We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Nuti barruu darbe keessatti, ergamoonni Mul’ata boqonnaa kudha afur keessa jiran sadan hundinuu ergaa harka isaanii keessatti akka qaban ibsuudhaan xumurre. Ergamaan lammaffaa fi sadaffaan, ergaa isaanii wajjin yeroo bu’an, “barreeffama qubeedhaan marfame” akka qabanitti ibsamu. Ergamaan tokkoon tokkoon ergaa tokko bakka bu’a; dhufaatiin ergaa tokkoon tokkoonis bu’aa tokko fida. Ergamaan inni duraa bara 1798 keessa dhufe. Ergaan sun banamee ture; murtii dhihaachaa jiru ilaalchisee beekumsi dabale. Dabaltiin beekumsaa sun waaqeffattoota gosa lama uume. Yeroo ergamaan lammaffaan dhufe, ergaan kufaatii Pirootestaantotaa banamee ture; beekumsi dabale, gosti lamaas uumaman. Yeroo ergaan Iyya Giddugaleessaa Onkoloolessa 22, 1844 keessa dhufe, inni walga’ii kaampii Exeteritti banamee ture; beekumsi dabale, durboonni gosa lamaas uumaman. Yeroo ergamaan sadaffaan Onkoloolessa 22, 1844 keessa dhufe, ergaan ergamaa sadaffaatii fi wanti inni hunda bakka bu’u banamee ture; beekumsi dabale, gosti lamaas uumaman.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
ཕོ་ཉ་རྣམས་ལ་རྙེད་ཐུབ་པའི་ཁྱད་ཆོས་གཞན་ཞིག་ནི་ཕོ་ཉའི་འཕྲིན་ལས་རྣམས་ལ་དབང་ཤུགས་སྦྱིན་པ་དང་འབྲེལ་བ་ཡིན། སྔོན་གྱི་རྩོམ་ཡིག་དེས་བསྟན་པ་ལྟར། ཕོ་ཉ་གཉིས་པའི་འཕྲིན་ལས་ནི “མཚན་མོ་ཕྱེད་ཀྱི་འབོད་སྒྲ” ཡི་འཕྲིན་ལས་ཀྱིས་དབང་ཤུགས་སྤྲད་པ་ཡིན། འོན་ཀྱང་ “མཚན་མོ་ཕྱེད་ཀྱི་འབོད་སྒྲ” དེ་ནི་ཕོ་ཉ་གཅིག་གིས་མཚོན་པ་མ་ཡིན་པར། ཕོ་ཉ་མང་པོས་མཚོན་པ་ཡིན། ཕོ་ཉ་གཉིས་པ་དང་ “མཚན་མོ་ཕྱེད་ཀྱི་འབོད་སྒྲ” དང་མཐུན་པའི་ལོ་རྒྱུས་དེས། “མཚན་མོ་ཕྱེད་ཀྱི་འབོད་སྒྲ” དེ་དང་མཉམ་དུ་སྦྲེལ་བའི་ཚེ། ཕོ་ཉ་གཉིས་པའི་འཕྲིན་ལས་དེ་ལ་དབང་ཤུགས་སྤྲད་པ་ཡིན་པ་སྟོན། དེ་ཉིད་ཀྱི་དེབ་དེའི་ནང་དུ་ང་ཚོར་འདི་ལྟར་བཤད་ཡོད།
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“Mu samii ergamoonni samii keessatti asii fi achi ariifachaa akka jiran nan arge. Isaan gara lafaatti gad bu’aa turan, amma immoo deebi’anii gara samiitti ol ba’aa turan; taateen barbaachisaan guddaan tokko akka raawwatamu qopheessaa turan. Achiis ergamaa jabaa kan biraa gara lafaatti gad bu’uuf ergame nan arge; innis sagalee isaa ergamaa sadaffaatti dabaluuun, ergaa isaatiif humnaa fi jabina kennuuf ture. Humni guddaanii fi ulfinni guddaan ergamaichaaf kennaman; innis yeroo gad bu’e, lafti ulfina isaatiin ifte. Ifni ergamaa kana dura deemu, isa duubas hordofu, yeroo inni sagalee jabaa guddaadhaan humnaan iyyee, ‘Baabilon guddittiin kufteerti, kufteerti; iddoo jireenyaa hafuurota hamootaa, qubata hafuura xuraa’aa hundumaa, manaa hidhaa simbira xuraa’aa fi jibbamaa hundumaa taateerti’ jedhee labsutti, bakka hundumaatti seene. Ergaan kufaatii Baabilon kan ergamaa lammaffaatiin kenname, xuraa’umsa yeroo bara 1844 irraa jalqabee waldoota kiristaanaa keessatti seenaa ture dabalatee, ammas ni kennama. Hojiin ergamaa kanaa yeroo sirrii irratti dhufa; akkuma inni iyyannoo guddaadhaan guddataa deemutti, hojii guddaa isa dhumaa kan ergaa ergamaa sadaffaatti ni makama. Sabni Waaqayyoo immoo sa’aatii qorama isaanii yeroo dhihootti isaan mudatu keessatti dhaabachuuf bakka hundumaatti ni qophaa’u. Ifni guddaan tokko isaan irratti boqotee akka jiru nan arge; isaanis ergaa sana keessatti tokko ta’anii, sodaa malee humna guddaadhaan ergaa ergamaa sadaffaa ni labsan.”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, 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, and joined 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.” Spiritual Gifts, volume 1, 193, 194.
“Ergamoonni ergamaa jabaa samii irraa dhufe gargaaruuf ergame turan; anis sagalee bakka hundumaatti dhagaʼamu fakkaatan nan dhagaʼe, ‘Yaa saba koo, cubbuu ishee keessatti qooda fudhattoota akka hin taaneef, dhaʼichaawwan ishee irraas akka hin fudhanneef, ishee keessaa baʼaa; cubbuun ishee hanga samii gaʼeera, Waaqayyos hammina ishee yaadateera’ jedhan. Ergaan kun akka dabalata ergaa sadaffaatti fakkaate; akkuma iyya halkan giddugaleessaa bara 1844tti ergaa ergamaa lammaffaatti makame, innis ergaa sanaan walitti hidhame. Ulfinni Waaqayyoo qulqulloota obsaan eeggatan irra qubate; isaanis sodaa malee akeekkachiisa isa dhumaa, isa ulfina qabu kennan; kufaatii Baabilon labsaa, saba Waaqayyoos ishee keessaa akka baʼan waamaa turan; kunis akka isaan badii ishee sodaachisaa jalaa baʼanif.” Spiritual Gifts, volume 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
መንፈቀ ሌሊት ጩኸት ከሁለተኛው መልአክ ጋር ተቀላቀለ፣ የራእይ አሥራ ስምንት መልአክም ከሦስተኛው መልአክ ጋር ይቀላቀላል፤ ከሦስተኛው መልአክም ጋር በሚቀላቀልበት ጊዜ፣ በአድቬንቲዝም መጀመሪያ ዘመን የመንፈቀ ሌሊት ጩኸትና የሁለተኛው መልአክ መቀላቀል እንደገና እየደገመ ነው። በሁለት ምስክሮች፣ በሁለተኛውና በሦስተኛው መልአክ መሠረት፣ የእያንዳንዱ መልአክ መልእክት ኃይል የሚሰጠው ሁለተኛ መልእክት አለው። እነዚህ ሁለት ምስክሮች የሚያስተምሩት፣ የመጀመሪያው መልአክ መልእክት በታሪክ ሲመጣ፣ ከዚያ በኋላ ያ መልእክት በሁለተኛ መልእክት ኃይል የሚቀበልበት አንድ ነጥብ መምጣት እንዳለበት ነው። ይህ እርግጥ ለመጀመሪያው መልአክም እውነት ነበር። አሁን ያቀረብነው ረዥም ምንባብ የመጀመሪያ አንቀጽ ውስጥ፣ እህት ዋይት፣ “ተልእኮው ምድርን በክብሩ ማብራት እና ሰውን ስለሚመጣው የእግዚአብሔር ቍጣ ማስጠንቀቅ እንደሆነ ተነገረኝ” ብላ ሲናገር፣ ዮሐንስ ለራእይ አሥራ ስምንት መልአክ የሰጣቸውን ባሕርያት ለመጀመሪያው መልአክ እንዲሁ መለየቷን ታሳያለች። በምንባቡ ውስጥ ወደ መጀመሪያው መልአክ እየጠቀሰች መሆኗ ግልጽ ነው።
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Ergamoonni ergamaa isa jalqabaa bara 1798tti dhufe; sana booddees, aangoon isaa Hagayya 11, 1840tti, yeroo olaantummaan mootummaa Ottoman xumurametti, cimfame. Yeroo sanatti ergamaan humna qabeessa Mul’ata boqonnaa kudhan keessaa waaqa irraa bu’ee miila tokko lafa irra, kaan immoo galaana irra kaa’e. Inni aangoo kennamuu ergamaa isa jalqabaa bakka bu’a; kunis hojii ergamaa isa jalqabaa hojii ergamaa Mul’ata boqonnaa kudha saddeet keessaa wajjin hojii tokko ta’uu isaa adda baasa. Lamaan isaanii iyyuu ulfina isaanii irraa kan ka’e lafa ibsuu qabu turan; garuu ergamaan Mul’ata boqonnaa kudha saddeet keessaa ergamaa isa sadaffaa wajjin walitti hidhata, akkuma Iyya Halkan Walakkeessaa ergamaa isa lammaffaa wajjin walitti hidhatee fi akkuma ergamaan Mul’ata boqonnaa kudhan keessatti gadi bu’e ergamaa isa jalqabaa wajjin walitti hidhate sana.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Kanaaf, yeroo ergamaan inni jalqabaa dhufe, ergaan tokko hiikamee gareewwan waaqeffattootaa lama uume. Yeroo ergaan ergamaa jalqabaa ergamaa Mul’ata kurnaffaa keessaa humnaan deggarame, inni harka isaa keessatti macaafa xinnaa Yohaannis akka nyaatu isa ajaje qaba ture; kunis akka inni ergaa tokko fide, isa hiikee, innis gareewwan waaqeffattootaa lama akka uume adda baasa. Yeroo ergamaan inni lammaffaan, Iyya Halkan Walakkaa fi ergamaan inni sadaffaan dhufanitti, ergaan tokko hiikamee kan qoree fi gareewwan waaqeffattootaa lama uume ture.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Nuti aan dubbifnu kun seenaa Kiristoosii fi seenaa Milleroota walbira qabuudhaan, adeemsi qorumsa tartiibaan geggeeffame kan seenaa Millerootaa keessatti mul’ate, bara Kiristoosis akka ta’e cimsee ibsa; kunis dhuma Israa’el durii ture. Yoo adeemsi qorumsa tartiibaan geggeeffamu jalqaba Israa’el hafuuraa irratti fi dhuma Israa’el durii irratti ta’e, akkuma jalqaba Israa’el duriitti ture sana, dhuma Israa’el hafuuraattis adeemsi qorumsa tartiibaan geggeeffamu ni jiraata.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
በሚለርአይት ታሪክ ውስጥ ይህ ከ1798 ጀምሮ እስከ ጥቅምት 22, 1844 ድረስ ሁለት የአምልኮ ሰጪዎች ክፍሎችን የፈተኑና ያፈሩ አምስት የመፈታት ደረጃዎችን ይወክላል። ይህ ክፍል አንድ ፈተና ብትወድቅ ቀጣዩን ፈተና እንደማታልፍ በግልጽ ያስተምራል፥ ምክንያቱም ለመሞከር እንኳ አትጥርም። እንዲሁም በክርስቶስ ዘመን የፈተናው ሂደት በቀድሞ የተመረጡት የቃል ኪዳኑ ሕዝብ በመዳን እቅድ ረገድ ፍጹም በጨለማ ውስጥ እንደሚገኙ በማሳየት እንደሚያበቃ ግልጽ ነው። ዳንኤልና ዮሐንስ ከኋላቸው ያለውን ድምፅ የሚሰሙትን፣ የተፈታች እያንዳንዷን አዲስ እውነት በግል መመርመር የሚጠይቅ በደረጃ የሚገፋ የፈተና ሂደትን ያለፉትን ይወክላሉ።
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Kitaaboleen Daaniʼelii fi Mulʼata Yohaannis kitaaba tokko; Daaniʼelii fi Yohaannisis dhugaa-baatota lamaa kan kitaaba sanaa ti. Dhugaa-baataan tokko jalqaba kitaabichaa dha; inni kaanis dhuma kitaabichaa dha. Dhugaa-baatonni lamaan isaanii iyyuu duʼaa fi duʼaa kaʼuu karaa mallattoo taʼeen dadhaban; tokko mootummaa Meedoo-Faarsii tiin ariʼatame, (kan Ameerikaa Yunaayitid Isteets agarsiisu) inni kaanis Roomaadhaan ariʼatame, (kan paaphaasummaa agarsiisu). Yohaannis sababii inni Sanbata eegaa taʼeef ariʼatamaa jira; kunis Daaniʼelii isa sirna waaqeffannaa isaa jijjiiruuf diduun ariʼatame wajjin walii gala. Isaan lamaan walitti taʼuudhaan warra dhuma addunyaa irratti Sanbata guyyaa torbaffaa bakka buusuudhaan waaqeffannaa Dilbataa fudhachuuf didaniif ariʼataman bakka buʼu.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
ዳንኤልንና ዮሐንስን የሚወክሉት ሕዝቦች የታተሙ ወይም የሚታተሙ ናቸው፤ ምክንያቱም ዳንኤል የንጉሡን “አዋጅ” ስላልታዘዘ ወደ አንበሶች ጕድጓድ በተጣለ ጊዜ፣ ንጉሡ ዓላማው እንዳይለወጥ ድንጋዩን አተመው። ዳንኤል ለዘላለም ታተመ፥ ምክንያቱም እንደ ሜዶንና ፋርስ ሕግ የንጉሡ አዋጅ እንዲሁም የማኅተሙ ሥልጣን ሊለወጥ አይችልም ነበርና። የንጉሡ ማኅተም በአንድ ድንጋይ ላይ ተደረገ፣ ደጁም ተዘጋ። በእሁድ ሕግ ጊዜ ደጁ ይዘጋል፣ እንዲሁም ደጅ በ1844 ዓ.ም. ጥቅምት 22 እንደተዘጋ ማንም ሰው ያንን ደጅ ሊከፍት አይችልም። ይህ በአንድ ትንቢት ውስጥ የተመለከቱትን ትንቢታዊ ክስተቶች ብቻ ሳይሆን፣ ነቢዩ በታሪኩ ውስጥ በምሳሌ ሲቀርብ ዙሪያውን የሚከብቡትን ሁኔታዎች ደግሞ መተግበር ያለውን አስፈላጊነት የሚያሳይ ቀላል ምሳሌ ነበር።
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Garuu kunis jalqabaa (kitaaba Daani’el) fi dhumaa (kitaaba Mul’ataa) raajii tokkichaaf akka dhuga-baatota lamaatti walitti qabanii ilaaluun humna guddaa akka qabu ibsa; jechuunis, dhugaan macaafa qulqulluu tokko akka hundeeffamuuf waan barbaachisu dhuga-baatota lama ta’uu isaati. Taateewwan dursee himamanis, hojii raajotaas raajichaan walqabatee fakkeenya ta’een ibsame, lamaan isaanii iyyuu hafuuraan geggeeffamanii jiru.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
Qorni Qulqulluun hundinuu hafuura Waaqayyootiin kenname; barsiisaaf, ifaajiif, sirreessaaf, qajeelummaa keessatti leenjisuufis bu’a qabeessa; akka namni Waaqayyoo guutuu ta’ee hojii gaarii hundumaaf guutummaatti qophaa’u. 2 Ximotewos 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Yoo taʼeewwan Macaafni Qulqulluun dursee raage dhuma addunyaa agarsiisaa yoo taʼan, yeroo inni raajii sana argatee fi isaa dhugaa baʼutti fakkeenyi raajichaa fi naannoo isaa mulʼatu immoo fakkeenya dhuma addunyaati. Kanaafuu, yeroo naannoo fi hojiiwwan raajaa karaa raajii fakkeeffamanii mulʼatanitti—raajaan sun fakkeenya saba Waaqayyoo yeroo dhuma addunyaati. Hubannaa sana buʼuura godhannee, yeroo sarara raajii Eliyaas isa Milkiyaasii fi sararoota Mulʼata boqonnaa kudha afurii fi kudha saddeet walitti fidnu, hundinuu seenaa ergaa akeekkachiisa isa dhumaa dhugaa baʼu—garuu dhugaa baʼumsi isaanii dachaa lama qaba.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Ergaan kun taʼe taateewwan raagaman kan uummata Waaqayyoo irraa alaa jiran of keessaa qaba; ragaan lammaffaan immoo muuxannoo raajichaa yeroo inni ergaa sana fudhatuu fi labsu of keessaa qaba. Yaad-rimeen raajii, jechuun sararoonni raajii lama seenaa tokkoo isa keessaa fi isa alaa bakka buʼan, qajeelchitoota jalqabaa Adventizimii biratti beekamee galmee ummataa keessa kaaʼameera. Fakkeenyi beekamaan qajeelchitoota jalqabaa biratti hojii irra oolmaa kanaa, yaada koo keessatti, yeroo isaanii keessatti waldoonni torban Mulʼata keessa jiran fi chaappaan torban Mulʼata keessa jiran seenaawwan wal-cinaa deeman taʼuu isaanii, kanneen seenaa keessaa fi seenaa alaa waldaa adda baasan, beekanidha. Chaappaan sun seenaa alaa bakka buʼa; waldoonni immoo seenaa keessaa bakka buʼu.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
የሚልክያስ የኤልያስ መልእክት፣ በራእይ መጽሐፍ ምዕራፍ አሥራ አራትና አሥራ ስምንት ውስጥ የተገለጸው መልእክት፣ በራእይ ምዕራፍ አንድ “የኢየሱስ ክርስቶስ ራእይ” ተብሎ የተጠራውን ያንኑ የመጨረሻ ማስጠንቀቂያ መልእክት ያመለክታሉ። በራእይ ምዕራፍ አንድ ውስጥ እግዚአብሔር አብ መልእክቱን ለክርስቶስ ሰጠው፤ እርሱም ለገብርኤል ሰጠው፤ ገብርኤልም ለዮሐንስ ሰጠው፤ ዮሐንስም ከዚያ ለአብያተ ክርስቲያናት ላከው። የኤልያስ መልእክት፣ እንዲሁም በራእይ ምዕራፍ አንድ፣ አሥራ አራትና አሥራ ስምንት የተወከሉት መልእክቶች ፍጹም አንድ እና ያው መልእክት ናቸው።
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Akkasumas raajotaa raajotatti bulu. Waaqnis akka walmakaa ta’e miti, kan nagaa ti; akkuma waldoota qulqulloota hundumaa keessatti ta’etti. 1 Qorontos 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Ergamoonni yeroo hunda tokkuma dha; sababiin isaas “raajonni raajotaaf abboomamoodha.” Jechi lakkoofsa kana keessatti “abboomamoo” jedhamee hiikame hiikni isaa, “jala galchuu; ofiin immoo ajajamuu: – ajajamummaa jalatti ta’uu (ajajamaa), jala kaa’uu, bitamuu keessatti fiduu, (ta’uu, gochuu) jala ta’uu (f, itti), jala bultii keessa ta’uu (galchuu) (f, jala), ofii of kennuu” jechuudha. Raajonni hundinuu walii isaanii irratti walii galu; walii isaaniifis, yookaan ergaa isaanii irratti, abboomamoo dha; yoo akkas ta’uu baate immoo ergaan isaanii burjaajii ni fida ture.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Raajii akeekkachiisa isa dhumaa ibsan hundinuu ergaa tokkoo fi isuma walfakkaataa taʼe bakka buʼu. Warri fakkeenya durboota kudhanii keessatti “ogeeyyii” jedhaman, warri yeroo kitaabni Daaniʼel banamutti “beeckumsi dabalu” “hubatan” jedhamanii waamamanis, ergaa addaa sana yeroo banamutti akka beekan jechuun karoora Gooftaa ti. Beekamtiin sunis mala qoʼannaa Macaafa Qulqulluu isa keessaa Macaafni Qulqulluun mataan isaa addatti ifa godhee mulʼisu hojiirra oolchuudhaan raawwatama. Malichi kunis Isaayyaas digdamii-saddeet wajjin waliigaluudhaan, taateewwan raajii sirrii taʼan hundeessuuf sararoota raajii adda addaa dhimma Macaafa Qulqulluu tokko irratti dubbatan wal cina qabee walitti fiduu jechuun raawwatama.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Barreeffama kana asitti yeroo xumuramu obsaan naaf turtan nan kadhadha; yaadota kanneen immoo barruu itti aanutti itti fufna.