We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Nuti, “Waaqayyo yaada William Miller gara raajiiwwaniitti qajeelchee, kitaaba Mul’ataa irrattis ifa guddaa isaaf kenne” jechuun nutti himameera. Miller seenaa keessatti inni keessaa kaafame sanaan “ifa guddaa” boqonnaawwan Mul’ataa kudha lama, kudha sadii, kudha jaha, kudha torba fi kudha saddeet keessatti argamu hubachuu irraa dhowwame; sababiin isaas boqonnaawwan sun hojii mootummaawwan raajii kan inni bakka inni seenaa irraa ilaalu sana irraa argu hin dandeenye addaan baasaniiru.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Ifa kenname Milleriif kenname Mul’ata Yohaannis irratti kenname waa’ee Waldoota, Chaappawwan fi Xurumbaawwan ture; xurumbaawwan sadan dhumaa immoo, warri “Badiisa sadii” jedhamanii adda baafaman, gabateewwan lamaan Habbaaquq irratti kan argisiifaman dha. “Ifni guddaan” kan Milleriif Mul’ata Yohaannis keessatti kenname gahee Islaamaa raajii Macaafa Qulqulluu keessatti qabu irratti xiyyeeffata. Ta’us, “ifni guddaan” sun illee haala seenaa yeroo isaaatiin daangeffamee ture.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Waldoonni Aasiyaa torbaanii seenaa waldaa Kiristoos bifa ishee torban keessatti mul’atu dha; jallinaalee fi garagalchawwan ishee hundumaa keessatti, badhaadhinaa fi rakkina ishee hundumaa keessatti, bara ergamootaa irraa jalqabee hamma dhuma biyya lafaa tti. Chaappaan torban immoo seenaa hojjetamoota humnootaa fi mootota lafaa waldaa irratti raawwatan, akkasumas eegumsa Waaqayyo yeroo walfakkaataa keessatti saba Isaaaf godhe dha. Malakataan torban immoo seenaa murtiiwwan addaa fi ulfaatoo torban kanneen lafarratti, yookaan mootummaa Roomaa irratti ergame dha. Xoofoonni torbanis dhukkuba balaa dhumaa torban kanneen Roomaa Paaphaasummaa irratti ergame dha. Isaan kana wajjin taateewwan biroo hedduun walmakanii jiru; akka lageen gargaaraa keessatti hodhamanii, laga guddaa raajii guutanii, hamma wanti hundinuu nu galaana bara baraatti geessutti.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kun, akka kootti, karoora raajii Yohannis kitaaba Mul’ata keessa jiruudha. Namni kitaaba kana hubachuu barbaadus, kutaa mootummaa dubbii Waaqayyoo biroos guutummaatti beekumsa gadi fageenyaa qabaachuu qaba. Fakkeenyonnii fi jechoonni fakkeessitootni raajii kana keessatti hojii irra oolan hundinuu isauma keessatti hin ibsaman; garuu raajota biroo keessatti argamuu, iddoo Dubbii Qulqulluu biroo keessattis ibsamuu qabu. Kanaafuu, Waaqayyo barumsa guutuu isaa akka qoratamu qopheesse akka ta’e ifaadha; kunis kutaa tokko illee beekumsa ifaa argachuuf.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Hubadhaa akka Miller dhaʼichoota dhumaa torban akka murtiiwwan torban Roomaa paaphaasummaa irratti buʼanitti hubate qalbeeffadhaa. Inni Roomaan paaphaasummaa madaa duʼaa geessisu tokko argattee, innis fayyifamuuf akka ture hubachuu hin dandeenye. Inni malakata torban akka “seenaan murtiiwwan addaa fi ulfaatoo torban lafaa, yookaan mootummaa Roomaa irratti ergamanii” taʼanitti beeke, garuu mootummaa Roomaa waaqeffannaa mootummaa durii fi Roomaa paaphaasummaa gidduutti garaagarummaa jiru hubachuu hin dandeenye. Kanaafuu, dandeettiin isaa garaagarummaa malakata afran jalqabaa fi malakata sadii dhumaa gidduu jiru arguuf qabdu daangeffamaa ture.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller murtii Room irratti fidaman san, yakka kabaja Wiixataatti dirqisiisuu deebisuuf Waaqayyo kenne akka ta’an hubachuu hin dandeenye; sababiin isaas, Milleritoonni seenaa isaanii keessatti ammallee Wiixata waaqeffachaa turan. Miller malakoota sun firdii Room irratti bu’an akka ta’an sirriitti hubate ture; garuu sababiin addaa firdiin sun itti dhufe, akkasumas garaagarummaan Malakoota afran jalqabaa fi sadan boodaa gidduu jiru, daangeffamaa ture yookaan guutummaatti hin jirre. Ilaalcha daangeffamaa akkasii keessatti, “jewel” kan badiiwwan sadii Islaamaa ta’e ammallee xaafatawwan harka Waaqayyootiin qajeelfaman irratti hammatamee ture; kanaafuu jijjiiramuu hin qabu.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Hubannoo ifa taʼe tokko, barataan raajii “ogummaa qabu” akka hubatu isa dandeessisa; jechuunis, Waaqayyo namoota qulqulloota Macaafa Qulqulluu barreessan qofa akka kakaase miti, hojii namoota Macaafa Qulqulluu King James hiikanis akka to’ate, akkasumas oomisha kaartota qulqulluu lamaan keessatti to’annoo waaqayyoo gosa isauma sanaa akka fayyadame ifatti ni dubbata.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
ମିଲରଙ୍କ ପଞ୍ଚମ, ଷଷ୍ଠ ଓ ସପ୍ତମ ତୁରୀମାନଙ୍କର (ଇସ୍ଲାମ) “ମଣି” ଶେଷ ଦିନମାନଙ୍କରେ ଦଶଗୁଣ ଅଧିକ ଦ୍ରୁତିମାନ ହୁଏ, କାରଣ ଏହା ଅନ୍ତିମ ମଧ୍ୟରାତ୍ରୀର ଆର୍ତ୍ତନାଦର ବିଷୟକୁ ଚିହ୍ନଟ କରେ। ମିଲରୀୟ ଇତିହାସରେ ମଧ୍ୟରାତ୍ରୀର ଆର୍ତ୍ତନାଦର ବିଷୟ ଥିଲା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସମୟାବଧିମାନଙ୍କର ସମାପ୍ତିର ତାରିଖ, ଏବଂ ଏହି ଅର୍ଥରେ ଶେଷ ଦିନମାନଙ୍କର “ମଧ୍ୟରାତ୍ରୀର ଆର୍ତ୍ତନାଦ” ବାର୍ତ୍ତା (ଯାହା ତୃତୀୟ ହାୟର ଇସ୍ଲାମର ବାର୍ତ୍ତା) କୁ ୨୨ ଅକ୍ଟୋବର ୧୮୪୪ ତାରିଖ ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ କରାଯାଇଛି। ମିଲରୀୟ ଇତିହାସରେ ସେହି ତାରିଖ ଶୀଘ୍ର-ଆସନ୍ତା ରବିବାର ଆଇନକୁ ପ୍ରତୀକୀକୃତ କରେ, ଏବଂ ୨୨ ଅକ୍ଟୋବର ୧୮୪୪ ଓ ରବିବାର ଆଇନ—ଉଭୟେ—ଖ୍ରୀଷ୍ଟଙ୍କର ବିଜୟୋତ୍ସବମୟ ପ୍ରବେଶର ସମାପ୍ତି ଥିବା କ୍ରୁଶ ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ ହୋଇଥିଲେ।
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
“ጀውል” የሚለው የሚለር ሃሳብ ስለ አምስተኛው፣ ስድስተኛው እና ሰባተኛው መለከቶች (እስልምና) በመጨረሻዎቹ ዘመናት አሥር እጥፍ ይበራል፤ ምክንያቱም እስልምናን ከመጨረሻ ዘመን የተሐድሶ እንቅስቃሴ ጭብጥ ጋር በስምምነት ስለሚለይ ነው፤ ይህም የሦስተኛው ወዮ እስልምና ነው። ስለዚህ፣ የአንድ መቶ አርባ አራት ሺህ የመጨረሻው የተሐድሶ እንቅስቃሴ ጭብጥ እንደመሆኑ፣ ቀደም ብለው በነበሩት እያንዳንዱ የተሐድሶ እንቅስቃሴዎች ጭብጦች በምሳሌነት ተወክሎአል፤ ይህም በክርስቶስ የተሐድሶ እንቅስቃሴ ውስጥ ያለው የ“ትንሣኤ” ጭብጥ ቢሆን፣ በሚለራውያን ታሪክ ውስጥ ያለው የ“ትንቢታዊ ጊዜ” ጭብጥ ቢሆን፣ በዳዊት የተሐድሶ እንቅስቃሴ ውስጥ ያለው የ“እግዚአብሔር ታቦት” ጭብጥ ቢሆን ወይም በሙሴ የተሐድሶ እንቅስቃሴ ውስጥ ያለው የ“ኪዳን” ጭብጥ ቢሆን ነው።
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Taatee fannoo qaxxaamuraa, guyyaan Onkoloolessa 22, 1844, yookaan mata-dureewwan adda addaa sochii haaromsa keessaa ta’e iyyuu, guyyaa fi mata-dureen hundinuu dhaloota yeroo sanaatiif gaaffii qormaata jireenya yookaan du’aa bakka bu’aa ture. “Faaya” Miller kan balaa Islaamaa sadan jedhu, akkuma fakkeenya durboota kudhanii keessatti ilaalcha “zayitii”tiin bakka buufametti, gaaffii qormaata jireenya yookaan du’aa ti. Faayawwan Miller jalqaba abjuu isaa keessatti akka aduutti ifan; dhuma abjuu isaa irrattis yeroo “kudhan dachaa caalaa ifan”. Seenaa Milleroota keessatti faayawwan Miller akka boba’aa ibsaa (zayitii laampaa) turan; har’a garuu faayawwan sun boba’aa rookeetii dha!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
መለርቲዎች የሁለተኛው ወዮ የሆነውን የእስልምና የዘመን ትንቢት በእውነት ተረድተው በትክክልም ተግባራዊ አድርገው ነበር፤ ይህም ነሐሴ 11, 1840 ተፈጸመ፤ ነገር ግን ሰባተኛው መለከት የሆነውን ሦስተኛውን ወዮ እንደ መጽሐፍ ቅዱስ ትንቢት ተወሰነው በስድስተኛው መንግሥት ላይ እየመጣ ያለ ፍርድ መሆኑን ሊያዩ አልቻሉም፤ ምክንያቱም አምስተኛውን መንግሥት እንኳ አላዩም ነበር፤ ከዚያ ይልቅ የመጽሐፍ ቅዱስን ስድስተኛ መንግሥት ማየት ይቅርና። ነገር ግን ለመለር በራእይ ላይ የተሰጠው “ታላቅ ብርሃን” በመጨረሻዎቹ ቀናት “በእኩለ ሌሊት ጩኸት” ውስጥ ከአሥር እጥፍ በላይ ይበራል።
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Dhugoonni gabateewwan lama Habaaqquuq irratti bakka buufaman, bu’uura isaanii keessatti, dhugoota seenaa darbe keessatti raawwatamanidha. Chaartonni sun raajiiwwan yeroo Miller walitti qabuuf geggeeffame irratti hundaa’u; raajiiwwan yeroo sana hundinuu immoo bara 1844tti xumuramanii turan. Raajiiwwan yeroo sana bara mootummaa dhumaa keessatti ifa caalaa ni ibsu; jechuunis, akkuma seenaa Milleroota keessatti sirrii turan, har’as akkasuma sirrii ta’anii ni mul’atu; garuu guyyoota dhumaaaf raajiiwwan yeroo kallattiin isaanii keessatti hin qaban. Ta’us, isaan seenaawwan dur keessatti bakka bu’an sanaa fakkeenyota raajii irra deebi’an ni kennu; garuu luluqqeewwan Miller keessaa muraasni raajiiwwan gara fuulduraatti ta’an kallattiin ni bakka bu’u.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Hojii Kiristoos mana qulqullummaa waaqa keessaa keessatti bara 1844tti jalqabe, hojii sun hanga xumuramutti itti fufa. Raajii guyyoota kuma lamaa fi dhibba sadii sanaa, fi hojii qulqulleessuu inni akeeke, akka Obboleettii White waa’ee laggeen Ulaayii fi Hiddeqel ilaalchisee ibsitutti, ammallee “raawwatamaa jira”; kanaafuu raajiin sun xumura addunyaatti raawwatamuu qaba.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ifni Daniel Waaqa irraa argate guyyoota dhumaa kanaaf addatti kenname. Mul’atonni inni qarqara Ulaayii fi Hiddeqel, laggeen gurguddoo biyya Shiinaaritti arge, amma adeemsa keessatti raawwatamaa jiru; taateewwan hundinuus duraan dubbataman hundi dhihootti ni raawwatamu.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
କୁହାଯାଇଥିବା ଦୁଇଟି ତାଲିକାରେ ଥିବା ଦାନିଏଲଙ୍କ ସପ୍ତମ ଓ ଅଷ୍ଟମ ଅଧ୍ୟାୟର ଦର୍ଶନମାନଙ୍କର କିଛି ଅଂଶ ଏପର୍ଯ୍ୟନ୍ତ ଭବିଷ୍ୟତରେ ଅଛି, କାରଣ ସେହି ଉଭୟେ ଖ୍ରୀଷ୍ଟଙ୍କର ପବିତ୍ରସ୍ଥାନୀୟ କାର୍ଯ୍ୟକୁ ଚିହ୍ନିତ କରେ। ତଥାପି, ସେହି ଦୁଇ ଅଧ୍ୟାୟରେ ଥିବା ବାଇବେଲୀୟ ଭବିଷ୍ୟବାଣୀର ରାଜ୍ୟମାନଙ୍କ ଇତିହାସ ପାପାଳ ରୋମ ତାହାର ମାରାତ୍ମକ ଆଘାତ ପ୍ରାପ୍ତ କରିବା ସହିତ ଶେଷ ହୁଏ। “ହସ୍ତବିହୀନ ଭାବରେ ପର୍ବତରୁ କାଟାଯାଇଥିବା” “ପଥର” ଏବଂ ଦାନିଏଲ ଦୁଇର ଅଷ୍ଟମ ରାଜ୍ୟ ଏପର୍ଯ୍ୟନ୍ତ ଭବିଷ୍ୟତରେ ଅଛି। କିନ୍ତୁ ଦାନିଏଲ ଦ୍ୱିତୀୟ, ସପ୍ତମ ଓ ଅଷ୍ଟମ ଅଧ୍ୟାୟ ସମ୍ବନ୍ଧରେ ତାଲିକାମାନଙ୍କ ଉପରେ ଯାହା ଉପସ୍ଥାପିତ ହୋଇଛି, ତାହାର ଅଧିକାଂଶ ପୂରଣ ହୋଇସାରିଛି।
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Ⲡⲉϣⲱⲡ ⲛ̀ⲧⲉ Ⲡⲭⲣⲓⲥⲧⲟⲥ ϩⲛ̄ ⲡⲓⲁⲅⲓⲟⲛ, ⲛⲉⲙ ⲡⲙⲁϩϣⲟⲙⲛ̄ⲧ ⲛ̀ⲟⲩⲟⲉⲓ ⲛ̀ⲧⲉ ⲡⲓⲥⲗⲁⲙ, ϩⲛ̄ ⲟⲩⲙⲉ ⲥⲉ ⲛⲓⲥⲛⲁⲩ ⲛ̀ϩⲩⲡⲟⲑⲉⲥⲓⲥ ⲉⲧⲛⲁⲣⲓⲥⲧⲁ ⲙ̀ⲡⲓⲥⲧⲟⲣⲓⲁ ⲛ̀ⲧⲉ ⲡⲣⲟⲫⲏⲧⲓⲁ ⲉⲙⲛⲧⲱϥ ⲛ̀ⲧⲉ ⲡⲭⲣⲟⲛⲟⲥ ⲛ̀ⲧⲉ ⲛⲓⲙⲓⲗⲗⲉⲣⲓⲧⲉⲥ. Ⲛⲉⲙ ⲛⲁⲓ ⲛⲓⲥⲛⲁⲩ ⲛ̀ⲑⲉⲙⲁ, ⲥⲟⲡ ⲟⲛ ϯⲥⲧⲟⲣⲓⲁ ⲛ̀ⲧⲉ ⲛⲓⲉϩⲟⲟⲩ ⲛ̀ϧⲁⲉ, ⲑⲏ ⲉⲧⲧⲩⲡⲟⲩⲧ ⲉⲧⲁⲩⲓ ⲛ̀ⲧⲉ ⲛⲓⲥⲛⲁⲩ ⲛ̀ϫⲱⲙ ϩⲓⲟⲩⲥⲟⲡ ϩⲓϫⲉⲛ ⲟⲩⲥⲟⲧⲉ ⲛ̀ⲟⲩⲱⲧ. Ⲁϣⲱⲡ ⲉⲧⲁϥϣⲱⲡ ⲡⲁⲓ, ⲡⲓϣⲟⲣⲡ ⲛ̀ϣⲱⲣⲡ ⲛ̀ϩⲧⲟⲧ ⲛ̀1843, ⲕⲁⲧⲁ ⲫⲏ ⲉⲧⲁϥⲟⲩⲱⲛϩ ϩⲓϫⲉⲛ ϯϣⲟⲣⲡ ⲛ̀ϫⲱⲙ, ϥϫⲓⲙⲓ ⲉ̀ⲧⲉϥⲥⲱⲧⲉⲙ ϩⲓϫⲉⲛ ϯⲙⲁϩⲥⲛⲁⲩ ⲛ̀ϫⲱⲙ. Ϩⲓⲟⲩⲥⲟⲡ ⲥⲉⲣϯⲙⲁϯ ⲟⲩⲟϩ ⲥⲉϯⲟⲩⲱⲛϩ ⲙ̀“ϯϩⲓⲥⲧⲟⲣⲓⲁ ⲉⲧϩⲏⲡ” ⲛ̀ⲧⲉ ⲡⲥⲁϣϥ ⲛ̀ⲃⲣⲟⲛⲧⲏ, ⲑⲏ ⲉⲧⲟⲩⲱⲛϩ ⲉ̀ⲃⲟⲗ ϯⲛⲟⲩ ϩⲛ̄ ⲧⲥⲁⲃⲟⲗ ⲙ̀ⲡⲓⲱⲛϩ ⲉ̀ⲃⲟⲗ ⲛ̀ϯⲀⲡⲟⲕⲁⲗⲩⲯⲓⲥ ⲛ̀ⲧⲉ Ⲓ̅ⲏ̅ⲥ̅ Ⲡⲭ̅ⲥ̅.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
“Dhugaan seenaa dhokataa” sun “dhugaa” irratti hundaa’eera; innis yeroo walitti makaman jecha “dhugaa” uuman qubee Ibrootaa sadii dha. Jechi sun qubee jalqabaa, kudha sadiffaa, fi isa dhumaa alifbee Ibrootaa irraa uumameera; kunis Yesusin Dhugaa qofa utuu hin ta’in, akka Alfaa fi Oomeegaas ni bakka bu’a. “Seenaa dhokataan” abdii kutachuu tokkoon jalqaba, abdii kutachuu tokkoon xumurama; gidduus fincila qaba; sababiin isaas “kudha sadii” lakkoofsa fincila bakka bu’u dha.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Waggaa 1843, kaarta jalqabaa irratti fakkeeffamee jiru, abdii kutannaa jalqabaa fi dhufaatii yeroo turtii adda baasa. Yeroon turtii sun dhufaatii ergaa Iyyannaa Halkan Walakkaa geessa; achitti fincilli durboota gowwootaa mul’ata. Ergaan Iyyannaa Halkan Walakkaa sanaas sana booda hanga abdii kutannaa isa dhumaa ga’utti lallabama. “Seenaa dhokataa” Iyyannaa Halkan Walakkaa sanaa guyyoota dhumaa keessatti irra deebi’ama (qubee isaatiin qubee isaatti).
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Yeroo baayʼee fakkeenya durboota kudhanii, shanan isaanii ogeeyyii fi shanan immoo gowwoota turan, natti agarsiifama. Fakkeenyi kun guutummaatti akkuma jecha isaatti raawwatameera, akkasumas ni raawwatama; yeroo kanaaf hojii addaa qabaatii, akkuma ergaa ergamaa sadaffaatti, raawwatameera, dhugaa yeroo ammaa taʼees hanga xumura yerooatti itti fufa.” Review and Herald, Hagayya 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Yommuu sirriitti hubatamutti, ibsi duraan kenname kun akka adda baasutti, guyyoota dhumaa keessatti gareen namoota qofa kan carraa durba gowwaa yookaan durba ogeeyyii taʼuu qabu, namoota garee tokko keessatti mufannaa tokko obsuun darbanidha. Mufannaan sun yeroo turtii uuma; fakkeenyi “qubee isaatiin guutamee jira, ammas ni guutama” jedhamus buʼaa keessaa durboota keessatti yeroo turtii, kan mufannaadhaan jalqabu keessatti uumamutti hundaaʼa. Mufannaan “dhugaa baatota lamaan” karaa magaalaa sana irratti ajjeesee, lafee duʼaa gogaa taʼan sulula duʼaa keessaatti isaan gadi buuse sun Adoolessa 18, 2020 irratti taʼe. Adventizimiin, akka waliigalaatti, mufannaa sana keessatti hirmaannaa hin qabu ture. Yoo waan taʼe jiraate illee, raajii fashalaaʼe sana akka “dhugaa baatota lamaan” karaa irratti reeffa isaanii ciisanii jiranitti ni kabajan ture. “Qubee isaatiin” jechuun “qubee isaatiin” jechuu dha.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Seenaa Milarii keessatti, sabni kakuu isa duraa (Pirootestaantizimii), raawwii dhabuu raajii bara 1843tti (gadda jalqabaa) ayyaaneffate; yeroo sanattis Pirootestaantonni daangaa yeroo qorannoo isaanii isa carraa murtii isaanii darbanii turan. Yeroon qorannoo sun Hagayya 11, 1840 jalqabe; yeroo san ergamaan jabaan Mul’ata boqonnaa kudhanii, yeroo raajii yeroo Woe lammaffaa (Islaamummaa) raawwatametti, gadi bu’e. Pirootestaantonni yeroo raajii gadda jalqabaatti ni didan; sababni isaas, tilmaamni dogoggoraa sun dhugaa sana kana booddee akka hin barbaadneef sababaa isaanii ta’e. Mata-dureen mallattoolee karaa seenaa Milarii hundumaa “raajii yeroo” ture.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Fulbaana 11, 2001 irratti, ergamaan Mul’ata boqonnaa kudha saddeetii raajii Waaqayyoo sadaffaa (Islaama) raawwatamuu isaa irratti gadi bu’e. Mata-dureen mallattoolee yeroo dhumaa hundumaa Islaama dha. Abdii kutannaan jalqabaa qulqulleessuu saba kakuu durii xumura isaa mallatteessa; yeroo sanaas sabni kakuu durii sababii dhugaa barbaaduu isaanii dhaabuuf ittiin of eeggatan argatan. Ergasii yeroo qormaataa “dubbarran” yeroo dhumaa irratti jalqabe; qormaanni saba kakuu durii, kan gadi bu’uu ergamichaan jalqabe, abdii kutannaa jalqabaatti xumurame. Kanaafuu, qormaanni warra dubbarraniin bakka bu’aman jalqabe; adeemsi qormaataa sunis dhuma irratti dubbarran warri gowwoomoo yookaan ogeeyyii ta’an akka ta’an mul’isa.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Gidduu abdii jalqabaa fi abdii dhumaa gidduutti ergaan Iyya Halkan Walakkaa jira. Mata-dureen ergaa Iyya Halkan Walakkaa warra Miileriif “yeroo” ture; mata-dureen ergaa Iyya Halkan Walakkaa guyyoota dhumaatti immoo “Islaama” dha. Abjuu Miiler keessatti inni iyyaan dammaqa; yeroo sanattis, luuliiwwan isaa akka duraan ifaa turan caalaa si’a kudhan caalanii ifu. Luuliiwwan chaartota irratti argaman keessaa kan kallattiidhaan raaga guyyoota dhumaaf ta’e adda baasu Islaamaa fi firdii qorannaa dha. Kanaafuu, qoruumsoon “ergaa” Iyya Halkan Walakkaa fi “muuxannoo” firdii qorannaadhaan bakka buufame, saba kakuu durii sanaaf utuu hin ta’in, warra ofii isaanii durboota dhumaa ta’uu isaanii himatan sanaaf dha.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Fakkii yeroo chaartiin lamaan walitti fidaman uumamu, seenaa abdii kutannaa jalqabaa irraa kaasee hamma isa dhumaaatti adda baasu, yeroo “seenaa dhokataa” jechuun Torban Kaka’umsootaa itti raawwatamaa jiru keessatti hojii mootummaa murtii qorannoo isa dhumaa raawwatamaa akka jiru ni agarsiisa. Hojiin dhumaa sun mallatteessuu nama dhibba afurtamii afur kumaati; innis yeroo “yeroo dhiphinaatii” kan Daani’el boqonnaa sagalii keessatti, yeroo saboonni Ayyana Mul’ataa boqonnaa kudha tokko keessatti dheekkaman, yeroo “bubbeen afur” kan Mul’ata boqonnaa torbaa qabamee ture, yeroo “guyyaa bubbee bahaatti bubbee cimaa dhaabuu” kan Isaayyaas boqonnaa digdamii torbaa keessatti ibsame, akkasumas yeroo “farda dheekkamaa addunyaa irratti du’a fi badiisa fiduuf baqachuuf caccabu barbaadu” ugguramee turetti raawwatama. Dhugaa-baatonni raajii kun hundinuu akka Islaamii Wabii sadaffaa ta’etti, akkuma chaartota qulqulluu irratti bakka buufametti, ni mul’atu.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
ሓበኩክ እቲ ክልተ ቅዱሳን ሰሌዳታት ብፍሉይ ናብ ድሕሪ ምሕታሞም ዝነበሩ ፍጻመታት ዝጠቕሙ ሰለስተ ቀንዲ ኣካላት፡ ምሕታም ናይቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ፡ እስልምና፡ ከምኡውን ምፍጻም ምሳሌ ናይተን ዓሰርተ ደናግል እዩ። እተን ሰሌዳታት ሓደ ፈተናዊ ምሕታም ሂደት ናይ ክልቲኡ፡ “ተሞክሮ” እና “መልእኽቲ” ይለልያ። እቲ ንሓንቲ ዓሻ ድንግል ዘድሊ ተሞክሮ “ክርስቶስ ኣባኻትኩም ተስፋ ኽብሪ” እዩ፣ እዚ ድማ ነቲ ብሚእቲን ኣርብዓን ኣርባዕተን ሽሕ ዝተወከለ ፍጽምና ይውክል።
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Hamma dhoksaa isa bara baraa fi dhaloota dhaloota irraa dhokfamee ture iyyuu, amma garuu qulqulloota isaatti mul’ifameera; isaanitti immoo, Waaqayyo qabeenya ulfina dhoksaa kanaa saba keessaa maal akka ta’e beeksisuu ni fedha; innis Kiristoos isin keessa jiraachuu isaati, innis abdii ulfinaa ti; isa nuti lallabnu, nama hundumaa akeekkachiisnee fi nama hundumaa ogummaa hundumaan barsiifnaa, akka nama hundumaa Kiristoos Yesuus keessatti mudaa malee dhiheessinuuf. Qolosaayis 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Namoonni dhibba tokkoo fi afurtamii afur kuma taʼan akka garee namoota “boojiʼamummaa” keessaa baʼanii bakka buʼamanii jiru. Boojiʼamummaan kitaaba Mulʼataa keessatti kallattiidhaan bakka buʼame, akka Mulʼata boqonnaa kudha tokko keessatti agarsiifametti, guyyoota sadii fi walakkaa daandii irratti duʼanii taʼuun jiru. Boojiʼamummaan duʼa fakkeenyaa kun “yeroo torba” kan Leewwota digdamaa fi jaʼaa bakka buʼa; boojiʼamummaan sunis, akkuma kadhannaa Daaniʼel boqonnaa sagal keessatti agarsiifametti, mulʼina qalbii jijjiirrannaa barbaada.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Yommuu lafeen gogan duʼaa taʼan jireenyatti deebiʼanii kaafaman, battalumatti akka “mallattoo”tti ol kaafamu. Yeroo duʼaa keessa turanitti, Kiristoos isa ulfina abdiin taʼe of keessaa hin qaban ture. Qabiyyeen qalbii jijjiirraa isaanii keessaa inni tokko, akka isaan Waaqayyootti faallaa adeemaa turan, Waaqayyos akka isaaniitti faallaa adeemaa ture fudhatanii beekuu isaanii ture. Yommuu isaan ulaagaalee karaa raajii ibsaman guutan, yeroo sanatti Kiristoos “battalumatti gara mana qulqullummaa Isaa ni dhufa”, “muuxannoon”is yeroo sanatti ol kaafamu mallattoo sana keessaa miseensa taʼuuf barbaachisu ni argama.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
“muuxannoon” yeroo chaartiin lamaan walitti fidamanitti fakkeeffamu, hojii xumuraa Kiristoos mana qulqullummaa samii keessatti raawwatuun ni raawwatama. “Muuxannoon” sun mul’ata “mareh”tiin bakka buufama; innis mul’ata “mul’ataa” dha. “Ergaan” barbaachisu immoo mul’ata “chazon” kan seenaa raajii ti. “Ergaan” sun, ergaa murtii Waaqayyoo isa addunyaa fincilaa irratti dhufuuf jedhu, kan Islaama Wayyoo sadaffaatiin dhufu ta’ee, ni beekama.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Bara 1856 keessa, Gooftaan Addaamummaa keessatti deebisee ijaarsa Yerusaalem hafuuraa xumuruuf barbaade. Dhufaatii ergamoota sadan sanaa jalatti, bara 1798 irraa jalqabee hamma 1844tti, mana qulqullummaa Miileri irratti hundeewwan sanatti ijaarame; kunis abjuu Miller keessatti akka “jawooledhan” mul’ifameen bakka bu’ame, akkuma dhugaa raajii chaartota qajeelchitoota duraanii lamaanii (1843 fi 1850) irratti ibsamee, kan Hab. boqonnaa lama guute. Ergasii innis saba Isaa dallaa seera Sanbata guyyaa torbaffaa Isaa dhaabuuf geggeesse; hojii “karaa itti deemamu” jedhu xumuruudhaafis gara “daandiiwwan durii” Israa’el duriitti isaan deebise. GARUU, daandiin durii sun barsiisa tokko, raajii tokko of keessaa qaba ture; innis isaan qoruufii adda baasuu akka ta’uuf qophaa’ee ture. Bara 1863 keessa, Addaamummaan qormaata “yeroo torba” jedhu kufe; achiis gammoojjii Laa’odiiqeyaa keessatti jooruu jalqabe.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
Onkoloolessa 22, 1844, seera Dilbataa dhihoo dhufuuf jirtu kan agarsiisudha; yeroo seerri Dilbataa gaʼuttis hojii sun, akkuma Daaniʼeeltiin adda baafame, waggoota afurtamii sagalii sanneen yeroo rakkisaa keessatti daandii fi dallaa xumuruudhaan bakka buʼame, ni raawwatama.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Kanaafuu hubadhaa; yeroo ajajni Yerusaalem deebifamee ijaaramee haa jedhu baʼee irraa jalqabee hamma Masiihiin Bulchaan dhufutti torban torbaa fi torban jahaatamii lama ni taʼa; daandiin ishee deebiʼee ni ijaarama, dallaan ishees akkasuma, yeroo rakkisaa keessattillee. Daaniʼel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Raajonni hundinuu walii isaanii wajjin walii galaniiru; akkasumas “yeroon dhiphina guddaan” kan Daani’el keessatti ibsame, kutaa Early Writings irraa nuti ilaalaa turre san keessattis akkasuma adda baafamee ibsameera.
“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.
“Yeroo sanatti, hojii fayyinaa yeroo xumuramuutti, dhiphinni lafa irratti ni dhufa; saboonni ni aaruu, garuu akka hojii ergamaa sadaffaa hin gufachiisneef ni to’atamu. Yeroo sanatti ‘roobni boodaa,’ yookaan boqonnaan fuula Gooftaa biraa, ni dhufa; innis sagalee guddaa ergamaa sadaffaaf humna kennuu fi qulqulloota yeroo dha’ibboonni torban isa dhumaa ni buufaman sana keessatti akka dhaabatan qopheessuuf.” Early Writings, 85.
We will continue this study in the next article.
Barumsa itti aanu keessatti qo’annoo kana itti fufna.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“ស្របដូចជាកាលណាអស់អ្នកដែលប្រកាសថាកាន់សេចក្ដីពិតកំពុងបម្រើសាតាំង នោះស្រមោលនរករបស់វានឹងកាត់ផ្តាច់ទស្សនៈរបស់ពួកគេចំពោះព្រះ និងស្ថានសួគ៌។ ពួកគេនឹងដូចជាអ្នកដែលបានបាត់បង់សេចក្ដីស្រឡាញ់ដំបូងរបស់ខ្លួន។ ពួកគេមិនអាចមើលឃើញសេចក្ដីពិតអស់កល្បជានិច្ចបានទេ។ អ្វីដែលព្រះបានរៀបចំទុកសម្រាប់យើង ត្រូវបានបង្ហាញតំណាងនៅក្នុងសាការី ជំពូក 3 និង 4 ហើយ 4:12–14 ថា៖ «ហើយខ្ញុំបានឆ្លើយម្ដងទៀត ហើយទូលទៅលោកថា មែកអូលីវពីរនេះ ដែលតាមរយៈបំពង់មាសទាំងពីរ បង្ហូរប្រេងមាសចេញពីខ្លួនវា គឺជាអ្វី? លោកក៏ឆ្លើយមកខ្ញុំ ហើយថា អ្នកមិនដឹងទេឬថា របស់ទាំងនេះជាអ្វី? ហើយខ្ញុំទូលថា ទេ ព្រះអម្ចាស់របស់ខ្ញុំ។ រួចលោកក៏ថា ទាំងនេះគឺជាអ្នកដែលបានទទួលការចាក់ប្រេងអភិសេកទាំងពីរ ដែលឈរនៅក្បែរព្រះអម្ចាស់នៃផែនដីទាំងមូល»។
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“ጎይታ ብዙ ሀብትና መገልገያ የተሞላ ነው። እርሱ በማንኛውም መሳሪያና ዕድል እጥረት የለበትም። በእኛ ላይ ጨለማ ጥላዎች የሚሰበሰቡት በእምነታችን እጥረት፣ በምድራዊነታችን፣ በርካሽ ንግግራችን፣ በውይይታችን ውስጥ በሚገለጠው በማያምን ልባችን ምክንያት ነው። ክርስቶስ በቃልም ሆነ በባሕርይ ፈጽሞ የሚወደድ እና ከአሥር ሺህ መካከል ከሁሉ የሚበልጥ እንደ ሆነ አይገለጥም። ነፍስ ራሷን ወደ ከንቱነት ለማንሣት በምትረካ ጊዜ፣ የጌታ መንፈስ ለእርሷ ትንሽ ብቻ ሊያደርግ ይችላል። አጭር እይታችን ጥላውን ታያለች፣ ነገር ግን ከዚያ በላይ ያለውን ክብር ማየት አትችልም። መላእክት አራቱን ነፋሳት ይዘው አሉ፤ እነዚህም ከተፈታ በኋላ በሙሉ ምድር ፊት ላይ ሊያጥለቀልቅ እና በመንገዱም ጥፋትንና ሞትን ሊሸከም እንደሚሮጥ ቍጣ የተሞላ ፈረስ ሆኖ የተመሰለ ነው።
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Eenyummaa addunyaa bara baraa irraa gubbaa sanatti ni raftaa? Ni didaa, ni qabbanaaʼaa, ni duʼaa taʼinaa? Yaa, akka waldoota keenya keessatti Hafuurri fi hafuuri Waaqayyoo saba Isaa keessatti afuufamu, isaanis miilla isaanii irratti dhaabatanii akka jiraatan! Daandiin sun dhiphaa akka taʼe, balballi isaas dhiphaa akka taʼe arguun nu barbaachisa. Garuu akkuma nuti balbala dhiphaa sana keessa darbuun, bal’inni isaa daangaa hin qabu.” Manuscript Releases, volume 20, 217.