeera, yaa Fara’oon mootii Gibxii, jawwee guddaa bishaanota isaa gidduutti ciisu, kan jedhu, Lagni koo kanuma koo ti, ani ofii kootiif isa tolcheera. Hisqi’el 29:2, 3.
The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.
Fincilaan Kaadeshitti ka’e adeemsa qormaataa keessatti qormaata kurnaffaa kan bakka bu’u ture; innis saba filatamaa Gibxii keessaa baafaman sana didamuu fi du’a isaanii fide; akkasumas qormaata dhumaa adeemsa qormaataa tokkoo kan Oktoobar 22, 1844 irratti Adventizimii Milleraayitii Filadelfiyaa irratti dhufe, fincilaa bara 1863tiin xumurame, fakkeenyaan agarsiise. Dhuma seenaa Israa’el durii irrattis, Yihudoonni “iyyanii, ‘Isa irraa fuudhaa, isa irraa fuudhaa, isa fannisaa’ jedhan. Pilaaxos immoo, ‘Mootii keessan nan fannisaa ree?’ isaaniin jedhe. Angafoonni lubootaa immoo deebisanii, ‘Qeesaar malee mootii hin qabnu’ jedhan.” Fincila jalqabaa fi fincila dhumaa keessatti saba kakuu duraanii sun mallattoo bineensichaa (Gibxii fi Roomaa waaqeffataa) akka mootii isaanii ta’etti of wajjin wal qabsiisuu filatan.
On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.
እ.ኤ.አ. ሓምለ 18, 2020 ላይ፣ “የይሁዳ ጠላቶች” “ተቈርጠው” ነበር፣ እና የአንድ መቶ አርባ አራት ሺህ ቤተ መቅደስ ተቋቋመ። የቀረው ነገር ቤተ መቅደሱ እንዲነጻ ብቻ ነበር፣ ይህም የቃል ኪዳኑ መልእክተኛ ድንገት ወደ ቤተ መቅደሱ ከመምጣቱ በፊት ነበር። የሚለርአይት ታሪክ ቤተ መቅደስ ከ1798 እስከ 1844 ባሉት አርባ ስድስት ዓመታት ተሠራ። በ1844 ሚያዝያ 19 ቀን የመጀመሪያው ተስፋ መቁረጥ ጊዜ፣ ፕሮቴስታንቶች ተቈርጠው የሰይጣን ምኵራብ፣ የፌዘኞች ጉባኤ፣ የሮም ልጅ ክፍል ሆኑ። ከዚያ ጊዜ ጀምሮ እስከ 1844 ጥቅምት 22 ድረስ፣ ታማኞች ክርስቶስን ወደ ቅድስተ ቅዱሳን ከመከተላቸው በፊት የመንጻት ሂደት ተካሄደ፣ እርሱም መለኮቱን ከሰብአዊነታቸው ጋር የማዋሃድ ሥራ እንዲፈጽም ነበር።
The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.
བདེན་པའི་པོརོ་ཏེས་ཏན་གྱི་རྭ་ནི། སྡིག་པས་མ་དྲངས་པའི་བཀའ་ཁྲིམས་ཀྱི་སྔོན་ལ་གཉིས་པར་བསྡུས་པའི་ལོ་རྒྱུས་དེ། ཁོང་ཚོ་ནི་བབས་ཡུལ་ལས་ཕྱིར་འབོད་པའི་སྐབས་སུ། དཀོན་མཆོག་གིས་ཁོང་གི་ལུག་ཁྱུ་གཞན་པ་བཱ་བེ་ལོན་ནས་ཕྱིར་འབོད་པར་སྤྱོད་པའི་དར་ཆ་ཡིན་པའི་ཕྱིར་རོ། དུས་སྐབས་དེ་ཉིད་ནང་དུ་གོལ་བའི་རི་པབ་ལི་ཀན་དང་པོརོ་ཏེས་ཏན་གྱི་རྭ་གཉིས་མཉམ་འབྲེལ་བྱེད་ཅིང་། ཆོས་ཕྱོགས་ཀྱི་ལོག་གཡེམ་བྱས་ནས། དེ་ལྟར་ཤ་གཅིག་གམ་མཆོད་ཁང་གཅིག་ཏུ་གྱུར་ཏེ། དེ་ནི་གཅན་གཟན་གྱི་གཟུགས་བརྙན་ཡིན། དེ་དང་དུས་མཉམ་དུ། དཀོན་མཆོག་གི་མཆོད་ཁང་གིས་ཡང་ཀྲིས་ཏོས་ཀྱི་གཟུགས་བརྙན་འགྲུབ་པར་བྱེད་དོ།
We will continue this study in the next article.
Maqaa kana itti aanu keessatti qo’annoo kana itti fufna.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.
Dubbiin Waaqayyoo gara Ermiyaasitti dhufe, akkana jedhee: Balbala mana Waaqayyoo keessatti dhaabadhu; achittis dubbii kana labsii, akkana jedhi: Yaa warra Yihudaa hundi, kan balbaloota kanneen keessa seenuudhaan Waaqayyoon waaqeffattan, dubbii Waaqayyoo dhaga’aa. Waaqayyo Gooftaan maccaa, Waaqni Israa’el, akkana jedha: Karaa keessanii fi hojii keessan fooyyeffadhaa; anis iddoo kana keessa akka jiraattan nan godha. Jechoota sobaa akkana jedhaniin hin amaninaa: “Kun mana qulqullummaa Waaqayyoo ti, mana qulqullummaa Waaqayyoo ti, mana qulqullummaa Waaqayyoo ti.” Isin yoo karaa keessanii fi hojii keessan guutumaan guutuutti fooyyeffattan; yoo namaa fi nama ollaa isaa gidduutti murtii qajeelaa guutumaan guutuutti raawwattan; yoo alagaa, abbaan hin jirree fi haadha hiyyeessaa hin cunqursine, iddoo kana keessattis dhiiga nama balleessaa hin qabne hin dhangalaasine, waaqota biraas miidhaa ofii keessaniif jettanii duukaa hin buune: ani iddoo kana keessatti akka jiraattan nan godha; biyya ani abbootii keessaniif bara baraa hamma bara baraatti kenne keessattis. Kunoo, isin jechoota sobaa, kan bu’aa fiduu hin dandeenye irratti amanattaniittu. Isin ni hattuu, ni ajjeeftuu, ejjas ni raawwattu, sobaan ni kakattu, Ba’aaliifis aarsaa ixaanaa ni dhiyeessitu, waaqota biraa warra isin hin beekne duukaas ni buutu; ergasii mana kana keessatti, isa maqaan koo itti waamamu dura dhufitanii ni dhaabbattu, akkanas ni jettu, “Nuyi birmadnee jirra, wantoota jibbisiisoo kana hundumaa raawwachuuf”? Manni kun, isa maqaan koo itti waamamu, ija keessanitti boolla saamtonnii ta’eeraa? Kunoo, ani illee isa argeera, jedhu Waaqayyo.
But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.
Garuu amma iddoo koo Shiiloo keessa ture sana, isa ani maqaa koo jalqaba irratti keessa kaaʼe sana dhaqaa; hammina saba koo Israaʼeliif ani isa irratti maal akka godhe ilaalaa. Amma immoo isin hojiiwwan kana hunda waan hojjettaniif, jechuun Waaqayyo, ani ganama barii kaʼee isinitti dubbadhe, isin garuu hin dhageenye; ani isin waame, isin garuu hin deebifne; kanaaf ani mana kana, isa maqaan koo irratti waamamu, kan isin itti amanamtan sana, akkasumas iddoo ani isiniifii abbootii keessaniif kenne sana, akkuma Shiiloo irratti godhe nan godha. Isinis fuula koo duraa nan gate, akkuma obboloota keessan hunda, sanyii Efreem guutuu gate sana. Kanaafuu ati saba kanaaf hin kadhatin; isaaniif iyyuu yookaan kadhannaa ol hin kaasin; ana birattis araara isaanii hin kadhatin; ani si hin dhagahuutii. Waan isaan magaalota Yihudaa keessatti fi daandiiwwan Yerusaalem irratti hojjetan hin argituu? Ermiyaas 7:1–17.