The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Էշուային ծաւալագրութիւնը, որ Աստուծոյ կողմէ վաւերացուած է, յատկապէս յայտնաբար կը բնորոշուի Եսայիայի քսանութերորդ եւ քսանիններորդ գլուխներուն մէջ, ուր այդ ծաւալագրութիւնը ներկայացուած է որպէս «տող առ տող»։ 2001 թուականի Սեպտեմբեր 11-ին Յայտնութեան տասնութերորդ գլխու հզօր հրեշտակը իջաւ, եւ այդ ընելով՝ ան կրկնեց այն իջնելը, զոր կատարած էր 1840 թուականի Օգոստոս 11-ին։ Երկու պարագաներուն ալ, իր իջնելէն ետք, Բաբելոնը իբրեւ անկեալ բնորոշուեցաւ, եւ կոչ մը հնչեց, եւ շուտով դարձեալ պիտի հնչէ, որպէսզի անոնք, որոնք տակաւին անոր հաղորդակցութեան մէջ կը մնան, անկէ դուրս գան։ Երկու պարագաներուն ալ, այն դէպքը, որ կատարեց մարգարէութիւնը, համաշխարհային ազդեցութիւն ունեցաւ, որովհետեւ ինչպէս 1840-ին առաջին հրեշտակի պատգամը տարուեցաւ «աշխարհի ամէն միսիոնարական կայան», նոյնպէս ալ ամբողջ աշխարհը ազդուեցաւ եւ հասկցաւ 2001 թուականի Սեպտեմբեր 11-ի դէպքը։ Այն մարգարէութիւնը, որ կատարուեցաւ 1840 թուականի Օգոստոս 11-ին, մարգարէութիւն մըն էր, որ կը յայտնաբերէր, թէ երկրորդ վայ-ի իսլամին վրայ սանձ մը դրուեցաւ, եւ 2001 թուականի Սեպտեմբեր 11-էն անմիջապէս ետք երրորդ Վայ-ի իսլամին վրայ սանձ մը դրուեցաւ։
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
Hagayya 11, 1840 humna ergaa yeroo dhumaa bara 1798 keessatti hiikame sanaaf kenname kan bakka bu’u yoo ta’u, Fulbaana 11, 2001 immoo humna ergaa yeroo dhumaa bara 1989 keessatti hiikame sanaaf kenname kan bakka bu’u dha. Seerri bu’uuraa sochii ergamaa jalqabaa Hagayya 11, 1840 irratti mirkanaa’e; seerrichis qajeelfama guyyaa tokko waggaa tokkoof jedhu ture. Seerri bu’uuraa sochii ergamaa sadaffaa Fulbaana 11, 2001 irratti mirkanaa’e. Seerrichi immoo, dhugaan “sarara irratti sarara” fiduudhaan akka mirkanaa’u, kunis dhumni jalqabaatiin akka fakkeeffamu fi seenaa akka of irra deebi’u agarsiisu, jedhu dha. Taateen raajii Fulbaana 11, 2001 dubbii kallattiin Obboleettii White dubbatteen qofa utuu hin ta’in, caalaatti immoo taateewwan sun seenaa Milleroota keessatti mallattoo karaa sanaa wajjin guutummaatti wal qixxaatanii turan jechuun hundeeffama. Wanti taateen Hagayya 11, 1840 wajjin hubatame guutamuu raajichaa caalaa, sirrummaa mala qorannaa Miller fi michoonni isaa fudhatan ture.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“Kun haalli sun raawwatame, raajiin sun sirriitti guutame. Yommuu kun beekame, namoonni baay’een sirrummaa qajeelchawwan hiika raajii kan Miilerii fi warri isaa fudhatanitti amanan; sochiin dhufaatii irratti immoo kaka’umsi guddaan kenname. Namoonni barumsa qabanii fi sadarkaa ol’aanaa qaban, ilaalcha isaa lallabuu fi maxxansuudhaanis Miiler wajjin tokkooman; hojii sunis bara 1840 irraa jalqabee hamma 1844 tti saffisaan babal’ate.” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
Fulbaana 11, 2001 irratti, yeroo roobni boodaa madaalamuu jalqabetti, “falmiin” jiru fi amma iyyuu jiru mala hojii dhugaa moo sobaa taʼe irratti ture. Raajiiwwan sochii Millerootaas chaartii 1843 fi 1850 lamaan irratti kaaʼamanii jiru; isaanis Obboleettii White’n Gooftaadhaan qophaaʼanii akka taʼan, akkasumas raawwii Habakuuk boqonnaa lamaa akka taʼan ni mirkaneeffamtu. Ergaan Millerootaa, inni “seera hiika raajii Miller fi warri isa wajjin turan fudhataniin” hojjetamee, achiis “humna kakaasuu dinqisiisaa” isa ergaa Iyya Guutuu Halkan Walakkaa dandeessise uume, chaartii qulqulluu lamaan sana irratti fakkeeffamee ture. Raajiiwwan chaartii qulqulluu lamaan sana irratti fakkeeffaman seerota raajii Milleriin adda baafamanii hundeeffamanii turan. Chaartiiwwan kun ajaja Habakuuk keessatti raajiiwwan mala hojii Milleriin hundeeffaman “gabatee”wwan irratti, baayʼinaan, ijaan mulʼisuuf kenname raawwachuu turan. Habakuuk boqonnaan lama, “falmi” Isaayyaas boqonnaa digdamii-torbaa keessatti argamu ni adda baasa; innis isa wajjin kallattiin wal qabata.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ani eegumsa koo irra nan dhaabbadha; masaraa eegumsaa irrattis of nan dhaaba; inni anaaf maal akka jedhu arguuf nan eeggadha; yommuu ani sirreeffamuttis deebii maal akkan kennu nan ilaala. Habakkuk 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
“መዓቀበ” የሚለው ቃል በዚያ ጥቅስ ውስጥ ‘ተከራከረ ከ’ ማለት ነው። ሐበቁቅ፣ የመጀመሪያውና የሦስተኛው መላእክት እንቅስቃሴ ጠባቂዎችን ሁለቱንም የሚወክል ሆኖ፣ ከእርሱ ጋር ሊከራከሩ ነበር፤ እርሱም ክርክሩ ሲጀምር ምን እንዲመልስ እንዳለበት ሊያስተውል ወደደ። በመጀመሪያው መላእክት ታሪክ ውስጥ የተሰጠው መልስ ሁለቱ ቅዱሳን ሰንጠረዦች መዘጋጀታቸው ነበር፤ በሦስተኛው መላእክት እንቅስቃሴ ታሪክ ውስጥ ደግሞ መልሱ “የሐበቁቅ ሁለት ሰንጠረዦች” ተብሎ የተሰየመው የትንቢት ተከታታይ ማቅረብ ነበር። ሰንጠረዦቹም ሆኑ ተከታታዩ በእያንዳንዱ ከእነዚያ ተዛማጅ ታሪኮች ውስጥ በተወከለው ዘዴ ላይ ተገንብተው ነበር። በሐበቁቅ ውስጥ ይህ ዘዴ ጠባቂዎቹ መልእክቱን ለማጽናት የሚጠቀሙበትን ነገር ይወክላል፤ እንዲሁም “የሚከራከረውን” ጉዳይ ይለይታል፥ እርሱም በተራው ሁለት የአምልኮ ክፍሎችን ያፈራል።
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For 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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Ani eegee koo irra nan dhaabbadha, masaraa eegumsaa irrattis of nan kaa’a; inni maal akka natti dubbatu, aniis yeroo adabametti maal deebisuun akka naaf ta’u arguuf nan eeggadha. Waaqayyos na deebisee, “Mul’ata sana barreessi; akka inni dubbisu fiiguuf gabateewwan irratti ifatti godhi. Mul’atichi amma iyyuu yeroo murtaa’eef jira; garuu dhuma irratti ni dubbata, hin sobus. Yoo tursiise, isa eeggadhu; inni dhuguma ni dhufa, hin turus. Kunoo, lubbuun isaa isa of tuulee keessa qajeelaa miti; qajeelaan garuu amantii isaatiin ni jiraata” jedhe. Habakkuk 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Kutaan tokko amantiidhaan qajeelfama argata; kutaan inni kaan immoo, akka Fakkeenya Fariisichaa fi Gibira Sassaabduu sanaan agarsiifametti, lubbuudhaan of ol kaasama. Fariisonni mala aadaa fi duudhaa irratti hundaa’e amanatanii turan; Fariisichis sirna amantii tokkoo bakka bu’a; innis warra ofiin “saba Waaqayyoo filatamoo” fi “eegdota dhugaa” jedhan jala bulchiinsa sadarkaa-sadarkaa diriirsuun karra isaanii to’achaa turaan; garuu dhuma irratti fannifamuu Dhugaa keessatti hirmaatan. “Mormiin” raajii Isaayyaas boqonnaa digdamii torbaa keessa jiru, mala dhugaa fi sobaa Macaafa Qulqulluu irratti dha. Warri “mormicha” keessatti wal mormanis, warra yeroo sanaaf mala Eeliyaas hordofan, fi sirna dheeraa dhaabbatee turan kan ogeessota tiyoolojii ta’e, isa bara Kiristoositti Sanhedriiniin fakkeeffamu dha.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Boqonnaa digdamii torbaatamni “falmiin” yeroo inni “dhaabatu,” yookaan yeroo Waaqayyo “qilleensa isaa jabaa” “guyyaa qilleensa bahaatti” ittisu akka jalqabu ibsa. “Hammaan, yeroo inni baʼu, ati isaa wajjin ni falmita; inni guyyaa qilleensa bahaatti qilleensa isaa jabaa ni dhaaba. Kanaafis cubbuun Yaaqoob kanaan ni qulqullaaʼa.” Jechi “qulqullaaʼa” jedhu hiikamuu isaatiin araarri itti godhame jechuudha; innis murtii qorannaa keessatti cubbuu haqamuu bakka buʼa. Mala irratti falmamu sun, yoo cubbuun saba Waaqayyoo haqamuu qabaate, qormaata darbamuu qabu bakka buʼa. Mala Eliyaas akka qormaataatti jiru seenaa Kiristoos keessatti bakka buʼameera; achittis yeroo sana keessatti warri ergaa Yohannis Cuuphaa (kan Kiristoos Eliyaas taʼuu isaa ibse) didan, barsiisa Yesuus irraa faayidaa argachuu akka hin dandeenye duraan dursinee akeekkachiifamnee jirra.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
ᱛᱟᱭᱚᱢ ᱜᱟᱱᱟᱹᱜ ᱨᱮᱭᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱡᱤᱥᱩᱥ ᱟᱜ ᱥᱤᱠᱷᱭᱟᱹ ᱦᱤᱥᱟᱹᱵ ᱛᱮ ᱪᱤᱛᱟᱹᱨᱟᱠᱟᱱᱟ, ᱪᱮᱫᱟᱠ ᱡᱮ ᱩᱱᱤ ᱦᱚᱲ ᱠᱟᱛᱷᱟ ᱛᱟᱱᱤᱜᱼᱟ, ᱟᱨ ᱱᱚᱣᱟ ᱛᱮᱭᱚ ᱵᱟᱹᱲᱛᱤ ᱠᱚᱛᱷᱟ ᱡᱮ, ᱛᱟᱭᱚᱢ ᱜᱟᱱᱟᱹᱜ ᱦᱚᱸ “ᱨᱮᱯᱷᱨᱮᱥᱤᱝ” ᱦᱤᱥᱟᱹᱵ ᱛᱮ ᱪᱤᱛᱟᱹᱨᱟᱠᱟᱱᱟ, ᱡᱟᱦᱟᱸ ᱡᱮᱛᱟᱜ ᱟᱨᱛᱷ ᱫᱚ “ᱯᱨᱚᱵᱷᱩ ᱟᱜ ᱦᱟᱡᱤᱨᱤ” ᱛᱟᱱᱟ᱾
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Kanaaf qalbii jijjiirradhaa; cubbuun keessanis akka haqamuuf, yeroo haaromsi Gooftaa biratti argamu akka dhufuuf; innis Yesuus Kiristoosin, isa duraan isinitti lallabame sana, ni erga. Hojii Ergamootaa 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Obboleettiin Wayitii ergamaan Mul’ata boqonnaa kudhan keessatti gad bu’e, Hagayya 11, 1840 irratti, “Yesuus Kiristoos malee nama biraa xiqqoo illee hin ture” jedhee adda baasti. Kanaafuu ergamaan Fulbaana 11, 2001 irratti gad bu’e, akkasuma “Yesuus Kiristoos malee nama biraa xiqqoo illee hin ture” ta’a. Seenaa lamaan keessatti gad bu’uun Isaa jalqaba “mormii” raajii kan mala sirrii yookaan mala sobaa irratti ta’e adda baasa; mootummaa Waaqayyoo akka nyaatan itti ajajaman kitaaba harka Isaa keessa jiruun waan bakka bu’ameef. Yesuus yeroo Galiilaa keessa turetti, bartoota Isaatiin foon Isaa akka nyaatanii fi dhiiga Isaa akka dhugan barsiise; achittis Inni buddeena samii irraa bu’e akka ta’e dubbate. Achitti iddoo hojii tajaajila Isaa keessaa bakka biraa kamiyyuu caalaa bartoota hedduu dhabe; warri achii bahanis deebi’anii hin dhufne. Warri achii bahan sun, barsiisa Isaa hiika hafuuraa sirrii keessatti hojii irra oolchuu mannaa, dubbii Isaa akkuma qubee isaatti hiikuun mala sobaa fayyadamuudhaan xiinxaluuf filataniiru. “Mormiin” Isaayyaas digdamii torbaa keessa jiru, mallattoo daandii raajii kan dhugaa ta’ee fi akka inni sirna mootummaa jechuun of waamu kan qorannoo Macaafa Qulqulluu keessatti hundeeffame, mala ergamaa Eliyaas bakka bu’uun wal morkii keessa jiru ta’e agarsiisuuf dhugaa baatota hedduu qaba.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Inni adeemsa kakuu duraanii fi saba filatamaa Waaqayyoo itti suuta suuta darbamu keessatti yeroo murtaaʼe tokko, akkasumas warra “bara darban keessa saba Waaqayyoo hin turre” wajjin hariiroon kakuu itti jalqabu agarsiisa. “Marii”sunis, caalaatti barbaachisaa taʼee, yeroo seera Dilbataa dhihoo dhufuudhaan xumuramu jalqaba bara sanaa bakka buʼa. Alfaa fi Oomeegaan yeroo hundumaa dhuma jalqaba wajjin bakka buʼa; kana gochuudhaanis “marii”sun ofuma isaatiin cubbuuwwan abbootii keenya keessaa tokko kan kadhannaa Lewwoota digdamii jaha raawwachuuf beekamuu fi himatamuu qabuuf mallattoo taʼa.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”
Kadhannaan Daaniʼel boqonnaa sagalii keessatti dhiʼaate, kadhannaa xumura guyyoota sadii fi walakkaa Mulʼata kudha tokkoo irratti dhiʼaachuu qabu agarsiisa. Yeroon sun keessatti Isaayyaas digdamii torba keessatti yeroo “magaalaan jajjaboon ni onti; iddoo jireenyaa ishee ni dhiifama, akka lafa onaa ni hambifamti: achitti jabbiin ni dheeda, achittis ni ciisa, dameewwan ishee ni fixa. Yommuu dameewwan ishee gogan, ni cabu; dubartoonni dhufanii ibiddaan ni gubu; sababiin isaas kun saba hubannaa hin qabneedha; kanaaf inni isaan uume isaaniif gara laafina hin qabaatu, inni isaan boces isaaniif tola hin agarsiisu” jedhamee bakka buʼamee jira.
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Raggoonni lameen lamaan “eebba hin arganne” ta’anii mul’atu; sababiin isaas raajii sobaa bara “lafa ona” jedhu, kan guyyaa sadii fi walakkaa turu, galche labsaniiru. Sana booddee, isaanii dura “magaalaa dallaa jabduu” turan iyyuu, “ummata hubannaa hin qabne” ta’anii jiru. Achi irratti magaalattiin “baduu” taatee, “iddoo jireenyaa” kan “gatame” taate. Isheen lafee gogaa du’aa taatee daandii magaalaa Sodoomii fi Gibxii keessa ciifti. Yommuu warri du’an ka’uu akka qaban waamamanitti, cubbuu abbootii isaanii keessatti qoramuu isaanii ni argina; kunis “falmiidha” kan jalqaba yeroo sanaa keessatti ture of keessaa qaba; yeroo sun humneeffamuu ergaa jalqabaa irraa eegalee dhufaatii ergaa sadaffaatti ni xumurama. Falmiin sun mala hojii, jechuun seenaa isaanii keessatti Eliyaas bakka bu’e sana, fudhachuu moo diduu dha. Bara 1863 keessa, abbootiin Adventizimii ergaa Musee isa “yeroo torba” jedhu, kan Eliyaasiin dhihaate, didaniiru.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Jiʼa Adooleełiiʼiʼ 2023 bił łikan, Isaiah aghaałtsʼíísí 27 yáhootʼééłígíí tʼáá ajiłiiʼígíí yádoołʼį́į́ł nidaalnish dooleeł; Galilee bikááʼgi kʼad chʼosh azdááii biniiyé bee ádaatʼéego éí daahodoolʼą́ą́ʼ nisin, dóó 1863 biniiyé ádaałʼínígíí, dóó September 11, 2001 biniiyé ádaałʼínígíí ałtsʼíísí daahodoolʼą́ą́ʼ nisin. Habakkuk naaltsoos bikááʼgi tʼááłáʼí łahgo 2 yáhootʼééłígíí bee haneʼígíí, dóó Isaiah 27, dóó Elijah, John the Baptist dóó William Miller yee haneʼígíí bee nitisxǫs biniinaa éí nihizhéʼé doo bee haneʼígíí daahodoolʼą́ą́ʼ nisin; kʼad tʼáá nihíjiʼígíí nahasdzáán bikéyah bikéyahgo atah hastą́ą́góó hólǫ́ǫ́ʼígíí biniiyé naaltsoosgi ályaałígíí bee hózhǫ́ǫgo nihá anáhwiinítʼį́į́łgo tʼáá íiyisí biyiʼ ályaał dooleeł.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Amma wantoonni kun hundinuu fakkeenyaaf isaan irratti taʼan; nu warra dhumni addunyaa irra gaʼeefis akeekkachiisa keenyaaf barreeffamaniiru. Kanaafuu inni of dhaabate jedhee yaadu akka hin kufneef of haa eegu. Qorama si irratti dhufe keessaa namatti barame malee homtinuu isin hin mudanne; Waaqayyos amanamaadha; inni humna keessan irra akka qoramattan hin eeyyamu; garuu qorama sana wajjinis karaa itti baatan ni qopheessa, akka isa dandaʼanii baatanif. Kanaafuu, yaa jaallatamtoota koo baayʼee, waaqeffannaa waaqota tolfamoo irraa baqadhaa. Ani akka namoota ogeeyyii taʼaniitti isinitti dubbadha; waan ani jedhu isinuma murteessaa. 1 Qorontos 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
ꯑꯃꯥꯡꯕ ꯃꯥꯔꯛꯑꯁꯤꯡ ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏꯒꯤ ꯃꯦꯁꯦꯖ ꯑꯁꯤ ꯄꯨꯊꯣꯛꯏ, ꯃꯁꯤ ꯂꯦꯇꯔ ꯔꯦꯟꯒꯤ ꯃꯦꯁꯦꯖ ꯅꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯦꯁꯦꯖ ꯑꯗꯨ, ꯋꯥꯔꯤ ꯃꯌꯥꯝꯅ ꯆꯥꯕ ꯃꯇꯝꯗ, ꯗꯥꯅꯤꯌꯦꯜ ꯑꯃꯁꯨꯡ ꯃꯔꯨꯝ ꯑꯍꯨꯝꯒꯤ ꯂꯝꯆꯠ ꯆꯥꯛ ꯑꯗꯨꯅ ꯃꯈꯣꯏꯒꯤ ꯃꯥꯏꯗꯥ ꯍꯦꯟꯅ ꯐꯖꯕ ꯑꯃꯁꯨꯡ ꯍꯦꯟꯅ ꯄꯤꯕ ꯑꯣꯏꯍꯜꯂꯛꯄꯥꯃꯛꯇ ꯆꯥꯡꯗꯝꯃꯛ, ꯃꯁꯤꯅ ꯑꯃ ꯆꯥꯡꯅ ꯃꯦꯠꯄꯥ ꯊꯣꯛꯂꯛꯏ꯫ ꯑꯗꯨꯕꯨ ꯍꯕꯛꯀꯨꯛ ꯆꯥꯞꯇꯔ ꯑꯅꯤꯗ, ꯊꯥꯖꯕꯗꯒꯤ ꯌꯨꯠꯅꯥ ꯊꯥꯁꯤꯟꯕꯒꯤ ꯑꯣꯐꯔ ꯑꯗꯨ ꯌꯥꯔꯣꯏꯕꯁꯤꯡꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯁꯤ ꯆꯥꯎꯈꯠꯄ ꯅꯤ, ꯃꯁꯤꯅ ꯃꯈꯣꯏꯕꯨ ꯄ꯭ꯔꯕꯨꯕꯨ ꯈꯪꯕꯒꯤꯗꯃꯛ ꯃꯈꯥ ꯆꯠꯊꯔꯛꯄꯗꯒꯤ ꯊꯤꯡꯕꯤ꯫ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯃꯇꯝ ꯑꯃꯗ ꯑꯩꯍꯥꯛꯀꯤ ꯃꯤꯌꯣꯏꯕꯁꯤꯡꯅ ꯑꯆꯨꯝꯕ ꯃꯥꯔꯛꯑꯁꯤꯡ ꯌꯥꯕꯒꯤ ꯊꯕꯛ ꯑꯗꯨ ꯊꯝꯍꯜꯂꯣꯏꯗꯕ ꯃꯇꯝ ꯑꯃ ꯂꯩꯔꯕꯗꯤ, ꯃꯁꯤ ꯍꯧꯖꯤꯛ ꯑꯁꯤꯅꯤ꯫ ꯑꯃꯁꯨꯡ ꯏꯪꯒꯤ ꯈꯨꯠꯇꯒꯤ ꯃꯦꯁꯦꯖ ꯑꯗꯨ ꯂꯧꯁꯤꯟꯕꯒꯤ ꯊꯕꯛ ꯑꯁꯤ!
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Nuyi bokkaa rooba boodaa eeguu hin qabnu. Inni warra cuuphina fi roobawwan ayyaanaa nu irratti bu’an beekanii fudhatan hundumaa irratti dhufa. Yommuu caccabaa ifaa walitti qabannu, yommuu araara mootummaa Waaqayyoo isa mirkanaa’aa, isa nuti Isa irratti amanamummaa akka qabaannu gammadu sana dinqisiifannu, abdii hundinuu ni raawwatama. ‘Akkuma lafti biqila ishee baaftu, akkuma biqiltuun waan keessatti facaafame akka biqilu gootu; akkasuma Gooftaan Waaqayyo qajeelummaa fi galata saba hundumaa duratti ni biqilchiisa.’ Isaayyaas 61:11. Lafti guutuun ulfina Waaqayyootiin guutamuu qabdi.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Dubbiin raajii Waaqayyoo in yeroo gamooonni gurguddoon Magaalaa New York gadi darbatamanitti, ergamaan Mul’ata boqonnaa kudha saddeetii ni bu’a, akkasumas “Mul’ata kudha saddeet, lakkoofsa tokko hanga sadiitti ni raawwatama” jedhee ibseera. Isaayaan boqonnaa digdamii torba yeroo sana akka “guyyaa qilleensa ba’a biiftuutti” adda baasa; yeroo “qilleensi jabaanis” itti ittifamudha. “Safaraan, yeroo inni ba’u, isa wajjin ni falmita; inni qilleensa isaa jabaataa guyyaa qilleensa ba’a biiftuutti ni dhaaba.” Obboleettiin White yeroo sanauma sana adda baaftee ibsiteetti.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“En el tiempo en que la obra de salvación esté llegando a su fin, vendrá aflicción sobre la tierra, y las naciones se airarán, aunque serán refrenadas para no impedir la obra del tercer ángel. En ese tiempo vendrá la ‘lluvia tardía’, o refrigerio de la presencia del Señor, para dar poder a la gran voz del tercer ángel y preparar a los santos para permanecer firmes en el período cuando las siete últimas plagas sean derramadas.” Primeros Escritos, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Humni biyyaalessaa kan aarsaa ture, yeroo roobni boodaa buʼuu jalqabetti dhufe. Garuu akkuma humni sun saba aarseen, toʼatamee qabame; Isaayaas akka galmeesseetti, inni “bubbee isaa jabaataa ni dhaaba.” Bubbeen jabaataan sun bubbee bahaati; bubbeen sunis yeroo roobni boodaa facaʼuu jalqabu, hojii fayyinaa immoo xumuramuu irratti taʼetti ni dhowwama. Hojiin fayyinaa xumuramaa jiru yeroo chaappaa kaaʼuu ti. “Sarara irratti sarara” bubbeen jabaataan, yookaan bubbeen bahaa, yeroo namoonni dhibba afurtamii afur kuma chaappaa kaaʼamanitti dhowwamu, bubbee afran Mulʼata boqonnaa torbaa keessa jiranidha.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
ᱟᱨ ᱤᱱᱟᱹ ᱛᱟᱭᱚᱢ ᱤᱧ ᱱᱮᱞ ᱠᱮᱫᱟ ᱯᱩᱨᱤᱵᱽ ᱵᱟᱝ ᱟᱹᱜᱮ ᱨᱮ ᱛᱤᱸᱜᱩ ᱟᱠᱟᱱ ᱯᱩᱨᱤᱵᱽ ᱠᱚᱱᱟ ᱨᱮ ᱥᱛᱟᱱᱫᱤᱝ ᱠᱟᱱ ᱯᱩᱨᱤᱵᱽ ᱮᱧᱡᱮᱞ, ᱚᱠᱚᱭ ᱯᱩᱨᱤᱵᱽ ᱦᱚᱭᱟ ᱥᱟᱵ ᱟᱠᱟᱱ ᱛᱟᱭᱚᱢ ᱫᱷᱟᱨᱛᱤ ᱨᱮ, ᱵᱟᱹᱝ ᱫᱚ ᱥᱟᱢᱩᱫᱨ ᱨᱮ, ᱟᱨ ᱵᱟᱹᱝ ᱡᱟᱦᱟᱸ ᱫᱟᱨᱮ ᱨᱮ ᱦᱚᱭᱟ ᱟᱞᱚᱢ ᱵᱚᱥᱚᱜᱼᱟ। ᱟᱨ ᱤᱧ ᱮᱴᱟᱜ ᱢᱤᱫ ᱮᱧᱡᱮᱞ ᱮᱥᱴ ᱠᱷᱚᱱ ᱨᱟᱠᱟᱵ ᱠᱟᱱ ᱱᱮᱞ ᱠᱮᱫᱟ, ᱡᱤᱣᱤᱛ ᱤᱥᱣᱚᱨ ᱨᱮᱱ ᱢᱚᱦᱚᱨ ᱥᱟᱵ ᱟᱠᱟᱱ; ᱟᱨ ᱚᱱᱟ ᱥᱟᱨᱮ ᱠᱟᱛᱮ ᱚᱱᱟ ᱯᱩᱨᱤᱵᱽ ᱮᱧᱡᱮᱞᱠᱚ ᱠᱚ ᱢᱟᱨᱟᱝ ᱨᱟᱹᱲ ᱛᱮ ᱠᱩᱥᱤᱭᱟᱹᱣ ᱠᱮᱫᱟ, ᱚᱠᱚᱭᱠᱚ ᱫᱷᱟᱨᱛᱤ ᱟᱨ ᱥᱟᱢᱩᱫᱨ ᱱᱚᱥᱴᱚ ᱨᱮᱱ ᱟᱫᱷᱤᱠᱟᱨ ᱮᱢ ᱟᱠᱟᱱ ᱛᱟᱭᱚᱢ, ᱮᱱᱟ ᱢᱮᱱᱠᱟᱛᱮ, ᱫᱷᱟᱨᱛᱤ ᱟᱞᱚᱢ ᱱᱚᱥᱴᱚᱭᱟ, ᱵᱟᱹᱝ ᱥᱟᱢᱩᱫᱨ, ᱟᱨ ᱵᱟᱹᱝ ᱫᱟᱨᱮᱠᱚ, ᱡᱟᱦᱟᱸ ᱫᱚ ᱟᱞᱮ ᱟᱢᱟᱜ ᱤᱥᱣᱚᱨ ᱨᱮᱱ ᱫᱟᱥᱠᱚ ᱠᱚ ᱩᱱᱠᱩᱣᱟᱜ ᱢᱚᱸᱜ ᱨᱮ ᱢᱚᱦᱚᱨ ᱵᱟᱹᱭ ᱞᱟᱹᱜᱟᱣ ᱟᱠᱟᱫᱟ। ᱯᱨᱚᱠᱟᱥ 7:1–3।
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Cufamuu namoota dhibba afurtamii afur kumaa seensaa moʼumsaan Kiristoos gara Yerusaalemitti seeneen fakkeenyaaf ibsame. Achitti Kiristoos, yeroo tokkicha jireenya Isaa keessatti, harree irra taaʼee deeme (kan Islaamummaa fakkeessu), Laazaaroosis gara Yerusaalemitti hiriira sana dura buʼee geesse. Obboleettiin Waayit seenaa sana keessatti Laazaaroosiin akka mallattoo cufaa sanaatti ibsiti.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Laa’zarusitti dhufuuf tursiisuudhaan, Kiristoos warra isa hin simanneef kaayyoo araaraa qaba ture. Inni tures, jechuunis Laa’zarusiin du’a keessaa kaasuudhaan ummata Isaa mata jabeeyyii fi hin amanneef Inni dhuguma ‘du’aa ka’uu fi jireenya’ akka ta’e ragaa biraa tokko kennuuf. Inni ummata sana, hoolota mana Israa’el keessaa hiyyeeyyii, karaa irraa badanii jooran sanaaf abdii hundumaa dhiisuu hin fedhe. Garaan Isaa sababii isaanii yaada qalbii diduu irraa kan ka’e caccabaa ture. Araara Isaatiin Inni akka Inni Haaromsaa, Isa kophaa Isaatiin jireenyaa fi du’a hin qabne ifaatti fiduu danda’u ta’eef ragaa dabalataa tokko isaaniif kennuuf kaayyeffate. Kun ragaa luboonni dogoggoraan hiikuu hin dandeenye ta’uu qaba ture. Sababni Inni gara Beetaaniyaa deemuu tursiise kana ture. Dinqiin guddaan kun, jechuunis Laa’zarusiin du’a keessaa kaasuun, hojii Isaa irratti fi waamicha Isaa Waaqummaa irratti chaappaa Waaqayyoo kaa’uuf ture.” The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
Yeroon tursiisaa kan Adoolessa 18, 2020 jalqabe, Kiristoos Laazaaroos duʼaa kaasuudhaaf dura tureen bakka buʼama. Yeroon tursiisaa Mul’ata boqonnaa kudha tokkoffaa xumura guyyoota sadii fi walakkaatti dhuma. Guyyoota sana keessatti dhugaa-baatonni lamaan karaa irratti duʼanii ciisanii turan. Akkuma Laazaaroos yeroo tursiisaa booda duʼaa kaafamuuf turetti, akkasuma dhugaa-baatonni Yohaannis lamaanis ni kaafamu turan. Erga duʼaa kaafamanii booddee, isaan gara Yerusaalemitti adeemsa isaanii dura dhaabbatu; kunis “chaappaa Waaqayyoo” fi “dinqii gonfoo” kan mootummaa Waaqayyoo mirkaneessu bakka bu’a. Duʼaa kaafamuun xumura chaappeessuu kumaatama dhibba tokkoo fi afurtamii afur agarsiisa; kunis yeroo qilleensi afran, qilleensi bahaa, qilleensi jabaan, kan Fulbaana 11, 2001 ga’e, to’atamee qabamee jiru keessatti raawwatama.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
ሰንበት ሕጊ ዝኾነት እቲ ሰዓት፡ እቶም ንፋሳት ኣብ ልዕሊ እቲ ናይ ምድሪ ኣራዊት ዘሎ ናይ ራእይ ዓሰርተ ሰለስተ ተቐጻዒ ፍርዲ ንምምጻእ ይፍትሑ። ሕጂ እኳ ኣብ ዘመነ ማሕተም እናኣገድዎም ካብ ዘለዉ እቶም ኣርባዕተ መላእኽቲ ኣጻብዕቶም እንዳሸለቑ እዮም ዘለዉ። ካብቶም ብዛዕባ መዓልቲ ናይቲ ንፋስ ምብራቕ ዝተጻሕፉ ኣብ መንፈስ ትንቢት ዘለዉ ኣዝዮም ዝዓሙቑ መወከሲታት ሓደ ኣብ Testimonies, volume nine ይርከብ። እቲ መጽሓፍ ኣብ ገጽ ዓሰርተ ሓደ ብተነቢያዊ ቃላት ይጅምር፣ ስለዚ ብምልክታዊ መልክዕ ኣብ “ዘጠኝ-ዓሰርተ ሓደ” ይጅምር። ርእሲ እቲ ምዕራፍ፡ “The Final Crisis” እዩ፣ ነገር ግን ንሱ ድማ ናይቲ “For the Coming of the King” ዝብል ክፍሊ ቀዳማይ ምዕራፍ እዩ።
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Ragaan fi mata-duree fi mataduree fi mata duree fi mata duree sun qopheessitoota jildii kana walitti qabaniin kutaanii fi mata-dureen boqonnaa kanaa jechuun qajeelchaa jijjiiramee akka ture hin mul’isu; ta’us, dhufuun Mootichaa dhufuu Misirichaa ta’uun salphaatti beekama; fakkeenya durboota kudhanii keessatti immoo kun yeroo halkan walakkaatti rakkinni durboota keessatti uumamuun ni ta’a; rakkinni kunis qodaa isaanii keessatti zayitii jiraachuu yookaan dhabamuu isaatiin ka’a. Rakkinni halkan walakkaa yeroo ammaa dhufaa jiru kunis, akkuma mata-dureen ibsutti—rakkinna isa dhumaa durboota kudhaniif ta’a. Rakkinna sana keessatti isaanii zayitii qabaachuu isaanii yookaan dhabuu isaanii ni mul’isu. Zayitiin jechuun Hafuura Qulqulluu qofa miti; inni sirriitti Hafuura Qulqulluu ta’uun hiikameera; akkasumas ergaa sirrii ta’uunis, akkasumas amala sirrii ta’uunis ifatti ibsameera.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
Malli sirrii ta’e ergaa iyyata Halkan Walakkaa sirrii ta’e ni hundeessa; ergaan sunis, yeroo fudhatamee irratti hojjatamu, amala sirrii ta’e ni uuma. Amalli sun yeroo rakkoo dhumaa keessatti, amala chaappaa Waaqayyoo fudhatu dha. Adeemsi saba Waaqayyoo chaappessu, guyyaan bubbee bahaa dhufee ga’e irratti, jechuunis Fulbaana 11, 2001 irraa eegale. Ergaan yeroo sanaas yeroo sana nyaatamuu qabu ture. Nyaachuu yookaan nyaachuu dhiisuu jechuun, “mormii” Isaayaas keessatti bakka bu’ameera; akkasumas gaaffii Habaaquuq keessatti eegdonni falmii keessatti maal deebisuu akka qabanitti bakka bu’ameera. Yeroon turtii Maatewos digdamii shan fi Habaaquuq keessatti ibsame bakka bu’iinsa gosa waaqeffattoota lamaatiin xumurama. Yeroon turtii, Mul’ata boqonnaa kudha tokko keessatti guyyoota sadii fi walakkaadhaan bakka bu’ame, jechuun ni danda’ama xumuramuu irratti argama.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
ସେହି ବିଳମ୍ବର ସମୟଟି ମଧ୍ୟ ନବମ ଖଣ୍ଡର ସେହି ଅଧ୍ୟାୟର ଆରମ୍ଭରେ, ହିବ୍ରୁମାନଙ୍କ ପୁସ୍ତକରୁ ଗୃହୀତ ଏକ ଅଂଶ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି, ଯେଉଁଠାରେ ପାଉଲ ହବକ୍କୂକ ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟର ଚତୁର୍ଥ ପଦକୁ ପରିଭାଷା କରି କହିଛନ୍ତି। ପାଉଲଙ୍କ ଉଲ୍ଲେଖ ହବକ୍କୂକ ୨-କୁ ତୃତୀୟ ଦୂତଙ୍କ ଆନ୍ଦୋଳନରେ ସ୍ଥାପିତ କରେ, କାରଣ ସେହି ଇତିହାସରେ ହିଁ ଖ୍ରୀଷ୍ଟ ପରମ ପବିତ୍ର ସ୍ଥାନକୁ ପ୍ରବେଶ କଲେ, ଏବଂ ସେହି ଇତିହାସରେ ହିଁ ତାଙ୍କର ମହାଯାଜକୀୟ ସେବାକାର୍ଯ୍ୟର ଆଲୋକ ପ୍ରକାଶିତ ହେଲା; ଏବଂ ହିବ୍ରୁମାନଙ୍କ ପୁସ୍ତକରେ ହିଁ ପାଉଲ ଈଶ୍ୱରଙ୍କ ବାକ୍ୟରେ ଖ୍ରୀଷ୍ଟଙ୍କ ମହାଯାଜକୀୟ ସେବାକାର୍ଯ୍ୟ ବିଷୟରେ ସର୍ବାଧିକ ସ୍ପଷ୍ଟ ପ୍ରକାଶନ ପ୍ରଦାନ କରୁଛନ୍ତି।
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
ପ୍ରଥମ ଦୂତର ଆନ୍ଦୋଳନରେ ହବକ୍କୂକ ଦୁଇ ଅଧ୍ୟାୟ ଅତି ପବିତ୍ର ସ୍ଥାନକୁ ଖ୍ରୀଷ୍ଟଙ୍କ ଗମନର ଆନ୍ଦୋଳନକୁ ଏପର୍ଯ୍ୟନ୍ତ ଚିହ୍ନଟ କରିନଥିଲା, କାରଣ ଏହା ମଧ୍ୟରାତ୍ରୀର ଆହ୍ୱାନର ଘୋଷଣାର ଶେଷ ପର୍ଯ୍ୟନ୍ତ ଘଟିନଥିଲା। ପାଉଲଙ୍କ ଦ୍ୱାରା ଉଲ୍ଲେଖିତ ବିଳମ୍ବର ସମୟ, ହବକ୍କୂକ ଏବଂ ମାଥିଉଙ୍କ ବିଳମ୍ବର ସମୟ ହେଉଛି, କିନ୍ତୁ ସେହି ବିଳମ୍ବର ସମୟ 18 ଜୁଲାଇ, 2020 ରେ ଆରମ୍ଭ ହେବାକୁ ଥିଲା। ହବକ୍କୂକ ଦୁଇର ଶେଷ ପଦ ମିଲେରୀୟ ଇତିହାସରେ ମଧ୍ୟରାତ୍ରୀର ଆହ୍ୱାନର ଉପସମାହାର ଏବଂ ତୃତୀୟ ଦୂତର ଆଗମନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Garuu Waaqayyo mana qulqullummaa isaa keessatti argama; lafti hundinuu isa duratti callisee haa taa’u. Habakkuk 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
Markii Toqqee, jildii sagalaffaan, fuula kudha tokko irraa eegalee (sagal-kudha tokko), fakkeenya durboota kudhanii, yeroo turtii fi walitti dhufeenya isaa Habakkuqii fi Maatewoos wajjin, akkasumas balaa xumuraa fi Fulbaana 11, 2001, yeroo falmiin raajii sun gaʼe, irratti cimsee dubbata.
“Section 1—For the Coming of the King
“Kutaa 1—Dhufaatii Mootichaaaf”
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Amma iyyuu xinnoo yeroodhaaf, Inni dhufuuf jiru ni dhufa, hin turus.’ Ibroota 10:37.
“The Last Crisis
“Inni Dhumaa”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Nuyi yeroo dhumaa keessa jiraanna. Mallattoowwan yeroo saffisaan raawwatamaa jiran dhufaatiin Kiristoos akka dhihoo taʼe ifatti labsu. Guyyoonni keessa jiraannu ulfinaa fi barbaachisummaa guddaa qabu. Hafuurri Waaqayyoo lafa irraa suuta suutaan garuu dhugumaan harkifamaa jira. Dhaʼichii fi murtiin warra ayyaana Waaqayyoo tuffatan irratti duraanuu buʼaa jiru. Balaawwan lafa irratti fi galaana irratti, haalli hawaasaa tasgabbaaʼaa hin taane, akeekkachiisni waraanaa, mallattoowwan sodaachisoo dha. Isaan kun taateewwan ulfina guddaa qaban kan dhihoodhaan dhufan dursee mulʼisu.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Humnoonni hamaa humnaa isaanii walitti qindeessaa fi jabeeffachaa jiru. Isaan qormaata guddaa isa dhumaa sanaaf humna isaanii cimsachaa jiru. Addunyaa keenya keessatti jijjiiramni gurguddaan yeroo dhihootti ni raawwatama, sochiileen isa dhumaa immoo ariitiidhaan ni ta’u.
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Haalli wantootaa addunyaa keessa jiru yeroo dhiphinaa nu irratti dhihaatee akka jiru mul’isa. Gaazexoonni guyyaa guyyaadhaan maxxanfaman hundinuu yeroo dhihoo keessatti walitti bu’iinsi sodaachisaan akka dhufu agarsiisummaa qabuun guutaman. Saamichi ifatti raawwatamu yeroo baay’ee ni mul’ata. Hiriirri hojii dhaabuu iddoo hundatti baramaa dha. Hattummaa fi ajjeechaan bakka hundatti ni raawwatamu. Namoonni hafuurota hamootiin qabaman lubbuu dhiira, dubartii, fi daa’imman xixinnoo ni galaafatu. Namoonni hamminaan gowwoomfamaniiru, gosti hamaa hundinuu ni babal’ata.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Diinni haqaa jal’isee, hawwii bu’aa ofii qofaaf qabamuunis onnee namootaa guutuu keessatti milkaa’eera.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“ ‘Firdiinni fagoo dhaabateera; dhugaanis daandii irratti kufte, qajeelummaanis seenuu hin danda’u.’ Isaayaas 59:14. Magaalota gurguddoo keessatti namoonni hedduun hiyyummaa fi rakkinna keessatti jiraatu; nyaata, bakka jireenyaa, fi uffata illee jechuun ni danda’ama akka dhaban ta’anii jiru; yeroo wal fakkaatutti immoo magaaloota sana keessatti warri garaan namaa hawwu caalaa qabaatan jiru; isaan qananiidhaan jiraatu, maallaqa isaanii manneen miidhaginaan guutaman irratti, miidhagina dhuunfaa irratti, yookaan immoo kanarra caalaa hamaa ta’e hawwii foonii guutuu irratti, dhugaatii yeroo nama machiisu irratti, tamboo irratti, fi wantoota biroo humna sammuutii balleessan, yaada namaa wal irraa butan, lubbuu namaas salphisan irratti baasaa jiru. Iyyi ilmaan namaa beela’anii gara Waaqaatti ol ba’aa jira; yeroo kana hundumaatti namoonni cunqursaa fi saamicha gosa hundumaan badhaadhina guddaa ajaa’ibaa walitti kuusaa jiru.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Yeroo tokko, yeroo ani Magaalaa New York keessa turetti, halkan keessa ijaarsaawwan walitti aananii, darbii darbiidhaan gara samii ol kaʼan akka ilaaluuf waamameen ture. Ijaarsaawwan kun ibiddaan hin gubamne jechuun wabii itti kennameefii ture, isaanis abbootii isaanii fi ijaartota isaanii ulfinaaf akka ijaaramaniiru. Ijaarsaawwan kun ol kaʼaa ol kaʼaa deemaa turan, keessatti immoo meeshaan gatii guddaa qabu itti fayyadame. Warri ijaarsaawwan kana qabaatan ofiin isaanii, ‘Akka gaariitti Waaqayyoon akkamitti ulfeessuu dandeenya?’ jedhanii of hin gaafatan turan. Gooftaan yaada isaanii keessa hin turre.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Akkaasitti yaade: ‘Osoo warri qabeenya isaanii akkasitti itti fayyadaman daandii isaanii akka Waaqayyo isa arguutti arguu danda’anii! Isaan ijaarsa guguddaa fi bareedaa walitti kuusaa jiru; garuu karoorsuunii fi mala isaanii qopheessuun isaanii fuula Bulchaa uumama cufaatti attam gowwummaa dha. Isaan humnoota garaa fi sammuu isaanii hundaatiin akkamitti Waaqayyoon ulfina kennuu danda’an jechuun hin qoratan. Isaan kana, dirqama namaa isa jalqabaa, irraa fagaachaniiru.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Akka manneen ol dheeraa kun akkuma ijaaramaa deemanitti, abbootiin isaanii oftuulummaa hawwii-guddaadhaan gammadan; maallaqa of gammachiifachuufii fi olloota isaanii keessatti hinaaffaa kaasuuf itti fayyadamuu danda’u jechuun. Maallaqni isaan akkasitti ittiin investii godhan keessaa baay’een cunqursuudhaan, hiyyeeyyii cicciruudhaan argame. Isaan garuu mootummaa samii keessatti hojii daldalaa hundaaf galmeen akka qabamu ni dagatan; waliigalteen sirrii hin taane hundi, hojii gowwoomsaa hundi, achitti galmaa’eera. Yeroon tokko ni dhufa; yeroo sana namoonni gowwoomsaa fi of-jajuu isaanii keessatti bakka Gooftaan akka isaan hin ceene hin hayyamne ga’u; achittis obsa Yihowaaaf daangaan akka jiru ni baratu.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.
“Wanti ani itti aansee fuula koo duratti darbe sodaa ibiddaati. Namoonni gamoota ol dheeraa, akka waan ibiddarraa hin qabamneetti yaadaman ilaalanii, ‘Isaan kun guutummaatti nagaadha’ jedhan. Garuu gamoonni kun akka waan daakuu dibameetti gubatanii dhuman. Maashinoonni ibidda dhaamsan badiisa sana dhaabuuf homaa gochuu hin dandeenye. Namoonni ibidda dhaamsan maashinoota sana hojjechiisuu hin dandeenye.” Testimonies, volume 9, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
“Falmiin” karaa hojii irratti jalqaba bara Daanyel boqonnaa tokkoon bakka buʼame keessatti adeemsifame; akkasumas Daanyel boqonnaawwan tokko hanga sadiin bakka buʼame; akkasumas seenaa Hagayya 11, 1840 irraa jalqabee jiru keessatti bakka buʼame; akkasumas seenaa Yohaannis boqonnaa jaha keessatti, yeroo balaa Galiilaa keessatti bakka buʼame; akkasumas seenaa Fulbaana 11, 2001 (hanga Adoolessa 18, 2020tti) keessatti bakka buʼame, amma irra deebiʼamee jira; garuu Addaantizimii balʼaa keessatti utuu hin taʼin, lafeewwan duʼaa gogaan kanneen “sagalee” lafa onaatti iyyuun dadhabina isaanii keessaa dammaqaa jiran gidduutti.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Mata-dureen itti rooba boodaa taʼuu isaa, akkuma Isaayaas boqonnaa digdamii saddeet fi digdamii sagal keessatti bakka buufametti, barruu keenya itti aanu keessatti ilaalla.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Akkasumas sagalee Waaqayyoo dhagaʼe; innis akkana jedhe; Eenyutti erga? Eenyutu nuuf deema? Anis, Kunoo, ani as jira; ana ergi, jedhe. Innis akkana jedhe; Dhaqiitii saba kanaan jedhi: Dhugumaan ni dhageessu, garuu hin hubattan; dhugumaan ni argu, garuu hin qalbeeffattan. Akka isaan ijaan isaanii hin argine, gurra isaanii hin dhageenye, garaa isaanii keessatti hin hubanne, deebiʼanii hin fayyineef, garaa saba kanaa furdisi, gurra isaanii ulfaadhu, ija isaanii cufi. Anis, Yaa Gooftaa, hamma yoomiitti? jedhe. Innis deebisee akkana jedhe; Hamma magaalonni nama malee diigamanii duwwaa taʼanitti, manneen namicha malee hafanitti, biyyaanis guutumaan guutuutti ontee taatetti, Waaqayyos namoota fagoo geessisee, gidduu biyyaattis gatamuun guddaan taʼutti. Garuu ammas ishee keessa kudhan keessaa tokko ni hafa; innis deebiʼee ni nyaatama; akkuma mukni teilii fi mukni quercus yeroo baala isaanii harcaasan keessa isaanii hundeen isaanii itti hafu sanaa, sanyiin qulqulluunis akkasuma hundee ishee ni taʼa. Isaayaas 6:8–13.