The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

Sarariin sochii haaromsaatiin adeeman kun “bokkuu torban” Mul’ata boqonnaa kudhani keessatti ibsaman hubachuuf furtuudha. “Bokkuun torban” seenaa ergaa ergamaa jalqabaa cimsamuu isaa irraa eegalee Hagayya 11, 1840 hanga Gaddisiisa Guddaa Onkoloolessa 22, 1844tti ture ni bakka bu’a. Boqonnaan kudhan hubannoo kana deeggaruuf ragoota keessaa sadii of keessatti ni kenna.

“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Sochiin adventii bara 1840–44 humna Waaqayyoo kan mul’ise ifaajee ulfina qabeessa ture; ergaan ergamaa jalqabaa gara buufata hojii ergamootaa addunyaa hundumaatti geeffame, akkasumas biyyoota tokko tokkotti haaromsa amantii jaarraa kudha jahaaffaatii as biyya kamiiyyuu keessatti argamee hin beekne caalaa fedhii amantii guddaan mul’ate; garuu kun hundinuu akeekkachiisa dhumaa ergamaa sadaffaatiin jalatti sochii humna qabeessa ta’een ni caalama.” The Great Controversy, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

Ergaan ergamaa jalqabaa ergaa isaa bara 1840 irraa eegalee gara biyya lafaatti baase. Uriah Smith hubannaa qajeelcha duraanii, kan Obboleettii White wajjin waliigalu, ibsa. Smith ergamaan jalqabaa bara 1798 dhufe akka ture ni beeka; akkasumas bara 1840 keessatti kan bu’e ergamaa jalqabaa ta’uu isaa ni agarsiisa. Smith fi qajeelchitoonni duraanii garaagarummaa ergaan tokko dhufuu isaa fi humna ittiin jabaatamuu isaa gidduu jiru qofa hin hubanne turan. Smith ifatti akka jedhu, yeroo ergamaan Mul’ata kurnan keessaa tokko miila tokko galaana irra, miila tokko immoo lafa irra kaa’e, kun ergaa gara biyya lafaatti geeffamaa ture adda baaseera.

“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

“Kanaaf, bara 1798tti, uggurriin guyyaa Kiristoos dhiʼoo taʼe labsuu irratti ture ni dhaabate; bara 1798tti yeroo dhumaa ni jalqabe, chaappaanis macaafa xinnoo sana irraa ni kaafame. Kanaafuu yeroo sana irraa eegalee ergamaan Mulʼata 14 keessaa saʼaatiin murtiin Waaqayyoo dhufeera jechuun labsaa baʼeera; yeroo sana irraa kaasees ergamaan boqonnaa 10 keessaa galaanaa fi lafa irratti dhaabatee, yeroo siʼachi akka hin jirre kakateera. Eenyummaan isaanii tokkummaa qabuu isaanii irratti gaaffiin tokko iyyuu hin jiru; falmiiwwan isa tokko bakka kaaʼuuf dhiyaatan hundinuus dhimma isa kaaniif walqixa humna qabu. Dhaloonni yeroo ammaa kun raawwii raajiiwwan lamaan kanaa akka dhugaa baʼuu argaa jiru mulʼisuuf falmii kam iyyuu asitti galchuun nu hin barbaachisu. Lallaba dhufaatii keessatti, keessumaa bara 1840 irraa hamma 1844tti, raawwiin isaanii guutuu fi haala balʼinaan ifa taʼeen ni jalqabe. Ergamaan kun miila tokko galaana irra, kaan immoo lafa irra qabaachuun isaa babalʼina labsii isaa galaanaanis lafaanis agarsiisa. Ergaan kun biyya tokko qofaaf qophaaʼe taʼee utuu taʼee, ergamaan sun lafa irra qofa dhaabachuun isaa gaʼaa taʼa ture. Garuu inni miila tokko galaana irra qaba; kana irraa ergaan isaa galaana qaxxaamuree saboota addaddaa fi qoodamoota addunyaa garaagaraatti akka babalʼatu hubachuu dandeenya; hubannoon kunis dhugaa kanaan jabaata, jechuunis lallabni Dhufaatii, armaan olitti eerame, buufata hojii ergamootaa addunyaa hundumaatti akka gaʼe. Kana irratti dabalataan boqonnaa 14 jalatti ilaali.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Kanaaf, lakkoofsi tokkoo boqonnaa kudhanii guyyaa Hagayya 11, 1840 ni adda baasa; yeroo sanaatti akka raajii Mul’ata boqonnaa sagalii keessatti dubbatametti xumuri olaantummaa Usmaaniyaa dursee himame ni dhaabate. Obboleettiin White akkana jette:

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Bara 1840tti raajii raajawwan raajii Waaqayyoo ibsu kan biraa ajaa’ibsiisaan raawwii raajii uummata bal’aatti fedhii guddaa kakaase. Waggoota lama kana dura, Joosaayaa Liich, tajaajiltoota mootummaa lammaffaa lallaban keessaa tokko isa adda duree ta’e, Mul’ata Yohaannis boqonnaa 9 irratti ibsa maxxanfamee mootummaa Otomaanii kufaatii isaa dursee dubbatu baase. Akka shallaggii isaatti, humni kun ... Hagayya 11, 1840 irratti ni kufa; yeroo sana humni Otomaanii keessatti Qusxanxiniyyaa akka caccabu ni eegama. Kanaanis, ani akka dhugumaan akkas ta’u nan amana.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Yeroo murtaa’e sana keessatti, Turkiin ergamtoota ishee karaa humnoota michuu Awurooppaa irraa eegumsa fudhatte; akkasumas ofii ishee to’annoo saboota Kiristaanaa jala galchite. Dhimichi sun raawwii raajii sana guutummaatti sirriitti mirkaneesse. Kun yeroo beekame, namoonni baay’een sirrii ta’uu qajeelchawwan hiikkaa raajii kan Miilerii fi warri isa wajjin turan fudhatanitti amanan; sochiin dhufaatii irratti immoo kaka’umsi dinqisiisaan kenname. Namoonni baratan fi sadarkaa qabanis ilaalcha isaa lallabuu fi maxxansiisuudhaan Miiler wajjin tokko ta’an; hojii sunis bara 1840 irraa kaasee hamma 1844tti saffisaan babal’ate.” The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Lakkoofsi tokko kan boqonnaa kudhanii bara 1840 dha; lakkoofsa kudhaffaadhaan immoo Yohannis Onkoloolessa 22, 1844 irratti hadhaa guddaadhaan abdii kutate argina. Yohannis warra ergaa macaafa xinnoo sana gara biyya lafaa geessan bakka buʼe; garuu isaan Onkoloolessa 22, 1844 irratti abdii kutannaa hadhaa sana keessa darban. Lakkoofsi tokko irraa hanga lakkoofsa kudhaatti seenaa bara 1840 irraa hanga 1844tti bakka buʼa. Kun boqonnaa kudhan keessatti dhugaa baatuu keessaa tokko dha.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Ragaan biraan Yohaannis isa macaafa xinnoo sana nyaatuu dha; innis afaan isaa keessatti mi’aawaadha; kunis ergaa Hagayya 11, 1840 inni fudhate kan bakka bu’u dha; achii immoo garaa isaa keessatti hadhaa’e, yeroo Gaddisiisa Guddaa Onkololeessa 22, 1844 irratti.

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

Anis ergamaa xinnaa harka ergamaa keessaa fuudhee nyaadhe; afaan koo keessatti akkuma dammaatti mi’aawaa ture; yeroo ani isa nyaadhe immoo garaan koo hadhaa’e. Mul’ata Yohaannis 10:10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

Lakkoofsi kudhan seenaa bara 1840 irraa kaasee hanga 1844tti jirtu lakkoofsa tokko keessatti argisiisa. Kun boqonnaa sana keessaa ragaa keessaa lammaffaa kan “caccabsoo torbaa” seenaa sana bakka buʼan taʼuu isaanii mirkaneessudha. Obboleettiin White duraanuu “caccabsoo torbaa” ibsa taateewwan ergaa ergamaa isa jalqabaa fi isa lammaffaa jalatti raawwataman taʼuu isaanii adda baaftee jirti. Ergaan ergamaa isa lammaffaa Gaddi Guddaanitti xumurame; kanaafuu, “caccabsoo torbaa” seenaa isuma sana bakka buʼu. Dhugaa akka seenaa Hagayya 11, 1840 irraa jalqabee hanga Gadda Guddaa Onkoloolessa 22, 1844tti jiru seenaa raajii Mulʼata boqonnaa kudhan keessatti cimsamee ibsamaa jiru taʼe deeggaruuf ragaan keessaa sadii jiru.

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Sanaa dhuma lakkoobsa keessaa irratti, dhugaa “qilleensota torbanii” wajjin wal qabatuun waliigaltee keessa ta’een, ergaan akka dhiyaatuuf ajajni ni kennama; akkasumas seenaan sunuma illee irra deebi’ee ta’uu qaba.

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.

Innis naan jedhe, Ati saba baay’ee namoota hedduu, saboota, afaanota, fi mootota duratti raajii dubbatuu qabda. Mul’ata 10:11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

Wanti torban sun akka agarsiisan, jalqabni Adventizimii—yommuu ergaan “bara dhumaa”tti hiikame humna argate jalqabee—dhuma Adventizimiis ni fakkeessa; yeroo sanatti immoo ergaan bara 1989 keessatti hiikame humna kan argatu bu’iinsa maleekaa Mul’ata kurnaffaa irraa utuu hin ta’in, maleekaa Mul’ata kudha saddeetiin gadi bu’uun ta’a. Maleekaan Mul’ata kudha saddeetii Fulbaana 11, 2001 irratti gad bu’e; amma immoo xumura irra deebiin seenaa bara 1840 irraa gara 1844tti ta’eetti dhihaachaa jirra.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

Hubannoon suraa kudhanii waggootaaf ifa uummataatti beekamanii turan. Wanti amma dhiheenya kanaatti qofa beekame garuu, seenaa qulqulluu sana keessa seenaa qulqulluu biraa kan itti keessatti hammatamee jiru jiraachuu isaati. Seenaa kana kan hubatan immoo warra qajeelfama Alfaa fi Omeegaa, isa dhuma wantaa jalqaba wanta sanaatiin adda baasu, fudhatan qofa ta’u. Seenaa qulqulluu keessa hammatamee jiru sun abdii kutannaa tokkoon jalqabee Abdii Kutannaa Guddaadhaan xumurama. Seenaa bara 1843 irraa hanga 1844tti jiru, seenaa bara 1840 irraa hanga 1844tti jiruu keessatti kan argamu ta’us, isa irraa adda ta’e sarara seenaa addaa dha. Obboleettii White fi Kiristoos lamaan isaanii iyyuu sarara seenaa kana irratti dubbatu.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Ergaawwan bara 1840–1844 keessatti kenname hundinuu amma humnaan ibsamuu qabu; namoonni baayʼeen kallattii isaanii dhabaniiru. Ergaawwan kunneen gara waldoota amantii hundumaatti deemuu qabu.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Kiristoosi akkana jedhe, ‘Ijji keessan waan arguuf, gurri keessanis waan dhagaʼuuf eebbifamoo dha. Dhugumaan isiniin jedhu, raajonni baayʼeenii fi namoonni qajeelonni baayʼeen waan isin argitan kana arguuf hawwanii turan, garuu hin argine; waan isin dhageessan kanas dhagaʼuuf hawwanii turan, garuu hin dhageenye’ [Matt. 13:16, 17]. Ijji wantoota bara 1843 fi 1844 keessatti mulʼatan arguudhaan argan eebbifamoo dha.”

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Ergaan kun kennameeraan ni kenname. Ergaa sana irra deebi’anii labsu keessatti turtiin tokkollee jiraachuu hin qabu; mallattoon yeroo sanaa raawwatamaa jiru; hojii xumuraa ni raawwatamuu qaba. Hojii guddaan yeroo gabaabaa keessatti ni raawwatama. Yeroo dhihootti ergaan muudama Waaqayyootiin ni kennama; innis iyyuu guddaa ta’ee ni babal’ata. Sana booda Daani’el qooda isaatti dhaabatee, dhugaa ba’umsa isaa ni kenna.” Manuscript Releases, volume 21, 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

“Raajonnii fi namoonni qajeelonni” “wantoota bara 1843 fi 1844 keessatti mulʼatan sana arguuf hawwaniiru.” Yesus seenaa qulqulluu kana wangeelota lama keessatti eerera; garuu tokkoon tokkoon eerraan isaanii haala addaa keessatti ture.

And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.

Inni fakkeenya hedduu fakkeenyaan isaanitti dubbate; akkas jedheen: Kunoo, facaafataan tokko facaasuuf baʼe. Inni utuu facaafaa jiruu, sanyiin gariin qarqara daandii irratti buʼe; simbirroonis dhufanii isaan nyaatan. Gariin immoo lafa dhagaa qabu irratti buʼe; achitti biyyeen baayʼee waan hin jirreef, yeruma sana biqilan; garuu gadi fagoo biyyee waan hin qabneef. Aduunis erga baʼee booddee ni gubaman; hundee waan hin qabneefis ni gogan. Gariin immoo keessaa qoraattii jiru keessatti buʼe; qoraattiinis ni guddatan, isaanis ni hudhan. Kan biraan garuu lafa gaarii irratti buʼe; ijaas ni baase, gariin dhibba tokko, gariin jaatama, gariin soddoma. Namni gurra dhagaʼu qabu haa dhagaʼu. Barattoonnis itti dhufanii, “Maaliif isaanitti fakkeenyaan dubbatta?” jedhaniin. Innis deebisee isaaniin jedhe: “Isinitti icciitii mootummaa mootummaa waaqaa beekuun kennameera; isaanitti garuu hin kennamne. Namni qabu hundinuu ni kennameef; inni caalaatti baayʼina ni qabaata. Namni hin qabne immoo, waan qabu illee irraa ni fudhatama. Kanaafuu ani isaanitti fakkeenyaan nan dubbadha; sababni isaas, utuu arganii hin argan; utuu dhagaʼaniis hin dhagaʼan, hin hubatanis. Isaan keessatti raajii Isaayaas ni raawwatama; innis akkana jedha: ‘Dhagaʼuudhaan ni dhagaʼu, garuu hin hubattan; arguudhaanis ni argu, garuu hin qalbeeffattan. Sababni isaas, garaan saba kanaa ni hammatameera, gurri isaaniis dhagaʼuu keessatti ni duuleera, ija isaaniis ofii isaanii cufataniiru; kunis akka isaan ija isaanii irratti hin argineef, gurra isaanii keessattis hin dhageenyeef, garaa isaaniitiinis hin hubanneef, hin deebiʼineef, anis isaan hin fayyisneef.’ Ija keessan garuu eebbifamoodha, sababiin isaas ni argu; gurri keessanis eebbifamoodha, sababni isaas ni dhagaʼa. Dhuguman isinitti nan jedhu; raajonni baayʼeenii fi namoonni qajeelonni wantoota isin argitan arguu hawwaniiru, garuu hin argine; wantoota isin dhageessan dhagaʼuus hawwaniiru, garuu hin dhageenye.” Maatewos 13:3–17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

Yesus inni Macaafa Maatewos keessatti, dhiibbaa Dubbii Waaqayyoo irratti yeroo dubbachaa turetti, namoonni “akka dhaga’an” waamicha dhiheessuudhaan, Laa’odiiqeyoonni ergaa raajonni arguuf hawwan sana didan, Isaayyaas boqonnaa ja’a keessatti akka bakka bu’aman ibsa. Future for America irra deddeebiin Isaayyaas ja’a haala Fulbaana 11, 2001 wajjin walqabsiisee dhiheesseera; sababiin isaa, guyyaa sana weerarri Islaamaa raawwatameen, ergamaan jabaan Mul’ata boqonnaa kudha saddeet keessaa gad bu’ee ulfina isaatiin lafa ibse. Raajonni hundinuu walii isaanii wajjin walii galu; lakkoofsa sadii keessatti immoo, Isaayyaas ja’a keessatti, ergamaa sanauma irratti wabii kallattiin kenname argina.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

Bara mootii Uzziyaan du’e keessa, anis Gooftaan teessoo irra taa’ee, ol kaafamee fi guddaa ta’ee mul’ate; uffanni isaa dheeraan mana qulqullummaa guute. Isaa olitti seraafonni dhaabatanii turan; tokkoon tokkoon isaanii baallee ja’a qabu turan; lamaaniin fuula isaa haguugu, lamaaniin miilla isaa haguugu, lamaaniinis ni barrisa ture. Tokkoon gara isa kaaniitti iyyee, “Qulqulluu, qulqulluu, qulqulluu, Gooftaan maccaa humnaa ti; lafti hundinuu ulfina isaa irraa guutamte” jedhe. Isaayyaas 6:1–3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

መሬት ከራእይ አሥራ ስምንት ያለው መልአክ ሲወርድ በክብሩ ታበራለች፤ እና ኢሳይያስም የመቅደሱ ራእይ በንጉሥ ዖዝያን በሞተበት ዓመት እንደ ተከናወነ ሲነግረን ሌላ አስፈላጊ ቁልፍ ይሰጠናል። ንጉሥ ዖዝያን በቤተ መቅደሱ ውስጥ የካህንነት ሥራ ለማድረግ ሞክሮ ነበር። ሰማንያ ካህናትና ሊቀ ካህኑ ይህን እንዳያደርግ ተቃወሙት እስኪሆን ድረስ ጌታ በግንባሩ ላይ በለምጽ መታው። የመንግሥታዊ ሥልጣኑን ከቤተ ክርስቲያን ሥልጣን ጋር ለማጣመር በሞከረ ጊዜ የአውሬውን ምልክት ተቀበለ። ወዲያውኑ አልሞተም፤ ከዙፋኑ ተወግዶ በሌላ ተተካ፣ ከዚያም በጊዜ ሂደት መጨረሻ በመስከረም 11, 2001 ሞተ። የአድቬንቲስት ቤተ ክርስቲያን በክርስቶስ ዘመን እንደ ነበረችው የአይሁድ ቤተ ክርስቲያን በቀስታ ትሞታለች። ነገር ግን በመስከረም 11, 2001 የዳንኤል አሥራ አንድ የመጨረሻ ስድስት ቁጥሮች መልእክትን አስቀድሞ የጣለው አድቬንቲዝም እንደ አሜሪካ የፕሮቴስታንት ቀንድ ፍጻሜውን ደረሰ፤ ከዚያም በኢሳይያስ የተወከሉት ሰዎች በራእይ አሥራ ስምንት የመጀመሪያው ድምፅ የተወከለውን መልእክት እንዲወስዱ ተጠሩ።

And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

Azaariyaan lubichi isa duukaa ol seene; innis luboota Waaqayyoo jajjaboo taʼan saddeettama wajjin ture. Isaanis mooticha Uuziyaa dura dhaabbatanii akkana isaan jedhan; “Yaa Uuziyaa, ixaana Waaqayyoof aarsuun hojii kee miti; kun hojii luboota ilmaan Aaron kan ixaana aarsuuf qulqulleeffamanii ti. Iddoo qulqulluu keessaa baʼi; ati seera darbitteertaatii; kunis Gooftaa Waaqayyo biraa ulfina siif hin taʼu.” Ergasii Uuziyaan dheekkame; ixaana aarsuufis harka isaa keessatti miʼa ixaanaa qaba ture; yeroo inni luboota irratti dheekkamaa turettis, mana Waaqayyoo keessatti, cina altaraa ixaanaa irraa, madaan lamxii adda isaa irratti luboota duratti mulʼate. Azaariyaan angafa lubootaa fi luboonni hundinuu isa ilaalaan; kunoo, inni adda isaa irratti lamxii qaba ture; isaanis achii isa ariʼan; innis ofii isaatii ariifatee achii baʼe, sababiin isaas Gooftaan isa rukuteera. Mootichi Uuziyaan hamma guyyaa duʼa isaatti nama lamxii qabaatu ture; lamxii qabaataa waan tureefis mana adda keessa jiraate; mana Waaqayyoo irraa kutamee ture; ilma isaa Yootaamis mana mootummaa irratti taʼee, saba biyyaas ni bulcha ture. 2 Seenaa Bara 26:17–21.

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

የራእይ መልእክት በመጨረሻዎቹ ዘመናት መፈታቱ ሦስት ዋና ዋና አካላት ስላሉት፣ ፕሮቴስታንት ቀንድ ከሰባተኛ ቀን አድቬንቲስት ቤተ ክርስቲያን በመስከረም 11 ቀን 2001 እንደተወገደ መገንዘብ አስፈላጊ ነው። አንደኛው የሪፐብሊካኒዝም ቀንድና የፕሮቴስታንቲዝም ቀንድ ትይዩ ታሪክ ነው። ሊታወቅ የሚገባው ሌላው አካል የሰባቱ አብያተ ክርስቲያናት አስፈላጊነት ነው፣ እና እርግጥ ሦስተኛው “ሰባቱ ነጐድጓዶች” ናቸው። እነዚህ ሦስቱ ትንቢታዊ አካላት ሁሉ አሁን እየተፈታ ያለውን መልእክት ይገነባሉ፣ እንዲሁም ልክ በክርስቶስ ዘመን የአይሁድ ቤተ ክርስቲያን እንደተተወች፣ በ“መጨረሻዎቹ ዘመናት” አድቬንቲዝምም እንደሚተው መገንዘብ ያስፈልጋል።

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

Isaayyaas seenaa isaa keessatti saba filatamaa Waaqayyoo amanamummaa hin qabneef ergaa geessuuf fedhiidhaan of dhiheessa; Yesuusis seenaa Isaa keessatti haaluma walfakkaatu kanaaf jechootauma sana fayyadama. Sabni filatamaan kakuu keessatti filatame bira darbamaa jira; isaanis “dhaga’uu” fi fayyifamuu ni didu.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Innis akkas jedhe, Dhaqiitii gara saba kanaa akkana jedhi: Dhuguma dhagaʼaa, garuu hin hubatinaa; dhuguma ilaalaa, garuu hin qalbeeffatinaa. Akka isaan ijaan isaanii hin argineef, gurra isaanii hin dhagaʼineef, garaan isaaniis hin hubanneef, deebiʼanii akka fayyaniifis, garaa saba kanaa furdifadhu, gurra isaanii ulfeessi, ija isaanii cufsi. Isaayaas 6:9, 10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Hojiin Isaayaas fudhatu hojii Yohaannisii fi Hisqiʼeel yeroo isaan macaafa xinnaa sana nyaatan fudhatan sana dha. Isaan ergaa ifannaa qabu gara saba kakuu keessaa filataman, kan afaan Gooftaa keessaa tufamuuf adeemsa keessa jiranitti geessu. Yeroo lammaffaa Yesuus seenaa raajonnii fi namoonni qajeelonni arguu hawwanitti yeroo inni wabii godhu Luqaas keessatti galmeeffameera.

And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.

Atis, Qifirnaahom, ati hamma samii ol ol kaafamte, siʼoolitti gad buufamta. Namni isin dhagaʼu na dhagaʼa; namni isin tuffatus na tuffata; namni ana tuffatus isa na erge tuffata. Torbanatamnis gammachuudhaan deebiʼan; akkanas jedhan, Gooftaa, maqaa keetiin hafuuroonni hamoon illee nuuf ni ajajamu. Innis akkana isaaniin jedhe, Seexanni akka bakakkaa samii irraa kufu an argeera. Kunoo, ani bofaa fi qamalee irra ejjetuuf, humna diinotaa hundumaa irraas aangoo isiniif kenneera; homtinuu karaa kamiiniyyuu isin hin miidhu. Haa taʼu malee, hafuuroonni isinitti ajajamaniif kanaan hin gammadiinaa; kana irra immoo maqaan keessan samii keessatti barreeffameeraatii, kanaan gammadaa. Saʼaatii sana keessa Yesus hafuuraan gammadee, akkana jedhe, Yaa Abbaa, Gooftaa samii fi lafaa, waan kana ogeessotaa fi hubattoota irraa dhoksitee daaʼimmanitti mulʼifteef si galateeffadha; eeyyee, Abbaa, akkas gochuun fuula kee duratti gaarii taʼeeraatii. Wanti hundinuu Abbaa koo irraa natti kennameera; Ilmi eenyu akka taʼe eenyu illee hin beeku, Abbaa malee; Abbaanis eenyu akka taʼe eenyu illee hin beeku, Ilma malee, nama Ilmi isa itti mulʼisuu barbaadus malee. Innis gara bartoota isaatti garagalee kophaatti akkana jedhe, Ija waan isin argitan argu eebbifamoodha. Ani isinitti himaatii, raajonni baayʼeenii fi mootonni baayʼeen waan isin argitan arguuf hawwanii hin argine; waan isin dhageessan dhagaʼuufis hawwanii hin dhageenye. Luqaas 10:15–24.

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Ammas, haalli eebba warra waan qajeeloonni arguuf hawwan arguuf carraa qaban waliin walqabatu kanaa, uummata kakuu filatamoo ta’an kan bira darbuudhaan hafan fi “dhaga’uu” hin barbaanne ilaalchisee dha. Obboleettiin White balaaleffannaa Kiristoos Kapharna’um irratti dubbatti, inni ifa guddaa diduu calaqqisiisa; isheenis adabbiin Adventism irratti xiyyeeffatu akka Adventism irratti ta’etti [brackets] keessa kaa’uudhaan cimsitteetti.

“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

“Warra ijoollee Waaqayyoo jedhaman gidduutti, obsi akkam xiqqoo mul’ate; dubbiin hadhaa’aan hammam baay’een dubbatame; warra amantii keenya keessaa hin taane irratti himannaa jabaan hammam baay’een labsame. Namoonni baay’een warra waldoota kiristaanaa biraa keessa jiran akka cubbamoota gurguddootti ilaalu; garuu Gooftaan akkasitti isaan hin ilaalu. Warri akkasitti miseensota waldoota kiristaanaa biraa ilaalu, harka jabaa Waaqayyoo jalatti of gad deebisuu qabu. Warri isaan irratti murteessan sun ifa muraasa qofa, carraa fi mirga muraasa qofa qabaatanii ta’uu danda’u. Osoo isaan ifa miseensonni waldoota keenya baay’een qaban sana qabaatanii, saffisa daran guddaadhaan guddachuu danda’u turan; amantii isaanii addunyaatti caalaatti gaariidhaan bakka bu’uus danda’u turan. Warra ifa isaanii irratti of jajan, garuu isa keessatti deddeebi’uu dadhaban ilaalchisee, Kiristoos akkana jedha: ‘Ani garuu isinittan jedhu, Guyyaa murtiitti Xiirosii fi Siidoonaaf isin caalaa baachuun ni salphata. Atis, Qifirnaahom [Warra Adveentistii Guyyaa Torbaffaa, warra ifa guddaa argatan], kan hanga samii ol kaafamte [gama mirgaatiin], gara si’oolitti ni buufamta; hojiiwwan jaboonni si keessatti hojjetaman utuu Sodoom keessatti hojjetamanii, hamma har’aatti ni turti turte. Ani garuu siittan jedhu, Guyyaa murtiitti biyya Sodoomiif si caalaa baachuun ni salphata.’ Yeroo sanatti Yesus deebisee akkana jedhe, ‘Yaa Abbaa, Gooftaa mootummaa samii fi lafaa, waan ati wantoota kana ogeessotaa fi qaroo [yaada ofii isaanii keessatti] irraa dhoksitee daa’immanitti mul’ifteef si galateeffadha.’”

“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

“‘Amma immoo isin hojii kana hunda waan hojjettaniif, jedha Waaqayyo, anis ganama bariidhaan kaʼee isinitti dubbadhe, garuu isin hin dhageenye; ani isin waame, garuu isin hin deebifne; kanaafis mana kana, kan maqaa kootiin waamamu, isa isin itti amanattan, fi iddoo ani isinii fi abbootii keessaniif kenne, akkuma Shilootti godhe godhaaf. Ani illee akkuma obboloota keessan hunda, jechuunis sanyii Efreem guutuu, ariʼee fuula koo duraa isaan gate, isinis fuula koo duraa nan gata.’” Review and Herald, August 1, 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

“Hojiiwwan humnaa guddaan” Adveentizimii keessatti raawwataman hojiiwwan namoonni qajeelonni fi raajonni arguufii dhaga’uuf hawwanii turan turan. Hojiiwwan humnaa gurguddaan sun yeroo ergaan Iyyata Halkan-Waangoo labsame keessatti, seenaa bara 1843 fi 1844 keessatti bakka buufamanii turan. Adveentizimiin seenaa isaanii, keessumaa immoo seenaa bara 1843 fi 1844, keessaa gattee jirti. Seenaa abdii kutannoodhaan jalqabee abdii kutannoodhaan xumuramu, akkasumas seenaa gara lafa haaromfamteetti isaan qajeelchuuf yaadame ture.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Isaanii karaa sanaa jalqabarratti ifa ifaa’aa dugda isaanii duubaan dhaabame turan; ergamaanis kun ‘iyyaa halkan keessaa’ akka ta’e natti hime. Ifni kun karaa sana guutuu irratti ife, miilla isaaniitiifis ifa kenne, akka isaan hin gufanneef.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

“Yoo ijaan isaanii Yesuus isa fuula isaanii dura jiru, gara magaalaatti isaan geggeessu sana irra yoo dhaabatan, isaan nagaa turan. Garuu yeroo gabaabaa keessatti tokko tokko ni dadhaban; akkasumas magaalichi baayʼee fagoo akka taʼe, kanaan dura keessa seennee turuun nu irraa eegama ture jedhan. Sana booda Yesuus harka isaa mirgaa ulfina qabeessa taʼe ol kaasaadhaan isaan jajjabeessa ture; harka isaa irraa immoo ifni tokko baʼee garee adventii irratti ni lallaba ture, isaanis ‘Alleluia!’ jechuun iyyaa turan. Kanneen kaan immoo ariitiidhaan ifa isaanii duubaa jiru sana ni waakkatan; baayʼee fagoo kana akka isaan baase kan isaan geggeesse Waaqayyo miti jedhan. Ifni isaanii duubaa jiru sun ni dhaame; miilli isaanii dukkana guutuu keessatti hafe, isaanis gufatanii mallattoo sanaa fi Yesuusin arguu dhabanii, karaa irraa kufanii gara addunyaa dukkanaa fi hamaa isaanii gad jirtu sanaatti buʼan.” Early Writings, 15.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Wanti Arsii qooda Yihudaa kan ta’e amma banuu jiru seenaa bara 1843 fi 1844 dha. “Gurroonni torban” bara 1840 hanga 1844 bakka bu’u; garuu yeroo sana keessatti seenaa addaa baay’ee jira; seenaa kakuu jalqabee kaasee fakkeenyaan duraan agarsiifamaa ture dha. Sochiileen haaromsa hundinuu wal qixxee dha; mallattoowwan daandii walfakkaatoo guutummaatti qabu. Isaan yoo wal irraa adda ta’an, Seexanni sochii haaromsa tokkoo tokkoo irratti karoora weeraraa adda ta’e ni uuma ture; garuu inni akkas gonkumaa hin godhu.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“ᛒᚢᛏ ᛋᚪᛏᚪᚾ ᚹᚪᛋ ᚾᚩᛏ ᛁᛞᛚᛖ. ᚻᛖ ᚾᚩᚹ ᚪᛏᛏᛖᛗᛈᛏᛖᛞ ᚹᚻᚪᛏ ᚻᛖ ᚻᚪᛋ ᚪᛏᛏᛖᛗᛈᛏᛖᛞ ᛁᚾ ᛖᚡᛖᚱᚣ ᚩᛏᚻᛖᚱ ᚱᛖᚠᚩᚱᛗᚪᛏᚩᚱᚣ ᛗᚩᚡᛖᛗᛖᚾᛏ—ᛏᚩ ᛞᛖᚳᛖᛁᚡᛖ ᚪᚾᛞ ᛞᛖᛋᛏᚱᚩᚣ ᛏᚻᛖ ᛈᛖᚩᛈᛚᛖ ᛒᚣ ᛈᚪᛚᛗᛁᚾᚷ ᚩᚠᚠ ᚢᛈᚩᚾ ᛏᚻᛖᛗ ᚪ ᚳᚩᚢᚾᛏᛖᚱᚠᛖᛁᛏ ᛁᚾ ᛈᛚᚪᚳᛖ ᚩᚠ ᛏᚻᛖ ᛏᚱᚢᛖ ᚹᚩᚱᚳ. ᚪᛋ ᛏᚻᛖᚱᛖ ᚹᛖᚱᛖ ᚠᚪᛚᛋᛖ ᚳᚻᚱᛁᛋᛏ’ᛋ ᛁᚾ ᛏᚻᛖ ᚠᛁᚱᛋᛏ ᚳᛖᚾᛏᚢᚱᚣ ᚩᚠ ᛏᚻᛖ ᚳᚻᚱᛁᛋᛏᛁᚪᚾ ᚳᚻᚢᚱᚳᚻ, ᛋᚩ ᛏᚻᛖᚱᛖ ᚪᚱᚩᛋᛖ ᚠᚪᛚᛋᛖ ᛈᚱᚩᛈᚻᛖᛏᛋ ᛁᚾ ᛏᚻᛖ ᛋᛁᚷᛏᛖᛖᚾᛏᚻ ᚳᛖᚾᛏᚢᚱᚣ.” The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Qabxiin inni ijoowwan waliigalaa nuun qoodamaa jirru keessatti barbaachisaan, yeroo Adventizimiin uffata aangoo Pirotestaantizimii deeggaraa turte dhaabdee guutummaatti irraa mulqamtetti, jechuunis Fulbaana 11, 2001, ammas sochii hambaa iyya guddaa ergamaa sadaffaa labsu isaan taʼuu isaanii cimsanii ni dubbatu. Haa taʼu malee, isaan sobeeffamoodha. Sochii amma gaafa kana gaanfa Pirotestaantizimii baattee deemtu kam akka taʼe yoo hin hubanne, walbira qabinsa gaanfa lamaan Ameerikaa keessatti argaman hubachuun jechuun ni dandaʼama akka hin dandaʼamneetti.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

Seenaa bara 1843 fi 1844 sochii haaromsa hundumaa keessatti bakka buufamee jira; amma immoo, haala wal fakkaatu kana Israa’el durii akka saba Waaqayyoo filatamee ta’ee jalqabuudhaan, akkasumas Israa’el akka saba Waaqayyoo filatamee ta’ee xumuramuudhaan, Israa’el ammayyaa ibsuuf fayyadamna; xiyyeeffannoon keenya immoo bara 1843 fi 1844 irratti, akkuma sararoota sochii haaromsaa tokkoo tokkoo keessatti bakka buufamaniitti, ni ta’a.

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

Museen akka Waaqayyo isa akka ofii isaatti raajiidhaan kaasu akka jiru raajii dubbate; raajichi sunis Yesuus ture. Luqaas Hojii Ergamootaa keessatti Yesuus raajii Musee sana akka raawwate ni mirkaneessa.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Waaqayyo Gooftaan kee si keessaa, obboloota kee gidduudhaa, akka koo Raajii tokko siif ni kaasa; isaafis isin dhagaʼuu qabdu. Keessa Deebii Seeraa 18:15.

Jesus is the prophet we are to listen to.

Yesuus raajii nuti dhaggeeffachuu qabnudha.

For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

Maqaan dhuguma abbootiitti akkana jedheera; Waaqayyo Gooftaan keessan obboloota keessan keessaa, akka anaa, raajii tokko isiniif ni kaasa; waan inni isinitti dubbatu hunduma keessatti isa dhagaʼaa. Kana malees, namni hundinuu kan raajicha hin dhageenye saba keessaa ni balleeffama. Eeyyee, raajonni hundi immoo, Saamu’eel irraa jalqabee warri isa duubaan dhufan, baayʼina isaanii akkuma dubbatan, guyyoota kanneen duraan dursaniiru. Isin ijoollee raajotaa fi kakuu Waaqayyo abbootii keenya wajjin gale sanaati; Abrahaamiin akkana jedhee, “Sanyii kee keessatti gosoonni lafaa hundinuu ni eebbifamu.” Waaqayyo ilma isaa Yesusiin kaasee, tokkoon tokkoon keessan hammina isaa irraa isin deebisuudhaan isin eebbisuuf dura isinitti isa erge. Hojii Ergamootaa 3:22–26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Sararri haaromsaa Kiristoos akkuma sararoonni haaromsaa hundinuu godhan, yeroo dhumaa irraa jalqaba. “Yeroon dhumaa” bara Kiristoos keessa ture dhaloota Isaa ture. Caaffanni Qulqullaa’oon yeroo Inni dhalatetti hiikni “yeroo dhumaa” jedhu macaafa Daani’el keessatti kenname wajjin walii galuun daballiin beekumsaa akka ture adda baasa. Tiksoota ta’an, ogeeyyii baha irraa dhufan ta’an, Herodis aare ta’e, yookaan Annaa fi Simeon mana qulqullummaa keessa jiran ta’an, yeroo Inni dhalatetti daballiin beekumsaa ture. Yeroo sana keessatti geggeessummaan waldaa Yihudootaa bira darbe. Hiikamuun gaa’elaa adeemsa suuta jedhu ture, garuu ergaa yeroo dhumaa irratti baname isaanii diduu irraa jalqabe.

“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

“Namoonni kana hin beekan; garuu oduun kun samii gammachuu guutuudhaan guute. Uumamtoonni qulqulluun addunyaa ifaa keessaa fedhii caalaa gadi fagoo fi laafinaan guutameen gara lafaa harkifaman. Argamuu Isaatiin addunyaan guutuun caalaatti ifte. Gaarran Beetaliheem olitti loltoonni ergamootaa lakkoofsi isaanii hin qabamne walitti qabamanii jiru. Isaan oduu gammachiisaa sana addunyaatti labsuuf mallattoo eegaa jiru. Osoo hooggantoonni Israa’el amanannaa isaanii keessatti amanamoo ta’anii, gammachuu dhaloota Yesuus labsiisuu keessatti qooddachuu danda’u turan. Amma garuu isaan darbamanii jiru.” The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

Hoggansi Adventismii bara 1989 keessa, yeroo Daani'el boqonnaa kudha tokko lakkoofsa afurtuu raawwatametti, darbamee ilaallame. “Yeroon dhumaa” seenaa Musee keessatti, inni Yesuusiin fakkeenya godhame sana keessatti, yeroo dhaloota isaa ture; achitti maatiin isaa fi sana booddee intalli Fara’oon waa’ee daa’ima Musee beekumsa dabalataa argatan. Maqaan isaa, dhuguma iyyuu, “bishaan keessaa baraarame” jechuu dha; Yesuus immoo “Yihowaan ni baraara” jechuu dha.

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

Booda “yeroo dhumaa” sararoonni haaromsa hundinuu qabxii tokko agarsiisu; yeroo sanatti beekumsi seenaa addaa sana keessatti dabale ergaa tokkootti sirnaan qindaa’ee bifa ragaa taʼeen dhaloota ifa yeroo dhumaatti banameef itti gaafatamummaa qabutti dhihaachuu dandaʼutti in taʼa.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

Yohaannis Cuuphaan ergaa Kiristoos sirnaawaa taasise; ergaan Musees waggaa isaa afurtamaffaatti sirnaawaa taʼe, yeroo inni humna ofii isaatiin Israaʼelin Gibxii keessaa baasuu yaale. Ergaan bilisa baʼuu Gibxii amma galmee mootummaa keessatti ifatti galmaaʼeera.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

Waggaa afurtamaa booddee ergaan Musee muka ibiddaan bobaʼu sana irratti aangoo argate; innis mallattoo lamaan waaqayyummaa, jechuunis uleen bofa taʼeefi harki lamxaaʼaan Museen keessaa isaa keessaa baaseen bakka buufaman, wajjin dhufe. Ergaan Yesuusis cuuphaa Isaa irratti aangoo argate; innis mallattoo lamaan waaqayyummaa, sagalee Abbaatii fi Hafuura Qulqulluu, wajjin dhufe. Mallattoon daandii itti aanu seenaa lamaan keessatti abdii kutannaa isa jalqabaa, yeroo turtii, dhufaatii ergamaa lammaffaatii yookaan 1843 ni bakka buʼa.

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

Maddii Musee keessatti mul’ate ni abdii kutachiisaa ture; kunis yeroo ergamaan Waaqayyoo Musee ilma isaa dhagna qabsiisuu dhabuusaatiif isa ajjeesuuf bu’e haadha manaa isaa keessatti fakkeenyaan mul’ifame. Ziiphooraan sodaa keessatti sirna sana ilma isaanii irratti isheenuma raawwatte. Museen ilma isaa dhagna qabsiisuu dagatee ture! Mallattoon kakuu inni Abrahaamitti kenname inni ijoon sun Museedhaan dagatame. Abbaa keenya Abrahaam booji’amuu fi bilisa ba’uu Ibrootaa biyya Gibxii keessatti fi ishee keessaa dursee dubbatee ture; raajii isaa sunis addatti karaa Musee raawwatamuu qaba ture; Museen garuu ilma isaa dhagna qabsiisuu dagate. Yeroo sana Museen Ziiphooraa hamma erga bilisa ba’anii boodatti abbaa ishee bira akka turtu deebisee erge. Isheen Miidiyaan keessatti turtetti hamma Museen ilmaan Israa’el Bishaan Galaana Diimaa keessa geggeessutti; kana Phaawuloos ergamaan nu beeksisutti cuuphaa fakkeessuu isaa agarsiisa; innis sirna dhagna qabsiisuu bakka bu’e sana dha. Qabxii sana hin darbinaa. Seenaa Musee keessatti dhufaatiin waymark isa ergamaa lammaffaa bakka bu’u, waymark inni seenaa sana keessatti abdii kutannaa jalqabaa uumu, seera jalqabaa hariiroo kakuu Abrahaam Waaqayyo waliin qabu diduudha ture.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Inni jalqabaa jalqabaa Kiristoos keessatti mul’ate du’a Laazaar ture; Maartaanii fi Maariyam immoo, Yesuus hamma Laazaar guyyoota afuriif du’ee turetti turuu baatee odoo hin tursiifne, kun akka hin taanee mirkaneeffatanii turan. Jalqabaan Yesuus michuu isaa dhihoo Laazaar akka du’ee fi awwaalcha keessatti tortoretti hayyamuun isaa, obboleettota lamaan qofaaf utuu hin ta’in bartoota isaatiifis baay’ee guddaa ture. Ta’us du’aa ka’uun Laazaar tajaajila Kiristoos guutuu irratti chaappaa ta’e.

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Kiristoos Laazaarusitti dhufuuf turuu isaatiin, warra Isa hin simanneef kaayyoo araaraa tokko qaba ture. Inni ture, akka Laazaarus du’aa keessaa kaasuudhaan saba Isaa mata jabeessa, amanuu dide sanaaf Inni dhuguma ‘du’aa ka’uu fi jireenya’ akka ta’e ragaa biraa tokko kennuuf. Inni saba sana, hoolota mana Israa’el hiyyeeyyii, karaa irraa badanii joora keessa deeman sanaaf abdiin hundi akka irraa citu fedhii hin qabu ture. Garaan Isaa sababii qalbii jijjiirrachuu diduu isaanii irraa caccabaa ture. Araara Isaatiin, Inni ragaa tokko dabalataa akka Isaanitti kennamu murteesse; ragaan kunis Inni Deebisee Dhaabu, Inni qofti jireenya fi du’a hin qabne ifaatti fiduu danda’u akka ta’e mirkaneessuuf ture. Kun ragaa luboonni hiika dogoggoraa itti kennuu hin dandeenye ta’uu qaba ture. Kunis sababii Isaa gara Beetaaniyaa deemuu keessatti ture sanaati. Dinqii guddaan kun, jechuunis Laazaarus du’aa kaafamuun, hojii Isaa irratti fi himannaa Isaa waaqummaa irratti chaappaa Waaqayyoo kaa’uu qaba ture.” The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

Sila ୧୪୪,୦୦୦ jo ibarisha ry’Imana kigaragazwa mu mateka yo mu 1843 no mu 1844, kuko tubwirwa ko ari Lazaro wayoboye Kristo amwinjiza i Yerusalemu mu kwinjira kwe k’umutsindo. Amateka y’uko yinjiye mu migenzo y’umutsindo ni yo Mateka Mushiki wa White akoresha mu kwerekana “Midnight Cry” yo mu 1843 no mu 1844. Byari ukutumva neza ko Kristo afite ubushobozi bwo kuzura abapfuye ku bw’imbaraga z’irema z’Imana. Mariya na Elizabeti bemeye ko bari bazi ko Yesu afite ubushobozi bwo kuzura Lazaro ku ivuza rya nyuma, ariko ntibashoboraga kubona ko koko yari afite ubushobozi bwo kumuzura aho ngaho uwo mwanya. Bahakanaga ukuri nyakuri yaje kugaragaza mu mubatizo We no mu rupfu Rwe, ari byo ntangiriro n’iherezo by’umurimo We bwite w’imyaka itatu n’igice. Ntibashoboye kubona kugeza igihe ibuye ryavanwaga ku mva, nk’uko ukuboko Kwe na ko nyuma kuzakurwa ku ikosa ryari muri zimwe mu mibare yo ku mbonerahamwe ya 1843.

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

Museen, erga inni Zippoorraa gara qabsaa’ina Fara’oon wajjin dhufu irraa ergee booddee, obboleessa isaa angafa Aroonitti wal argan; ergamtoonni lamaanis ergamaa ergamaa lammaffaa bakka bu’anii gara Gibxii adeeman. Dha’ichi kam iyyuu Gibxii irratti utuu hin fidamin dura, Museen Fara’ooniin akeekkachiise; yoo inni Israa’el, angafa Waaqayyoo, akka ba’ee Waaqeffatu gad hin dhiifne, Waaqayyo angafa Gibxii ni ajjeesa jedheen.

And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

Waaqayyo Museedhaan akkana jedhe; “Yeroo ati gara Gibxii deebi’uuf deemtu, dinqiiwwan ani harka kee keessa kaa’e sana hunda Fara’oon duratti akka gootu ilaali; ani garuu akka inni saba sana gad hin lakkifneef garaa isaa nan jabeessa. Ati immoo Fara’ooniin akkana jetta; ‘Waaqayyo akkana jedhu: Israa’el ilma koo ti, jechuunis angafa koo. Ani siinan jedha, Ilmi koo akka na tajaajiluuf gad dhiisi; yoo immoo ati gad isa dhiisuu didde, kunoo, ani ilma kee, jechuunis angafa kee, nan ajjeesa.’ Ba’u 4:21–23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Iyyi halkan walakkaa Waaqayyo yeroo gara fuulduraatti raawwatamu akka ta’u dursee dubbate ture.

“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

“ଇସ୍ରାଏଲକୁ ମିଶରରୁ ମୁକ୍ତି ଦିଆଯାଇବାବେଳେ, ଜ୍ୟେଷ୍ଠସନ୍ତାନଙ୍କର ସମର୍ପଣ ପୁନର୍ବାର ଆଜ୍ଞା ଦିଆଗଲା। ଇସ୍ରାଏଲ ସନ୍ତାନମାନେ ମିଶରୀୟମାନଙ୍କର ବନ୍ଧନରେ ରହୁଥିବା ସମୟରେ, ପ୍ରଭୁ ମୋଶାଙ୍କୁ ଆଦେଶ ଦେଲେ ଯେ ସେ ମିଶରର ରାଜା ଫିରଔନଙ୍କ ପାଖକୁ ଯାଇ କହୁନ୍ତୁ, ‘ପ୍ରଭୁ ଏପରି କହୁଛନ୍ତି, ଇସ୍ରାଏଲ ମୋର ପୁତ୍ର, ମୋର ଜ୍ୟେଷ୍ଠପୁତ୍ର; ଏବଂ ମୁଁ ତୁମକୁ କହୁଛି, ମୋର ପୁତ୍ରକୁ ଯିବାକୁ ଦିଅ, ଯେଣ୍ଞାହେତୁ ସେ ମୋର ସେବା କରିବ; ଏବଂ ଯଦି ତୁମେ ତାହାକୁ ଯିବାକୁ ଦେବାକୁ ଅସ୍ୱୀକାର କର, ଦେଖ, ମୁଁ ତୁମର ପୁତ୍ରକୁ, ଅର୍ଥାତ୍ ତୁମର ଜ୍ୟେଷ୍ଠପୁତ୍ରକୁ, ବଧ କରିବି।’ Exodus 4:22, 23.”

“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

“Museen ergaa isaa dabarse; garuu deebiin mootii oftuulaa sun, ‘Ani Israa’el akka gad dhiisuuf sagalee Isaa akkan jedhuuf Waaqayyo eenyu? Ani Waaqayyoon hin beeku; Israa’elinis hin gad dhiisu’ jedhu ture.” Ba’uu 5:2. Gooftaan mallattoowwanii fi dinqisiisoowwanin saba Isaatiif hojjete; murtiiwwan sodaachisoo Fara’oon irratti erge. Dhumarratti ergamaan balleessituu, Gibxii keessatti ilma angafaa namaa fi horii ajjeesuuf ajajame. Israa’eloonni akka oolfaman, dhiiga hoolaa qalame tokkoo utubaawwan balbala isaanii irratti akka kaa’an qajeelfamni isaaniif kenname. Mana hundumaa irratti mallattoo kaa’amuu qaba ture; akkasitti yeroo ergamaan hojii du’aatiif dhufu, manneen Israa’elootaa irraa akka darbuuf.” The Desire of Ages, 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Ergaan Booda halkan keessaa gara Fara’ootti dhihaate, fincila Fara’oo irratti deebii taʼee duʼa angafa ilmaan agarsiisaa ture. Erga ergaan sun galmee keessatti kaaʼamee booda, dhaʼichoonni, humna Ergaa Booda Halkan keessaa bara 1844 keessa yeroo bonaatti mulʼisan, Gibxii irratti fidaman. Ergaan Booda Halkan keessaa bara 1844 keessa yeroo bonaatti akkuma dambalii galaanaa guddaa tokkootti guutummaa biyyattii irra facaʼe. Dhaʼichoonni Gibxii guutuu irra darbanii, yeroo duuti angafa ilmaan abdachiifame sun dhufe immoo, iyya halkan walakkaatti guutummaa Gibxii keessatti dhagaʼame.

And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

Museen akkana jedhe, “Waaqayyo akkana jedha, ‘Halkan walakkaa naannoo Gibxii gidduutti nan baʼa; mootummaa Gibxii keessa ilma angafni hundinuu ni duʼa; ilma angafa Faraʼoon teessoo mootummaa isaa irra taaʼu irraa jalqabee hamma ilma angafa garbittii daakuu duubaan jirtuutti; akkasumas ilma angafa horii hundumaa. Guutummaa biyya Gibxii keessa booʼichi guddaan ni taʼa; kan akka isaa kanaan dura hin turre, booddees deebiʼee hin taʼu.’” Baʼuu 11:4–6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Seenuu mootummaa ulfinaan Yerusaalemitti Kiristoos seenuun isaa gara fannoo Qalaawaariitti geesse; bartoonni Kiristoosii fi hordoftoonni isaa warri kaanis Abdii Guddaa ni dhabani.

“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

“Abdiin keenya akkuma kan bartoota sanaa guddaa hin turre. Yeroo Ilmi namaa ulfinaan mo’ichaadhaan Yerusaalem seene, isaan Inni mootii ta’ee akka gonfamu abdatanii turan. Namoonni naannoo sana hunda irraa walitti yaa’anii, ‘Ilma Daawititti Hoosaa’ jedhanii iyyan. Yommuu luboonniii fi maanguddoonni tuuta sana cal’isuuf Yesuusin kadhatan, Inni, raajii raawwatamuu qabu waan ta’eef, yoo isaan callisan dhagoonni iyyu jedhee dubbate. Haa ta’u malee, guyyoota muraasa keessatti bartoonni kunuma Gooftaa isaanii jaallatamaa, Isa isaan teessoo mootummaa Daawit irratti mootummaa akka mootummaa godhu amananii turan, Fariisota qoosanii fi arrabsan sanaa ol fannoo hamaa irratti diriirfamee argan. Abdiiwwan isaanii ol’aanaan kufan, dukkanni du’aas isaan marse.” Testimonies, volume 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Abdii guddaan bartootaa fi warra Miilar jedhamanii, akkuma Ibrootni gidduu loltoota Fara’oonii fi Galaana Diimaa keessatti qabamanii turanitti, akkasumas bakka bu’ee mul’ata.

“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

“Ifni dhaloota darban keessa walitti qabame nurra ni ibsaa jira. Galmeen Israa’el waan isaan irraanfatan ifa nuuf kennuuf eegamee jira. Bara kana keessatti Waaqayyo saba ofii isaatiif saboota hundumaa, gosa hundumaa fi afaan hundumaa keessaa walitti qabuuf harka Isaa kaa’eera. Sochii dhufaatii keessatti dhaala Isaatiif hojjetee jira; akkuma Israa’eloota Gibxii keessaa baasuudhaan isaaniif hojjete sana. Gaddisiisa guddaa bara 1844 keessatti amantiin saba Isaa akkuma tan Ibrootaa Galaana Diimaa biratti qoratamteetti qoratame.” Testimonies, volume 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Yeroo Kiristoos Yerusaalemitti seene sanatti, kaka’uumsi sa’aa sanaa dho’iinsa galataa, isa Fariisonni callisiisuu barbaadan, akka uume hubachuun barbaachisaadha. Giddugalli faarfannaa galataa sanaa Yesuus Ilma Daawit ta’uu isaatti kan agarsiise ture; mallattoo isuma Kiristoos walitti dhufeenya dubbii isaa Yihudoota falmisiisota wajjin qabu xumuruuf itti fayyadame sana. Wanti Yihudoota baay’ee aarse immoo, yeroo Yesuusiin Ilma Daawit jedhanitti, akka hiika keessaa isaatiin seensa mootummaa injifannoo Daawit Mootichaa gara Yerusaalemitti ta’e sana akka waabeffatan beekamtii kennuu isaaniiti.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

Seenaa hojii Daawit taabota gara Yerusaalemitti fiduu keessatti, humneeffamuun ergaa humneeffamuu Daawitiin bakka buufamee ture.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Daawitnis adeemsa isaa itti fufee guddachaa deeme; Waaqayyo Gooftaan maccaa wajjinis isaa wajjin ture. 2 Saamu’el 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Sana boodarra Daawit taabota gara Yerusaalemitti fiduuf murteesse. Taabota gara magaalaa Daawititti fiduu keessatti akkuma sarara haaromsa hunda keessatti taʼu, abdii kutannaan tokko jiraachuuf ture. Uzzan, maqaan isaa humna jechuudha; taabota tuquuf mootummaa akka hin qabne guutummaatti beekus, taʼus akkasuma godhe. Dhimmi isa jalqaba irratti taabota boojiʼamatti geesse, fedha Waaqayyoo isa mulʼateef ajajamuu dhabuu fi humna taabota Waaqayyoo wajjin walqabate irratti of-tuulummaadha. Garuu Uzzan, nama jabaataa Daawit keessaa tokko, ajaja didee; akkuma Museen ajaja dhagna qabsiisummaa dide sana. Uzzan duʼaan rukutame; Daawit immoo warri iddoo taabonni erga duʼa Uzzaa booddee ture sana eegaa turan eebbifamaa akka jiran hamma hubatutti, taabonni Yerusaalem ala ture. Sana boodarra Daawit taabota gara Yerusaalemitti fiduuf deebiʼee kaʼe. Yeroo Daawit akkaataa sirbaatiin gara Yerusaalemitti ol seenu haati manaa isaa qullummaa isaa argitee baayʼee abdii kutatte.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Sarara haaromsa haaromfamaa sadii kan hundinuu bara 1843 fi 1844 ilaallatan, jechuunis yeroo namoonni qajeelonnii fi raajonni arguu fi dhagaʼuu hawwan sana. Amaloonni dhufaatii ergamaa lammaffaa, yeroo tursiisummaa fi abdii kutannaa agarsiisan, hundinuu salphaatti mulʼatu. Dhugaan gadi fagoon akka mulʼisutti, abdii kutannaan sun salphumatti dogoggora Musee yookaan Uzzaa yookaan Maartaa fi Maariyaam biratti uumame qofa hin turre; garuu innis abdii kutannaa seera buʼuuraa tokkoo diduu wajjin walqabate ture; seerri sun seenaa isa keessatti abdii kutannaan sun itti raawwatame wajjin mataa isaatiin walitti hidhata qaba. Museedhaaf mallattoon sun dhagna qabachuu ture; Uzzaadhaaf immoo waaʼee ajaja Waaqayyoo taabota sana ilaalchisee ofitti amanamuu seeraan alaa ture; Maartaa fi Maariyaamiif immoo humna uumaa Kiristoos duʼaa kaasu irratti amantiin hirʼachuu ture.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

Museedhaan mata-dureen tajaajila isaa isa hundumaa caalaa giddugaleessa ture uummata filatame tokko wajjin walitti dhufeenya kakuu dhaabuudha, Museen immoo mallattoo kakuu sanaa irraanfate. Uzzaadhaan immoo, inni seera Waaqayyoo isa qulqullummaa isaa kan tabotaan mul’ifame sana of keessaa qabu sanaa qajeelfama bu’uuraa isauma ture. Maarthaa fi Maariyaam wajjin immoo, inni giddugala tajaajila Kiristoos isa dhuguma ture; cuuphaa Isaatiin kan jalqabe, du’a, awwaalamuu fi du’aa ka’uu Isaatiin kan xumurame, akkuma jalqaba tajaajila Isaatti fakkeenyaan mul’ifametti. Gaddisiisaan jalqabaa bara 1843 keessa ture dogoggora lakkoofsa tokko tokko isa caartii irra tureen dhufe; kunis raajii Habqquuq guutuu isaa ture. Dogoggorri sun qajeelfama ijoo sochii Miilerii—qajeelfama guyyaa tokko waggaa tokkoof jedhu sana of keessaa qaba ture.

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

“sagaleen torban” sochii Adventistii bara 1840 irraa kaasee hanga 1844tti turan ni bakka bu’u; garuu sochii sana keessaa seenaa bara 1843 irraa hanga 1844tti jiru tokko jira; inniis abdii kutannaa tokkoon jalqabee, abdii kutannaa tokkoon xumurama; kanaanis mallattoo Alpha fi Omega seenaa sana irratti kaa’a. Seenaa sanuma immoo Yesusii fi Ellen White akka seenaa qulqulluu qajeelonni yeroo hundumaa arguuf hawwanii jiranitti akeeku.

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Sararri afran sun; Museen, Daawiti, Kiristoosii fi warri Miillerii barsiisuun, yeroo fakkeenyi durboota kudhanii dhuma addunyaatti irra deebiʼamee raawwatamu, dandeessifamni tokko akka jiraatu, inni immoo ergaa ergamaa lammaffaa utuu hin taʼin kan ergamaa sadaffaa taʼuu isaa, isa abdii kutannaa tokkoon hordofamu, kan yeroo turtii jalqabu, ni mulʼisu.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Yommuu ergamaan inni jalqabaa Hagayya 11, 1840 irratti buʼe, inni seera raajii isa angafaa kan Miileroota mirkaneesse; abdii kutannaan isaanii inni jalqabaa immoo addumaan seera sanaan walitti hidhata qabaata ture. Yommuu abdii kutannaan sunii fi yeroo turtii sun Iyyuu Halkan Walakkaa irratti xumurame, ergaan sunis akkasuma qajeelfama guyyaa tokko waggaa tokkoof jedhu wajjin wal qabata ture; akkuma kanaan Kiristoos Onkololeessa 22, 1844 irratti dhufa jechuun adda baafamuunis wal qabata ture. Mallattoolee daandii afran hundinuu 1840 irraa hamma 1844tti qajeelfama guyyaa tokko waggaa tokkoof jedhu wajjin walitti hidhatanii turan.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

Yihudoonni seera Waaqayyoo akka warri itti amanamee eegsisan godhaman; dhimman sarara Musee keessatti bakka bu’ame immoo seera Waaqayyoo fi mootummaa isaati. Seenaa Daawit keessattiis ammas seera Waaqayyootu ture. Seenaa Kiristoos keessattis seera Waaqayyootu ture; mootummaa dhiigaa malee cubbuun seera Waaqayyootiin cubbamtootaaf mul’ate dhiifama hin argatu. Garuu Adveentizimiin seera Waaqayyoo qofa utuu hin taʼin Dubbii raajii illee akka warra itti amanamee eegsisan godhameera.

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

Kanaaf, mata-dureen seenaa Miileriit keessatti qabiyyeen inni guddaan seera raajii Waaqayyoo dha. Xumura Adventizimii irrattis, ammas dhimmoonni seerota hiika raajii ta’u; garuu erga bara 1844 irraa eegalee yeroo raajii deebi’ee hojii irra ooluu hin qabu. Seeronni xumura irratti hundaa’an Alfaa fi Oomeegaa irratti kan ijaaraman yoo ta’u, isheenis xumura jalqabarraa agarsiisti.

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Yommuu ol’aantummaan mootummaa Otomaanii, guutamuu badiisa lammaffaa keessatti, sochii raajii Islaamaa bakka bu’uun dhaabate, raajiin Mul’ata 9:15 keessatti argamu kan waggaa dhibba sadii sagal keessaa tokko fi guyyaa kudha shanii ni guutame; akkasumas “qajeelfamni guyyaa tokko waggaa tokkoof” jedhamee waamamu, inni hojii Milleriin bu’uura isa guddaa ta’e, ni mirkanaa’e.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Yeroo Islaam inni Adoolessa 11, 2001 irratti rukute sanitti, dhufaatiin wayyoo sadaffaa raawwii Mul’ata 8:13 keessatti raawwatame; akkasumas qajeelfamni bu’uura hojii Future for America ta’e, inni salphaatti ibsamu jechuun seenaa irra deebi’uun, mirkanaa’e. Raajii malakata wayyoo kan Islaam bakka bu’u tokko, yommuu ergamaan Mul’ata boqonnaa kudhanii kan bara 1840 fi ergamaan Mul’ata boqonnaa kudha saddeetii kan bara 2001 lamaan isaanii iyyuu raawwatamanitti, mirkanaa’e. Seenaan irra deebi’e ture. Wanti itti aanu akka eegamu immoo abdii kutannaa dha.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Abdiin sun warra hojii sana keessatti hirmaatan ni abdii kutachiisa; ni bittinneessas. Abdiin sun, seera buʼuuraa raajii tokko tuffachuun ni raawwatama; dhugumaanis, seera jalqabaa raajii kan jalqaba Adveentizimii keessatti hundeeffameen. Jajjabeessuun Fulbaana 11, 2001 Islaama wajjin walqabatee ture; abdiin kutuun Adoolessa 18, 2020 immoo waaʼee Islaamaa ture. Nuti akka beeknuutti, waan Samuel Snow fi warri isa booddee jiran guyyaa Onkoloolessa 22, 1844 beekuu dandeessise keessaa inni tokko, Gooftaan lakkoofsa muraasa chaartii 1843 irratti jiru keessatti dogoggora tokko irraa harka isaa kaasee ture. Sana booda Snow fi warri Millerites ragaan isuma isaan guutamuu raajii waggaa kuma lamaa fi dhibba sadii sanaaf bara 1843 tilmaamuutti isaan geesse sana, yeroo sana ragaa isuma guyyaa Onkoloolessa 22, 1844 adda baasuu isaanii dandeessise taʼuu isaa ni argan.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

“Yesusii fi warri mootummaa waaqaa hundinuu warra eegumsa mi’aawaa taʼeen Isa lubbuun isaanii jaallattu arguuf dheeraadhaaf hawwan sana gara laafinaa fi jaalalaan ilaalaa turan. Ergamoonni saʼaatii qorama isaanii keessatti isaan utubuuf naannoo isaanii irra naannaʼaa turan. Warri ergaa samii sana fudhachuu dhiisan immoo dukkana keessatti hafan; dheekkamsi Waaqayyoos isaan irratti bobaʼe, sababni isaas ifa Inni samii irraa isaanii ergate fudhachuu didaniif. Warri amanamoon sun, kan abdii kutachiisaa keessa galan, Gooftaan isaanii maaliif akka hin dhufne hubachuu kan hin dandeenye, dukkana keessatti hin hafne. Ammas gara Macaafa Qulqulluu isaanii geeffamanii yeroo raajii sana qoruu jalqaban. Harki Gooftaa lakkoofsota sana irraa kaafame, dogoggorris ibsame. Isaanis yeroo raajii sun hanga bara 1844tti akka gaʼe argan; ragaan isaan yeroo raajii sun bara 1843 keessatti xumuramu isaa agarsiisuuf dhiheessan sunuma immoo bara 1844 keessatti akka xumuramu mirkaneesse. Ifni Dubbii Waaqayyoo haala isaanii irratti ni ife; yeroo turtii tokkoonis argatan—‘Yoo [mulʼanni sun] tures isa eeggadhaa.’ Isaan dhufaatii Kiristoos hatattamaa sanaaf jaalala qaban keessatti, turtii mulʼatichaa isa warra dhugumaan eegan mulʼisuuf qophaaʼe sana dagatanii turan. Ammas yeroo murtaaʼaa tokko qaban. Garuu ani baayʼeen isaanii abdii kutannaa cimaa isaanii sana ol kaʼanii hamma fedhii cimaa fi humna amantii isaanii bara 1843 keessatti mulʼate sana qabaachuu akka hin dandeenye nan arge.” Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Nuti ragaan inni ragaawwan Islaamni Adoolessa 18, 2020 irratti Ameerikaa akka weeraru dursee himamuutti geessan, yeroo seerri Dilbataa dhihoo dhufu sanatti, Islaamni murtii Ameerikaa irratti fidamu taʼuu isaa ni mirkaneessu jedhamee eegamu qaba; garuu yeroo sana keessatti qaamni yeroo taatee sana wajjin walqabatu sana booda hin jiraatu.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

Milkaa’inoota guguddoo afur seenaa bara 1840 irraa kaasee hanga 1844tti keessatti argaman. Milkaa’inoon tokkoon tokkoon isaa hojii irra oolmaa seera bu’uuraa Miller—qajeelfama guyyaa tokko waggaa tokkoof jedhuun wal qabata.

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

Seenaa seenaa bara 2001 keessatti hanga seera Dilbataatti daandii mallattoo ijoo afur jiru. Fulbaana 11, 2001 Islaama ture. Raagni Adoolessa 18, 2020 kufe sunis waa’ee Islaamaa ture. Daandii mallattoo hundinuu hojii irra oolmaa seera ijoo Future for America—seenaa irra deebi’uu—waliin walqabata. “Kakuuwwan torban” taateewwan gara fuulduraa kan tartiiba isaanii keessatti mul’ifaman bakka bu’u. Daandii mallattoo afran keessaa inni jalqabaa Fulbaana 11, 2001 ture; kunis raawwii badiisa sadaffaatiin Ameerikaan Islaamaan rukutamuu akka ta’e adda baasa. Daandii mallattoo inni dhumaa, seenaa keenya keessatti seera Dilbataa bakka bu’u, waa’ee Islaamaa ta’uu qaba; sababiin isaas Alfaa fi Oomeegaan yeroo hundumaa dhuma jalqaba irraa agarsiisa, Alfaa fi Oomeegaas isa “kakuuwwan torban” seenaa kanaafum cufe dha. Seera Dilbataatti Islaamni Yunaayitid Isteetis ni rukuta.

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

ଏହା ସାତ ଗର୍ଜନର ଅମୋଚନ ପ୍ରକ୍ରିୟାର ତିନୋଟି ପ୍ରମୁଖ ଉପାଦାନ ମଧ୍ୟରୁ ଗୋଟିଏ, ଯାହା ବର୍ତ୍ତମାନ ପ୍ରକାଶିତ ହେଉଛି। ମୋଶା ତାଙ୍କ ଐତିହାସିକ ପରମ୍ପରାରେ ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ପ୍ରତୀକାତ୍ମକ ସନ୍ଦେଶ ଘୋଷଣା କରିଥିବା ପରେ, ଶେଷ ଗତିବିଧିଗୁଡ଼ିକ ଦ୍ରୁତ ହୋଇଗଲା। ପ୍ରଥମଜାତ ବିଷୟକ ଭବିଷ୍ୟଦ୍ବାଣୀ ପୂର୍ଣ୍ଣ ହେବା ପର୍ଯ୍ୟନ୍ତ ଦଶଟି ଅଲୌକିକ ଏବଂ ଧ୍ୱଂସାତ୍ମକ ମହାମାରୀ ଆସିଲା, ଯାହା ମିଶରରେ ମଧ୍ୟରାତ୍ରିରେ ସେହି ଆର୍ତ୍ତନାଦ ସୃଷ୍ଟି କଲା। ଖ୍ରୀଷ୍ଟ ଯେବେ ଯେରୁଶାଲେମକୁ ପ୍ରବେଶ କଲେ, ସେତେବେଳେ କ୍ରୁଶପଥକୁ ନେଇ ଦ୍ରୁତ ପଦକ୍ଷେପଗୁଡ଼ିକ ଆରମ୍ଭ ହୋଇଗଲା। ସନ୍ଦେଶଟି ଘୋଷିତ ହେବା ସହିତ ଫେରିବାର କୌଣସି ପଥ ରହିଲା ନାହିଁ। ୧୨ ଅଗଷ୍ଟ ୧୮୪୪ରେ ଏକ୍ସେଟର କ୍ୟାମ୍ପ-ମିଟିଂରୁ, ଦୁଇ ମାସରୁ କମ୍ ସମୟ ପରେ, ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀ ପୂର୍ଣ୍ଣ ହେଲା।

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Akkasumas Dubbii Waaqayyoo gara koo dhufee akkana jedhe: Yaa ilma namaa, mammaaksi isin biyya Israaʼel keessatti qabdan sun maali, “Guyyaawwan dheerataniiru, mulʼanni hundinuus ni kufa” jettan? Kanaaf isaanitti himi, Akka Waaqayyo Gooftaan jedhu kanaa: Ani mammaaksa kana akka dhaabatu nan godha; isaanis siʼachi Israaʼel keessatti akka mammaaksaatti isa hin fayyadaman; garuu akkana isaaniin jedhi, “Guyyaawwan sun dhihaataniiru, raawwatamni mulʼata hundumaas ni taʼa.” Mana Israaʼel keessatti siʼachi mulʼanni sobaa tokko illee hin jiraatu yookiin raajii miʼooftuu. Ani Waaqayyo; ani nan dubbadha, dubbii ani dubbadhu ni raawwatama; siʼachi hin dheereffamu; guyyoota keessan keessatti, yaa mana fincilaa, ani dubbicha nan dubbadha, isa nan raawwadhas, jedha Waaqayyo Gooftaan. Ammas Dubbiin Waaqayyoo gara koo dhufee akkana jedhe: Yaa ilma namaa, kunoo, warri mana Israaʼel, “Mulʼanni inni argu guyyaawwan hedduu dhufuuf taʼa; inni yeroo fagoo ilaalchisee raajii dubbata” jedhu. Kanaaf isaanitti akkana jedhi, Akka Waaqayyo Gooftaan jedhu kanaa: Dubbii koo keessaa tokko illee siʼachi hin dheereffamu; dubbichi ani dubbadhe garuu ni raawwatama, jedha Waaqayyo Gooftaan. Hisqiʼeel 12:21–28.