Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.
Obboleettiin Wiit yeroo gamoowwan guguddaan Magaalaa Niiw Yoorkii gaddifaman, Mul’ata boqonnaa kudha saddeet, lakkoofsota tokko irraa hamma sadiitti akka raawwatamu ibsite.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Kana booddee waan kanaa ergamaa biraa tokko humna guddaa qabu samii irraa yeroo buʼu nan arge; laftis ulfina isaatiin ni ibsite. Innis sagalee jabaa guddaadhaan akkana jedhee iyye: Baabilon guddittiin kufteerti, kufteerti; isheen iddoo jireenyaa hafuurota hamoo taateerti, hafuura xuraaʼaa hundumaa itti qabamu taateerti, akkasumas simbira xuraaʼaa fi jibbisiisaa hundumaa itti cufamu taateerti. Sababni isaas saboonni hundinuu wayinii dheekkamsa sagaagalummaa ishee irraa dhuganiiru; mootonnis lafa irraa ishee wajjin sagaagalaniiru; daldaltoonnis lafa irraa baayʼina qananiin isheetiin sooreffataniiru. Mulʼata 18:1–3.
By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.
Fulbaana 11, 2001tti, “mootummoonni” lafa irraa kanneen hundi waldaa Roomaa wajjin sagaagalummaa raawwatanii turan. Lola Addunyaa Lammaffaa booddee, yeroo jalqabaatiif, bara 1951tti, Pireezidaantiin Harry S. Truman ergamaa mootummaa Vaatikaanitti muude. Yaalii isaa paaphaasummaa wajjin hariiroo siyaasaa hundeessuuf godhe Kongireesii Ameerikaa gamtaan ifatti ni didde; garuu akkas hin taane yeroo waggoota hedduu booddee Pireezidaantiin Ronald Reagan, bara 1984tti, ergamaa mootummaa Vaatikaanitti muude. Bara 2001tti, saboonni hundi sagaagalummaa Vaatikaanii wajjin, sagaaltuu Xiirosii wajjin hariiroo dippilomaasii hundeessuudhaan, raawwatanii turan.
By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.
Bitootee Fulbaanaa 11, 2001tti, “saboonni” hundinuu daadhii dheekkamsa ejja ishee dhuganii turan. Daadhiin Baabilon soboota garaa garaa pappaasummaan dhiyeessu hunda ni bakka bu’a; garuu gosti daadhii addaa lakkoofsota kana keessatti adda baafamee ibsame, daadhii dheekkamsa ejja ishee ti. Dheekkamsi pappaasummaa, warra inni isaanii wajjin walii hin galle ari’achuu isaa ti. Inni ari’achuu isaa hojii xuraa’aa isaa akka raawwatuuf humna mootummaa fayyadamuudhaan raawwata. Daadhiin dheekkamsa ishee, dogoggora ishee isa addaa, kan nama inni akka hereticitti ilaalu irratti mootummaa fayyadamuu jechuun gocha sana bakka bu’u dha.
In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.
Yeroo bara gaafa Hagayya 11, 1840 irraa jalqabee hamma Onkoloolessa 22, 1844tti, Adventizmiin Miiler, kan bara Dukkanaa keessaa waamamee ba’e, fi kan waldoota Pirotestaantii yeroo sana intallan Roomaa ta’an irraa adda ba’e, yeroo sanatti bineensa lafaa haaraa irratti gaanfa Pirotestaantii isa dhugaa ta’e. Pheexiroos amaloota saba Waaqayyoo haaraa filatamanii akka saba tokkootti ni ibsa.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Lakini ninyi ni uzao mteule, ukuhani wa kifalme, taifa takatifu, watu wa milki ya pekee; mpate kuzitangaza sifa zake yeye aliyewaita mtoke gizani mkaingie katika nuru yake ya ajabu; ambao zamani hamkuwa watu, lakini sasa mmekuwa watu wa Mungu; ambao hamkupata rehema, lakini sasa mmepata rehema. 1 Petro 2:9, 10.
By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.
Bara Fulbaana 11, 2001tti, waldaan Aduu Guyyaa Torbaffaa duraanuu turtee, yeroo baayʼeettis, warra akka bidaa amantiitti ilaaltu irratti haleellaa geessisuuf caasaa siyaasaa mootummaa Ameerikaa fayyadamaa turte. Bara 2001 dura baayʼee duraanuu, Aduu Guyyaa Torbaffaaniiwwan daadhii addaa Baabilon keessaa isa warra akka bidaa amantiitti ilaaltu irratti haleellaa geessisuuf humna mootummaa hojii irra oolchuu bakka buʼu sana dhuganii turan.
Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.
Efreem mallattoo fincila Yeroboʼaamii fi mootummaa kaabaa Israaʼel ti; Isaayyaasis boqonnaa digdamii-saddeettaffaa jalqabuudhaan, waldaa Adventistii Guyyaa Torbaffaa akka macheeyyii Efreemitti ni dubbata.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.
Wayyoo gonfoo oftuudhaadhaaf, machoota Efreemitti, miidhaginni isaanii ulfina qabeessi daraaraa coolagaa taʼeef, warra daadhii wayinii irraa mo’amanii sulula lalisaa irra mataa isaanii irra jiraniif wayyoo! Kunoo, Gooftaan nama jabaa fi humna qabeessa tokko qaba; inni akka bubbee cabbii fi akka hurufa badiisaa, akka lolaa bishaanota jajjaboo ol guutanii yaaʼaniitti harka isaatiin lafatti ni darbaa. Gonfoon oftuudhaadhaa, machoonni Efreem, miilla jala ni dhidhiitamu; miidhaginni ulfina qabeessi sunis, inni mataa sulula lalisaa irra jiru, daraaraa coolagaa ni taʼa; akkasumas akka ija ariifataa bona dura bilchaatuutti ni taʼa; namni isa argu yeroo isa ilaalu, utuma inni harka isaa keessa jiruu ni liqimsa. Guyyaa sanatti Gooftaan maccaa humna qabeessaa hafeef gonfoo ulfinaa fi mataa uffata miidhaginaa ni taʼa; akkasumas isa murtii teessoo irra taaʼee murteessuuf hafuura murtii, warra lola karraatti deebisaniifis humna ni taʼa. Garuu isaanis wayiniidhaan ni dogoggoran, dhugaatii cimaadhaanis karaa irraa ni baʼu; lubnii fi raajiin dhugaatii cimaadhaan ni dogoggoran; wayiniidhaan ni liqimfamu, dhugaatii cimaadhaan karaa irraa ni baʼu; mulʼataan ni dogoggoru, murtiidhaanis ni gufatu. Maaddii hundinuu haqqee fi xuraawinaan guutameera; iddoo qulqulluun tokko illee hin jiru. Isaayaas 28:1–8.
The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.
Waan sadaffaan sadaffaan 11, 2001tti dhufe; innis “gonfoo” irratti dhufe; kunis hooggansa “machooftota Efreem” bakka bu’a. Inni xiyyaara boba’aa guutameen teessoo waldaa keessaa kan Maryland irratti hin haleelle; garuu dhufaatiin Islaamaa kan Waan sadaffaa ta’e jalqaba ergaa rooba boodaa ergamaa sadaffaatii ta’uu isaanii hubachuu dadhabuu isaanii mallatteesse. Jalqaba ergaa fi hojii isa dhugumaa kan isaan labsuuf kaafamne jedhan sanaa ti. Isaan gonfoo qofa, kan hooggansa bakka bu’u, jedhamanii adda hin baafaman; garuu akka “gonfoo oftuulummaa”ttiis ni ibsamu; kanaanis garee waaqeffattootaa lama keessaa tokko, kan falmii Habaquuq boqonnaa lama keessatti uumamee turee fi amma illee uumamaa jiru, adda baasu. Sadaffaan 11, 2001tti eegdoonni Habaquuq karra irratti lola turetti iddoo isaanii qabatan.
The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.
Karri Yerusaalem iddoo namoonni Yerusaalem walitti dhufanii itti wal-qunnamanidha. Lolichi karra irratti taasifamu “marii” boqonnaa Isaayyaas isa duraa, kan guyyaa bubbee bahaa irraa jalqabe (guyyaa Islaamaa), ni bakka bu’a. Kutaan lamaan waaqeffattoota Habquuq keessaa kutaa kana keessatti gonfoo lamaaniin bakka bu’aniiru. Machoonni Efreem, warri yeroo sanaatti warra akka heretiksitti ilaalan irratti falmii isaanii mo’uuf humna mootummaa duraanuu hojii irra oolchan, gonfoo Gooftaa maccaa wajjin wal bira qabamanii agarsiifamu. Yommuu Kiristoos akka Gooftaa maccaa ta’ee bakka bu’utti, kun hojii Isaa akka hoogganaa loltoota Isaa ta’e kan agarsiisuudha. Lolichi karra irratti taasifamu waraana ti’ooloojii dhugaa fi sobaa irratti taasifamuun bakka bu’ameedha.
It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.
Inni qondaaltonni olaantummaa Walii Galaa qofa kan machooftota Efreem fakkeeffamanii dhiyaatan miti; garuu luboonniis (tajaajiltoonni hojii pastoralaa), akkasumas raajonniis (tiyooloojistoonni fi barsiisonni) dhugaatii cimaa irraa kan ka’e karaa irraa maqaniiru. Akkuma Isaayyaas lakkoofsa jalqabaa raajii isaa keessatti jedhu, kun waldaa guutuu dha.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.
Mul’anni Isaayyaas ilma Amooz, kan inni bara mootummaa Uziyaa, Yootaam, Ahaaz, fi Hizqiyaas mootota Yihudaa keessa waa’ee Yihudaa fi Yerusaalem ilaalchisee arge. Isin samiiwwan, dhaga’aa; ati laftis gurra kenni; Waaqayyo dubbateeraatii, “Ani ijoollee sooreera, guddiseeras; isaan garuu natti fincilaniiru. Sangaan abbaa isaa beeka, harrees bakkee gooftaa isii beekti; Israa’el garuu hin beeku, sabni koo hin hubatu.” Yaa saba cubbamaa, yaa uummata jal’inaan ulfaate, yaa sanyii warra hamaa hojjetan, yaa ijoollee badii babal’isan; isaan Waaqayyoon dhiisaniiru, Isa Qulqulluu Israa’el dheekkamsiisan, duubatti deebi’aniiru. Maaliif ammas rukutamtu? Isin caalaatti finciltu; mataan guutuun dhukkubsata, onneen guutuunis ni dadhaba. Isaayyaas 1:1–5.
The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.
Sabni cubbamtuu cubbu-qabeettii dhukkubsattee jirti; yeroo furmaanni tokko illee garaa fi yaada ishee jijjiiru kennamuu danda’u darbitteetti. Isaayyaas machoonnitu karaa irraa jal’anii jiran jedhee ibsa; Ermiyaasis immoo karaa sana “daandiiwwan moofaa” jedhee adda baasa. Fulbaana 11, 2001 irratti bokkaan boodaa buʼuu jalqabe; Ermiyaasis yeroo nu daandiiwwan moofaa keessa adeemnu, isa kana jechuun “karaa” machoonnitu irraa jal’anii jiran san keessa yeroo deemnu, boqonnaa bokkaa boodaa sanaa arganna jedhee ibsa.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Waaqayyo akkana jedha, “Daandiiwwan irratti dhaabadhaa, ilaalaas; karaa durii gaarii taʼe gaafadhaa; isa keessa deemaas, lubbuu keessaniif boqonnaa ni argattu.” Isaan garuu, “Isa keessa hin deemnu” jedhan. Ammasis ani eegdotas isin irratti kaaʼeera, “Sagalee malakataa dhagaʼaa” jedhee. Isaan garuu, “Hin dhageenyu” jedhan. Kanaafuu yaa saboota, dhagaʼaa; yaa waldaa, waan isaan keessa jiru beeka. Yaa lafa, dhagaʼi; kunoo, ani sababii isaan dubbii koo hin dhageenyeef, seera koos utuu hin fudhatin waan isa tuffataniif, yaada isaanii irraa ija kan taʼe hamaa ummata kana irratti nan fida. Ermiyaas 6:16–19.
The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.
መስካራም 11, 2001 ላይ የኤፍሬም ሰካራሞች ከመንገድ ወጥተዋል፤ በ1863ም “የድሮ መንገዶችን” የመርቃት ሂደት በጀመሩበት ጊዜ “ወደ ኋላ” ተመልሰዋል። የኋለኛው ዝናብ ዕረፍትና ማደስ የሚገኘው በ“ድሮ መንገዶች” ውስጥ ነው፤ ያ ዝናብም “ወዮ” በእነርሱ ላይ በተነገረበት በዚያው ጊዜ ጀመረ። ሦስተኛው የእስልምና “ወዮ” ለኤፍሬም ትዕቢት ዘውድ ሊታወቅ የማይችል ነበር፤ ምክንያቱም የእስልምናን ሚና በትንቢት ውስጥ የሚለዩ መሠረታዊ እውነቶችን በቀስታ በቀስታ ተቃውመው ነበር። ኤርምያስ በዚያን ጊዜ ጌታ ጠባቂዎችን እንዳስነሣ ይገልጻል፤ እነርሱም የዕንባቆም ጠባቂዎች ናቸው፤ በደጆች ላይ በነበረው ሰልፍ ውስጥም ለኤፍሬም ሰካራሞች የመለከቱን ድምፅ እንዲሰሙ አወጁላቸው። መስከረም 11, 2001 ላይ የደረሰው ሦስተኛው “ወዮ” ሰባተኛው መለከት ነበር።
Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.
Isaayaas akkana jedhee ibsa: “Isaan dhugaatii cimaadhaan karaa irraa bahan; mul’ata keessatti dogoggoru, murtii keessattis gufatu. Maawwiloonni hundinuu haqii fi xuriidhaan guutamaniiru; iddiin qulqulluun tokko illee hin jiru.” Maawwiliin sobaa inni bara 1863 keessatti seene, inni “torba yeroo” irraa balleesse, akkasumas barruu ibsaa isa wajjin deemuu qabu barbaade, maawwiloota qulqulluu lamaan Habaaquuqii fakkeessa sobaa ta’ee bakka bu’a; garuu “maawwiloonni” sobaan kun warri macheefaman itti fayyadaman haqiidhaan guutamanii jiru, isaanis mul’ata keessatti dogoggoru. Eegdotni Habaaquuqii fi Ermiyaas falmii mala hojii keessatti “mul’ata” sana “maawwiloota” irratti akka barreessan itti himame; garuu maawwiloonni sobaa warra macheefamanii mul’ata dogoggoraa dhiyeessu.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Bakka raajii hin jirretti sabni badu; inni seera eegee immoo eebbifamaa dha. Fakkeenya 29:18.
The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”
Machoonni Efreem seera Waaqayyoo tuffataniiru; garuu haalli “mormii” sanaa, lola karraa magaalichaa, seera raajii Waaqayyootiin kan ibsamu dha; inniis akka mala hojii sochii ergamoota jalqabaa fi sadaffaa keessatti hundeeffametti agarsiifama. Isaayyaas boqonnaa digdamii-saddeet keessaa lakkoofsota saddeet jalqabaa keessatti haala sana erga kaa’ee booddee, mala hojii inni rooba boodaa ta’e sana ni adda baasa; akkasumas machoota sana addatti akka “namoota qoosaa, warra mootummaa qaban” “Yerusaalem keessatti” ta’anitti ni ibsa.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
“Inni beekumsa barsiisa? Eenyuttis barsiisa hubachiisa? Warra aannan irraa mootummaa, harma irraa adda baafamanitti. Ajajni ajaja irratti, ajajni ajaja irratti; sararri sarara irratti, sararri sarara irratti; asitti xiqqoo, achittis xiqqoo taʼuu qaba. Inni sababa afaan hudhataa fi afaan biraatiin saba kana dubbisaaf. Isaanitti, ‘Kun boqonnaa, itti dadhaban boqochiiftan; kunis haaromsaa dha’ jedhee ture; taʼus isaan dhagaʼuu hin feene. Kanaaf dubbiin Waaqayyoo isaanitti ajaja irratti ajaja, ajaja irratti ajaja; sarara irratti sarara, sarara irratti sarara; asitti xiqqoo, achittis xiqqoo taʼe; akka isaan deeman, dugda duubatti kufan, caban, kiyyoo keessatti qabaman, boojiʼamanif. Kanaaf, isin namoota tuffattoota, saba Yerusaalem keessa jiru kana bulchitan, dubbii Waaqayyoo dhagaʼaa. Sababni isaas isin, ‘Nuyi duʼa wajjin kakuu galleerra; Siʼool wajjinis waliigaltee qabna; yeroo adabbiin lolaa fakkaatu sun darbu, nu hin geenyu; soba baqattoota keenya godhanneerra, kijiba jalattis of dhoksineerra’ jettaniirtu. Kanaaf Gooftaan Waaqayyo akkana jedha: ‘Kunoo, ani Xiyoon keessatti hundeeffamaaf dhagaa nan kaaʼa, dhagaa qoramaa, dhagaa golee gatii guddaa qabu, hundeeffama amanamaa; inni amanu hin jarjaru. Murtiis ani sarara nan godha, qajeelina immoo ulfina madaaliitiin nan madaala; cabbiin baqattoota sobaa haxaaʼee ni balleessa, bishaanonnis iddoo itti dhokfamtan ni lolu. Kakuun keessan duʼa wajjin diigamee ni hafa, waliigalteen keessan Siʼool wajjinis hin dhaabatu; yeroo adabbiin lolaa fakkaatu sun darbu, isin isheetiin ni dhidhiitamtuu.’ Isaayaas 28:9–18.”
The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.
“As keessatti” jechuun asitti, “Inni eenyu barsiisa beekumsa? Eenyus barsiisa hubannaa barsiisaatti?” jedhuun ibsameera. “Eenyu” jedhu barattoota ta’uu danda’an irratti xiyyeeffata; garuu mata-dureen isaa barsiisa hubachuu irratti kan xiyyeeffate dha, innis beekumsa dha. Yommuu macaafni Daani’el banamu, beekumsi ni dabala; kunis dhugaa Dubbii Waaqayyoo irratti hubannaa dabalaa jiru bakka bu’a. Jechi “barsiisa” jedhu hiika amantiiwwan, qajeelfamoota, barsiisota, yookaan seerota sirna yaadaa addaa tokko yookaan qaama beekumsaa tokko uuman walitti qabama jechuudha. “Barsiisota” Macaafa Qulqulluu hubachuuf, qaama beekumsaa sana ijaaruudhaaf mala Macaafa Qulqulluutiin hojii irra oolu barbaachisa.
The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Mala hojii kanaa, “abboommiin abboommiirratti haa ta’u, abboommiin abboommiirratti; sararri sararrirratti, sararri sararrirratti; as xiqqoo, achis xiqqoo” jedhamee beekama. Mala hojii Fulbaana 11, 2001 akka dhufaatii “Wayyoo” sadaffaatti adda baase, sarara raajii “Wayyoo” isa jalqabaa sarara raajii “Wayyoo” isa lammaffaatiin walitti fiduu irratti hundaa’a; kunis sarara “Wayyoo” isa sadaffaatiif dhuga-baatota lama ni kenna. Mala hojii sun qormaata “mormii” isa sagadoota gosa lama uumuuti; sababiin isaas, “dubbiin Waaqayyoo isaanii abboommiin abboommiirratti, abboommiin abboommiirratti; sararri sararrirratti, sararri sararrirratti; as xiqqoo, achis xiqqoo ture; akka isaan deeman, dugda duubatti kufan, caccaban, kiyyoodhaan qabaman, fudhatamanif.”
The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.
Kufleen shanan nama tuffattoota Yerusaalem bulchan sun durboota gowwaa shanan agarsiisu. Malaan kun akka qormaata taʼe ifaadha; sababiin isaas machooftoonni Efreem karaalee durii Ermiyaas didan, akeekkachiisa malakata eegdotaa dhagaʼuu didan, gabateewwan sobaa oomishan, kakuu duʼaa waliinis seenan; yeroo sanauma warri lola karra irratti gonfoo Gooftaa maccaa qabatanii turan kakuu jireenyaa waliinis seenaa turan.
On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.
ދެހި ސެޕްޓެމްބަރ 11، 2001 ގައި، ފަހުގެ ވާރޭ، އެއީ އަރާފާތާއި ތާޒާކަމެވެ، ވެހެން ފެށި، އަދި އެއް ލައްކަ ސާޅީސް ހަތަރު ހާސް މީހުންގެ މުހުރު ޖެހުން ފެށި. އެއީ އިފްރާއިމުގެ ބޮއިގެންވާ މީހުންގެ މިންގަނޑުގެ ގޮތާމެދު، އަދި އިލައިޖާ ފޮނުވުމުންތެރިޔާ ތަމްސީލުކުރާ މިންގަނޑުގެ ގޮތާމެދު ބަހުސެއް ފެށުވި. “ގިނަ” މީހުން އެ ބޮއިގެންވާ މީހުންގެ އެކު ވެއްޓޭނެ، ނަމަވެސް ޚިޔާރުކުރެވޭނީ މަދު މީހުންނެވެ؛ އެއީ ރައްބުލްޢާލަމީންގެ އިންތިޒާރުގައި ތިބޭ މީހުންނެވެ.
For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.
Waaqayyo harka cimaadhaan akkana naan jedhe; karaa saba kanaa akka ani hin deemne na barsiisee, akkana jedhe: “Waan saba kun hundumaaf, ‘Walta’iinsa dha’ jedhutti isin hin jedhina, ‘Walta’iinsa dha’; sodaa isaanii hin sodaatinaa, hin rifatinas. Waaqayyoo Gooftaa maccaa isa ofii isaa qulqulleessaa; inni sodaa keessan haa ta’u, inni rifachiisummaa keessan haa ta’u. Innis iddoo qulqulluu isiniif ni ta’a; garuu mana Israa’el lamaan isaaniif dhagaa gufachiisaa fi kattaa nama gufachiistu, jiraattota Yerusaalem immoo kiyyoo fi ciibsa ni ta’a. Isaan keessaa baay’een ni gufatu, ni kufu, ni caccabu, ni qabamu, ni fudhatamus. Dhugaa baaticha hidhaa, seera bartoota koo gidduutti cufii. Ani immoo Waaqayyoon, isa mana Yaaqoob irraa fuula isaa dhokfachu, ni eeggadha; ani isaafis nan ilaalla.” Isaayaas 8:8–17.
Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.
Dhugumaadhaaf Isaayaas dubbii isaatiin walii gala; kanaafuu baayʼeen boqonnaa digdama saddeeti keessatti kufan, warra boqonnaa saddeet keessatti kufanuma dha. Boqonnaa saddeet keessatti kufaatiin isaanii yeroo chaappeeffamaa keessatti akka taʼe argina; yeroo kun Fulbaana 11, 2001 irraa jalqabe. Akeekkachiisni boqonnaa saddeet keessa jiru “karaa” saba kanaa keessa akka hin deemne dha; isaan warra karaa Ermiyaas kan daandiiwwan durii keessa deemuu didanidha, iddoo ergaan bokkaa boodaa keessatti argamu. Warri boqonnaa saddeet keessatti kufan, warra walii-galtee irratti amanani dha; walii-galteen kun daadhii addaa Baabilon kan bakka buʼu yoo taʼu, kunis warra akka heretikootaatti ilaalaman mormuuf kaayyoo qabuun, walii-galtee mootummaa fi waldaa amantii bakka buʼa. Wanni boqonnaa saddeet keessatti isaan gufachiisu, dhagaa gufannaa ti; innis dhugaa hundee kan bara 1863 keessatti jalqaba irratti didamuu bakka buʼa; jechuunis “yeroo torba” Leewwoota digdama jaʼa, kan bara 1863 keessatti “ijaarotaan” didame. Diduu sana keessatti, ergaa ergamoonni Wiiliyaam Miileritti kennan diduuf, gara mala hojii Pirootestaantii gantuu deebiʼan.
In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.
Boqonnaa digdamii saddeet keessatti, dhagaan sun didamuun isaas murtii balaa lolaa keessaa dhangala’u fida; kunis mallattoo bineensaa isa seera Dilbataa keessatti Ameerikaa keessatti jalqabu, achii immoo guutummaa addunyaatti loluun babal’atuu isaa agarsiiftuu macaafa qulqulluu dha. Seera Dilbataa irratti kakuu waldaan Adventistii “du’a” fi “si’ool” wajjin gale ni haqama. Yommuu kakuu du’a wajjin dhuganii Efreem keessaa balleessamu, “iddoo isaanii sobaa” ni irraa fuudhama. “Iddoon sobaa” kunis, ergamaan Phaawulos soba jallina cimaa fiduun bakka bu’a; jallinni cimaan sun warra tuffatoota Yerusaalem bulchan irratti dhangalaafamu, deebii jibba isaanii dhugaadhaaf qabaniti.
Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.
Inni dhufuun isaa hojii Seexanaa hordofee humna hundumaa, mallattoowwanii fi dinqii sobaa hundumaan taʼe, warra badaniifis gowwoomsaa jalʼina hundumaan taʼe; sababiin isaas akka fayyaniif jaalala dhugaa hin fudhanne. Kanaafis Waaqayyo akka soba amananiif dogoggora cimaa isaanitti ni erga; kunis warri hundinuu dhugaa hin amanne, jalʼinatti garuu gammadan akka itti murtaaʼaniif. Nuti garuu, obboloota Gooftaadhaan jaallatamtan, yeroo hundumaa isiniif Waaqayyoon galateeffachuun nu irra jira; sababiin isaas Waaqayyo jalqabarraa hafuuraan qulqulleeffamuu fi dhugaa amanuudhaan fayyinaaf isin filateera; kanaattis wangeela keenyaatiin isin waame, ulfina Gooftaa keenya Yesuus Kiristoos argachuuf. Kanaafuu, yaa obboloota, jabaadhaa dhaabadhaa; barsiisa isin barsiifamtan, dubbidhaan yookaan xalayaa keenyaatiin taʼe, cimsitanii qabaa. 2 Tasalonqee 2:9–15.
The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.
“Baqattii sobaa,” kan “gowwoomsaa cimaa” uume, dhuma irratti adabbii seera Dilbataa yeroo dhihootti dhufu fida. Ergamaan Phaawulos garee warra dhugaa hin jaallanne adda baasee mul’isa; akkasumas garee dhugaadhaan qulqulleeffamanis ibsa; kanaanis falmii keessatti kan Hab. boqonnaa lammaffaa keessatti ibsaman gareewwan lama eeru. Boqonnaa digdamii sagal keessatti, Isaayaas jecha Ari’el, maqaa biraa Yerusaalem ta’e, dachaa gochuudhaan jalqaba.
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.
Yaa Ari’eelitti, Ari’eelitti, magaalattii Daawit keessa jiraate sanaaf! Waggaa waggaatti dabalaa; isaan qalma aarsaa haa qalan. Isaayyaas 29:1
The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.
Mallattoo fakkeenya qabu “Ariel” (magaalaa Yerusaalem) irra deebi’amee “wayyoo” jechuun in balaaleffatama. Aarsaan waggaa irraa gara waggaatti qalamuun fincila suuta suuta guddachaa dhufe kan bara 1863 keessatti jalqabe agarsiisa. Lakkoofsonni itti aanan murtii yeroo seera Dilbataa muddamaa ta’e keessatti waldaa Adventistii Guyyaa Torbaffaa irratti raawwatamu ibsu. Lakkoofsa sagal keessatti “dinqiin” tokko ibsameera; inni falmii mala hojii jabeessee mul’isa, akkasumas haala fincilaa Adventizimii akka qaama ergaa Iyyata Halkan Badhadhaa ta’etti adda baasa; ergaan kunis ergamaa lammaffaa wajjin walqabata; kun immoo lakkoofsa jalqaba keessatti dachaa “Ariel” ta’een bakka buufameera.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.
Ofuma qabaa, dinqisiifadhaas; iyyadhaa, iyya dubbadhaas: isaan dhugaatii wayinii utuu hin taʼin machaaʼaniiru; dhugaatii jabaadhaanis utuu hin taʼin ni gufatu. Waaqayyo hafuura hirriba gadi fagoo isin irratti dhangalaaseeraatii, ija keessanis cufeera; raajotaafi bulchitoota keessan, mulʼattootas inni haguugeera. Mulʼanni hundinuu isiniif akka dubbii macaafa chaapphaaʼe tokkootti taʼeera; namoonni isa nama barate tokkoof kennanii, “Maaloo kana dubbisi” jedhu; inni immoo, “Ani dubbisuu hin dandaʼu; inni chaapphaaʼeeraatii” jedha. Macaafichis nama hin baranneef kennamee, “Maaloo kana dubbisi” jedhamnaan, inni immoo, “Ani hin baranne” jedha. Kanaafuu Gooftaan akkana jedhe; “Sababii uummanni kun afaan isaatiin natti dhiʼaatee, hidha isaatiinis na kabaju, garuu garaa isaa ana irraa fagaatsee, sodaan inni anaaf qabu ajaja namootaatiin barsiifame taʼeef; kanaafuu, kunoo, ani uummata kana gidduutti hojii dinqisiisaa, hojii dinqisiisaafi ajaaʼibaa hojjechuuf itti fufa; ogummaan ogeessota isaanii ni badaatii, hubannaan warra qalbeeffatoota isaanii immoo ni dhokfama.” Isaayaas 29:9–14.
In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.
“Marii” boqonnaa digdamii-torbaffaa keessatti galmeeffame sana keessatti, kan falmii mala sirrii fi mala sobaa gidduu jiru bakka bu’u keessatti, machiin namoota tuffatamoo Yerusaalem irratti mootummaa qaban sun akka jaamummaa hoggansi Adventizimii macaafa cufame sana hubachuu irraa isaan dhowwutti adda baafameera. Kitaabni Daani’elii fi Mul’ataa kitaaba tokko dha; kutaan kitaabichaa yeroo carraan qoramuu cufamuu ga’u dura hiikamu immoo Mul’ata Yesuus Kiristoos ti. Innis iccitii “saddeettaffaa isa torban keessaa” of keessatti qabata. Innis “dhoksaa” Daani’el boqonnaa lammaffaa keessatti hubachuuf kennameen bakka bu’a. Innis “seenaa dhokataa” Qilleensota Torbanii ti. Innis ergaa Islaamaa kan “Wayyoo” sadaffaa ti, akkasumas ergaa “Iyya Halkan Gidduu” ti.
The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.
Macaafni qofa Daaniʼelii fi Mulʼataas warra yeroo Kiristoositti Sanhedriiniin bakka buufamanaf kenname; isaanis sirna hoggansaa dhugaa Waaqayyoo deeggaruu fi ittisuuf ofiin jedhu calaqqisiisu, garuu dhuma irratti Dhugaa fannifamuu keessatti hirmaatu agarsiisu. Sirni Sanhedriiniin fakkeeffame sun namoota qoosaa Yerusaalem bulchanidha. Isaaniif macaafni cufame sun ni kenname; deebiin isaanii kan kabajamaa, barataa, fi ogummaadhaan guutame, waaʼee macaafnichaa maal akka taʼe irratti kennan immoo, isa dubbisuu akka hin dandeenye, sababiin isaas inni cufamaa waan taʼeefi. Achiis tuutni hoolotaa warra qofa isaanii warra akka hoggantootaatti addaan baafaman duukaa buʼuuf leenjifaman, macaafa sanauma ni argatu; deebiin isaanii immoo, namoonni qoosaa Yerusaalem bulchan, jechuunis Sanhedriiniin guyyoota dhumaa, hiikkaa isaa yoo isaanitti himan qofa akka isa hubatan taʼa.
The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.
Malaan falaasni Wiliyaam Miileriif kenname, achiis Fuulduraaf Ameerikaa’tti kenname, mallattoo seenaa raajii ti. Innis mallattoo gaaffii qormaataa jireenyaa fi du’aa adda baasu dha. Mala sirrii malee ergaan rooba boodaa “akka dubbii macaafa cufamee tokkootti” ta’a. Ergaa rooba boodaa malee, muuxannoon ergaan sun uumu argachuun hin danda’amu. Malichi adeemsa sarara raajii irratti sarara raajii fiduu dha; as keessatti Macaafa Qulqulluu irraa, achi keessattis Macaafa Qulqulluu irraa. Falmiin waa’ee malaa yeroo ergaan jalqabaa humna argatetti jalqabe; kunis seenaawwan dhuma bara mootummaa dhumaa keessatti, jalqabaa fi xumuraa isaanii lamaan keessatti.
In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.
Jalqaba seenaa sochii Milleraa keessatti mormiin Hagayya 11, 1840 irratti jalqabee, dhuma seenaa sanaattis yeroo sochiin Milleraa Filadelfiyaa gara sochii Milleraa Laaʼoodiqeyaa ceʼetti irra deebiʼame. Mormiin sun seenaa sochii Laaʼoodiqeyaa ergamaa sadaffaa keessatti Fulbaana 11, 2001 irratti ammas jalqabee, dhuma sochii sanaattis yeroo sochiin Laaʼoodiqeyaa ergamaa sadaffaa gara sochii Filadelfiyaa nama dhibba afurtamii afur kumaatti ceʼutti irra deebiʼama. Qormaata jalqabaa Millarootaa keessatti fi qormaata isaanii isa dhumaa keessatti, qormaanni sun mala ergamaa Eliyaasiitiin bakka buufame. Yesus, akka Alfaa fi Oomeegaa taʼetti, yeroo hundumaa dhuma jalqabaatiin ni agarsiisa.
The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.
Mala itti aansee mala dhiheessuu kana amma itti fayyadamnee, barruu itti aanu keessatti Daani’el boqonnaawwan afurii fi shan irratti yaada keenya yeroo ilaallu.
“No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.
“Namni dhugumaan yeroo Kiristoos dhufu yookaan hin dhufne murteessuuf ergaa qabu hin jiru. Waaqayyo namni tokko iyyuu akka Kiristoos dhufuun Isaa waggaa shan, waggaa kudhan, yookaan waggaa digdama turee jechuun dubbatu aangoo akka hin kennine mirkanaa’aa. ‘Isinis qophaa’oo ta’aa; sababiin isaas yeroo isin hin yaadnetti Ilmi namaa ni dhufa’ (Maatewos 24:44). Kun ergaa keenya, ergaa isa dhugumaa ergamoonni sadii samii gidduu balali’anii labsaa jiran sanaa dha. Hojiin amma hojjetamuu qabu ergaa araaraa isa dhumaa kana addunyaa kufeetti sagaleessuudha. Jireenyi haaraan tokko mootummaa samii irraa dhufaa jira, uummata Waaqayyoo hunda irrattis mootummaa isaa hundeessaa jira. Garuu wal-qoodinsi waldaa keessatti ni dhufa. Gareen lama ni ijaaramu. Qamadiinii fi ashoon sassaabamuuf wal bira ni guddatu.”
“The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….
“Hojiin kun yeroo dhumaatti baayʼee gadi fagaatuu fi ciminaan itti fufa. Warri hundinuu Waaqayyo wajjin hojjetan amantii yeroo tokko qulqullootaaf kennamteef cimanii falmu. Isaan ergaa yeroo ammaa isa ulfinni isaa lafaa ibsaa jiru irraa hin garagalamani. Wanti ulfina Waaqayyoo malee itti falmamu tokko illee gatii hin qabu. Dhagaan dhaabatu tokko qofa Dhagaa Bara-baraa dha. Dhugaan akkuma Yesus keessatti jirtu bara dogoggoraa kana keessatti iddoo baqannaa dha.…”
“Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.
“Raajii raawwatamaa tureera, sarara irratti sararaan. Nuyi caalaatti ciminaan yeroo dhaamsa ergamaa sadaffaatiin mallatteeffame jala dhaabannutti, raajii Daaniʼel caalaatti ifatti hubanna; sababiin isaas Mulʼanni dabalata Daaniʼeliti. Nuyi ifa Hafuura Qulqulluudhaan karaa tajaajiltoota Waaqayyoo of qulqulleessan dhiyaate guutummaatti yeroo fudhannutti, dhugaan raajii durii caalaatti gadi fagoo fi mirkanaaʼaa, teessoo mootummaa bara baraa sana fakkaatee, natti mulʼata; namoonni Waaqayyoo Hafuura Qulqulluudhaan sochoofamanii akka dubbatan mirkaneeffanna. Namoonni dubbii Hafuuraa karaa raajotaatiin himame hubachuuf ofii isaanii dhiibbaa Hafuura Qulqulluu jala taʼuu qabu. Ergaan kun warra raajii sana dubbatanif utuu hin taʼin, nu warra yeroo raawwatamuu isaanii gidduutti jiraannuuf kenname.”
“I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.
“Ani wantoota kana dhiheessuuf akkan danda’u natti hin dhaga’amu ture, utuu Gooftaan hojii kana anaaf hin kennine. Isin qofa utuu hin ta’in kanneen biroonis jiru; akkasumas tokko yookaan lama qofa caalaa, warri akka keessan ifa haaraa akka qaban yaadan, namootaaf dhiheessuufis guutummaatti qophaa’anii jiru. Garuu warri sun ifa duraan kenname fudhatanii keessa deddeebi’anii, amantii isaanii irratti hundeessuu isaanii Waaqayyoof ni gammachiisa; amantiin isaanii Macaafa Qulqulluu irratti hundaa’u qaba, isa iddoo namni Waaqayyoo waggoota hedduudhaaf qabatee ture deeggaru. Wangeelli bara baraa karaa namaatiin labsamuu qaba. Ergamoota ergamootaa, kanneen akka sami gidduutti balali’anii fakkeeffamanii jiran sana, akeekkachiisa isa dhumaa addunyaa kufteef kennamu wajjin, nuti labsuu qabna. Yoo raajii dubbachuuf hin waamamne ta’e illee, raajiiwwan amanuuf waamamneerra; ifa sammuu namoota biroof kennuu keessatti Waaqayyoo wajjin hojjechuufis waamamneerra. Kana gochuuf yaalaa jirra.” Selected Messages, book 2, 113, 114.