The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Ergaan akeekkachiisaa inni kitaaba Hisqiʼel keessatti argamu “mallattoo marfamuu” dha. Yommuu marfamni sun jalqabe, niitiin Hisqiʼel duute, Hisqiʼelis duʼa isheetiif akka hin gaddine ajajame. Duuti ishee, duʼa isheetiif inni gadda dhabuu isaa wajjin walqabatee, marfamuu fi badiisa Yerusaalem isa dhihaachaa ture ni mallatteesse. Gochoonni isaa fi duuti ishee mallattoo akeekkachiisaa taʼu; kunis mallattoo akeekkachiisaa gara fuulduraatti Yesuus, akka “jibbisiisaa diigamuu,” tiin kaaʼamu dursee agarsiisa.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Kanaafis isin yommuu wanta jibbisiisaa diigamuu, kan Daany'el raajichi dubbate, iddoo qulqulluu keessatti dhaabatee argitan, (namni dubbisu haa hubatu). Maatewos 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Yommuu alaabaan mootummaa Roomaa daangaa mana qulqullummaa keessa kaa’ame, Kiristaanonni Yerusaalem keessa jiran magaalattii irraa baqachuu qabu turan. Dhugaa-baatonni lama kan mallattoo badiisa Yerusaalem sanaa cimsee ibsan, marfamee weeraramuu ishee dura dursanii “mallattoo” sana beekuun hammam akka cimaa fi barbaachisaa ta’e irratti xiyyeeffatu; akkasumas waxyi sun dhugaa-baatonni lamaan sun guyyoota isa dhumaa keessatti “itti hojii irra oolmaan isaanii kan caalaa kallattiidhaan” akka argatan caalaatti adda baasa. Akeekkachiisa Kiristoos waa’ee badiisa Yerusaalem, Ezeqi’elii fi Yohannis mul’ata mana qulqullummaa keessatti argaman waliin walqabsiisee dubbachaa, Obboleettii White akkana barreessite:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Utuu raajiiwwan kun yeroo diigamuu Yerusaalemitti guutamuu isaanii keessaa muraasa argatan iyyuu, guyyoota dhumaa irratti hojii irra oolmaan isaanii caalaatti kallattiidha.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“Nuyi taateewwan guguddaa fi ulfina guutuu qabanitti seenuu keessaa, karra isaanii irra dhaabbannee jirra. Raajii saffisaan raawwatamaa jirti. Gooftaan balbala irra jira. Yeroo dhiyoo keessatti yeroo warra lubbuudhaan jiran hundumaaf dhimma guddaa ta’e tokko nu dura banamuuf jira. Falmoonni darban irra deebi’anii ka’uuf jiru; falmoonni haaraanis ni ka’u. Haalli addunyaa keenya keessatti raawwatamuuf jiran ammas illee yaada namaatti hin dhufne.” Testimonies, volume 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Boqonnaa afuraffaa keessatti, Hisqi’el fakkeenya raajii tokko hojiidhaan agarsiisuuf qajeelfame; fakkeenyi sunis “mallattoo marfamuu” irratti xiyyeeffachaa ture. Hisqi’el kitaaba isaa keessatti yeroo shan fakkeenya raajii hojiidhaan agarsiise; obboloonni isaas isa arguu didan. Hisqi’el yeroo shan obboloota isaatti dubbate; isaanis dhaga’uu didan. Fakkeenyonni isaa hojiidhaan agarsiifamanii fi ergaawwan isaa, garee shanqixa durboota gowwootaa kan fakkeenyotaa fi dubbii isaa wajjin walqabatee dabalata “beekumsaa” fudhachuu didan agarsiisu. Dubbiin sunii fi fakkeenyonni sun, badiisa Yerusaalem wajjin kallattiidhaan walqabatu turan; badiisni sunis “guyyoota dhumaa irratti hojii irra oolmaa caalaa kallattiidhaan qabu.”
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.
Atis ilmi namaa, sibiila xurii tokko fudhadhu, fuula kee dura kaa’i, irrattiis magaalattii jechuunis Yerusaalem fakkeessi; ishee irratti marfamuu godhi, dallaa waraanaa ishee irratti ijaari, tuullaa biyyoo ishee irratti ol kaasi; qubata waraanaas ishee irratti dhaabi, marfamtoota diigduu dallaa ishees naannoo ishee hundumaa irra kaa’i. Ammas, atis xuwwee sibiilaa tokko fudhadhuutii, siii fi magaalattii gidduutti akka dallaa sibiilaatti dhaabi; fuula kees ishee irratti qajeelchi; isheenis ni marfamti, atis ishee ni marsita. Kun mana Israa’eliif mallattoo ta’a.
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Ati atiis cinaacha kee bitaatti ciisi, yakka mana Israaʼel isa irratti baadi; akkuma baayʼina guyyoota ati isa irratti ciiftuutti yakka isaanii baatta. Ani waggoota yakka isaanii, akka baayʼina guyyoota sanaatti, sadii dhibbaa sagaltama si irratti kaaʼeera; akkasitti yakka mana Israaʼel baatta. Yommuu isaan xumurte immoo deebiʼiitii cinaacha kee mirgaatti ciisi; ati yakka mana Yihuudaa guyyoota afurtama baatta; ani guyyaa tokko waggaa tokkoof siif murteesseera. Kanaafis fuula kee gara marfamuu Yerusaalemitti qajeelchi, irreen kees qullaa haa taʼu; ishee irratti immoo raaji. Kunoo, ani hidhaa si irratti nan kaaʼa; hamma guyyoota marfamuu keetii xumurtutti cinaacha tokko irraa gara kaaniitti of hin garagalchin. Hisqiʼel 4:1–8.
Sign
Mallattoo
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
Jechi “mallattoo” jedhu kitaaba Hisqiʼel keessatti yeroo sagalitti argama. Boqonnaa afur keessatti, marfamni Yerusaalem mana Israaʼeliif “mallattoo” dha. Boqonnaa kudha lamaan keessatti immoo, Hisqiʼel ammas “mallattoo” taʼee, marfamuu fi badiisa Yerusaalem agarsiisa.
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
Yaa ilma namaa, ati mana fincilaa taʼe keessaa in jiraatta; isaan ija argu qabu, garuu hin argan; gurra dhagaʼu qabu, garuu hin dhagaʼan; isaan mana fincilaa waan taʼaniif. Kanaafuu, yaa ilma namaa, miʼa godaansaatiif siif qopheessi, guyyaattis ija isaanii duratti baʼi; ija isaanii durattis iddoo kee keessaa gara iddoo biraatti godaani; tarii ni yaadu taʼa, jechuunis mana fincilaa taʼan illee. Ergasii guyyaadhaan ija isaanii duratti miʼa kee, akka miʼa godaansaatti, alatti baasi; galgala immoo ija isaanii duratti, akkuma warri boojiʼamanii baʼanitti, baʼi. Ija isaanii duratti dallaa keessa qoti, achiinis baasi. Ija isaanii duratti garba kee irratti baattee, yeroo dimimmisaa keessatti baasi; fuula kees haguugi, akka ati lafa hin argineef; ani mana Israaʼeliif mallattoo si godheera. Hisqiʼel 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Yommuu manni fincilaan fakkeenya hojii irra oole sana arge, hiika isaa hin beekne; kanaafuu Hisqiʼeel akka isaaniif ibsu gaafatan.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Yaa ilma namaa, manni Israa’el, manni fincilaan sun, “Ati maal goota?” jedhee si hin gaafannee? Isaaniin akkana jedhi: Gooftaan Waaqayyo akkana jedha; baʼaan kun bulchaa Yerusaalem keessa jiruu fi guutummaa mana Israa’el isa isaan gidduu jiru ilaallata. Ati akkana jedhi: Ani mallattoo keessan dha; akkuma ani godhe, akkasuma isaan irratti ni taʼa; isaanii ni buqqaafamu, boojiʼamanii ni deemu. Hisqiʼel 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Marfamuu Yerusaalem guyyoota dhumaatti saba Waaqayyoo tiif mallattoo dha.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Nabiyyoonni durii hundinuu yeroo ofii isaanii caalaa yeroo keenyaaf dubbatan; kanaafuu raajii isaanii nuuf hojii irra jira. ‘Wantoonni kun hundinuu fakkeenya taʼanii isaan irra gaʼan; nu warra dhumni addunyaa irra gaʼeef akeekkachiisa taʼanii immoo barreeffamanii jiru.’ 1 Qorontos 10:11. ‘Isaan wantoota isinitti warra Wangeela Hafuura Qulqulluu samii irraa ergameen lallaban sanaan amma isinitti himaman tajaajilaa turan; garuu ofii isaaniif utuu hin taʼin, nuuf akka taʼe isaanitti mulʼifame; wantoota ergamoonni Waaqayyoo illee ilaaluu hawwan sana.’ 1 Phexiros 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitaabni Qulqulluun qabeenya isaa dhaloota isa dhumaa kanaaf kuusee walitti hidhatee qaba. Taateewwan guguddoon hundi fi raawwiileen ulfina qabeeyyii seenaa Kakuu Moofaa keessatti ta’an hundinuu guyyoota isa dhumaa kana keessatti waldaa keessatti irra deebi’anii ta’aa turan, ammas ta’aa jiru.” Selected Messages, book 3, 338, 339.
This Same Day
Guyyaa Kanauma
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Hisqiʼeel fakkeenya raawwatame keessatti kan “marfamuu fi barbadaaʼuu Yerusaalem” jedhuun guyyoota dhumaa keessatti saba Waaqayyootiif mallattoo dha.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.
Ammas waggaa saglaffaatti, jiʼa kurnaffaatti, guyyaa kurnaffaa jiʼicha keessaatti, dubbiin Waaqayyoo gara kootti dhufe; akkana jedhe; Yaa ilma namaa, maqaa guyyaa kanaa, jechuunis guyyaa kanauma barreessi; mootichi Baabilon guyyaa kanauma Yerusaalemitti marsaa isaa jalqabe.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Mammaaksa kana mana fincilaa sanaaf dubbadhu; akkanas isaaniin jedhi, Gooftaan Waaqayyo akkana jedhu; Xuwwee kaa’i, eeyyee, isa kaa’i; bishaanis itti naqi. Kutaa isaa hundumaa itti walitti qabi, jechuunis kutaa gaarii hundumaa, qomaa fi irree; lafee filatamoodhaanis guuti. Hoolota keessaa isa filatamaa fudhadhu; lafeewwanis isa jala gubi; akka gaariitti ni’a; lafeewwan isaas achi keessatti haa bilchaatan. Kanaafuu Gooftaan Waaqayyo akkana jedhu; Magaalaa dhiigaatiif wayyoo, jechuunis xuwwee xuriin isaa keessa jiru, xuriin isaas keessaa hin baane sanaaf! Kutaa kutaan isa keessaa baasaa; ixaan akka isa irratti hin buune. Dhiigni ishee gidduu ishee keessa jiraatii; isheen isa kattaa irraatti ol kaaftee kaa’atte; akka biyyoo isa hin haguugneef lafa irratti hin dhangalaafne; dheekkamsi ol ka’ee haaloo akka baafatuuf; dhiiga ishee akka hin haguugamneef ani kattaa irraatti ol kaasee kaa’eera.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Kanaafuu akkana jedha Gooftaan Waaqayyo; Yaa magaalattii dhiiga dhangalaastuu, siif jechuunis badiin siif haa taʼu! Ani tuula ibiddaaf taʼu guddaa nan godha. Muka walitti tuuli, ibidda qabsiisi, foon guutummaatti bilcheessi, miʼeessituus itti dabaluu, lafeewwanis haa gubaman. Sana booddees qodaa sana duwwaa isa irratti ibidda bobaʼu irra kaaʼi, akka sibiilli diimaa isaa hoʼee gubuuf, akka xureessi isaa keessatti baqee baʼuuf, akka xuriin isaa baduuf. Isheen sobaan of dadhabsite; xuriin ishee guddaan ishee keessaa hin baane; xuriin ishee ibidda keessa taʼa. Xuraaʼummaa kee keessa sagaagalummaan jira; ani si qulqulleessuuf yaaleera, ati garuu hin qulqullofne; kanaaf hanga dheekkamsi koo sitti boqotutti siʼachi xuraaʼummaa kee irraa hin qulqulloofnu. Ani, Waaqayyo, dubbadheera; inni ni taʼa, anis nan raawwadha; ani duubatti hin deebiʼu, hin qusadhu, hinis gaabbuu; akka karaawwan keetti, akka hojiiwwan keetti si irratti murtii ni kennu, jedha Gooftaan Waaqayyo.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Akkasumas dubbiin Waaqayyoo gara koo dhufe, akkana jedhee: Yaa ilma namaa, kunoo, ani waan ija kee hawwisiisu tokko rukutaa tokkon si irraa nan fudhadha; taʼus ati hin booʼin yookaan hin gaddin, imimmaan kees hin dhangalaʼin. Iyyuu of qusadhu, warra duʼeef gadda hin godhin; marata mataa keetii mataatti hidhadhu, kophee kees miilla keerratti uffadhu, hidhii kee hin haguugin, buddeena namootaas hin nyaatin. Anis ganama saba dubbise; galgala immoo haati manaa koo duute; anis ganama akkuma ajajame sana godhe. Sabnis naanan jedhe, Ati waan akkas gootu kana jechuun wantoonni kun nuuf maal akka taʼan nutti hin himtuu ree?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
Ani immoo isaaniin jedhe, Dubbiin Waaqayyo akkana jedhu natti dhufe; mana Israaʼelitti dubbadhu, Gooftaan Waaqni akkana jedha; Kunoo, ani iddoo qulqullummaa koo, ulfina jabina keessanii, hawwii ija keessanii, isa lubbuun keessan mararfattu nan xureessa; ilmaan keessanii dhiiraa fi dubartiin isin achitti dhiiftan immoo goraadeedhaan ni kufu. Isinis akkuma ani godhe ni gootu; afaan keessan hin haguuggattanu, buddeena namootaas hin nyaattanu. Matalawwan keessan mataa keessan irra ni taʼu, kopheen keessanis miilla keessan irra ni taʼa; hin boossan yookaan hin iyyitan; garuu cubbuu keessaniif ni baddu, walii keessan gidduuttis ni aadu. Akkasiin Hisqiʼeel mallattoo isiniif taʼa; akka waan inni godhe hundumaatti isinis ni gootu; yeroo kun dhufu immoo ani Gooftaa Waaqayyo taʼuu koo ni beektu. Hisqiʼeel 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Hisqiʼeel mallattoo isa marfamuu Yerusaalem jalqabaa fi barbadaaʼuun ishee xumuraa addaan baasu dha; sana booddees, boojiʼamuu miseensota waldaa Adventistii Guyyaa Torbaffaa Laaʼoodiqiyaa.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Yommuu Kiristoos irraa ol kaʼee gaara Ejersa Zayit irraa gad ilaalu, haala wantootaa kana waldaa hunda keessatti argame ni arge. Akeekkachiisni sun warra karaa ummata Yerusaalem duukaa buʼanii, warra ifa guddaa akkasii qabanii turan hundumaaf ni buʼa. Ummatni kun akeekkachiisa taʼee fuula keenya dura jira. Akeekkachiisa Waaqayyoo bara keenya kana keessatti diduudhaan, namoonni cubbuu Yerusaalem irra deebiʼanii hojjechaa jiru. Gooftaan waan ergamaan namaa hin argine, hin arguus hin barbaanne ni arga—buʼaa yaada fi qophiin namaa hundi Battle Creek keessatti geessisu. Inni waan Waaqni tokko gochuu dandaʼu hunda godheera. Cubbuun isaanii hamma daangaa qalbiin jijjiirrachuun hin dhagaʼamneetti akka hin geenyeef, inni ifa ija ummata sanaa duratti ni balaqqisiise. Garuu adeemsa dheeraa irraa maqaa buʼuu seera qajeelinaa fi qajeelummaa irraa fagaachuutiin, namoonni bakka ifni fi dhugaan, haqni fi araarri itti hin hubatamne keessa of kaaʼaniiru. Karaan kun qaama amala isaanii isa keessaa taʼeera.” Testimonies, volume 8, 68.
Two Witnesses of Alpha and Omega
Dhugaa Baatota Lama kan Alfaa fi Oomeegaa
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Hisqiʼeel humna uumamaa ol taʼeen afaan-dhabduu taasifamee ture; yeroo Yerusaalem kufte immoo ammas dubbachuu akka dandaʼu, yeroo sanaas “mallattoo” akka taʼu isatti himame. Hisqiʼeel duʼa haadha manaa isaa irratti gadda dhabuu isaatiin, yeroo marfamni sun jalqabametti mallattoo alfaa agarsiise; yeroo Yerusaalem kufte immoo afaan Hisqiʼeel banamuun isaa mallattoo omeegaa ture. Marfamni sun hamma badiisatti geessu, jalqabaafi dhuma isaatiin mallattoodhaan irratti mallatteeffameera. Fakkeenyauma sana keessatti, dhugaa-bahaan lammaffaan mallattoo alfaa fi omeegaa, duʼa “waan ija Hisqiʼeel hawwu” akka alfaatti, akkasumas duʼa “waan ija ummataa hawwu” akka mallattoo omeegaa yeroo sanaatti agarsiifameera. Yeroon waggaa tokkoo fi walakkaa sun dhugaa-baatota lama, alfaa fi omeegaa, qaba. Duʼni haadha manaa Hisqiʼeel boojiʼamuu fi loltoota miilla jalatti dhidhiitamuu isaanii bakka buʼe; duʼni omeegaa Yerusaalem immoo mana qulqullummaa miilla jalatti dhidhiitamuu isaa bakka buʼe.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
Kanaaf Hisqiʼeel isinitti mallattoo taʼa; akkuma inni hojjetee sana hundumaa isin ni gootu; yeroo kun dhufus ani Waaqayyo Gooftaa taʼuu koo ni beektu. Ati ilmi namaa, guyyaa ani humna isaanii, gammachuu ulfina isaanii, hawwii ija isaanii, waan qalbii isaanii irra kaaʼatan, jechuunis ilmaan isaanii fi intallan isaanii isaan irraa fudhadhu sanatti, inni guyyaa sana baqatee hafe sun akka gurra keetiin dhageessuuf gara kee hin dhufu ree? Guyyaa sana afaan kee isa baqatee hafe sanaaf ni banama; ni dubbatta, siʼachi immoo afaan keessaa hin citu; ati isaaniif mallattoo ni taata; isaanis ani Waaqayyo taʼuu koo ni beeku. Hisqiʼeel 24:24–27.
Six Deaths
Du’a Jaha
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Duuti niitii Hisqiʼel jalqaba marfamuu fi duʼa Yerusaalem agarsiisa; Yerusaalem immoo raajii keessatti misirroo Kiristoos ti; kunis seera Dilbataa yeroo dhufu dhihoo jiru, isa yeroo marfamuu fakkeeffameen dura adeemsifamu, ni ibsa. Yeroon marfamuu fi badiisni waqtiilee mallattoo lama adda addaa taʼanidha, garuu walitti hidhata kallattiin qabu. Marfamni yeroo dheeraadha; badiisni immoo yeroo tokkicha irratti raawwatamu. Badiisni sun seera Dilbataa dha; innis yeroo bifa bineensichaa hundeeffamuu dura adeemsifamuun dura dhufa. Yeroon bifa bineensichaa mallattoo bineensichaatiin xumurama. Yesus yeroo Maatewos boqonnaa digdamii afur keessatti mallattoo badiisa Yerusaalem ibse, guyyoota Nohiis ni caqase.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Garuu akkuma bara Nohiitti ta’e, dhufuun Ilma namaas akkasuma ta’a. Akkuma guyyoota lolaa sana dura turan keessatti isaan nyaachaa, dhugaa, fuudhaa fi heerumaa turanitti, hamma guyyaa Nohi doonii keessa seene sanatti; lolaan dhufee hunduma isaanii hamma balleessetti homaa hin hubanne; dhufuun Ilma namaas akkasuma ta’a. Maatewos 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Bara Nohiitti balballi carraa qorannaa cufame; kunis seera Dilbataa yeroo dhihootti dhufu fakkeessuudhaan agarsiisa, seerri sun immoo balballi Onkoloolessa 22, 1844tti cufameen akkasuma fakkeeffameera. Yeroon walga’ii qubannaa Exeter kan Hagayya 12–17 bara 1844 irraa jalqabee, yeroo raajii isa gara balbala cufamaatti geessu bakka bu’a.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Bara Noh keessatti, Noh ergamaa sadaffaa bakka buʼee ture, ergamaan sadaffaanis balbala cufamaa Onkoloolessa 22, 1844 irra gaʼe. Bara Noh keessatti, kan akka Yesuus jedhetti akka “dhufaatii Ilma namaa” taʼu keessatti, ergamoonni sadan Mulʼata boqonnaa kudha afur keessaa gara balbala cufamaatti geessan. William Miller ergaa ergamaa jalqabaa bakka buʼe, bara Noh keessattis Henokiin fakkeenfamee ture. Yihudaan ergaa Henok ergaa Miller wajjin wal madaalu akka qabu ni ibsa.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Eenook inni Addaam irraa dhaloota torbaffaa taʼes waaʼee isaanii kana dursee raajii dubbate; akkana jedhe: “Kunoo, Gooftaan qulqulloota isaa kuma kudhan hedduudhaan dhufa; hundumaa irratti murtii raawwachuuf, namoota hundumaa keessaa warra Waaqayyoon hin sodaanne hundumaa gocha isaanii hunda hammina Waaqayyoon hin sodaanne keessatti hojjetaniin, akkasumas dubbii jajjabaa isaanii hunda isa irratti cubbamoonni Waaqayyoon hin sodaanne dubbatanitti himachuuf.” Yihudaa 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Ergaan ergamaa jalqabaa kan Miilaar “firdii” akka ergaa Henookiin fakkeeffametti labse. Jalqabi Henook “kan Adaam irraa torbaffaa” taʼuun mallatteeffameera. Ergaan Miilaar immoo dhufaatii “yeroo torbaa” mootummaa kaabaa irratti dhufeetiin jalqabee xumurame; waggaa afurtamii jaha booda, yeroo “yeroon torbaa” mootummaa kibbaa irratti raawwatametti, ergamaan sadaffaan Onkoloolessa 22, 1844tti dhufe. Henookii fi Miilaar lamaan isaanii, warri ergamtoota saʼaatii firdii taʼan, lakkoofsi torba akka adda baafamee ibsametti jalqaban. Yeroon Henook, isa torbaffaadhaan jalqabe, guyyoota torbaan lubbu-qabeeyyiin gara dooniitti seenan hamma balballi humna ol waaqaaatiin cufamutti tureen xumurame. Yesus yeroo hundumaa dhuma jalqabaatiin ibsa.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Enook Matusaalem dhalche; innis immoo Laamek dhalche. Laamekii fi Matusaalem ergaa ergamaa lammaffaa akkasumas ergaa iyya halkan keessaa bakka bu’u. Iyya halkan keessaa sun hamma balbala cufamaatti tarkaanfate; kanaafis Matusaalemiin bakka buufama, inni waggaa lolichi dhufe keessatti du’e. Laamek ergaa ergamaa lammaffaa bakka bu’a ture; Laamekis waggaa shan lolicha dura du’e. Waggoota shanan du’a Laamek irraa jalqabee hamma du’a Matusaalemitti, yeroo balbalichi cufametti, yeroo duuti misirrittiin Hisqi’el jalqaba yeroo gara du’a misirrittii Kiristoos geessu agarsiistu, isheen Matusaalemiin bakka buufamtu, fakkeesse.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Eenook ergamaa isa jalqabaa kan bara 1798tti dhufe fakkeesse; Laameek immoo ergamaa isa lammaffaa kan Ebla 19, 1844tti dhufe fakkeesse; Matuusaalaan immoo iyyuu walakkaa halkan keessaa, Exeter irraa jalqabee hamma balbala cufamaatti kan Onkoloolessa 22, 1844tti ga’e, isa Nohiin fakkeeffame, fakkeesse. Waggaa shanan du’a Laameek irraa hamma du’a Matuusaalaatti jiran, waggaa tokkoo fi walakkaa 587 BC irraa hamma 586 BCtti jiran fakkeessan. Waggaa shanan sun Laameek irraa hamma Matuusaalaatti jiran, waggaa shan 1448 irraa hamma 1453tti jiran fakkeessu.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
Onkoloolessa 31, 1448 irratti, Yohaannis Palaaioloogos du’e; obboleessi isaa, Koonistaantiin kudha tokkooffaan, (Koonistaantiin isa dhumaa), mootummaa Roomee bahaa irra taa’uuf aangoo Islaamaa Turkii irraa hayyama barbaade. Harka kennuun isaa Adoolessa 27, 1299 irratti, Mul’ata boqonnaa sagal keessatti waggoota dhibba tokkoo fi shantama lammaffaa, kan keeyyata kudhan keessatti ibsame, raawwate. Du’a Yohaannis Palaaioloogos waggaa shan booda, obboleessi isaa Koonistaantiin kudha tokkooffaan dallaa Qonstantiinoophiyaa irratti du’e, yeroo Mehmed II mootummaa Biizaantiyamii kan Roomee bahaa injifate. Mehmed maqaa Mohammad irraa afaan Turkiitiin irraa maddessee dha; kanaafuu, duuti Mohammad isa jalqabaa bara 632 keessatti, isa raajii waggaa dhibba tokkoo fi shantama isa jalqabaa Mul’ata boqonnaa sagal, (kan keeyyata shan keessatti argamu), jalqabe, waggaa dhibba saddeetii fi digdamii tokko booddee harka “Mohammad isa lammaffaa”tiin du’a Koonistaantiin isa dhumaa waliin xumurame. Mohammad du’a isaa waggaa shan dura kufaatii Roomee dursee dubbatee ture; innis Turkii maqaan isaa Mohammad isa lammaffaa jedhamu sanaan raawwatame.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
Qonsixiin, inni isa dhumaa, inni kudha tokkoffaan, lolicha Qonstantinoophel keessatti duʼe; akkasumas duʼa obboleessa isaa Yohaannis irraa kaasee hamma duʼa ofiisaatti waggoota shan taʼuu isaa ifa godha. Waggoonni shanan sunis waggoota shanan duʼa Laameek ilma irraa kaasee hamma duʼa abbaa isaa Maatusaalaaatti, waggaa shan booddee yeroo balballi doonii irratti cufametti, fakkeenyaan mulʼataniiru. Kanaafuu, duuti misirroo Hisqiʼeel duʼa Laameekiin fakkeeffame; lamaan isaanii walitti dhufaniis duʼa Yohaannis Paalaayologoos bara 1448 keessatti taʼeef ragaa ni kennu. Duuti Maatusaalaan itti aansuunis duʼa misirroo Kiristoosii fi badiisa Yerusaalem bara 586 BC waliin wal sima; lamaan isaanii walitti dhufaniis duʼa Qonsixiin isa kudha tokkoffaa waliin wal simatu.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
Dhugaa baatonni sadii kan yeroo raajii duʼaan jalqabee duʼaan xumuramu keessaa jiran, yeroo bifa bineensichaa hundeeffamuu kan mallattoo bineensichaatiin xumuramu ibsu; innis seenaa Millerite keessatti labsii iyya halkan keessaa wajjin wal-sima, akkasumas seenaa keenya ammaa keessatti hundeeffamuu bifa bineensichaa kan mallattoo bineensichaatiin xumuramu wajjin walitti dhufa. Yommuu mallattoon bineensichaa seera Dilbataa yeroo dhihoo dhufu keessatti raawwatamu, “dubbiin” raajii sun akka Hisqiʼeel yeroo Yerusaalem balleeffamte fedha mataa isaatiin “dubbachuu” dandaʼeetti waliigaltee keessatti ni gaʼa.
Speaking
Dubbachuu
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Seera Dilbataatti, kan badiinsa Yerusaalemaan fakkeeffamee mul’atu sanatti, dubbii raajii Ameerikaan dubbattu akka raajii sobaa afaan bineensaa fakkaatee dubbatuutti mallatteeffama.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Aniis bineensa biraa kan lafa keessaa ol baʼu arge; inniis gaanfa lama akka hoolaatti qabu ture, akka bineensa mootummaa bishaan keessaa baʼe sanaatti immoo dubbata ture. Mulʼata 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Yeroo seerri Dilbataa ba’u, Balaʼaam yeroo sadaffaatiif harree isaa rukuta; achiis harreen sun dubbatti.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Waaqayyoonis afaan harree sanaa bane; isheenis Balaʼaamiin, “Ani maal si irratti hojjedhe, ati yeroo sadii na rukuttee?” jette. Balaʼaamis harree sanaan, “Ati natti qoosteerta; utuu goraadeen harka koo keessa jiraatee, amma si nan ajjeesa ture” jedhe. Harreenis Balaʼaamiin, “Ani harree kee, kan ati yeroo ani kan kee taʼee jalqabee hamma harʼaatti irra yaabbattu miti ree? Ani yeroo tokko illee akkas si irratti gochuu nan beekaa turee?” jette. Innis, “Lakki” jedhe. Lakkobsa 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Raajichi sobaa seera Dilbataatti dubbata; Islaamis seera Dilbataatti dubbata. Lamaan isaaniiuu raajii ahaan sobdoota raajii ti. Seera Dilbataatti, “mul’anni” Habaquuq isa tursiifame dubbata.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Mul’anni yeroo murtaa’eef amma iyyuu jira; dhuma irratti garuu ni dubbata, sobas hin ta’u; yoo tures isa eeggadhu; inni dhugumaan ni dhufaatii, hin turus. Habakkuk 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Habakuk raajicha dhugaa dha; innis raajota sobaa wajjin faallaa taʼee dubbata. “Mulʼanni” Habakuk afaan Hisqiʼel duraan arrabaa ture sanaa irraa dubbata; afaan isaas ergasii banama. Abdii afaan Waaqayyoo taʼuu immoo Ermiyaasiif kenname.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Maaliif dhukkubni koo yeroo hundumaa taʼa, madaan koos kan hin fayyine, kan fayyuu dide? Ati anaaf guutumaan guutuutti akka nama sobaatti, akka bishaan ni dhaabata jedhamanii garuu hin jiraanneetti naa taataa? Kanaafuu, Waaqayyo akkana jedha, Ati yoo deebiʼte, anis deebisee si nan fida, atis fuula koo dura ni dhaabbatta; yoo isa gatii guddaa qabu isa gadhee keessaa baafte, akka afaan koo ni taata; isaan gara keetti haa deebiʼan; ati garuu gara isaanii hin deebiʼin. Ermiyaas 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Yeroo seerri Dilbataa ba’u, afaan-dhibuun jiʼoota sagalii Zakkaariyaas irra ture ni dhume yeroo inni dubbatee maqaan ilmi isaa Yohannis taʼuu isaa mirkaneesse. Zakkaariyaas hoggantoota dubbii ergamaa sadaffaatti amanuu didan bakka buʼe; Yohannisis immoo sochii Eliyaas, waldaa dhufaatii lammaffaa Kiristoos simachiisu bakka buʼe.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Zakariyaasis ergamichaatiin, “Kun akka ta’u maaliin beeka? Ani nama dulloomeedha, haati manaa koos umuriidhaan baayʼee darbiteetti” jedhe. Ergamaanis deebisee isaatiin, “Ani Gabriʼeel, kan fuula Waaqayyoo duratti dhaabbadhu; siif dubbachuufii oduu gammachiisaa kana si beeksisuuf ergameera. Kunoo immoo, ati hamma wantoonni kun yeroo isaanii keessatti raawwatamanitti afaan qabatta; dubbachuus hin dandeessu; sababni isaas, ati dubbii koo, isa yeroo isaatti raawwatamu, hin amanne” jedhe.
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Uummatichis Zakkaariyaasiif ni eeggatan; inni mana qulqullummaa keessatti yeroo dheeraa tureefis ni dinqifatan. Inni yommuu ba’e immoo isaanitti dubbachuu hin dandeenye; innis mana qulqullummaa keessatti mul’ata tokko akka arge hubatan; inni isaaniif mallattoo harkaan agarsiisaa ture, arrabas malee hafe. Luqaas 1:18–22.
Zacharias was of the eighth course of priests.
Zakkaariyaas garee saddeettaffaa luboota keessaa ture.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Bara mootummaa Heroodis, mootii Yihudaa keessatti, luba tokko kan maqaan isaa Zakaariyaas jedhamu ture; innis garee Abiyaa keessaa ture; niitiin isaas keessaa intaloota Aroon turte, maqaan ishees Elisabeex ture. Isaan lamaan iyyuu Waaqayyo duratti qajeelota turan; ajajawwan hundumaa fi seera-qajeelfamoota Gooftaa keessatti mudaa malee deddeebi’aa turan. Ilmas hin qabne turan; sababiin isaas Elisabeex dhala-dhabduu turte, isaan lamaanis umurii keessatti baayʼee darbanii turan. Akkasumas, yeroo inni tartiiba garee isaa keessatti Waaqayyo duratti hojii lubummaa hojjachaa turetti, akka duudhaa hojii lubummaa sanaatti, gara mana qulqullummaa Gooftaa seenee ixaana aarsuuf ixaan saamuun isaa gaʼe. Yeroo ixaanni aarfamutti, tuuti sabaa hundinuu alatti kadhachaa turte. Luqaas 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Raajonni hundinuu bara dhumaa ni bakka bu’u; Zakaariyaasis akkuma Hisqi’eel mana qulqullummaa keessa seene. Inni garee luboota isa saddeettaffaa keessaa ture; kunis mallattoo lubbuu saddeetii doonii Nohi keessa turanii addunyaa moofaa irraa gara addunyaa haaraatti ce’anii dha. Innii fi haati manaa isaa lamaan isaanii iyyuu komii hin qabne turan; garuu Zakaariyaas dubbii Gabri’eelitti ni shakkee ture. Sochiin Millerite jalqabatti Filadelfiyaa (kan komii hin qabne) akka turan; garuu bara 1856 keessa gara Laa’odiiqeyaa ni ce’e. Bara dhumaa keessatti, ergaan ergamaa ergaa ergamaa sadaffaa dha; ergaan Gabri’eelis Zakaariyaasiif kenne ergaa ergamaa sadaffaa ni bakka bu’a, akkasumas ergaa Eliyaas, akkuma Yohaannis Cuuphaan bakka bu’e sana.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Ergamaan Gooftaa tokkoas cinaacha mirgaa iddoo aarsaa ixaanaa bira dhaabatee isatti mul’ate. Zakkaariyaas yeroo isa argu ni raafame; sodaanis isa irratti bu’e. Ergamaan garuu akkana isaan jedhe, “Hin sodaatin, Zakkaariyaa; kadhannaan kee dhaga’ameera; haati manaa keetii Elisheebet ilmaa siif ni deessi, maqaa isaas Yohaannis jettee moggaasta. Ati gammachuu fi ililchaan guutamta; baay’eenis dhalachuu isaatti ni gammadu. Inni fuula Gooftaa duratti guddaa ni ta’a; wayinii yookiin dhugaatii cimaa hin dhugu; gadameessa haadha isaa keessaas eegalee Hafuura Qulqulluudhaan ni guutama. Ilmaan Israa’el keessaa baay’eedhaas gara Gooftaa Waaqa isaanii ni deebisa. Innis garaa abbootii gara ijoolleetti, warra hin ajajamnes gara ogummaa warra qajeelotaa deebisuuf; sabni Gooftaadhaaf qophaa’e akka qophaa’uuf, hafuuraa fi humna Eliyaasiin isa dura ni adeema.” Zakkaariyaasis ergamichaan, “Kana maaliin nan beeka? Ani nama dulloomeessa; haati manaa koos waggaadhaan baay’ee darbiteerti” jedhe. Ergamaanis deebisee akkana isaan jedhe, “Ani Gabri’el, isa fuula Waaqayyoo duratti dhaabatu; waan gammachiisaa kana sitti dubbachuuf, sitti himuufis ergameera.” Luqaas 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Zakariyas ergaan Eliyaas isa dhufu sana akka raawwatamu shakke.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Kunoo, ani guyyaa guddaa fi sodaachisaa kan Gooftaa dhufu sana dura Eeliyaas raajicha isiniif nan erga; inni akka ani dhufee lafa abaaruudhaan hin rukunneef, garaa abbootii gara ijoolleetti, garaa ijoollees gara abbootii isaaniitti ni deebisa. Miilkiyaas 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Obboleettiin White, haala boqonnaa sagal keessatti mallattoo kennuu Hisqi’eel ilaalchisee, geggeessitoonni waldaa Adventistii Guyyaa Torbaffaa Laa’odiiqeyaa maaliif amantii dhabuudhaan Zakkaariyaasiin fakkeeffaman akka ta’an ibsiti.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Warri kufaatii isaanii hafuuraa irratti hin gaddine, yookaan cubbuu warra kaanii irratti hin boo’in, chaappaa Waaqayyoo malee ni hafan. Gooftaan ergamtoota Isaa, namoota meeshaa ajjeechaa harka isaanii keessa qaban, akkana jedhee ajaja: ‘Isaan duukaa magaalaa keessa darbaa dhaqaatii rukutaa; iji keessan hin mararfin, garaa laafinas hin qabaatinaa; jaarsolii fi dargaggoota, durboota, daa’imman xixinnoo fi dubartoota illee guutummaatti fixaatii ajjeesaa; garuu nama mallattoo qabu kamitti iyyuu hin dhihaatinaa; iddoo qulqullummaa Koo irraa jalqabaa. Sana booda isaan jaarsolii mana sana dura turan irraa jalqaban.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Asitti waldaan—iddoo qulqullummaa Gooftaa—jalqabarratti rukuttaa dheekkamsa Waaqayyoo kan ishee mudate akka taʼe ni argina. Jaarsoliin durii, warri Waaqayyo ifa guddaa isaaniif kenneefi eegdoota faayidaa hafuuraa sabaatiif dhaabachaa turan, amanannaa isaanii gananiiru. Isaan dinqiiwwan akka bara duriitti taʼanii fi mulʼata ifaa humna Waaqayyoo eeguun nu hin barbaachisu jedhu qabatanii turan. Yeroon jijjiirameera. Dubbiin kun amanuu-dhabuu isaanii ni jabeessa; isaanis ni jedhu: Gooftaan waan gaarii hin hojjetu, yookaan waan hamaa hin hojjetu. Inni saba isaa murtiidhaan daawwachuuf baayʼee gara-laafessaadha. Kanaafuu, ‘Nagaa fi nagaa keessa jiraachuu’ jechuun iyya isaanii taʼeera; kunis namoota deebiʼanii sagalee isaanii akka malakataatti ol hin kaafne, saba Waaqayyoo irra-daddarbaa isaanii fi mana Yaaqoob cubbuu isaanii itti agarsiisan irraa dhufa. Sareewwan arraba hin qabne, warri hin dutne sun, isaanuma haaloo qajeelaa Waaqayyoo aaree sana kan itti dhagaʼamu. Dhiironni, shamarran, fi ijoolleen xixinnoon hundumtuu waliin badu.” Testimonies, jildii 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Zakariyaan ergaa ergamaa sadaffaa, isa ergaa Eliyaas ta’ee seenaa Yohaannis Cuuphaasaa akkasumas seenaa William Miller irra deebi’ee ibsu, shakke.
Five Months
Jiʼoota Shan
Elisabeth hid her pregnancy for five months.
Elisabeet ulfaa ishee jiʼoota shaniif dhoksitee turte.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Guyyoota sana booddee niitiin isaa Elizaaʼeebet ulfoofte; akkanas jettee jiʼa shan of dhoksite; “Akkuma kana Gooftaan guyyoota inni ana ilaalee qaanii koo namoota gidduudhaa irraa fuudhuuf naaf godhe.” Jiʼa jaʼaffaattis ergamaan Gabriʼeel magaalaa Galiilaa keessaa Naazireet jedhamtuutti Waaqa irraa ergame. Luqaas 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Zakariyaas kutaa lammaffaa saddeettaffaa lubootaa keessaa ture; kunis guyyaa saddeettaffaatti yeroo ilma isaa Yohaannis dhagna qabachuun raawwatamu, yeroo Zakariyaas deebi’ee dubbatu wajjin wal-sima. Innii fi ilma isaa Yohaannis lubbuulee saddeet warra dooni Noh irra turan bakka bu’u; isaanis bishaan lolaa du’a fide keessaa ji’oota shaniif, jechuun guyyoota dhibba tokkoo fi shantamaaf dhokfatamanii turan. Guyyoonni dhibba tokkoo fi shantamni ulfaa’uu fi bishaan lolaa keessaa, yeroo lama ji’oota shanii Mul’ata sagaal keessatti ibsaman wajjin wal-simu.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Zakariyaasii fi ilmi isaa Yohannis yeroo waldaan torbaffaan Laoodeeqiyaa gara waldaa saddeettaffaa Filadelfiyaa ceetutti illee ni bakka bu’u. Tajaajilli Zakariyaasii yeroo ramaddii saddeettaffaa keessa ture irraa jalqabee hanga guyyaa saddeettaffaatti dhagna qabsiifamuun ilma isaa Yohannisitti ga’utti, yeroo raajii lakkoofsi saddeeti jalqaba fi dhuma agarsiisu tokko ni bakka bu’a. Yeroo raajii sana keessattiis yeroo ji’oota shanii jiru, innis yeroo dhokannaa tokko ni bakka bu’a.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
“Dubbachuun” raajii seera Dilbataa dhihoo dhufaa jiru adda baasa; kanaaf Zakaariyaas yeroo seerri Dilbataa dhaabbatu dubbata, yeroo ilma isaa, hojii dhagna qabachuu kanatiin fakkeeffamee, chaappeffamu. Seenaa sana keessatti, Zakaariyaas yeroo dubbatu seera Dilbataa dura, dhuma ji’oota shaniitti, ji’a jahaffaa keessatti Maariyaam Elisabeexiin daawwatti; Hafuurri Qulqulluunis Elisabeexiin dibata; isheenis akka dubartii tokkootti dibamuu waldaa Waaqayyoo, ji’oota afur dursee, seera Dilbataa dhihoo dhufaa jiru sana dura bakka buuti.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Guyyota sana keessa Maariyaam kaatee ariitiidhaan gara biyya tulluu, magaalaa Yihuudaa tokkootti deemte; mana Zakkaariyaas seentee Elizaabeexiin nagaa gaafatte. Yommuu Elizaabeex nagaa Maariyaam dhageesse, mucaan garaa ishii keessa utaale; Elizaabeexis Hafuura Qulqulluudhaan guutamte. Sagalee guddaadhaanis dubbiftee jette, “Ati dubartoota keessaa eebbifamtuu dha, ija garaa keetiis eebbifamaa dha. Haati Gooftaa koo gara koo dhufuunshee kun akkamitti anaaf taʼe? Kunoo, akkuma sagaleen nagaa gaaffii keetii gurra koo keessatti dhagaʼameen, mucaan garaa koo keessa gammachuudhaan utaale. Isheen amante eebbifamtuu dha; waan Gooftaan isheedhaaf dubbate hundi ni raawwatama.” Luqaas 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Dhuma jiʼoota shanii irratti, Eliisabeti yaada Maariyaamii “sagalee guddaadhaan” dubbatti, amantii Maariyaam ergaa Gabriʼeelitti qabdu galateeffachaa; ergaan kun guyyoota dhumaa keessatti ergaa ergamaa sadaffaati. Abbaan manaa Eliisabeti, Zakaariyaas, hin amanne; Maariyaam garuu amante. Maariyaam ergaa Gabriʼeel kan Zakaariyaas booddee jiʼoota shanitti dhageesse; kanaafuu amantiin ishee ergamaa sadaffaatti qabdu, ergaan dhokataan jiʼoota shanii erga mulʼifamee booddee akka dhuftu mallatteeffameera. Ergaan dhokataan jiʼoota shanii guyyoota dhumaa keessatti Mulʼata sagal lakkoofsa shan keessatti jiʼoota shan isa jalqabaa dha. Maariyaam waldaa guyyoota dhumaa, kan ergaa ergamaa sadaffaa fudhattu, bakka buuti; ergaan kunis hiikkaa addaa jiʼoota shanii keessaa hiikamu tokko, dubbii seera Dilbataa dhihootti dhufuutiin dura xinnoo dura kan dhufu, jechuunis tilmaamaan jiʼoota afur booddee, of keessatti qabata.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Mallattoolee daandii daawwannaa Maariyaa irratti, sochiin ergamoota jalqabaa fi lammaffaa, kan Zakkaariyaasii fi Eliizaabeexiin bakka buufame, sochii ergamaa sadaffaa, kan Maariyaa fi Yoseefiin bakka buufame, wajjin walitti hidhata. Zakkaariyaasi qondaala mana kiristaanaa tokkoo, isa ergaa ergamaa sadaffaa hin amanne bakka bu’a; Yoseef immoo ogeessa muka-tolfaa ta’ee, sochii hojii of-deeggarsaan bakka buufamu bakka bu’a. Adventism akkuma itti jalqabeen xumurama; innis akka sochii tokkootti jalqabe malee akka caasaa mana kiristaanaa qindaa’eetti miti. Sochiin kuma dhibba afurtamii afurii, kan Yoseef, Maariyaa fi Kiristoosiin bakka buufame, sochii Millerite, kan Zakkaariyaasii, Eliizaabeexii fi Yohaannisaan bakka buufameef firoota dhiigaa kallattiidha; amanti-dhabuun bara 1863 immoo Zakkaariyaasiin bakka buufama. Bara 1863 jechuun amanti-dhabuu ergaawwan ergamaa jalqabaa fi lammaffaa agarsiisa; sochiin ergamaa sadaffaa immoo amantii Maariyaa bakka bu’a.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Ergamoonni ergamanii ergamaa jabaa samii irraa dhufe sana gargaaran; anis sagalee bakka hundumaa irraa dhagaʼamu fakkaatan nan dhagaʼe, ‘Yaa saba koo, cubbuu ishee keessaa hirmaattota akka hin taaneef, dhaʼicha ishee irraas akka hin fudhanneef, ishee keessaa baʼaa. Cubbuuwwan ishee hamma samii gaʼaniiru; Waaqayyos hammina ishee yaadateera.’ Ergaan kun akkuma ergaa sadaffaatti dabalamee itti makamuutti natti mulʼate; kunis akkuma iyya halkan walakkaa bara 1844 ergaa ergamaa lammaffaa wajjin walitti makameetti ture. Ulfinni Waaqayyoo qulqulloota obsa qaban, eegan irra qubate; isaan sodaa malee akeekkachiisa isa dhumaa fi ulfaataa sana kennan, kufaatii Baabilon labsaa, akkasumas akka sabni Waaqayyoo adabbii ishee sodaachisaa sana jalaa baʼuuf ishee keessaa baʼan waamicha dhiyeessan.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Walitti dhufeenya ergaa lamaan walitti qabamu Maariyaam Eliisaabetiin daawwachuun bakka bu’a; yeroo sanas ji’oonni shanan dhokatan mul’atanitti ni ga’a. Bakki sun iddoo raajiiwwan lama walitti makamanii waliin labsamanidha. Tokko Eliisaabetiin lallabame, inni kaanis Maariyaamiin. Walitti qabamuun ergaa lamaan yeroo iyyi halkanii keessaa ergaa ergamaa lammaffaa wajjin walitti makamu adda baasa; kunis seenaa warra Miller keessatti walga’ii kaampii Exeter irratti raawwatame.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Eliisaabet, achiis Maariyaam labsii isaanii erga kennanii booddee, “Maariyaam ji’a sadii wajjin ishee bira turte, gara mana ishee mataa isheetti immoo deebite.” Luqaas 1:56. Yeroon guyyaa jahaatamii ja’a Exeterrraa hamma Onkoloolessa 22, 1844 tti jiru ji’oota afuriin sanaan bakka bu’a; innis yeroo seerri Dilbataa dhihoo dhufu sanatti, yeroo Zakariyaas dubbate, xumurame. Ji’oonni afur kun yeroo labsii ergaa iyyiisa halkan walakkaa sanaa bakka bu’u; ergaan sunis ergaa ji’oota shan dhokatoo sanaa booddee ni dhufa.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Ergaan lamaan seenaan Milleri keessatti argaman ergamoota isa jalqabaa fi isa lammaffaa turan; ergamni ergamaa isa jalqabaa immoo raawwii raajii yeroo tokkoo, kan yeroo jiʼoota shanii jalqabee, akka Josiah Litch ibsetti guyyoota kudhan dura raawwatamuu isaa, jechuunis Hagayya 11, 1840 dura hamma tokko dhokfamee tureen humneffame. Humneeffamni ergamaa isa lammaffaa immoo sirreeffama tilmaama dogoggoraa bara 1843, kan walgaʼii qubannaa Exeter keessatti raawwatame, akka Samuel Snow ibsetti ture.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Lallabni ergaa dachaa iyyata halkan walakkaa yeroo gabaabaa tokkootti balballi cufamuun dura akka ta’eetti bakka buufameera; kunis seenaa Nohi keessatti yeroo ji’oota shan ture banuudhaan xumurarratti doonichi tulluu Araraat irra taa’uun xumurame. Yeroon lallaba iyyata halkan walakkaa ji’oota shan dhokataa turan hiikamuun isaanii booddee dhufa; kunis Hagayya 11, 1840 dura guyyoota kudhan dhufe; akkasumas Gooftaan harka Isaa fakkoomota Inni chaartii 1843 irratti haguuge irraa kaasee booddees dhufe. Guyyoonni kudhan Hagayya 1 irraa eegalee hanga 11tti jiran guyyoota jahaatamii jaha Exeter irraa hanga Onkoloolessa 22, 1844tti jiranii wajjin wal simatu; dhugaan baatota dachaa immoo ji’oota shan dhokataa turan hiikamuu isaanii, sirreeffama lallaba dogoggoraa abdii kutannaa jalqabaa uumeen wajjin deemee, yeroo Maariyaam ji’a ja’affaatti Eliisaabeexiin wal argitee nagaa ishee gaafattu akka ta’ees adda baasa.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Yeroo seera Dilbataa keessatti, Ameerikaan akka bineensa guddaa dubbatti, harreen Islaamaa dubbata, mul’anni Habaaquuqis karaa afaan Ermiyaas, Zakaariyaas fi Hisqi’el dubbata. Yeroo seera Dilbataa keessatti Hisqi’el mallattoo dha; kanaafis, alaabaa yeroo seera Dilbataa ol kaafamtu bakka bu’a. Wabiilee sagal keessaa jechi “mallattoo” jedhu Hisqi’el keessatti yeroo lama caqasame, “Sanbatawwan” akka mallattoo qulqulleessummaa ta’an adda baasa; kunis walitti makamuummaa Waaqummaa fi namummaa bakka bu’a.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Ani garuu maqaa kootiif jedhee hojjadhe, akka inni saboota ormaa gidduutti, isaanii keessa turan sana duratti hin xureeffamneef; saboota sana ija isaanii duratti biyya Gibxii keessaa isaan baasuudhaan of isaanii beeksiseera. Kanaafuu biyya Gibxii keessaa isaan baasee lafa onaatti isaan fide. Sirna koo isaaniif kenne, murtii koo immoo isaaniif argisiise; namni isaan raawwatu keessatti ni jiraata.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Kana malees ani akka isaan ani Waaqayyo isa isaan qulqulleessu taʼe akka beekaniif, akka mallattoo anaafi isaanii gidduutti taʼuuf Sanbata koo isaaniif kenneera. Garuu mana Israaʼel lafa onaa keessatti natti fincile; sirna koo keessa hin adeemne, murtii koo tuffatan; isaanis namni tokko yoo isaan raawwate, isaan keessatti ni jiraata; Sanbata koo immoo baayʼee xureessan; kanaaf ani dheekkamsa koo lafa onaa keessatti isaan irratti dhangalaasee isaan fixuu nan jedhe. Garuu ani maqaa kootiif jedhee hojjedhe, akka inni saboota warra ani fuula isaanii duratti isaan baase sana duratti hin xureeffamneef. Ammas lafa onaa keessatti harka koo isaanii irratti ol qabee, biyya ani isaaniif kenne sana, kan aannanii fi dammni keessa yaaʼu, kan biyyoota hundumaa keessaa ulfina taʼe sana, keessa isaan hin galchine nan jedhe; sababni isaas isaan murtii koo tuffatanii, sirna koo keessa hin adeemin, Sanbata koos xureessan; garaan isaanii waaqolii tolfamoo isaanii duukaa deeme. Taʼus iji koo isaan balleessuu irraa isaan oolche; anis lafa onaa keessatti guutummaatti isaan hin fixe. Ani garuu lafa onaa keessatti ijoollee isaaniitiin, “Sirna abbootii keessanii keessa hin adeeminaa, murtii isaanii hin eeggadhaa, waaqolii isaanii tolfamoodhaanis of hin xureessinaa. Ani Waaqayyo Waaqa keessani; sirna koo keessa adeemaa, murtii koo eeggadhaa, raawwadhaas; Sanbata koos qulqulleessaa; isaanis akka isin ani Waaqayyo Waaqa keessan taʼe beektaniif, anaafi isin gidduutti mallattoo haa taʼan” jedheen. Hisqiʼeel 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Hisqiʼeel mallattoo warra dhibba tokkoo fi afurtamii afur kuma sanaa bakka bu’a; mallattoon Waaqummaa fi namummaa walitti makame immoo “Sanbatoota” Gooftichaati. Hisqiʼeel jalqaba marfamuu sanaatti mallattoo dha; yeroo Yerusaalem badiisatti immoo, yeroo akka mallattoo ol kaafamutti, innis mallattoo dha. Jalqaba marfamuu sanaatti warri arguufi dhaga’u didan, warri “Sanbatoota” Isaa xureessan, isaanis akkasuma mallattoo dha.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Ergasii maanguddoonni Israa’el keessaa namoonni tokko tokko gara koo dhufanii fuula koo dura taa’an. Dubbiin Waaqayyoos gara koo dhufee akkana naan jedhe, Yaa ilma namaa, namoonni kun waaqota isaanii garaa isaanii keessatti dhaabatanii jiru; gufuu jal’ina isaanii fuula isaanii dura kaa’atanii jiru; ani immoo isaan irraa gorsa gaafachiifamuu qaba moo? Kanaafuu isaanitti dubbadhu; akkanas isaaniin jedhi, Gooftaan Waaqayyo akkana jedha; Namni mana Israa’el keessaa kam iyyuu kan waaqota isaa garaa isaa keessatti dhaabatu, gufuu jal’ina isaas fuula isaa dura kaa’atu, ergasii gara raajichaatti dhufu; ani Waaqayyo akka baay’ina waaqota isaa sanaatti isa natti dhufe nan deebisa; kunis mana Israa’el garaa isaanii keessatti isaan qabachuudhaaf, sababni isaas hundinuu waaqota isaanii irraa kan ka’e ana irraa fagaataniiru.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Kanaaf mana Israa’eliin akkana jedhi; Gooftaan Waaqayyo akkana jedhu; Qooda qalbii geeddaradhaa, waaqota tolfamoo keessan irraa deebi’aa; fuula keessanis jibbinsa keessan hundumaa irraa garagalfadhaa. Sababiin isaa, namni mana Israa’el keessaa tokkoon tokkoon, yookiis alagaan Israa’el keessa qubate, kan na irraa adda of baasu, kan waaqota tolfamoo isaa garaa isaa keessa dhaabu, gufuu jal’ina isaa fuula isaa dura kaa’atu, ergasii waa’ee koo gaafachuudhaaf gara raajichaatti dhufu, ani Waaqayyo mataa kootiin isaaf nan deebisa. Fuula koos namicha sana irratti nan ka’a; mallattoo fi mammaaksa isa nan godha; gidduu saba koo keessaa isa nan balleessa; isinis akka ani Waaqayyo ta’e ni beektu. Yoo raajichi waan tokko dubbate yeroo gowwoomfame, ani Waaqayyo raajicha sana gowwoomseera; harka koos isa irratti nan diriirsa; gidduu saba koo Israa’el keessaa isa nan balleessa. Isaan adabbii jal’ina isaanii ni baatu; adabbiin raajichaa akkuma adabbii isa isa gaafatuu ni ta’a; kunis akka manni Israa’el si’achi ana irraa jallatee hin badneef, yookiis irra-daddarbaa isaanii hundumaan si’achi hin xuroofneef; garuu akka isaan saba koo ta’anii, anis Waaqa isaanii ta’uuf, jedha Gooftaan Waaqayyo. Hisqi’el 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
Naashviil keessatti, warri mana kiristaanaa Adveentistii Guyyaa Torbaffaa Laa’odiiqeyaa keessa jiran, akkuma Zakkaariyaasitti hin amanne; warri “akka bara durii keessatti turetti dinqiiwwanii fi mul’ata ifa ta’e humna Waaqayyoo eeggachuu nu hin barbaachisu” jechuun ejjennoo fudhatan, kan bara 1840 irraa hamma 1844tti bakka bu’ame, warra Adveentizimii ala jiran irraa akka maaliif akeekkachiisa kennuu keessatti kufan irratti gaafatamu. Isaan “mallattoo” ergaa nagayaa sobaa fi nageenya jedhuu ta’u; kunis akkuma dunkaana lama wal faallessan kan walga’ii kaampii Exeter keessatti bakka bu’ameetti adda ba’uu ogeeyyii fi gowwootaa mallatteessa. Isaan “mallattoo” waaqeffannaa waaqota sobaa fi fincila ni baatu; yeroo Hisqi’eel garuu ergaa dhugaa akeekkachiisa raajii ni baata. Dhuma marfamuu sanaatti, yeroo Yerusaalem barbadooftu, kan seera Dilbataa bakka bu’u, mallattoon fincila mallattoo bineensaa dha; mallattoon abboomamuu immoo chaappaa Waaqayyoo dha.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Yeroon qorumsaaf kenname Seera Dilbataa irratti guutummaatti Adventismii irratti cufama, achittis mallattoon qajeelotaa fi hamoota mallatteeffamanii jiru ni jira. Cufamuun yeroo qorumsaaf kenname Seera Dilbataa yeroo dhihoo dhufu irratti ta’u, cufamuu yeroo qorumsaaf kenname yeroo Mikaa’el ka’u fakkeessa; achittis mallattoon du’a tuutota baay’ee Googii fi Maagoogiin bakka buufamee mul’ata.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Imaltoonni biyya sana keessa darbanis, yeroo namni tokko lafee namaa tokko argu, hamma awwaaltotni isa sulula Hamongog keessatti awwaalanitti mallattoo isa bira kaa’a. Maqaan magaalaas immoo Hamonah ta’a. Akkasitti biyya sana ni qulqulleessu. Hisqi’el 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Mallattoon kakuu isa jedhu boqonnaa soddoma torbaffaa Hisqiʼeel keessatti ibsameera; achitti lafeewwan duʼan guutuun isaanii jireenyatti deebiʼanii, uleen lameenis walitti makamu. Lafeewwan sun ergaa Islaamaa, isa qilleensota afuriin bakka buufameen, jireenyatti fidamu; kanaanis Adoolessa 11, 1840 fakkeessu. Uleen lamaanis tokko keessatti walitti idaʼamu; kanaanis walitti hidhamiinsa ergaa ergamaa lammaffaa fi ergaa iyya halkan walakkaa bakka buʼa. Lafeewwan sun humna kennamuu ergamaa jalqabaa ti; uleen lamaanis humna kennamuu ergamaa lammaffaa ti. Sana booddee sabni Waaqayyoo, sabni kakuu Isaa filatamaan bara dhumaa taʼu; Yohannisiin bakka buufamanii akka dhibba tokkoo fi afurtamii afur kumaatti mulʼatu.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Kana malees ani isaanii wajjin kakuu nagaa nan godha; innis isaanii wajjin kakuu bara baraa ta’a; ani isaan nan dhaaba, nan baay’isa, iddoo qulqullummaa koos bara baraan gidduu isaanii nan kaa’a. Dunkaanichi koos isaanii wajjin ni ta’a; eeyyee, ani Waaqa isaanii nan ta’a, isaanis saba koo ni ta’u. Yommuu iddoo qulqullummaan koo bara baraan gidduu isaanii ta’u, saboonni ormaas akka ani Waaqayyo Israa’el qulqulleessu ni beeku. Hisqi’el 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Walittiinqi waaqummaa fi namummaa Dubbii Waaqayyoo keessatti karaa garaa garaatiin ibsama; fakkeenyonni isaanii keessaa tokko immoo yeroo “masaraa lubbuu” isa uumama namaa keessaa kutaa ol’aanaa keessatti argamu masaraa iddoo qulqullummaa Waaqayyootiin walqabsiifamudha. Yeroo kutaan teessoo mootummaa samii, inni masaraa Waaqayyoo bakka bu’u, masaraa kutaa ol’aanaa uumama nama tokkoo wajjin walitti makamu, sabni Waaqayyoo “qulqulleeffamu” innis “gidduu isaanii keessa bara baraan” ni jiraata.
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Boqonnaa soddomii-torbaatamaa booda, Hisqiʼeel boqonnaawwan soddomii-saddeetii fi soddomii-sagal kaaʼa; achittis inni Googii fi Maagoogiin akka mallattoo waltaʼinsa ilmaan namootaa warra saba kakuu Waaqayyoo filatamanii alaa jiranitti dubbata. Boqonnaa afurtama keessatti, sabni kakuu kan boqonnaa soddomii-torbaatamaa mana qulqullummaa lafa guutuu guuttutti bakka buʼamee dhihaata. Boqonnaawwan soddomii-saddeetii hamma afurtamaatti kaʼuu saba kakuu Waaqayyoo bara mootummaa dhumaatti agarsiisu; kunis lakkoofsota 38 fi 40 tiin bakka buufameera.
We will continue these things in the next article.
Barreeffama itti aanutti wantoota kana ni itti fufna.