Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Musee fi Eliyaas mallattoolee raajii ti; tokkoon tokkoon isaanii akkaataa haala dubbichaan mallattoo tokkichaatti hubatamuu danda’u, yookaanis mallattoo raajota lamaanuu of keessaa qabutti hubatamuu danda’u. Dhugaa ba’umsa lamaatiin wanti tokko hundeeffama; Mul’ata boqonnaa kudha tokkoffaattis Musee fi Eliyaas dhugaa baatota lama Kakuu Moofaa fi Kakuu Haaraa bakka bu’u. Tulluu Geddaramaarratti, dhufaatii lammaffaa Kiristoosiin kan bakka bu’u, mallattoon lameen kun kumaa dhibba afurtamii afur (Eliyaas) fi mootummaa seera Dilbataatiin walqabatu keessatti wareegamtoota (Musee) lamaanuu bakka bu’a. Waliin ta’anii akka mallattootti, holqa Horeeeb keessatti, saba Waaqayyoo warra dhuma addunyaatti argaman kan ergaa amala Waaqayyoo mul’isu, kan humna Laa’odiiqeyaa tokko gara Filaadelfiyaa tokkootti jijjiiru of keessaa qabu sana “dhaga’u,” “dubbisu,” fi “eegu” bakka bu’u. Yeroo gabaabaa keessatti, (baay’ee gabaabaa keessatti) yeroo wallaaloonni Adventistoonni Laa’odiiqeyaa ta’an “zayitii” iyya, “Kunoo, Misirrichi dhufa” jedhuuf sirriitti deebii kennuuf barbaachisu argachuu isaanii itti fayyadamuun isaanii hin danda’amne ni dhufa.
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Museen Waaqayyotti, “Kunoo, ati, ‘Ummaticha kana ol baasi’ naan jetta; garuu nama ana wajjin ergitu ana hin beeksifne. Ati immoo, ‘Ani maqaa keetiin si beeka; atiis fuula koo duratti ayyaana argatteerta’ jetteetta. Egaa amma, ani si kadhadha, yoo ani fuula kee duratti ayyaana argadhe taʼe, akka ani si beekuuf, akka ani fuula kee duratti ayyaana argadhuufis, karaa kee amma na argisiisi; akkasumas sabni kun ummata kee taʼuu isaa ilaali” jedhe. Innis, “Argamuun koo si wajjin ni deema, ani boqonnaa siifan kenna” jedhe. Inni immoo isaatiin, “Yoo argamuun kee ana wajjin hin deemne, asii nu hin ol baasin. Ani fi ummanni kee fuula kee duratti ayyaana arganne jechuun asitti maalumaan beekama? Ati nu wajjin deemuu keetiini miti ree? Akkasitti ani fi ummanni kee saba lafa irra jiran hundumaa irraa addaan ni baafna” jedhe. Waaqayyo immoo Museedhaan, “Waan ati dubbatte kana illee nan godha; ati fuula koo duratti ayyaana argatteerta, anis maqaa keetiin si beeka” jedhe. Innis, “Ani si kadhadha, ulfina kee na argisiisi” jedhe. Innis, “Ani gaarummaa koo hundumaa fuula kee dura nan dabarfachiisa; maqaa Waaqayyos fuula kee dura nan labsa. Nama ani ayyaaneffadhu nan ayyaaneffadha; nama ani araara godheefis nan araarama” jedhe. Innis, “Fuula koo arguu hin dandeessu; namni tokko iyyuu ana argee jiraachuu hin dandaʼu” jedhe. Waaqayyo immoo, “Kunoo, iddoo tokko na biratti jira; ati kattaa irra ni dhaabbatta. Ulfinni koo yeroo darbu, ani si boolla kattaa keessa nan kaaʼa, hamma ani darbuttis harka kootiin si nan haguuga. Sana booda harka koo nan kaasa; ati dugda koo ni argita; fuulli koo garuu hin mulʼatu” jedhe. Waaqayyo Museedhaan, “Dhagaa gabatee lama akka isa jalqabaa ofii keetii muradhu; anis jechoota gabateewwan jalqabaa ati caccabsite keessa turan gabateewwan kana irratti nan barreessa. Ganama qophaaʼi; ganama gaara Siinaa ol baʼi, achi gubbaa gaaraatti fuula koo duratti of dhiheessi. Namni tokko iyyuu si wajjin ol hin baʼin; namni tokko iyyuu guutummaa gaara sana irratti hin mulʼatin; hoolonnis loonnis fuula gaara sana duratti hin dheedin” jedhe. Innis dhagaa gabatee lama akka isa jalqabaa murate; Museenis ganama barii kaʼee, akkuma Waaqayyo isa ajajetti, gaara Siinaa ol baʼe; harka isaatiinis gabateewwan dhagaa lamaan qabate. Waaqayyos duumessa keessa buʼee, achi isa wajjin dhaabbate, maqaa Waaqayyoos labse. Waaqayyo fuula isaa dura darbee, “Waaqayyo, Waaqayyo Waaqa mararfataa fi ayyaaneessaa, dheekkamsa keessatti suuta jedhu, gaarummaa fi dhugaa keessatti baayʼee guddaa, kumootaaf araara eegu, jalʼina, yakkaa fi cubbuu dhiisu; taʼus nama yakkamaa matumaa qulqulleessee hin gad dhiisu; jalʼina abbootii ijoollee irratti, ilmaan ijoollee irrattis, hamma dhaloota sadaffaa fi afraffaatti ni ilaala” jedhee labse. Museenis hatattamaan lafaatti mataa gadi qabee sagade. Innis, “Yaa Gooftaa, amma yoo ani fuula kee duratti ayyaana argadhe taʼe, ani si kadhadha, Gooftaan koo gidduu keenya haa deemu; sabni kun morma jabaataa dhaatii; jalʼinaa keenya fi cubbuu keenya nuu dhiisi; nuunis handhuura kee nu godhadhu” jedhe. Innis, “Kunoo, ani kakuu nan godha; ummata kee hundumaa duratti hojiiwwan dinqisiisoo, kanneen guutummaa lafaa keessatti yookaan saba kam iyyuu keessatti hin hojjetamin nan hojjadha; ummanni ati gidduu isaanii jirtu hundinuu hojii Waaqayyoo ni argu; waan ani si wajjin godhu waan sodaachisaa dha” jedhe. Baʼuu 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Museen saba Waaqayyo warra isaa dhuma addunyaatti argaman ni bakka bu’a. Isaanis warra “guyyoota dhumaa” murtii qorannoo keessatti Waaqayyoon “karaa” Isaa akka isaaniif mul’isu kadhatan, “akka” isaan Waaqayyoon “beekan”; deebii isaatiinis deebii Waaqayyo biraa argatu; innis abdii “argamuun” Isaa isaanii wajjin akka deemu, akkasumas Waaqayyo warra sanaaf “boqonnaa” akka kennu of keessaa qaba.
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. Jeremiah 6:16, 17.
Kanaaf Uumamaa akkana jedha: Karaawwan keessa dhaabadhaa; ilaalaa; daandiiwwan durii gaarii taʼan eessa akka jiran gaafadhaa; isheen daandii gaarii eessa akka taate hubadhaa; ishee keessa deemaas; lubbuu keessaniif boqonnaa ni argattu. Isaan garuu, “Ishee keessa hin deemnu,” jedhan. Ani immoo eegdotas isin irratti dhaabe, “Sagalee malakataa dhagaʼaa,” jedhee. Isaan garuu, “Hin dhageenyu,” jedhan. Ermiyaas 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Ermiyaas namoota “arguu” fi “dhaggeeffachuu” didan adda baasa; kanaafis warri “karaa gaarii” barbaadanii fi “isa keessa deeman” akka argatan waadaa isaanii kenname san “boqonnaa” hin argatan. Boqonnaan sunis, akka Isaayaas ibsetti, “haaromsa” jedhamee beekama.
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. Isaiah 28:9–13.
Inni beekkumsa ni barsiisa? Inni eenyutti barsiisa akka hubatan godha? Isaan aannan irraa addaan kutaman, harma irraa buqqifaman. Sababni isaas, ajajni ajaja irratti, ajajni ajaja irratti; sararri sarara irratti, sararri sarara irratti; as xinnoo, achis xinnoo taʼuu qaba; afaan gugguufatuu fi arraba biraatiin saba kanaan dubbataatii. Isaanittis, “Kun boqonnaa warra dadhaban itti boqochiiftan; kunis haaromsa” jedhee ture; taʼus isaan dhagaʼuu hin barbaanne. Garuu dubbii Waaqayyoo isaanitti ajaja irratti ajaja, ajaja irratti ajaja; sarara irratti sarara, sarara irratti sarara; as xinnoo, achis xinnoo taʼe; akka isaan deeman, dugda duubaan kufan, caccaban, kiyyoo keessatti qabaman, fi hidhatamanif. Isaayaas 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Boqonnaa” fi “haaromsiin” roobaa boodaa isa yeroo lallabamuu ergaa akeekkachiisa isa dhumaa irratti dhangalaafamu bakka bu’u.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Ani yeroo ergaan ergamaa sadaffaa xumuramaa turetti akeekame. Humni Waaqayyoo saba Isaa irratti boqotee ture; hojii isaanii xumuranii turan, sa’aatii qorumsa isa fuuldura isaanii jiruufis qophaa’anii turan. Isaan rooba boodaa, jechuunis haaromsa fuula Gooftaa biraa dhufu, fudhatanii turan; dhugaa ba’umsi jiraataanis deebi’ee haaromfamee ture. Akeekkachiifni guddaan inni dhumaa iddoo hundumaatti dhaga’ame ture; innis jiraattota lafaa warra ergaa sana hin fudhanne kakaasee fi dheekkamsiisee ture.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
Waadaan “boqonnaa” yookaan “haaromsa” isa “rooba boodaa” ta’e sanaa, abdii Museedhaaf boolla keessatti kennames, jechuun “argamuun” Waaqayyoo saba Isaa wajjin akka deemu of keessatti qabata.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
“Hojiin kun guyyaa Phenixxeettii wajjin wal fakkaata. Akkuma ‘roobni duraa’ jalqaba wangeelaatti yeroo Hafuurri Qulqulluun dhangalaafametti sanyii gatii guddaa qabu biqilchisuuf kenname, akkasuma ‘roobni boodaa’ xumura isaatti midhaan akka bilchaatuuf ni kenname. ‘Yoos ni beekna, yoo Waaqayyoon beekuu keessatti itti fufne; dhufuun isaa akka barii qophaa’eera; inni akka roobaatti, akka rooba boodaa fi rooba duraa lafa irratti nuuf ni dhufa.’ (Hosea 6:3.) ‘Egaa ijoollee Xiyoon, gammadaa, Waaqayyo Gooftaa keessanittis ililchaa; inni rooba duraa hamma madaalawaa ta’een isiniif kenneera, akkasumas rooba, rooba duraa fi rooba boodaa isiniif ni buusa.’ (Joel 2:23.) ‘Guyyoota dhumaatti, jechuun Waaqayyo, ani Hafuura koo keessaa foon hundumaa irratti nan dhangalaasa.’ ‘Namni maqaa Gooftaa waammatu hundinuus ni fayya.’ (Hojii Ergamootaa 2:17, 21.) Hojiin guddaan wangeelaa humna Waaqayyoo mul’achuu isa jalqaba isaa mallatteesse caalaa xiqqaa ta’een xumuramuu hin qabu. Raajiiwwan jalqaba wangeelaatti yeroo roobni duraa dhangalaafametti raawwataman, ammas xumura isaatti yeroo roobni boodaa dhangalaafamutti ni raawwatamu. Kunoo, yeroo haaromfinaa ergamaan Phexros yeroo akkana jedhee eeggachaa ture sanatu: ‘Egaa qalbii jijjiirradhaa, deebi’aas, cubbuun keessan akka haqamuuf [Firdii qorannoo keessatti], yeroo haaromfinaa fuula Gooftaa irraa akka dhufu; innis Yesusiin ni erga.’ (Hojii Ergamootaa 3:19–20.)
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Tajaajiltoonni Waaqayyoo, fuulli isaanii qulqullummaa of kennuu qulqulluu tiin ifee fi calaqqisaa taʼee, ergaa Waaqa irraa dhufe labsuuf bakka irraa bakkaatti ariitiidhaan ni deemu. Sagalee kumaatamaan, guutummaa lafa irratti, akeekkachiisni ni kennama. Dinqiin ni raawwatama, warri dhukkubsatan ni fayyu, mallattoowwanii fi hojiiwwan dinqisiisoon amantoota ni hordofu. Seexannis mallattoowwan sobaa hojjechuun ni hojjeta; illee ija namaa duratti ibidda samii irraa gadi buusa. (Mul’ata 13:13.) Akkasitti jiraattonni lafaa bakka dhaabbatan filachuuf ni geeffamu.” The Great Controversy, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
guutuun Hafuura Qulqulluu bara dhumaa keessatti ta’u, guutuun Hafuura Qulqulluu jalqaba labsii wangeelaa keessatti ta’een fakkeeffamee jira. “Dubbii Waaqayyoo gara isaanii” warra Hafuurri waldoota kiristaanaa dubbatu dhaga’uu hin barbaanne sanaaf kennamu, qajeelfama raajii tokkoo irratti sarara seenaa raajii tokko dabaluuun dhuma addunyaa ibsu jedhu ture. Inni kana qofa miti; inni qajeelfama akka dhumni wantaa tokkoo jalqaba wanta sanaatiin ibsamu jedhu dha. Seerri raajii kun sabni Adveentistii Guyyaa Torbaffaa Laa’odiiqiyaa gowwoonni ni didu. Yeroo inni fudhatamutti, Waaqayyo “beekumsa barsiisuu” danda’a; beekumsa kana Daani’el yeroo dhumaa keessatti akka baay’atu ibsa, Hosee ammoo sabni Waaqayyoo isa diduu isaanii irraa kan ka’e akka badaniif dubbata. Gareen Isaayyaasii fi Ermiyaas keessatti argamu, warri dhaga’uu yookaan arguuf didan, “haaromsa” ni didu; innis “boqonnaa” Waaqayyo saba Isaa “bara dhumaa” keessa jiraniif kennuuf waadaa gale sana, akka isaan balaa guyyoota dhumaa irratti nagaan darbu danda’aniif kennamu dha.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
“Maqaan Waaqayyoo” (amala) inni Waaqni Museetti labses, “Waaqayyo Gooftaa” akka ta’e, “araaramaa fi ayyaana qabeessa, obsa dheeraa kan qabu, gaarummaa fi dhugaadhaanis baay’ee guutuu” dha. Amalli Isaa araaraa fi dhugaadha. Dhugaan amala Isaa bakka bu’u yeroo hundumaa araara Isaa wajjin walqabatee jira; namni kam iyyuu dhugaa Isaa hin hubatu, yoo dura Waaqni gara isaanii araara Isaa hin hojjatin malee; hundinuus cubbuu hojjetaniiru, ulfina (amala) Waaqayyootis irraa hanqataniiru. Dhugaan Yesuus Kiristoos Alphaa fi Oomeegaa ta’uu Isaa warra Waaqni yakkaa fi cubbuu isaanii irraa dhiifama godhe qofaan beekamee eegama. Dhiifamni sunis mul’ata xumuraa firdii qorannootaa keessatti raawwatama. Warra Inni araara Isaa irratti hojjatu, akkasumas cubbuu isaanii dhiifama godhu, dhaala Ofii Isaatiif fudhata; isaan wajjinis kakuu seena.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Bara dhuma seenaa lafaa kanaatti, kakuu Waaqayyoo saba isaa abboommii isaa eeganiif kan haaromfamu ta’a.” Review and Herald, February 26, 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Raajonni hundi, Museen dabalatee, bara dhumaa murtii qorannoo sana yeroo Waaqayyo warra dhibba afurtamaa afur kuma taʼan jedhamanii beekaman wajjin kakuu Isaa haaromsu adda baasu. Yommuu kakuu sun hundeeffamus, Waaqayyo, “ani dinqiiwwan nan hojjedha; isaan kanneen guutummaa lafaatti yookaan saba kamiyyuu keessatti duraan hin hojjetamin. Namoonni hundinuu si keessa jiran hojii Waaqayyoo ni argu; wanti ani si wajjin hojjedhus waan sodaachisaa dha” jedha.
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Muuxannoon Holqa Hooreeb irratti godhe, kan Tulluu Siinaa jedhamuunis beekamu, qabsoo Muuxannoon saba Waaqayyoo wajjin qabu keessatti kaaʼamee ture. Qabsoon isaa hojii Waaqayyo isaaf kenne raawwachuu ture. Muuxannoon ergaa Waaqayyoo addunyaaf jedhu ilaalchisee qabsoo keessa ture. Gooftaan ulfina isaa Muuxannootti mulʼisuudhaan dura, Muuxannoon Gooftaa irratti yaada sirrii fayyadamuudhaan, finciltoota yeroo sana waaqeffattii warqee Aaroonitti naannaʼanii sirbaa turan Yoo Gooftaan balleesse, badiinsi finciltootaa ergaa humna Waaqayyoo ibsaa ture ni balleessa jedhee akeekkachiisaa ture.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Waaqayyos Museedhaan akkana jedhe; “Ani saba kana argeera; kunoo, saba mata-jabaa dha. Kanaaf amma ana dhiisi, akka dheekkamsi koo isaanitti boba’uufii, akka ani isaan balleessuuf; si irraa immoo saba guddaa nan godha.” Museen garuu Waaqayyo Waaqa isaa kadhatee akkana jedhe; “Yaa Waaqayyo, maaliif dheekkamsi kee saba kee irratti boba’a, isa ati humna guddaadhaan, harka jabaa ta’een biyya Gibxii keessaa baafte irratti? Maaliif warri Gibxii dubbatuu qabu, ‘Inni hamminaaf isaan baase; akka isaan tulluuwwan irratti ajjeesuufii, fuula lafaa irraa isaan balleessuuf’ jedhani? Dheekkamsa kee isa cimaa irraa deebi’i; hammina kana saba kee irratti fiduuf yaadde irraas qalbi jijjiirradhu. Abrahaam, Yisihaaq, Israa’el tajaajiltoota kee yaadadhu; warra ati ofuma keetiin kakachuun, ‘Sanyii keessan akka urjiiwwan samii nan baay’isa; biyya kana hundumaa ani dubbadhe immoo sanyii keessaniif nan kenna; isaanis bara baraan ni dhaalu’ jetteef.” Waaqayyois hammina saba isaa irratti fiduuf yaade irraa qalbi jijjiirrate. Ba’uu 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Muuxannoon holqa Museen keessa ture ergaa Museen addunyaatti dhiheessuuf muudamee ture of keessaa qaba. Dhugaa ba’umsi Gooftaan Musee bira darbee amala Isaa lallabe sun, ergaa keessaa waa’ee saba Waaqayyoo fincilaa (Laawodiiqeyaa) ta’an irratti xiyyeeffate keessatti kaa’ameera; akkasumas haalli holqa Eliyaas keessatti ture, qabsoo isaa Yezabel wajjin qabu keessatti kaa’ameera; jechuunis, tokkummaa sadii-qabduu Ameerikaa, Phaaphaasummaa fi Tokkummaa Mootummoota Addunyaa. Tokkoon isaanii ergaa keessaa waldaa sanaaf ta’u bakka bu’a; inni kaan immoo ergaa alaa addunyaadhaaf ta’u bakka bu’a; garuu dhugaa-baatonni lamaan, Musee fi Eliyaas, holqa Horeeebii tokko keessa jiru; isaan lamaanis yeroo dhuma addunyaa keessatti holqa sana keessatti bakka buufamu.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
ଏଥିରେ ଆହାବ ଏଲିୟା କରିଥିବା ସମସ୍ତ କାର୍ଯ୍ୟ ଏବଂ ସେ କିପରି ସମସ୍ତ ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କୁ ତଳୱାରଦ୍ୱାରା ବଧ କରିଥିଲେ, ସେ ସବୁ ଯେଜେବେଲଙ୍କୁ କହିଲେ। ତେବେ ଯେଜେବେଲ ଏଲିୟାଙ୍କ ନିକଟକୁ ଜଣେ ଦୂତଙ୍କୁ ପଠାଇ କହିଲେ, “ଆସନ୍ତାକାଲି ଏହି ସମୟରେ ଯଦି ମୁଁ ତୁମର ପ୍ରାଣକୁ ସେମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେଙ୍କ ପ୍ରାଣ ପରି ନ କରେ, ତେବେ ଦେବତାମାନେ ମୋତେ ତେଣୁ କରୁନ୍ତୁ, ଏବଂ ତାଠାରୁ ଅଧିକ ମଧ୍ୟ କରୁନ୍ତୁ।” ସେ ଏହା ଦେଖି ଉଠିଲେ ଏବଂ ନିଜ ପ୍ରାଣରକ୍ଷା ପାଇଁ ଚାଲିଗଲେ; ସେ ଯିହୂଦାର ଅଧୀନ ଥିବା ବେଅର୍ଶେବାକୁ ଆସିଲେ, ଏବଂ ସେଠାରେ ନିଜ ସେବକଙ୍କୁ ଛାଡ଼ି ଦେଲେ। କିନ୍ତୁ ସେ ନିଜେ ଏକ ଦିନର ପଥ ଅରଣ୍ୟରେ ପ୍ରବେଶ କରିଗଲେ; ସେ ଗିଇ ଜୁନିପର ଗଛ ତଳେ ବସିଲେ; ଏବଂ ସେ ନିଜ ପାଇଁ ମୃତ୍ୟୁ ଆଗ୍ରହ କରି କହିଲେ, “ଏତେଇ ପର୍ଯ୍ୟାପ୍ତ; ହେ ସଦାପ୍ରଭୁ, ବର୍ତ୍ତମାନ ମୋର ପ୍ରାଣକୁ ନେଇନିଅ; କାରଣ ମୁଁ ମୋର ପିତୃପୁରୁଷମାନଙ୍କଠାରୁ ଭଲ ନୁହେଁ।” ସେ ଜୁନିପର ଗଛ ତଳେ ଶୋଇ ନିଦ୍ରାଗତ ହେଲେ; ଏବଂ ଦେଖ, ତା’ବେଳେ ଜଣେ ସ୍ୱର୍ଗଦୂତ ତାଙ୍କୁ ସ୍ପର୍ଶ କରି କହିଲେ, “ଉଠ, ଭୋଜନ କର।” ସେ ଦେଖିଲେ, ଏବଂ ଦେଖ, ତାଙ୍କ ମୁଣ୍ଡ ନିକଟରେ ଅଙ୍ଗାର ଉପରେ ପକାଯାଇଥିବା ଏକ ପିଠା ଓ ଜଳଭରା ଏକ ପାତ୍ର ରହିଥିଲା। ସେ ଭୋଜନ କଲେ ଓ ଜଳ ପିଲେ, ପୁଣି ଶୋଇପଡ଼ିଲେ। ପୁନର୍ବାର ସଦାପ୍ରଭୁଙ୍କ ଦୂତ ଦ୍ୱିତୀୟଥର ଆସି ତାଙ୍କୁ ସ୍ପର୍ଶ କରି କହିଲେ, “ଉଠ, ଭୋଜନ କର; କାରଣ ପଥ ତୁମ ପାଇଁ ଅତ୍ୟନ୍ତ ଦୀର୍ଘ।” ସେ ଉଠିଲେ ଏବଂ ଭୋଜନ କରି ଜଳ ପିଲେ; ଏବଂ ସେହି ଭୋଜନର ଶକ୍ତିରେ ଚାଳିଶି ଦିନ ଓ ଚାଳିଶି ରାତ୍ରି ଚାଲି ଦେବପର୍ବତ ହୋରେବ ପର୍ଯ୍ୟନ୍ତ ପହଞ୍ଚିଲେ। ସେ ସେଠାକୁ ଆସି ଗୁହାରେ ପ୍ରବେଶ କରି ସେଠାରେ ରାତି କାଟିଲେ; ଏବଂ ଦେଖ, ସଦାପ୍ରଭୁଙ୍କ ବାକ୍ୟ ତାଙ୍କ ନିକଟକୁ ଆସିଲା, ଏବଂ ସେ ତାଙ୍କୁ କହିଲେ, “ଏଲିୟା, ତୁମେ ଏଠାରେ କ’ଣ କରୁଛ?” ସେ କହିଲେ, “ମୁଁ ସେନାବଳର ପରମେଶ୍ୱର ସଦାପ୍ରଭୁଙ୍କ ପାଇଁ ଅତ୍ୟନ୍ତ ଉତ୍ସାହୀ ହୋଇଛି; କାରଣ ଇସ୍ରାଏଲ ସନ୍ତାନମାନେ ତୁମର ଚୁକ୍ତି ପରିତ୍ୟାଗ କରିଛନ୍ତି, ତୁମର ବେଦୀଗୁଡ଼ିକୁ ଭଙ୍ଗିଦେଇଛନ୍ତି, ଏବଂ ତୁମର ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କୁ ତଳୱାରଦ୍ୱାରା ବଧ କରିଛନ୍ତି; ଏବଂ ମୁଁ, କେବଳ ମୁଁ ମାତ୍ର ଅବଶିଷ୍ଟ ରହିଛି; ଏବଂ ସେମାନେ ମୋର ପ୍ରାଣ ନେବା ପାଇଁ ତାହାର ଖୋଜ କରୁଛନ୍ତି।” ସେ କହିଲେ, “ବାହାରକୁ ଯାଅ ଏବଂ ସଦାପ୍ରଭୁଙ୍କ ସାମ୍ନାରେ ପର୍ବତ ଉପରେ ଦଣ୍ଡାୟମାନ ହେଅ।” ଏବଂ ଦେଖ, ସଦାପ୍ରଭୁ ଅତିକ୍ରମ କରିଗଲେ, ଏବଂ ସଦାପ୍ରଭୁଙ୍କ ସାମ୍ନାରେ ଏକ ବଡ଼ ଓ ପ୍ରବଳ ପବନ ପର୍ବତମାନଙ୍କୁ ଚିରିଦେଲା ଓ ଶିଳାମାନଙ୍କୁ ଭଙ୍ଗି ଟୁକୁଡ଼ା କରିଦେଲା; କିନ୍ତୁ ସଦାପ୍ରଭୁ ପବନରେ ନଥିଲେ; ପବନ ପରେ ଏକ ଭୂମିକମ୍ପ ହେଲା; କିନ୍ତୁ ସଦାପ୍ରଭୁ ଭୂମିକମ୍ପରେ ନଥିଲେ; ଭୂମିକମ୍ପ ପରେ ଅଗ୍ନି ହେଲା; କିନ୍ତୁ ସଦାପ୍ରଭୁ ଅଗ୍ନିରେ ନଥିଲେ; ଏବଂ ଅଗ୍ନି ପରେ ଏକ ଶାନ୍ତ, କ୍ଷୀଣ ସ୍ୱର ଶୁଣାଗଲା। ଏବଂ ଏପରି ହେଲା, ଯେତେବେଳେ ଏଲିୟା ତାହା ଶୁଣିଲେ, ସେ ନିଜ ଆବରଣରେ ମୁହଁ ଢାକିଲେ, ବାହାରକୁ ଯାଇ ଗୁହାମୁଖରେ ଦଣ୍ଡାୟମାନ ହେଲେ। ଏବଂ ଦେଖ, ଏକ ସ୍ୱର ତାଙ୍କ ନିକଟକୁ ଆସି କହିଲା, “ଏଲିୟା, ତୁମେ ଏଠାରେ କ’ଣ କରୁଛ?” ସେ କହିଲେ, “ମୁଁ ସେନାବଳର ପରମେଶ୍ୱର ସଦାପ୍ରଭୁଙ୍କ ପାଇଁ ଅତ୍ୟନ୍ତ ଉତ୍ସାହୀ ହୋଇଛି; କାରଣ ଇସ୍ରାଏଲ ସନ୍ତାନମାନେ ତୁମର ଚୁକ୍ତି ପରିତ୍ୟାଗ କରିଛନ୍ତି, ତୁମର ବେଦୀଗୁଡ଼ିକୁ ଭଙ୍ଗିଦେଇଛନ୍ତି, ଏବଂ ତୁମର ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କୁ ତଳୱାରଦ୍ୱାରା ବଧ କରିଛନ୍ତି; ଏବଂ ମୁଁ, କେବଳ ମୁଁ ମାତ୍ର ଅବଶିଷ୍ଟ ରହିଛି; ଏବଂ ସେମାନେ ମୋର ପ୍ରାଣ ନେବା ପାଇଁ ତାହାର ଖୋଜ କରୁଛନ୍ତି।” ତେବେ ସଦାପ୍ରଭୁ ତାଙ୍କୁ କହିଲେ, “ଯାଅ, ଦମ୍ମେଶକର ଅରଣ୍ୟପଥ ଦିଆରେ ଫେରିଯାଅ; ଏବଂ ସେଠାକୁ ପହଞ୍ଚିଲେ, ହଜାଏଲଙ୍କୁ ସୂରିୟାର ରାଜା ହେବା ପାଇଁ ଅଭିଷେକ କର। ଏବଂ ନିମ୍ଶୀର ପୁତ୍ର ଯେହୁଙ୍କୁ ଇସ୍ରାଏଲର ରାଜା ହେବା ପାଇଁ ଅଭିଷେକ କର; ଏବଂ ଆବେଲମେହୋଲାର ଶାଫଟର ପୁତ୍ର ଏଲୀଶାଙ୍କୁ ତୁମର ସ୍ଥାନରେ ଭବିଷ୍ୟଦ୍ବକ୍ତା ହେବା ପାଇଁ ଅଭିଷେକ କର। ଏବଂ ଏପରି ହେବ ଯେ, ଯିଏ ହଜାଏଲଙ୍କ ତଳୱାରରୁ ପଳାଇବ, ସେକୁ ଯେହୁ ବଧ କରିବ; ଏବଂ ଯିଏ ଯେହୁଙ୍କ ତଳୱାରରୁ ପଳାଇବ, ସେକୁ ଏଲୀଶା ବଧ କରିବ। ତଥାପି ମୁଁ ଇସ୍ରାଏଲରେ ମୋ ପାଇଁ ସାତ ହଜାର ଲୋକଙ୍କୁ ଅବଶିଷ୍ଟ ରଖିଛି, ଯାହାଙ୍କ ସମସ୍ତ ଜାଣୁ ବାଆଲଙ୍କ ସମ୍ମୁଖରେ ନମିନାହିଁ, ଏବଂ ଯାହାଙ୍କ ପ୍ରତ୍ୟେକ ମୁଖ ତାଙ୍କୁ ଚୁମ୍ବନ କରିନାହିଁ।” 1 Kings 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Muuxannoon holqa Eeliyaas mudhamsuu isaa ergamaa wajjin qabuu fi akka inni yaadetti dhiibbaa ergamni fi hojii isaa geessise agarsiisa. Museen ergaa Waaqayyoo ifatti dubbatame sana eegaa ture; Eeliyaas immoo ergaa sana irraa abdii kutatee ture. Ergaan sun isuma tokko, garuu inni tokko waldaa keessaa kan taʼe, inni kaan immoo waldaa ala kan taʼe taʼuu qofa addaati. Haa taʼu malee raajii keessatti, isaan lamaan walitti qabamanii ergaa bifa lamaa Mulʼata boqonnaa kudha saddeet keessatti argamu ibsu. Dhugaa holqaan wal qabatan hundumaa keessaa wanti ani cimsee hubachiisuu barbaadu, “bara mootummaa dhumaa” keessatti, abdii kutannaan haala lamaan keessaa kam keessatti iyyuu ibsamu ergaa sanaa fi dhiibbaa isaa irratti taʼuu isaati.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Museenii fi Eliyaasis warri “sagalee” inni “dubbii Gooftaatii” taʼe “dhaga’an” fi “argan” bakka bu’u. “Dubbiin” sun amala Isaa kan araaraa fi dhugaatiiti. Faarfataanis araara Waaqayyoo, isa amala Isaa ta’e, akka isaaf mul’ifamu ni kadhata. “Araara” Isaa arguuf, Faarfataan “Wanti Hafuurichi waldoota kiristaanaa jedhu” akka “dhaga’u” waadaa gala.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Bulchaa muuziqaattiif, Faarfannaa ilmaan Qoraahiif. Yaa Waaqayyo, ati biyya keetti gaarummaa agarsiifteerta; boojiʼamuu Yaaqoob deebifteerta [garagalchiteerta]. Ati jalʼina saba keetii dhiifteetta; cubbuu isaanii hundumaas haguugdeerta. Selaah. Dheekkamsa kee hundumaa irraa deebiteerta; jabaachuu dheekkamsa keetii irraa garagailteerta. Yaa Waaqa fayyina keenyaa, nu deebisi; dheekkamsa kee nu irrattiis akka dhaabu godhi. Bara baraan nu irratti ni dheekkamtuu? Dheekkamsa kee dhaloota hundumaatti ni dheeressitaa? Sabi kee sitti akka gammaduuf, ati deebiitee nu hin haaromsituu? Yaa Waaqayyo, araara kee nutti agarsiisi; fayyina kees nuu kenni. Ani waan Waaqayyo Gooftaan dubbatu nan dhagaʼa; inni saba isaatti, qulqulloota isaatti nagaa ni dubbata; isaan garuu deebiʼanii gara gowwummaatti hin gallein. Dhugumaan, ulfinni biyya keenya keessa akka jiraatuuf, fayyinni isaa warra isa sodaatanitti dhihoo dha. Araarri fi dhugaan walitti dhufaniiru; qajeelummaa fi nagaan wal dhungataniiru. Dhugaan lafa keessaa ni biqila; qajeelummaanis samii irraa gad ni ilaala. Eeyyee, Waaqayyo waan gaarii taʼe ni kenna; biyyi keenyas oomisha ishee ni kenna. Qajeelummaan isa dura ni adeema; tarkaanfii isaatiifis karaa ni qopheessa. Faarfannaa 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Hubadhaa akka “araarrii fi dhugaan” (akkasumas “dhugaan” jecha Ibrootaa ‘emet’ isa nuti itti deebinee ibsaa turre dha) inni qajeelummaa fi nagaa uumu “waldhungataniiru.” Isaan walitti makamanii jiru. Faarfataan yeroo murtii qorannoo bara dhumaa keessatti, yeroo Waaqayyo “hammina saba” Isaa “dhiiseef,” faarfannaa isaa kaa’a. Kadhannaanis, Gooftaan saba isaa “akka haaromsu” dha.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“ପବିତ୍ର ଆତ୍ମାଙ୍କର ସେବାକାର୍ଯ୍ୟ ଅଧୀନରେ ଏକ ପୁନର୍ଜାଗରଣ ଓ ଏକ ସଂସ୍କାର ଘଟିବା ଆବଶ୍ୟକ। ପୁନର୍ଜାଗରଣ ଓ ସଂସ୍କାର ଦୁଇଟି ଭିନ୍ନ ବିଷୟ। ପୁନର୍ଜାଗରଣର ଅର୍ଥ ହେଉଛି ଆଧ୍ୟାତ୍ମିକ ଜୀବନର ନବୀକରଣ, ମନ ଓ ହୃଦୟର ଶକ୍ତିଗୁଡ଼ିକର ସଜୀବକରଣ, ଆଧ୍ୟାତ୍ମିକ ମୃତ୍ୟୁରୁ ପୁନରୁତ୍ଥାନ। ସଂସ୍କାରର ଅର୍ଥ ହେଉଛି ପୁନର୍ଗଠନ, ଧାରଣା ଓ ସିଦ୍ଧାନ୍ତ, ଅଭ୍ୟାସ ଓ ଆଚରଣରେ ପରିବର୍ତ୍ତନ। ଆତ୍ମାଙ୍କ ପୁନର୍ଜାଗରଣ ସହିତ ଯଦି ସେଥି ଯୁକ୍ତ ନ ହୁଏ, ତେବେ ସଂସ୍କାର ଧର୍ମିକତାର ଶୁଭ ଫଳ ଉତ୍ପନ୍ନ କରିବ ନାହିଁ। ପୁନର୍ଜାଗରଣ ଓ ସଂସ୍କାର ନିଜ ନିର୍ଦ୍ଧାରିତ କାର୍ଯ୍ୟ ସମ୍ପାଦନ କରିବାକୁ ଅଟନ୍ତି, ଏବଂ ଏହି କାର୍ଯ୍ୟ କରୁଥିବାବେଳେ ସେମାନେ ପରସ୍ପର ସହିତ ମିଶିଯିବା ଆବଶ୍ୟକ।” Selected Messages, book 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
ᱯᱚᱥᱚᱞ ᱨᱮ “ᱯᱩᱱᱟᱨᱡᱤᱵᱤᱛ” ᱞᱟᱹᱭ ᱮᱛᱟᱹᱣ ᱟᱜ ᱵᱤᱱᱛᱤ ᱚᱱᱟ ᱢᱤᱫ ᱮᱱᱟᱜ ᱵᱤᱱᱛᱤ ᱠᱚ ᱩᱫᱩᱜᱟ, ᱚᱠᱚᱭ ᱟᱯᱱᱟᱨ ᱤᱱᱠᱩᱫ ᱢᱩᱬᱩᱛ ᱟᱠᱟᱱᱟ ᱵᱚᱞ ᱥᱟᱨᱤ ᱮ ᱵᱟᱰᱟᱭᱟ। ᱯᱚᱥᱚᱞ ᱚᱠᱚᱭ “ᱯᱩᱱᱟᱨᱡᱤᱵᱤᱛ” ᱞᱟᱹᱭ ᱮᱛᱟᱹᱣ ᱟᱜ ᱵᱤᱱᱛᱤ, ᱚᱱᱟ ᱢᱤᱫ ᱞᱟᱣᱫᱤᱠᱮᱭᱟᱱ ᱞᱟᱹᱜᱤᱫ ᱮᱢᱚᱱ ᱠᱚᱸᱜ ᱵᱤᱱᱛᱤ ᱠᱟᱛᱮ ᱵᱮᱫᱟ ᱠᱟᱹᱨᱱᱤᱡ ᱢᱮᱱᱟᱜᱼᱟ, ᱪᱮᱫᱟᱜ ᱠᱷᱟᱱ ᱞᱟᱣᱫᱤᱠᱮᱭᱟᱱ ᱱᱤᱡ ᱟᱜ ᱟᱫᱷᱭᱟᱛᱢᱤᱠ ᱢᱩᱬᱩᱛ ᱠᱚ ᱟᱛᱚᱢ ᱢᱮᱱᱟᱜᱼᱟ ᱵᱚᱞ ᱵᱟᱝ ᱵᱟᱰᱟᱭᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱡᱩᱫᱤ ᱩᱱᱤ ᱢᱩᱬᱩᱛ ᱵᱟᱹᱱᱩᱜᱼᱟ, ᱛᱟᱦᱚᱸᱞᱮ ᱩᱱᱤᱠᱩ “ᱯᱩᱱᱟᱨᱡᱤᱵᱤᱛ” ᱟᱢᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱵᱟᱝ ᱦᱚᱭᱚᱜᱼᱟ। ᱚᱱᱟ “ᱯᱩᱱᱟᱨᱡᱤᱵᱤᱛ” ᱫᱚ “ᱤᱥᱚᱨ ᱯᱨᱚᱵᱷᱩ ᱪᱮᱫ ᱠᱚ ᱢᱮᱱᱠᱟᱜᱼᱟ ᱚᱱᱟ ᱟᱞᱮ ᱟᱸᱡᱚᱢᱟ” ᱨᱮ ᱮᱠᱽᱨᱟᱨ ᱦᱩᱭ ᱠᱟᱛᱮ ᱥᱟᱫᱷᱚᱱ ᱦᱩᱭᱟ, ᱟᱨ ᱯᱚᱵᱤᱛᱨ ᱟᱛᱢᱟ ᱟᱞᱮ ᱵᱷᱤᱛᱨᱤ ᱨᱮ ᱛᱟᱹᱦᱮᱸᱱ ᱟᱠᱟᱱ ᱛᱮ ᱚᱠᱚᱭ ᱯᱩᱱᱟᱨᱡᱤᱵᱤᱛ ᱮᱢ ᱮᱢᱚᱜᱼᱟ, ᱚᱱᱟ ᱥᱩᱨᱚᱠᱷᱤᱛ ᱨᱮᱭᱟᱜ ᱟᱜᱮ ᱠᱚᱱᱚ ᱮᱴᱟᱜ ᱠᱟᱹᱢᱤ ᱵᱟᱝ ᱟᱹᱜᱩ ᱦᱚᱭᱚᱜᱼᱟ।
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Nu keessaa haaromsi waaqeffannaa dhugaa uumamuun fedhii keenya hundumaa keessaa isa guddaa fi ariifachiisaa dha. Kana barbaaduun hojii keenya isa jalqabaa taʼuu qaba.” Selected Messages, book 1, 121.
Speaking of the book of Revelation Sister White states the following.
ପ୍ରକାଶିତ ବାକ୍ୟର ପୁସ୍ତକ ବିଷୟରେ କହୁଥିବାବେଳେ ସିଷ୍ଟର ହ୍ୱାଇଟ ନିମ୍ନଲିଖିତ କଥା କହିଛନ୍ତି।
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Yommuu nuti akka sabaatti kitaabni kun nuuf maal akka taʼe hubannu, nu gidduutti haaromsi guddaan ni mulʼata.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
Jechi “haaromsuu” jedhu hiikni isaa jireenyatti deebisuu jechuu dha. Warri keessaa kuma dhibba afurtamii afur ta’anii filataman jalqaba irratti akka isaan du’anii fi haaromsa akka barbaadan beekuu qabu. Dhugaan warri kuma dhibba afurtamii afur du’anii jiran jedhu, ergaa yeroo qorannoon cufamuuf jedhu sanatti hiikni isaa hiikamee banamu keessaa kutaa baay’ee barbaachisaa dha. Waa’ee dhugaa kanaa waan hedduu dabalatee dubbanna. Wanti isaan haaromsu “araara” isa Waaqayyo yeroo inni isaan “haaromsu” fi qajeelummaa Isaa isaaniif kennu isaaniif diriirsuu dha. Wanti isaan haaromsu dhugaa Yesus Alfaa fi Oomeegaa akka ta’e jedhu dha; hubannoon kunis “nagaa” hubannaa hundumaa caalu isaan keessatti uuma. Abdachiisni jiru “dhugaan” “lafa keessaa ni biqila” jedhu dha. Ergaan akka “dhugaa”tti bakka bu’ee dhihaatu, inni Alfaa fi Oomeegaa ta’e, Ameerikaa United States keessaa madda; jechuunis inni “lafa keessaa” ni biqila. Ergaan jalqabaa Ameerikaa United States keessaa dhufe; ergaan dhumaa immoo iddoouma sana keessaa ni biqila.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Waaʼee qabaachuun namoota holqa keessa jiran Waaqayyoo akka mallattoo taʼan, raajota biroo holqa fakkeenyaa keessa turan ilaalla. Yesus Yohaannis Cuuphaa kennu Eliyaas akka taʼe ibse; yeroo Yohaannis akka Masiihii dhufu sana taʼuu isaa beekuu barbaadetti immoo inni mana hidhaa keessa ture. Inni amala dhugaa Yesus beekuu barbaade. Ergaan inni labsaa turee fi ergaan Yesus itti fufee labse sun ergaa dhugaa taʼuu isaa beekuu barbaade. Bartoota isaa gaaffii sana Yesusiin akka gaafatan erge; Yesus immoo gaaffii isaanii bira darbee ulfina Isaa isaanitti argisiisuu itti fufe.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
“Akkasitti guyyaan sun darbe, bartoonni Yohaannis waan hundumaa arganii fi dhagaʼanii. Dhuma irratti Yesus gara Isaa isaan waamee, waan isaanii ijaan argan Yohaannisiif akka dhaqanii himan ajaje; akkas jedhees dabalate, ‘Kan Anaan gufuu itti hin arganne hundinuu eebbifamaadha.’ Luqaas 7:23, R. V. Ragaan Waaqummaa Isaa immoo, baayʼee fedhii ilmaan namootaa dhiphatanii wajjin wal simachuu isaatiin mulʼate. Ulfinni Isaas, sadarkaa keenya gad-aanaa taʼetti of gadi qabuu Isaatiin ifatti mulʼate.”
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Barattoonni ergaa sanaa sana geessan, innis gaʼaa ture. Yohannis raajii waaʼee Masiihii jedhu yaadate, ‘Gooftaan misiraachoo warra garraamota taʼaniif akka ani lallabuuf na dibeera; warra garaan isaanii cabe akka ani walʼaanuuf, boojiʼamtootaaf bilisummaa, warra hidhamanitti immoo hiikamuu mana hidhaatii akka ani labsuuf na ergeera; bara fuudhatamaa Gooftaa akka ani labsuuf.’ Isaayaas 61:1, 2. Hojiiwwan Kiristoos Inni Masiihii taʼuu Isaa qofa utuu hin ibsin, mootummaa Isaa akkamitti akka hundeeffamuus ni agarsiisan. Dhugaan Eliyaasitti lafa onaa keessatti dhufe sunuma Yohannisittis baname; yeroo ‘bubbeen guddaan, humna qabeessis, fuula Gooftaa duratti tulluuwwan diigee, dhagaa caccabsaa ture; garuu Gooftaan bubbee sana keessa hin turre; bubbee sana booddee sochiin lafaa taʼe; garuu Gooftaan sochii lafaa sana keessa hin turre; sochii lafaa sana booddee ibiddi taʼe; garuu Gooftaan ibidda sana keessa hin turre;’ ibidda sana booddees Waaqayyo ‘sagalee xinnaa qabbanaaʼaa’ taʼeen raajicha dubbise. 1 Mootota 19:11, 12. Akkasuma Yesus hojii Isaa walitti buʼiinsa meeshaa waraanaatiin yookaan teessoowwan mootummootaa fi mootummaa garagalchuudhaan utuu hin taʼin, jireenya araaraa fi of-wareegamaatiin garaa namootaa dubbachuudhaan raawwachuu ture.” Desire of Ages, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Humni Waaqayyoo karaa Dubbii Isaa darbuun darbuun ibsama. Innis “garaa namootaa”tti geeffama. Sun barumsa “sagalee xinnaa laafaa” sanaa ture. Garuu ergaan Eliyaas ergaa alaa taʼee humnoota saba Waaqayyoo alatti argaman adda baasu dha. Kiristoos “guyyoota dhumaa” keessatti Eliyaasiin, humni Dubbii Isaa keessa akka jiru itti himaa ture; taʼus, “walitti buʼiinsi hidhannoo fi garagalchuun teessoowwanii fi mootummaawwanii,” kan qilleensa badiisaa, kirkirri lafaa, fi ibiddaan bakka buʼan, humnoota alaa keessaa sadii kitaaba Mulʼata keessatti bakka buʼan kan sabni Waaqayyoo isaaniin wal dura dhaabbatu agarsiisu. “Qilleensi” badiisaan raajii Macaafa Qulqulluu keessatti mallattoo Islaamaa dha. “Kirkirri lafaa” fincila fi jeequmsa Kacaasa Faransaayiti. “Ibiddi” immoo badiisa Sodoomii fi Gomoraa irratti fide dha. Eliyaas humna paaphaasummaa irraa baqatee gara holqaatti gale ture; kanaafuu Gooftaan, humnoota hammina hundumaa kanneen dhuma addunyaa irratti balaa sana ijaaran hunda keessatti illee, humni Waaqayyoo bakka itti argamu sagalee xinnaa laafaa sana keessatti akka taʼe isaaf mulʼise.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Museen, Eliyaasii fi Yohannis Cuuphaan hundinuu amala Waaqayyoo boolla keessaa arguudhaan dhugaa ba’u. “Boolli” mallattoo tokkicha dhaloota hamaa fi ejjituu ta’eef kennamu dha. Yesuus waa’ee “dhaloota ejjituu fi hamaa” dubbate; kunis dhaloota “guyyoota dhumaa” murtii qorannoo ti. Mallattoon dhaloota sanaaf immoo raajicha Yoonaas ture; inni guyyoota sadii boolla keessa—garaacha qurxummii guddaa keessatti—dabarse.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Yommuu namoonni baayʼinaan walitti qabaman, inni dubbachuu jalqabe; “Dhaloonni kun dhaloota hamaa dha; mallattoo barbaadu; garuu mallattoon isaaniif kennamu hin jiru, yoo taʼe malee mallattoo Yoonaas raajichaa. Akkuma Yoonaas warra Nanawweetiif mallattoo taʼe, Ilmi namaas akkasuma dhaloota kanaaf ni taʼa.” Luqaas 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Yoonaas guyyoo sadii fi halkan sadii garaa qurxummii guddaa keessa ture; akkuma Yesus immoo guyyoo sadii awwaala keessa ture. Yoonaas mallattoo ture; Yesusis akkasuma. Isaan mallattoo duʼaa kaʼuu bakka buʼu; duʼaa kaʼuunis, dhugumatti, duʼa booddee dhufa.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Achiis keessaa barsiisonni seeraa fi Fariisota keessaa tokko tokko deebisanii, “Yaa Barsiisaa, mallattoo tokko si irraa arguu ni barbaanna” jedhan. Inni garuu deebisee isaaniin, “Dhaloonni hamaanii fi ejjitootni mallattoo barbaadu; mallattoon garuu isaaf hin kennamu, yoo taʼe malee mallattoo raajicha Yoonaas. Akkuma Yoonaas garaa qurxummii guddaa keessatti guyyoota sadii fi halkan sadii ture, akkasuma Ilmi namaa immoo guyyoota sadii fi halkan sadii garaa lafaa keessatti ni taʼa. Namoonni Nanawwee dhaloota kana wajjin murtii keessatti ni kaʼu; isaanis isa ni mootummaa, sababni isaas lallaba Yoonaasitti qalbii jijjiirratan; kunoo, as keessatti Yoonaas caalaa guddaan jira” jedhe. Maatewos 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Yoo qajeelfama seenaa irra deebiʼuu hubanneerra yoo taʼe, akkasumas dhugaa seenaa qulqulluun hundi dhuma addunyaa akka agarsiisu waliin yoo ilaalle, duuti, awwaalamni, fi duʼaa kaʼuun Yoonaasii fi Kiristoos “mallattoo” akkasumas ergaa saba Waaqayyoo yeroo ammaa ti. Yoonaasiin garaa qurxummii keessaa yeroo gad dhiifametti, ergaa ni labse; akkuma ergichi qophaaʼee dhagaa holqaa Kiristoos keessa ture irraa yeroo kaase, ergaan duʼaa kaʼuu Kiristoos battalumatti labsame sana. Warri Musee, Eliyaas, Yoonaasii fi Kiristoosiin bakka buufaman, saba Waaqayyoo “guyyoota dhumaa” qofa utuu hin taʼin, ergaa isaanii tokkoon tokkoon isaanii kennanis ni mallatteessu.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Mallattoon Yonaas shaakalliin boollaa keessa darbe ni of keessaa qaba; achittis amala araara-qabeessa Kiristoos mulʼifama. Araarri Yesus Eliyaasiif kennames, Yonaa ergaa labsuu itti gaafatamummaa isaa irraa baqachaa turetti isaafis ni kenname. Waaʼee Yonaa jedhuuf waan baayʼeen dabalataan dubbatamuu qaba; garuu amma qodaatni biroon ilaalamuu qabu.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Holqi, wantoota kaan keessaa, duʼaa fi duʼaa kaʼuu bakka buʼa. Guyyoota dhumaa keessatti sabni kakuu Waaqayyoo ragaa hedduudhaan akka duʼanii turanii fi ergasii akka duʼaa kaafamanitti beekamanii jiru. Dhugumatti, namni Kiristaanaa tokko mootummaa Waaqayyoo arguuf lammata dhalachuu qaba; kun immoo nama foonii moofaa sanaa duʼuu bakka buʼa; garuu raajii keessatti hiikni isaa kana caalaa guddaadha. Inni ergaa tokko akka adeemsa isaa irratti dhaabbatu dubbata. Eliyaas ergaa labsuu dhaabe; Yoonaas ergaa labsuu irraa baqate. Yohannis mana hidhaatti darbatamee ajjeefame. Yesuus fannifame.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Kanaaf mallattoo Yoonas du’aafi du’aa ka’uu qofa irratti miti; du’aafi du’aa ka’uu ergaa tokkoo irratti dha; ergaawwan hundinuu kanneen Dubbii Waaqayyoo keessatti fakkeeffamanis ergaa akeekkachiisa isa dhumaa, isa Abbaan Yesusitti kenne, innis isa Gabri’eeliif kenne, inni immoo raajichaaf kenne, raajichis barreessee waldoota kiristaanaatti erge, bakka bu’u. Waaqayyo muuxannoo godoo Musee keessatti ergaa sana dhaabee irra deebi’ee jalqabuuf qophii qabu ture. Eliyaas hojii isaa akka ergamaa xumuree gara godootti baqate. Yoonas gara Tarshiishitti baqate. Yohaannis Cuuphaan ni ajjeefame; akkasumas Yesus ni ajjeefame. Dhugaa-baatonni kun hundinuu gara kitaaba Mul’ataatti fidamuu fi walitti qindaa’anii kaa’amuu qabu. Daani’eelis ta’e Mul’atis kitaabota lama; garuu “dhugaa-ba’ummaan Yesus” isaanis kitaaba tokko akka ta’an adda baasa. Isaan Macaafa Qulqulluu wajjin amala wal fakkaataa qabu. Kitaabota lama kan kitaaba tokko ta’an, barreessitoota lama kan dhugaa-baatota lama bakka bu’an.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Daaniʼel inni boojuu Baabilonii fi achii booddee Meedoo-Pershiyaa ture, yeroo boolla leencaa keessatti darbametti fakkeenyaan duʼe. Yoonaas yeroo qurxummiin guddaan isa liqimsetti fakkeenyaan duʼe. Yohannis Mulʼataa yeroo zayita danfaʼaa keessatti darbametti fakkeenyaan duʼe. Wiiliyaam Miilar duʼeera; garuu kaʼuu qajeelotaa eeggachuudhaaf ergamoonni qabrii isaa bira jiran jedhu abdii qaba. Tajaajilli Future for America immoo Adoolessa 18, 2020 irratti fakkeenyaan duʼe.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Ergaan xumuraa dhumaa kun haala madaallii madaan duʼaa aangoo paapaasummaa fayyifamaa jiru keessatti kaaʼameera. Fayyuun madaan sanaa dhimma addaa Mulʼata boqonnaa kudha sadii fi kudha torbaa keessatti dhiyaatedha. Yommuu madaan duʼaa sun fayyu, paapaasummaan kaafame mootummaa saddeettaffaa Mulʼata boqonnaa kudha torba keessatti bakka buufame ni taʼa. Inni mootummaa saddeettaffaa, jechuunis keessaa torban sanaa akka taʼe adda baafamee ibsameera. Lakkoofsi saddeet kaʼuu irraa duʼaa agarsiisa; sababiin isaas dhaqni kakuu walitti dhufeenya kakuu taʼee guyyaa saddeettaffaa mucaan dhiiraa erga dhalatee booddee raawwatamuu qaba ture. Sirni sun bara Kiristiyaanaa keessatti cuuphaan bakka buufame; cuuphaanis duʼa, awwaalamuu fi duʼaa kaʼuu Kiristoos ni bakka buʼa. Kiristoos guyyaa torbaffaa booddee jiru irratti duʼaa kaafame. Kanaafuu inni raajii keessatti guyyaa saddeettaffaatti duʼaa kaafame. Boqonnaa waggaa kuma tokkoo booddee, lafti haaraa taate mileniyeemii saddeettaffaatti duʼaa kaafamti.