The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
Caasiin ergaa raajii William Miller humnoota lama isa balleessan kanneen waaqeffannaa ormaa, isaanis kan duraa heera waaqeffannaa ormaa, itti aansuunis paaphaasummaa turan; caasiin ergaa raajii Future for America immoo humnoota sadii isa balleessan kanneen waaqeffannaa ormaa, itti aansuun paaphaasummaa, itti aansuunis Pirootestaantummaa gantuu ta’anidha; garuu hundinuus xumura irratti wal-faana ta’anii mul’atu. Furtuun raajii bu’uuraa hubannaa raajii Miller keessatti tokko, macaafa Daaniʼel keessatti “kan guyyaa guyyaa” jedhamee ibsamu mallattoo waaqeffannaa ormaati jechuun ture; sababni isaas humnoota lamaan isa balleessan walitti hidhata isaanii kan dhaabe, kanas caasaa hubannaa isaa raajii taasise. Furtuun raajii bu’uuraa hubannaa raajii Future for America keessatti illee, macaafa Daaniʼel keessatti “kan guyyaa guyyaa” jedhamee ibsamu mallattoo waaqeffannaa ormaati jechuunuma; sababni isaas guutamuun seenaa waaqeffannaa ormaa tartiiba taateewwan Daaniʼel boqonnaa kudha tokko lakkoofsa afurtamii fi afurtamii tokko keessatti mul’atan kan dhaabe, kanas caasaa hubannaa raajii Future for America taasise.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
ᱱᱟᱣᱟ ᱟᱞᱚᱠ ᱡᱮᱢᱚᱱ ᱥᱟᱨᱮᱡ ᱦᱩᱭᱩᱜᱼᱟ, ᱚᱱᱟ ᱞᱮᱠᱟᱛᱮ, 1989 ᱥᱟᱞᱚᱜ ᱥᱚᱵᱤᱭᱮᱛ ᱤᱭᱩᱱᱤᱭᱚᱱ ᱥᱮᱛᱟᱨ ᱨᱮ ᱫᱟᱱᱤᱭᱮᱞ ᱯᱚᱛᱚᱵ ᱚᱠᱟᱱ ᱚᱞᱚᱝ ᱞᱮᱱᱟ, ᱚᱱᱟ ᱥᱚᱛᱛᱚ ᱨᱮᱭᱟᱜ ᱞᱟᱦᱟᱱᱛᱤ ᱟᱭᱢᱟ ᱯᱨᱚᱠᱟᱨ ᱥᱟᱫ ᱫᱚᱭ ᱵᱤᱨᱳᱫ ᱠᱟᱱᱟ᱾ ᱚᱱᱟ ᱥᱚᱛᱛᱚ ᱵᱤᱨᱳᱫ ᱨᱮ ᱟᱱᱟ ᱵᱟᱝ ᱞᱟᱜᱟᱣ ᱡᱟᱦᱟᱱ ᱛᱩᱞᱩᱡ ᱥᱚᱛᱛᱚᱨ ᱟᱨᱚ ᱯᱟᱨᱥᱟ ᱵᱩᱡᱷᱟᱹᱣ ᱩᱫᱽᱵᱟᱹᱣ ᱟᱠᱟᱱᱟ᱾ ᱚᱱᱟ ᱯᱟᱹᱦᱤᱞ ᱵᱤᱨᱳᱫᱼᱵᱟᱦᱟᱥ ᱠᱚ ᱨᱮ, ᱫᱟᱱᱤᱭᱮᱞ 11 ᱨᱮᱭᱟᱜ ᱛᱟᱭᱚᱢ 6 ᱟᱭᱟᱹᱛ ᱨᱮ ᱢᱮᱱᱟᱜ ᱥᱚᱛᱛᱚ ᱵᱤᱨᱳᱫ ᱨᱮ, ᱵᱟᱭᱵᱮᱞ ᱨᱮ ᱢᱮᱱᱟᱜ ᱠᱤᱪᱷᱩ ᱵᱷᱟᱵᱤᱥᱭᱚᱵᱟᱱᱤ ᱱᱤᱭᱚᱢ ᱱᱤᱥᱪᱤᱛ ᱥᱟᱵᱩᱫ ᱦᱤᱥᱟᱹᱵᱨᱮ ᱪᱤᱱᱦᱟᱹᱣ ᱮᱱᱟ, ᱚᱠᱟ 1989 ᱥᱟᱞᱚᱜ ᱫᱟᱱᱤᱭᱮᱞ ᱯᱚᱛᱚᱵ ᱚᱞᱚᱝ ᱦᱩᱭᱮᱱ ᱛᱟᱦᱚᱸ ᱡᱮ ᱡᱷᱟᱱᱟᱱ ᱵᱟᱹᱲᱛᱤ ᱦᱩᱭᱮᱱᱟ, ᱚᱱᱟᱠᱚ ᱫᱚ ᱥᱟᱯᱷᱟᱹ ᱠᱟᱹᱭᱢᱤ ᱥᱟᱵᱩᱫ ᱨᱮᱭᱟᱜ ᱵᱟᱝ ᱡᱚᱨᱚᱜ ᱟᱠᱟᱱᱟ᱾ ᱱᱤᱛᱚᱜ ᱟᱢᱮ ᱚᱱᱟ ᱱᱤᱭᱚᱢ ᱠᱚ ᱢᱤᱫ ᱵᱤᱥᱚᱭ ᱵᱷᱟᱵᱱᱟ ᱮᱫᱟ, ᱚᱠᱟ ᱟᱢᱮ “ᱵᱷᱟᱵᱤᱥᱭᱚᱵᱟᱱᱤᱨ ᱛᱮᱨ ᱫᱟᱯᱞᱟᱣ” ᱢᱮᱱ ᱠᱟᱱᱟ᱾
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Nuti jalqabatti tokko irratti sarara tokko taʼan, garuu sadarkaa biraa irratti garaagarummaa qaban lama ilaaluudhaan jalqabne. Mulʼatawwan Roomaa lama jalqabaa (kan heethenotaa fi kan paaphaasotaa), mulʼata sadaffaa kan Roomaa Ammayyaa hundeessan. Mulʼatawwan Baabilon lama jalqabaa (Baabelii fi Baabilon), mulʼata sadaffaa kan Baabilon Ammayyaa hundeessan. Roomaan Ammayyaa bineensa Mulʼata kudha torbaa isa Baabilon Ammayyaan irra taaʼuu fi irratti mootummaa gootuudha. Akkuma farda isaa irraa kaawbooyiin adda taʼe, isaanis akkasuma walii irraa adda; garuu isaan walii isaanii wajjin ejja hafuuraa raawwatu, kanaafuu sadarkaa sana irratti tokko taʼu. Itti fufiinsaan, raawwattoota sadii biroo kan raajii walitti dhufeenya akkasii qaban ni jiru.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Mul’achuun Eliyaas jalqabaa lamaan (Eliyaas fi Yohannis Cuuphaa), Eliyaas sadaffaa kan guyyoota dhumaa ni hundeessu. Kana wajjin ergamoonni jalqabaa lamaan kanneen karaa Ergamicha Kakuu qopheessan (Yohannis Cuuphaa fi William Miller), ergamaa guyyoota dhumaa keessatti karaa Ergamicha Kakuu qopheessu ni hundeessu. Sararoota raajii hojii irra oolmaa sadi-sadi qaban kana lamaan keessatti qabxiileen barbaachisoo sadii beekamuu qaban jiru.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
ⴰⵎⵣⵡⴰⵔⵓ ⵏ ⵡⴰⵏⵏⴰ ⵏⵉⵙ ⵉⵎⵙⵉⵡⵍⵏ ⵉⵜⵜⵡⴰⵙⵙⴰⵏⵏ ⵏ ⵓⵎⵣⵔⵓⵢ ⵏ ⵙⵏⴰⵜ ⵜⵉⵣⵣⵉⴳⵉⵣⵉⵏ ⵏ ⵜⵍⴰⵍⵍⵉⵜ ⵏ ⵜⴽⵔⴰⴹⵜ ⵏ ⵓⵙⵙⵎⵔⵙ ⵏ ⵜⵉⵏⴱⵉⵜ, ⴳ ⵜⵉⵍⴰⵡⵜ, ⴷ ⵏⵏⴰⴽⵙⵏ ⵉⵎⵙⵉⵍⵉⵏ ⵏ ⵓⵎⵣⵔⵓⵢ ⵉⵎⵥⵍⴰⵢⵏ, ⵎⴰⵛⴰ ⴰⵏⵏⴰⵍ ⵏⵏⵙⵏ ⴳ ⵙⵏⴰⵜ ⵜⵉⵙⵎⵍⵉⵍⵉⵏ ⵢⴰⴷ ⵢⴰⵜ ⵢⴰⴹⵏⵉⵏ ⴱⴰⵀⵔⴰ. ⴰⵎⵣⵡⴰⵔⵓ ⵡⵉⵙ ⵙⵉⵏ ⴷ ⴰⵙⵙⵉⵏⵉ ⵏ ⵎⴰⵎⴽ ⵉⴳⴰ ⵓⵎⴳⴰⵔⴰⴷ ⴳⵔ ⵙⵏⴰⵜ ⵜⵍⴰⵍⵍⵉⵜⵉⵏ ⵏ ⵜⴽⵔⴰⴹⵜ ⵏ ⵓⵙⵙⵎⵔⵙ ⵏ ⵜⵉⵏⴱⵉⵜ ⵉⵣⴷⴷⵉⴳⵏ ⵙ ⵓⵎⴰⵜⴰ. ⴰⵎⴳⴰⵔⴰⴷ ⴰⴷ ⴷ ⵎⴰⵙ ⵉⵍⵢⴰⵙ ⵉⵜⵜⵓⵙⵎⵓⵏ ⴰⵎⴰⵙⵙⴰ ⴰⴱⵕⵕⴰⵏⵉ ⴳ ⵡⵓⵙⵙⴰⵏ ⵏ ⵜⴳⴰⵔⴰ, ⵎⴰⵛⴰ ⴰⵎⴰⵣⴰⵏ ⵉⵜⵜⴰⵙⴳⴰⴷⴰⵏ ⴰⴱⵔⵉⴷ ⵉ ⵓⵎⴰⵣⴰⵏ ⵏ ⵓⴳⴳⴰⴷ, ⵉⵜⵜⵓⵙⵎⵓⵏ ⴰⵎⴰⵙⵙⴰ ⴰⴳⵏⵙⴰⵏ ⴳ ⵡⵓⵙⵙⴰⵏ ⵏ ⵜⴳⴰⵔⴰ.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Qabxiin sadaffaan hubatamuu qabu Yesus, akka Alfaa fi Oomeegaa, Eeliyaas isa sadaffaa, akkasumas ergamaa karaa qopheessu isa sadaffaa, Eeliyaas ergamaa isa jalqabaa fi isa dhumaa lamaanuu wajjin, akkasumas ergamaa isa Kakuutichaaf karaa qopheessu isa jalqabaa fi isa dhumaa wajjin walitti hidhata. Ergamaan Eeliyaas kan ergamaa isa jalqabaa fi ergamaan Eeliyaas kan ergamaa isa sadaffaa walitti dhufanii raawwii Eeliyaas isa sadaffaa ta’u; ergamaan karaa qopheessus akka ergamaa sochiiwwan ergamoota isa jalqabaa fi isa sadaffaa lamaanuu ta’etti bakka bu’amee dhihaata.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Raajichi Eliyaas guyyoota dhumaa keessatti wal’aansoo uummata Waaqayyoo fi tokkummaa sadii kan Roomaa Ammayyaa gidduutti ta’u, wal’aansoo Tulluu Qarmeloos irratti ta’een fakkeenya ni kenna.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Gaara Qarmeloos kaaba Israa’el keessaa kutaa kaabaa, qarqara galaana Meditiraaniyaanii dhihoo keessatti argama. Inni akka waliigalaatti kaaba-dhihaa irraa gara kibba-bahaatti diriira, fi gaara dheeraa beekamaa taʼe tokko uuma; dheerinni isaas gara maayilii 39 (kiilomeetira 63) taʼa. Sulula Megiddoo, kan Sulula Yizre’el jedhamuunis beekamu, kibba-baha Gaara Qarmeloositti argama. Gaara Qarmeloos fi Sululli Megiddoo gama fageenyaatiin walitti dhihoo dha. Fageenyi isaan gidduu jiru, sarara qajeelaan (akka simbirri balaliʼuun), gara maayilii 20 hanga 25 (kiilomeetira 32 hanga 40) taʼa. Dhihaa Gaara Qarmeloositti Galaanni Meditiraaniyaanii jira; bahaa Sulula Megiddoo fi Sulula Yizre’el immoo Galaanni Galiilaa, kan Haroo Xibeeriyaas yookaan Haroo Kinneret jedhamuunis beekamu, jira.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Mul’ata Mul’ataa keessatti lolli Armagedon Sulula Megiddoo agarsiisa; mul’inniis bartoonni raajii akka kitaabni Mul’ataa ergaa isaa akka jecha jechaatti ifa baasutti hin amanne hin barbaadne; kanaaf yeroo Armagedon (Megiddoo) akka Armagedonitti ibsetti, jecha “har” jedhu fayyadame; hiikni isaas gaara jechuudha; kunis lolli sun mootummaa hafuuraa keessatti fakkeenya lola dhumaa isa jawween, bineensichii fi raajichi sobaa addunyaa itti geggeessan ta’uu isaa ifatti mul’isuuf ture.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Yohaannis Megiddoo Armaagedooniin jechuun, akka iddoon lafa-kaa’umsaatiin hiikamu hin qabne mirkaneesse; Megiddoon sulula waan ta’eef, gaara tokkollee hin qabu. Ishee bira dhiyoo keessatti immoo Tulluun Qarmeloos jira; achittis wal’aansi Eliyaas Ahaabii fi raajota Iizebeel wajjin godhe ni raawwatame. Kanaafuu Megiddoonii fi Tulluun Qarmeloos lamaan isaanii iyyuu waraana dhumaa Armaagedooniin agarsiisota ta’u.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Yoo ati Yerusaalem, Tulluu Qarmeloosii, fi Sulula Magiddoo walitti fiddee rog-sadee tokko yoo kaaste, Yerusaalem golee kibba-baha rog-sadee sanaa irratti argama; Tulluun Qarmeloos immoo kaaba-lixaa irratti, Sululli Magiddoo kaaba-baha irratti argama. Naannoon lola Armaagedooniin fakkeenyaan bakka buʼu galaana lama gidduutti daangeffamee jira; mootichi kaabaa (sagaaltittiin Baabilon ammayyaa) immoo galaanota gidduu fi tulluu qulqulluu ulfina-qabeessa sana gidduutti dhuma isaa ni argata. Yeroo sanattis carraan qorannoo namaa ni cufama.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Garuu oduun keessaa fi kaabaa irraa dhufu isa ni jeeqsiti; kanaaf inni aarii guddaadhaan baʼee ni balleessa, namoota baayʼees guutummaatti ni fixeessa. Innis dunkaana mootummaa masaraa isaa galaanota gidduutti, gaara qulqulluu ulfina qabeessa sana irratti ni dhaaba; taʼus inni gara dhuma isaatti ni dhufa, kan isa gargaarus tokko iyyuu hin jiru. Yeroo sanattis Miikaaʼel, bulchaan guddaan inni ilmaan saba keetii irratti dhaabatu, ni kaʼa; yeroo dhiphinaas ni taʼa, akkuma yeroo saba tokko iyyuu argamee jalqabee hanga yeroo sanaatti gonkumaa hin taʼin; yeroo sanattis sabni kee ni oola, jechuunis namni kitaaba keessatti barreeffamee argamu hundinuu. Daaniʼel 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Hojiirra sadarkaa Eliyaas saba Waaqayyoo fi mootii kaabaa gidduutti walitti bu’iinsa alaa taʼe argisiisa; inniis mataa tokkummaa sadarkaa sadiitiin ijaaramte kan ajaja, bineensaa fi raajii sobaa taatee addunyaa gara Armaagedoonitti geessu dha. Diinonni Eliyaas sadan, warra tokkummaa sadarkaa sadii sana fakkeenyaan agarsiisan, keessaa tokko Ahaab isa mootii gosoota kaabaa kudhanii ture, kan mootota kudhan mul’ata boqonnaa kudha torbaa keessatti ibsaman bakka bu’u; isaanis sagaagalummaa ishee sagaagaltittii Baabilon wajjin raawwatu, mootummaa isaanii immoo sa’aatii “tokkoof” sagaagaltittii sanaaf kennuuf walii galu; kunis sa’aatii “sanaa” jechuun yeroo rakkoo seera Dilbataa ti. Sagaagaltittiin Baabilon Iizaabeliin bakka buufamte; raajonni Baʼaal kan Iizaabelii fi luboonni bosonaa immoo raajii sobaa bakka bu’u.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Balaa seeraa Dilbataa krizisiin ishee, seeraa Dilbataa Ameerikaa keessatti dhihoo dhufu sanaan ni jalqabdi; yeroo Miikaa’el ka’utti immoo ni xumurama. Yeroo seerri Dilbataa sun dhufu, sagaleen inni lammaffaan Mul’ata boqonnaa kudha saddeet keessaa bushaayeen Waaqayyoo warra biraa Baabilon keessaa ni waama. Yeroon waamicha Baabilon keessaa ba’uu irraa jalqabee hamma yeroo carraa qorraa cufamuutti jiru, yeroo murtii ejjituu Baabilon sanaati. Innis yeroo Hafuura Qulqulluun safara malee dhangalaafamuudha. Innis “sa’aatii” mootonni kudhan ejjituu Xiiroos, isheen amma deebi’anii hin dagatamne sana wajjin mootummaa waliinii bulchuuf walii galan sanaati. Innis “sa’aatii” “sochii lafaa” guddaa Mul’ata kudha tokko keessaa, yeroo warri dhibba tokkoo fi afurtamii afur kuma ol kaafamanii akka alaabaa ta’an sanaati.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Mootonni lafaa, warri ishee wajjin ejjaa raawwatanii fi gammachuu baayʼeen ishee wajjin jiraatan, aaraa gubamuu ishee yommuu argan, isheef ni booʼu, ni waammatu; dhiphina ishee irraa sodaatanii fagoo dhaabatanii, “Wayyoo, wayyoo, magaalaa guddittii Baabilon, magaalaa jabduu sana! murtiin kee saʼaatii tokko keessatti dhufeera” jedhu. Mulʼata Yohaannis 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Akkuma Yohaannis Megiddoo akka gaara (“har”) Megiddootti waamee dhugaa hafuuraa malee kan jecha qofaatti fudhatamu akka hin taane ibsetti, firdiin sagaagaltittii Baabilonii fi Xiiroos irratti dhufu yeroo “sa’aatii” keessatti akka ta’u, akkasumas “guyyaa” keessatti akka ta’u ibsameera.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Kanaaf dhaadhaan ishee, duuti, gaddi, fi beelli guyyaa tokkotti ishee irratti ni dhufu; isheenis guutummaatti ibiddaan ni gubatti; Gooftaan Waaqayyo ishee murteessu jabaa dha. Mul’ata Yohaannis 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Booda Onkoloolessa 22, 1844 booddee yeroon raajii akka raajummaatti hojii irra ooluu hin qabu; kanaafis murtiin humna paaphaasii “sa’aatii” tokko keessatti raawwatamu akka ta’e, akkasumas “guyyaa” tokko keessatti akka ta’eetti fakkeeffamee dhihaata. “Sa’aatiin” murtii ishee seera Dilbataa Ameerikaa keessatti labsame irraa jalqabee hanga carraan araaraa cufamutti turu yeroo raajiidha. Eliyaas isa guyyoota dhumaa yeroo ilaallu yeroo kana adda baafnee hubachuun barbaachisaadha; sababiin isaas lolli Eliyaas Gaara Qarmeeloos irratti geggeesse qorannoo keessaa saba Waaqayyoo isa guyyoota dhumaa irratti ta’u duubaan dhufa; yeroo qormaataa waldaa fi addunyaaf ta’u immoo jalqabbii fi xumura raajii wal fakkaataa of keessaa qaba.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Sagaleen Mulʼata boqonnaa kudha saddeetii keessa jiran waldoota lamaaf waamicha adda addaa lama bakka buʼu. Waldaan inni jalqabaa kumni dhibbi tokkoo fi afurtamii afur taʼee Mulʼata boqonnaa torbaa keessatti ibsame sana, waldaan inni lammaffaan immoo tuuta guddaa Mulʼata boqonnaa torbaa keessatti ibsame sana dha. Waamichi kumaa dhibba tokkoo fi afurtamii afur sanaaf yeroo Hafuuri Qulqulluun safaraan dhangalaafamaa jiru taasifama; waamichi tuuta guddaa sanaaf immoo yeroo Hafuuri Qulqulluun safara malee dhangalaafamaa jiru taasifama.
“The prophet says, ‘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” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
ପୟଗମ୍ବର କହନ୍ତି, “ମୁଁ ଆଉ ଜଣେ ଦୂତଙ୍କୁ ସ୍ୱର୍ଗରୁ ଅବତରଣ କରୁଥିବା ଦେଖିଲି; ତାଙ୍କ ପାଖରେ ବହୁତ ଅଧିକାର ଥିଲା; ଏବଂ ପୃଥିବୀ ତାଙ୍କର ମହିମାରେ ପ୍ରକାଶିତ ହେଲା। ଏବଂ ସେ ଶକ୍ତିଶାଳୀ ସ୍ୱରରେ ବଳିଆଭାବେ ଚିତ୍କାର କରି କହିଲେ, ମହାନ ବାବିଲ ପତିତ ହୋଇଛି, ପତିତ ହୋଇଛି, ଏବଂ ଭୂତମାନଙ୍କର ବାସସ୍ଥାନ ହୋଇପଡ଼ିଛି” (Revelation 18:1, 2)। ଏହା ସେହି ଏକେ ସନ୍ଦେଶ ଯାହା ଦ୍ୱିତୀୟ ଦୂତଙ୍କ ଦ୍ୱାରା ଦିଆଯାଇଥିଲା। ବାବିଲ ପତିତ ହୋଇଛି, “କାରଣ ସେ ନିଜ ବ୍ୟଭିଚାରର କ୍ରୋଧର ଦାଖମଦ ସମସ୍ତ ଜାତିଙ୍କୁ ପାନ କରାଇଛି” (Revelation 14:8)। ସେହି ଦାଖମଦ କ’ଣ?—ତାହାର ମିଥ୍ୟା ଶିକ୍ଷାମତ। ସେ ଚତୁର୍ଥ ଆଜ୍ଞାର ସବ୍ବାଥର ପରିବର୍ତ୍ତେ ଜଗତକୁ ଏକ ମିଥ୍ୟା ସବ୍ବାଥ ଦେଇଛି, ଏବଂ ଏଦେନରେ ସାତାନ ପ୍ରଥମେ ଇଭଙ୍କୁ କହିଥିବା ମିଥ୍ୟାକୁ—ଆତ୍ମାର ସ୍ୱାଭାବିକ ଅମରତାକୁ—ପୁନରାବୃତ୍ତି କରିଛି। ଏହିପରି ଅନେକ ସମ୍ପର୍କିତ ଭୁଲ ସେ ଦୂରଦୂରନ୍ତରେ ପ୍ରସାର କରିଛି, “ମନୁଷ୍ୟଙ୍କ ଆଜ୍ଞାଗୁଡ଼ିକୁ ଶିକ୍ଷାମତ ରୂପେ ଶିଖାଇ” (Matthew 15:9)।
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Yeroo Yesus tajaajila isaa isa ifa ta’e jalqabeetti, Mana Qulqullummaa xureeffannaa isaa isa qulqullina balleessu irraa ni qulqulleesse. Gochoota tajaajila isaa keessaa isa dhumaa gidduutti immoo qulqulleessuun Mana Qulqullummaa yeroo lammaffaa ni argama. Akkuma kana hojii dhumaa keessatti addunyaa akeekkachiisuuf, waamichi adda addaa lama waldoota amantootaa irratti ni kenname. Ergaan ergamaa lammaffaa, ‘Baabilon kufteetti, kufteetti, magaalaa guddittiin sun; isheen daadhii dheekkamsa ejja ishee keessaa saboota hundumaa waan obaasifteef’ (Mul’ata 14:8) jedhu dha. Iyyi guddaan ergaa ergamaa sadaffaa keessatti immoo sagaleen mootummaa samii irraa akkana jedhu ni dhaga’ama: ‘Yaa saba koo, cubbuu ishee keessaa qooda fudhattoota akka hin taaneef, dha’icha ishee irraas akka hin fudhanneef, keessaa ishee keessaa ba’a. Cubbuu ishee mootummaa samii ga’eera; Waaqayyos yakka ishee yaadateera’ (Mul’ata 18:4, 5).” Selected Messages, book 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
እቲ ሓያል መልኣኽ ኣብ ምፍጻሜ ራእይ ምዕራፍ ዓሰርተ ሸሞንተ ወረደ፤ እዚ ድማ እቶም ዓበይቲ ህንጻታት ናይ ኒው ዮርክ ከተማ ብ11 መስከረም 2001 ምስ ምጽኣት ናይ እስልምና “ንፋስ ምብራቕ” ኣብ ዝወደቑሉ ጊዜ እዩ። ድሕሪኡ ድማ “ብሓያል ድምፂ ብሓይሊ ጨደረ፣ ዓባይ ባቢሎን ወዲቓ እያ፣ ወዲቓ እያ፣ መንበሪ ኣጋንንቲ ኾይና ኣላ” በለ። ከምኡውን ኣብ ቍጽሪ ኣርባዕተ ካልእ ድምፂ “ካብ ሰማይ ክብል ይስማዕ፣ ‘ህዝበይ፣ ካብኣ ውጹ።’” እዞም ክልተ ድምፅታት “ነተን ኣብያተ ክርስቲያናት ዝተገብሩ ክልተ ፍሉያት ጻውዒታት” እዮም። እተን ክልተ ፍሉያት ኣብያተ ኣምላኽ ኣብ መወዳእታ ዘመን ከም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕን ከምኡውን እታ ዓባይ ህዝቢ ተለልየን እየን።
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Yeroon qorannaa kumaatama afurtamaa fi afurii kumaa dhibba afurtamaa fi afurii, Islaama wayyaa sadaffaatiin jalqaba; kana Isaayaas “guyyaa qilleensa bahaa” jedhee adda baasa. Yeroon qorannaa sunis seera Dilbataa yeroo dhihoo keessatti Ameerikaa keessatti dhufuufi mallattoo bineensichaa hojii irra oolchuudhaan xumurama. Bineensichi mootii kaabaa sobaa dha, mataa Baabilon ammayyaa. Baabilon immoo Daani’el boqonnaa torbaffaa keessatti leenca dha; raajiin mootummaa Yihudaa irraa dhufe inni mootummaa hin ajajamne, kan Adventizimii Laa’odiiqeyaa bakka bu’u, yeroo “harree” Islaamaa (Fulbaana 11, 2001) irraa jalqabee “leenca”tti (Baabilon Ammayyaa) xumuramu keessatti du’a.
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Yeroo raagichi Laa’odiiqeyaa Adveentizimii keessatti diddaa taʼe akka “iddoo awwaalaatti” fakkeeffame keessatti, bokkaan boodaa waldaa dhibba afurtamii afur kumaatiif waamichi adda taʼe yeroo godhamu, safaramee kennama. Yommuu yeroo sun xumuramu, “sa’aatii” “kirkira lafaa guddaa” isa seera Dilbataa Ameerikaa Gamtoomanii keessatti argisiisu sanatti, yeroo sagalee lammaffaa Mul’ata kudha saddeetii, hojii irra oolmaa mallattoo bineensaa wajjin dhufa; innis mallattoo mootii kaabaa ti. Yeroo walfakkaataatti Islaamni Wayyoo sadaffaa keessaa fudhatamee addunyaa gantuu ta’e irratti murtii adeemsifamaa fi hammaataa dhufu fiduuf itti fayyadama. Ergaan “alaabaa” dhibba afurtamii afur kumaan waamicha lammaffaa adda ta’e sana keessatti waldaa “tuuta guddaatti” lallabamu, “mallattoo” “mootii kaabaa” sanaa fi gahee Islaamii Wayyoo sadaffaa keessaa, isa akka “ijoollee bahaa”tti fakkeeffame, adda baasa.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Ergaan inni humna mootummaa paaphaasummaa Daani’el boqonnaa kudha tokko lakkoofsa afurtamii afur keessatti aarsa, fi ergaan dhangala’aa dhiiga paaphaasummaa isa dhumaa jalqabsiisu, akka “oduu bahaa keessaa” (Islaama) fi “kaabaa” (mallattoo bineensaa)tti bakka buufameera. Yeroo sana keessatti, akkuma yeroo isa duraa sanaa, Islamiin “qilleensa bahaa” jedhamu yeroo sana jalqabuuf murtii Ameerikaa irratti fida; yeroo sanas yeroo mootichi kaabaa “gidduu galaanotaa fi tulluu qulqulluu ulfina qabeessa” gidduutti, sulula Magedoo fi tulluu Qarmeloos irratti, dhuma isaa ga’utti xumurama.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Yeroon murtii Baabilon ammayyaa kan siree duʼaa ishee (awwaala) bakka buʼu, akkuma sireen duʼaa raajicha Laaʼodiiqeyaa abboomamuu didde waamicha adda taʼe isa jalqabaa gara waldootaatti keessatti xumurame, mallattoo bahaa irraa jalqabee mallattoo kaabaatiin xumurama. Awwaalchi (sireen duʼaa) raajiin sobaa Beetʼeeliitii fi raajiin mootummaa Yihudaa abboomamuu didde itti awwaalaman lamaan isaanii, “harree” fi “leenca” gidduutti bakka buʼameera.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Eliyaas jechuun saba Waaqa yeroo dhumaa kan diinota sadii Ah’aab, Izebel, fi raajota Izebeltiin bakka bu’an dura dhaabatan agarsiisa. Izebel humna papaasummaa waldaa afraffaa, jechuunis Tiyaatiraa, keessaa fakkeenya; raajonni ishee immoo Qarmeloos irratti raajota Ba’aalii fi luboota bosonaa keessatti bakka bu’anii turan. Ba’aal waaqa dhiiraa agarsiisa; luboonni bosonaas Ashtaarot, waaqa dubartii, bakka bu’u; kanaafuu raajonni sobaa Izebel dhiiraa fi dubartii of keessaa qabu turan; kunis walitti dhufeenya Waldaa fi Mootummaa Macaafa Mul’ataa keessatti fakkeenya bineensaa jedhamuun bakka bu’ame agarsiisa.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
Ameerikaan Tokkummaan jalqabatti fakkii bineensichaa Ameerikaan Tokkummaa keessatti, achiis addunyaa keessatti dhaaba; akkasumas Ameerikaan Tokkummaan raajicha sobaa tokkummaa sadiisaanii ti. Ahaab, mootichi gosa kudhaniitii, mootota kudhan Mul’ata boqonnaa kudha-torbaa keessaa bakka bu’a; jechuunis isa ajjeeftuu guddaa sana; Izebel immoo bineensicha dha. Eeliyaas Tulluu Qarmeloos irratti tokkummaa sadiisaanii Baabilon Ammayyaa wajjin walitti bu’iinsa keessa ture; iddoo sagaagaltuun Baabilon dhuma ishee gargaaraa tokko malee geessu. Itti-fayyadamiinsi sadii Eeliyaas walitti bu’iinsa alaa saba Waaqayyoo bara dhumaa irratti fidamu bakka bu’a; Eeliyaasis raajicha aangoo sadii sana wajjin kallattiidhaan walitti bu’iinsa keessa jiru bakka bu’a.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Kutaan seenaa Eliyaas keessaa tokko “bokkaa” dha; innis seenaa walitti-bu’iinsaa keessatti bokkaa boodaa dhangalaafamu kan bakka bu’u dha. Walitti-bu’iinsa Gaara Qarmeloos dura deemuun, Eliyaas ifatti, dubbii isaatiin malee bokkaan akka hin jiraanne ibsee ture. Yeroon gara “sa’aatii” murtii Iizaabel geessu sun, yeroo “sagalee” jalqabaa addaan bahee waldootaaf kennameen bakka bu’ame dha. “Sagaleen” sun Fulbaana 11, 2001 ga’e; yeroo sana keessatti “bokkaan” qofa “safaramte”, akkasumas yeroo sana keessatti ergaawwan bokkaa boodaa wal morman lama, warri falmii Habbaquuq keessaa hirmaatan turan. Tokkoon ergaa sobaa Tammuuzif boo’uu ture; innis “ergaa nagaa fi nageenyaa” bakka bu’a ture; kaan immoo ergaa dhugaa Woe sadaffaa Islaamaa ture.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Ergaan “bokkaa roobaa” inni dhugaan gahee Islaama Wayee sadaffaarratti hundaaʼee ture. Ergaan sun madda tokko irraa madde (kan jechuun Future for America ture), fi ergaawwan lamaan ol’aantummaa argachuuf wal dorgoman hamma seenaan sirrummaa ergaa dhugaa sana mirkaneessutti, akkasumas yeroo akkasii keessatti gowwummaa ergaa “nagaa fi nageenya” taʼe mirkaneessutti.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Raajiiwwan Daani’eelii fi Yohannis hubatamuu qabu. Isaan wal hiiku. Isaan dhugaa namni hundinuu hubachuu qabu addunyaadhaaf kennu. Raajiiwwan kun addunyaa keessatti dhugaa ba’uu qabu. Guutamuu isaanii guyyoota dhumaa kanneen keessatti, isaan ofii isaanii ni ibsu.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
ᱮᱞᱤᱭᱟᱹᱣ ᱨᱮ ᱛᱮᱞᱟ ᱯᱨᱭᱚᱜ ᱨᱮ ᱯᱨᱚᱛᱷᱚᱢ ᱯᱩᱨᱚᱱ, ᱫᱚᱥᱟᱨ ᱮᱞᱤᱭᱟᱹᱣ ᱫᱟᱨᱟᱭ ᱱᱤᱥᱪᱤᱛ ᱦᱩᱭᱟ, ᱚᱠᱟᱭ ᱡᱤᱥᱩ ᱡᱚᱱ ᱵᱟᱯᱛᱤᱥᱛ ᱵᱚᱞᱚ ᱪᱤᱱᱦᱟᱹᱯᱮ ᱠᱮᱫᱟᱭᱟ। ᱱᱚᱣᱟ ᱵᱟᱨ ᱥᱟᱠᱷᱤ ᱥᱟᱶᱛᱮ ᱛᱮᱥᱟᱨ ᱮᱞᱤᱭᱟᱹᱣ ᱨᱮ ᱛᱷᱟᱯᱚᱱ ᱮᱢᱟᱜᱼᱟ।
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Yommuu isaan deeman, Yesuus waaʼee Yohannisitti gara tuuta sanaatti dubbachuu jalqabe, “Maal ilaaluuf gara lafa onaa baatan? Shomboqqoo qilleensaan raafamu moo? Garuu maal ilaaluuf baatan? Nama uffata laafaa uffate moo? Kunoo, warri uffata laafaa uffatan manneen mootota keessa jiru. Garuu maal ilaaluuf baatan? Raajii moo? Eeyyee, isinittan jedhu, inni raajii caala. Inni isa waaʼee isaa, ‘Kunoo, ani ergamaa koo fuula kee dura nan erga; innis karaa kee si duratti ni qopheessa’ jedhamee barreeffame sana. Dhuguman isinittan jedhu, warra dubartootaan dhalatan keessaa Yohannis Cuuphaan caalu tokko illee hin kaane; taʼus inni mootummaa samii keessatti hundumaa xinnaatu isa caala. Bara Yohannis Cuuphaatii jalqabee hamma ammaatti mootummaa samii humnaan weeraramaa jira, warri humna qabanis humnaan isa qabatu. Raajonni hundinuu fi Seerri hamma Yohannisiitti raaganiiru. Yoo fudhachuuf feetan, inni Eliyaas isa dhufuuf ture sana. Namni gurra dhagaʼuu qabu haa dhagaʼu. Maatewos 11:7–15.
We will continue this study in the next article.
Nuyi kana itti aanu keessatti qo’annoo kana itti fufna.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“Har’a, afuuraa fi humna Eeliyaasii fi Yohaannis Cuuphaa keessatti, ergamoonni muudama Waaqayyootiin ergaman xiyyeeffannaa addunyaa murtiidhaaf qophaa’e sanaa gara taateewwan ulfaatoo yeroo dhihoo keessatti sa’aatiiwwan cufamuu carraa araaramuu wajjin walqabatanitti fi mul’achuu Kiristoos Yesus akka Mootii moototaa fi Gooftaa gooftotaatti waamu. Yeroo dhihootti namni hundinuu hojii foon keessatti raawwateef ni murtaa’a. Sa’aatiin murtii Waaqayyoo dhufeera; miseensota waldaa Isaa lafa irratti jiran irrattis itti gaafatamummaan ulfaataan akeekkachiisa kennuu warra akka waan qedgee badiisa bara baraa irra dhaabatan sanaaf ni jiraata. Namni hundinuu addunyaa bal’aa kana keessatti kan dhaggeeffachuu fedhu hundaaf, qajeelchitoonni falmii guddaa adeemsifamaa jiru keessatti irratti falmaman, qajeelchitoota hireen ilmaan namaa hundaa itti hirkatu, ifatti ibsamuu qabu.”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“ମନୁଷ୍ୟସନ୍ତାନମାନଙ୍କ ପାଇଁ ପରୀକ୍ଷାକାଳର ଏହି ଅନ୍ତିମ ଘଣ୍ଟାମାନରେ, ଯେତେବେଳେ ପ୍ରତ୍ୟେକ ଆତ୍ମାର ଭାଗ୍ୟ ଅତିଶୀଘ୍ର ସଦାକାଳ ପାଇଁ ନିର୍ଣ୍ଣୟ ହେବାକୁ ଯାଉଛି, ସ୍ୱର୍ଗ ଓ ପୃଥିବୀର ପ୍ରଭୁ ଆଶା କରୁଛନ୍ତି ଯେ, ତାଙ୍କ ମଣ୍ଡଳୀ ପୂର୍ବେ କେବେ ନ ଥିବା ପରି କାର୍ଯ୍ୟରେ ଜାଗ୍ରତ ହେଉ। ଯେମାନେ ମୂଲ୍ୟବାନ ସତ୍ୟର ଜ୍ଞାନ ଦ୍ୱାରା ଖ୍ରୀଷ୍ଟଙ୍କ ମଧ୍ୟରେ ସ୍ୱାଧୀନ କରାଯାଇଛନ୍ତି, ସେମାନଙ୍କୁ ପ୍ରଭୁ ଯୀଶୁ ତାଙ୍କର ଚୟିତଜନରୂପେ ଗଣ୍ୟ କରନ୍ତି, ପୃଥିବୀର ପୃଷ୍ଠପଟରେ ଅନ୍ୟ ସମସ୍ତ ଲୋକଠାରୁ ଅଧିକ କୃପାପ୍ରାପ୍ତ ବୋଲି; ଏବଂ ଯିଏ ସେମାନଙ୍କୁ ଅନ୍ଧକାରରୁ ତାଙ୍କର ଅଦ୍ଭୁତ ଆଲୋକରେ ଡାକିଛନ୍ତି, ତାଙ୍କର ସ୍ତୁତିଘୋଷଣା ସେମାନେ ପ୍ରକାଶ କରିବେ ବୋଲି ସେ ସେମାନଙ୍କ ଉପରେ ଭରସା ରଖୁଛନ୍ତି। ଯେ ଆଶୀର୍ବାଦଗୁଡ଼ିକ ଏତେ ଉଦାରଭାବେ ବର୍ଷିତ ହୋଇଛି, ସେଗୁଡ଼ିକ ଅନ୍ୟମାନଙ୍କ ପାଖକୁ ପହଞ୍ଚାଯିବା ଉଚିତ। ଉଦ୍ଧାରର ଶୁଭ ସମାଚାର ପ୍ରତ୍ୟେକ ଜାତି, କୁଳ, ଭାଷା ଓ ଲୋକମାନଙ୍କ ପାଖକୁ ପହଞ୍ଚିବା ଉଚିତ।”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
“Mul’ata raajii warra durii keessatti Gooftaan ulfinaa, bara dukkanaa fi amantii dhabuu dhufaatii isaa lammaffaa dura ture keessatti waldaa Isaa irratti ifa addaa akka kennu ta’ee mul’ifame. Inni Akka Adui Qajeelummaa ta’ee, ‘baallee Isaa keessa fayyinni qabatee’ waldaa Isaa irratti ni ba’a ture. Miilkiyaas 4:2. Akkasumas duuka-bu’aa dhugaa hundumaa irraa dhiibbaa jireenyaaf, jajjabinaaf, gargaarsaaf, fi fayyina dhugaatiif ta’u ni babal’ata ture.”
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Dhufaatiin Kiristoos yeroo seenaa lafa kanaa keessaa isa dukkanaa’e hunda keessatti ni raawwatama. Guyyoonni Nohiifi Loox haala addunyaa utuu Ilmi namaa hin dhufin dura jiru ni fakkeessu. Caaffanni Qulqullaa’oon, yeroo kana gara fuulduraatti akeekaa, Seexanni humna hundumaanii fi ‘gowwoomsaa jal’ina hundumaan’ akka hojjetu ni labsa. 2 Tasalonqee 2:9, 10. Hojiin isaa dukkanni saffisaan dabalaa deemuu, dogoggoroonni baay’een, barsiisota sobaa fi gowwoomsitoonni guyyoota dhumaa kanaa ifaan mul’isu. Seexanni addunyaa booji’ee geessaa jiraachuu qofa miti, gowwoomsitoonni isaas waldoota Gooftaa keenya Yesuus Kiristoos jedhanii of waaman keessatti ni babal’achaa jiru. Gantummaan guddaan dukkana halkan walakkaa gadi fagoo ta’eetti ni dagaaga. Ummata Waaqayyootiif inni halkan qorumsa, halkan boo’ichaa, halkan dhugaa irraa kan ka’e ari’atamuu ni ta’a. Garuu keessaa halkan dukkanaa sanaa ifni Waaqayyoo ni ibsa.” Prophets and Kings, 716, 717.