The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.
Laffeewwan gogaan dheereffatee karaa irratti du’anii ciisan, “sagalee” isa gammoojjii keessatti iyyu dhaga’an, Kunis Sababii Jajjabeessaan akka dhufu Yesuus waadaa galeeraaf raawwatamee dhufeefidha. Abdii kutannaa jalqabaa warra Miller keessatti, warri Miller akka isaan yeroo tursiisaa fakkeenya durboota keessa jiran hubachuu dhufan.
“The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.
“Warriin abdii kutatan Macaafa Qulqulluu irraa akka isaan yeroo tursiisaa keessa jiran, mul’anni sunis akka raawwatamu obsaan eeggachuu akka qaban argan. Ragaanuma inni isaan Gooftaa isaanii bara 1843 keessatti akka eegan geggeesse, inni sunuma isa bara 1844 keessattis akka isa eegan isaan taasise.” Spiritual Gifts, volume 1, 153.
Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.
Warri Milleritootaatiin fakkeenyaan agarsiifaman muuxannoo abdii kutannaa isa jalqabaa irra deebi’u; yeroo akkas godhan immoo, isaanis yeroo tursiisummaa fakkeenya durboota keessatti ibsame keessa akka jiran hubachuu qabu. Dhugaa kana akka argan kan isaan dandeessisu dhiibbaa Jajjabeessaa qofa dha. Beekamtiin sun, kan Jajjabeessaan fidu, raajii jalqabaa Hisqiʼeel sulula lafee goggogaa duʼaa taʼe sanaaf akka labsu ajajameen bakka buufameera.
Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.
Inni immoo akkana naan jedhe; Lafeewwan kanneen irratti raaji, isaaninis akkana jedhi; Yaa lafeewwan goggogan, dubbii Waaqayyoo dhagaʼaa. Gooftaan Waaqayyo lafeewwan kanneenitti akkana jedhu; Kunoo, ani hafuura isin keessa nan seensisa, isin immoo ni jiraattu; aniis hidda isin irra nan kaaʼa, foon isin irratti nan biqilcha, gogaa immoo isinitti nan uffisa, hafuuras isin keessa nan kaaʼa, isin immoo ni jiraattu; anis ana akka taʼe Waaqayyo akka ani taʼe ni beektu. Kanaafis akkuma natti ajajame nan raajii dubbadhe; yeroo ani raajii dubbadhuttis sagaleetu taʼe, kunoo, hollannaanis taʼe; lafeewwanis walitti dhufan, lafeen tokko lafee isaatti wal qunnaman. Yeroon anis ilaale, kunoo, hiddonnii fi foon isaani irratti biqilan, gogaanis gubbaadhaan isaan haguugde; garuu hafuurri isaan keessa hin turre. Hisqiʼeel 37:4–8.
The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.
“ጫውጫው” መንፈስ ቅዱስን ይወክላል። በዚያ ጊዜ ደናግል በመዘግየት ዘመን ውስጥ እንዳሉ ማስተዋል ያስፈልጋቸዋል። በመዘግየት ዘመን ውስጥ እንዳሉ ሲያውቁ ተስፋ የቆረጡት ምን ማድረግ እንዳለባቸው የመጽሐፍ ቅዱስ መመሪያዎች ብዙ ናቸው። ኤርምያስ ወደ “የዘባቾች ጉባኤ” ፈጽሞ እንዳይመለሱ ያስተምራል፤ ይህም በፊላዴልፍያ መልእክት ውስጥ የሰይጣን ምኵራብ ነው። እንዲሁም ውድ የሆነውን ከክፉው ለይተው ማውጣት አለባቸው። ውድ የሆነው ከክፉው ጋር ሲነጻጸር ሁለት ትርጉሞች አሉት።
I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.
Qaama kootii ani garaagarummaa raajii kanaa waggoota dura ofii kootiif nan baradhe, yeroo ani abjuu William Miller irratti hojii irra oolmaa tokko godhetti. Ani sirriitti jewel-lota akka dhugaa Dubbiin Waaqayyoo ta’an, jewel-lota sobaa immoo akka barsiifatawwan mancaafamanitti hiike. Sana booda, James White illee abjuu William Miller irratti hojii irra oolmaa tokko akka godhe natti akeekame; hojii irra oolmaa isaa keessatti immoo, inni jewel-lota akka saba amanamaa Waaqayyoo, jewel-lota sobaa immoo akka warra sobaan dhugaa himatanitti adda baase. Yeroo ani wanta James White waa’ee abjuu sana barsiise qoradhetti, lamaan keenya illee sirrii akka turre nan hubadhe. Jewel-lotni warra amanamoo Waaqayyoo bakka bu’uu danda’u; jewel-lotni sobaas warra amanamoo hin taane bakka bu’uu danda’u; garuu jewel-lotni dhugaa Dubbiin Waaqayyoo illee bakka bu’uu danda’u, jewel-lotni sobaa immoo barsiifatawwan sobaa bakka bu’uu danda’u. James White abjuu Miller seenaa inni yeroo sana keessa jiraachaa ture irratti hojii irra oolche; ani garuu abjuu sana akka seenaa guyyoota dhumaa ta’etti dhiyaadhe. Walitti dhufeenyi hojii irra oolmaa lamaanii namoonni waan amanan sana akka ta’an ni ibsa; yoo isaan barsiifata dogoggoraa qabatanii turuu filatan, nama burushii xurii qabatuun, barsiifatawwan isaan walitti hidhatan sana wajjin, foddaa keessaa ni harcaafamu. Nuti waan nyaannu sana dha.
When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.
Yommuu warri abdii kutatan akka isaan yeroo turtii keessa jiran argan, akka Ermiyaasitti isa gatii guddaa qabu isa gadhee irraa adda baasuu qabu.
“How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.
“Warri mootummaa Waaqayyoo wajjin jiran ogummaa yeroo tokko tokko isaanii keessatti mul’atan akkamitti argatu? Seexanni ofii isaa mana mootummaa samii keessatti barsiifameera, inniis wanta gaarii akkasumas wanta hamaa ni beeka. Inni waan qaalii ta’e waan xuraa’aa wajjin ni makaa, kanaatu isaaf humna nama gowwoomsu kenna. Garuu Seexanni uffata ifa mootummaa samii uffatee of uwwisee jira jechuun, akka ergamaa ifaatti isa ni simannaa ree? Qorataan sun ergamtoota isaa qaba; isaan karaa mala isaa irratti barsiifamanii, hafuura isaatiin kakaafamanii, hojii isaatiif mijatoo ta’anii jiru. Nuyi isaan wajjin ni hojjennaa ree? Hojii ergamtoota isaa akka barumsa argachuuf waan barbaachisaa ta’eetti ni fudhannaa ree?” Ministry of Healing, 440.
The precious and vile represents truth and error. It also represents two classes of men.
Qaalii fi salphaan dhugaa fi dogoggora bakka bu’a. Akkasumas garee namaa lama bakka bu’a.
“‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.
“‘Haa taʼu malee buʼuura Waaqayyoo jabaatee dhaabbata; mallattoo kana of irraa qaba, Gooftaan warra Isaa taʼan ni beeka. Akkasumas, Namni maqaa Kiristoosiin waamamu hundinuu jalʼina irraa haa fagaatu. Garuu mana guddaa keessatti miʼoota warqee fi meetii qofa utuu hin taʼin, kan mukaatii fi kan biyyoos ni jiru; keessaa tokko ulfinaaf, kaan immoo salphinaaf.’ ‘Manni guddaan’ Waldaa argisiisa. Waldaa keessatti wantoonni gatii hin qabnee fi warri gatii guddaa qaban ni argamu. Saagiin galaanatti gatamu gaarii fi hamaa lamaan isaanii iyyuu walitti qaba.” Review and Herald, February 5, 1901.
Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.
ଯିରିମିୟଙ୍କୁ ଏହି ନିର୍ଦ୍ଦେଶ ଦିଆଯାଇଥିଲା ଯେ, ଯଦି ସେ ଫେରିବାକୁ ଚାହେଁ, ତେବେ ସେକଥାରୁ ମୂର୍ଖ କନ୍ୟାମାନଙ୍କଠାରୁ ପୃଥକ ହେବା ଆବଶ୍ୟକ, ଏବଂ ସେହି ମୂର୍ଖ କନ୍ୟାମାନଙ୍କର ଭ୍ରାନ୍ତ ଶିକ୍ଷାମାନଙ୍କଠାରୁ ମଧ୍ୟ ସେକୁ ପୃଥକ ହେବାକୁ ପଡିବ। ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାର ସେମାନେ, ଯେମାନେ ସମ୍ପୂର୍ଣ୍ଣ ଏକତାରେ ପ୍ରବେଶ କରନ୍ତି। ଯିରିମିୟ ସେହି କାର୍ଯ୍ୟର ପ୍ରତିନିଧିତ୍ୱ କରୁଛନ୍ତି, ଯାହା ଇଯିକିଏଲଙ୍କ ଚାରି ବାତାସର ଦ୍ୱିତୀୟ ସନ୍ଦେଶ ଦ୍ୱାରା ମୋହରିତ ହେବାକୁ ଡାକାଯାଇଥିବାମାନେ ନିଶ୍ଚୟ ସାଧନ କରିବାକୁ ପଡିବ, ଯଦି ଦର୍ଶନ କଥା କହିବାବେଳେ ସେମାନେ ଈଶ୍ୱରଙ୍କ “ମୁଖ” ହେବାକୁ ଥାନ୍ତି। ମିଲ୍ଲରାଇଟ ଇତିହାସରେ, ବିଚାର ଆସିପହଞ୍ଚିବାବେଳେ, ସେହି ଦର୍ଶନ କଥା କହିଥିଲା; ଏବଂ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କ ଇତିହାସରେ ମଧ୍ୟ, ଯେତେବେଳେ ପୃଥିବୀର ପଶୁ କଥା କହେ, ଏବଂ ତୃତୀୟ ହାୟର ବିଚାର ଆସିପହଞ୍ଚେ, ସେହି ଦର୍ଶନ କଥା କହେ। ତାହାପରେ, ଯେମାନେ ଯିରିମିୟ ଦ୍ୱାରା ଚିହ୍ନିତ ସେହି କାର୍ଯ୍ୟକୁ ସାଧନ କରିଛନ୍ତି, ସେମାନଙ୍କୁ ଈଶ୍ୱରଙ୍କ ପ୍ରହରୀମାନେ ଭାବେ ଉନ୍ନତ କରାଯାଏ।
When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.
Yommuu Gooftaan namoota abdii kutatanii du’a isaanii keessaa dammaqsuuuf Jajjabeessaa ergu, inni hojii qulqulleessuu isaanii raawwachuu qaban adda baasa; kunis yoo isaan yeroo rakkoo seera Dilbataa keessatti dubbii isaa himan ta’uu barbaadan dirqama isaanii dha. Isaayaas gorsa Ermiyaas kennetti walii gala.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.
Gaarridhaan isa warra oduu gammachiisaa fidanii, warra nagaa labsanii, warra waan gaarii himanii, warra fayyina labsanii, warra Xiyooniin, “Waaqni kee in mo’a” jedhaniiti! Eegdonni kee sagalee isaanii ol in kaasu; sagalee tokkoon wal faana in faarfatu; yeroo Waaqayyo Xiyoon deebisee dhaabu, isaan ijaan ijaatti in argu. Bakkeewwan diigamoo Yerusaalem, gammachuudhaan dho’aa ba’aa, wal faana faarfadhaa; Waaqayyo saba isaa jajjabeesseera, Yerusaalemis furateera. Isaayyaas 52:7–9.
Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”
Warri isaan “oduu gaarii fidan” fi “nagaa fi fayyina labsan” “sagalee isaanii waliin” ol kaasuu; isaan “ija irraa ijaatti ni argu” waan ta’aniif.
“A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’
“Namoonni muraasni biroonis anaaf akka warra ani eeretti sanitti dhiibbaa isaanii wajjin makanii agarsiifaman; isaanis walitti taʼanii hamma dandaʼanitti qaama irraa namoota irraa deebisuu fi jeequmsa fiduuf hojjetu; dhiibbaan isaanii immoo dhugaa Waaqayyoo tuffii keessa galcha. Yesusii fi ergamoonni qulqulloonni saba Waaqayyoo amantii tokko keessatti ol kaasaa fi tokkoomsaa jiru, isaan hundinuu yaada tokkoo fi murtii tokko akka qabaatanif. Yeroo isaan dhugoota kabajamoo fi barbaachisoo yeroo kanaatiif jiran irratti wal simatanii, amantii tokkummaa keessatti ija ijaan wal arguuf gara tokkummaatti fidamanii jiranitti, Seexanni guddina isaanii mormuuf hojii irra jira. Yesus ergamoota Isaa karaa isaanii walitti qabuu fi tokkoomsuuf hojjechaa jira. Seexannis ergamoota isaa karaa isaanii bittimsuu fi qoqqooduuf hojjetaa jira. ‘Kunoo, ani nan ajaja; mana Israaʼel saboota hundumaa gidduutti akka midhaan gingilcha keessatti gingilfamutti nan gingilcha; taʼus sanyiin inni xinnoon iyyuu lafa irratti hin kufu.’”
“God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.
“Waaqayyo amma saba Isaa qorachaa fi isaanii mirkaneessaa jira. Amalli ijaaramaa jira. Ergamonni gatii naamusaa madaalaa jiru; hojiiwwan ilmaan namootaa hundumaas amanamummaadhaan galmeessaa jiru. Warra saba Waaqayyoo jedhamanii waamaman keessaa garaawwan manca’an jiru; garuu ni qoratamu, ni mirkanaa’us. Waaqayyo sun inni garaa nama hundumaa dubbisu, wantoota dukkanaa keessatti dhokatan, bakka yeroo baay’ee xiqqaatti shakkamanitti ifaatti ni baasa; akka gufuuwwan adeemsa dhugaa danqan irraa kaafaman, Waaqayyos saba qulqulluu fi qajeelaa ta’e, seerota Isaa fi murtiiwwan Isaa labsu qabaatu.”
“The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.
“Inni Fayyisaa keenya saba Isaa tarkaanfii tarkaanfiidhaan geggeessa; isaan qulqulleessee gara jijjiiramaatti akka qophaa’an in godha; warra duubatti hafu immoo, warra qaama keessaa of baasuuf fedhii qaban, warra geggeeffamuuf hin jaallanne, fi warra qajeelummaa ofii isaaniitiin quufan in dhiisa. ‘Kanaafuu yoo ifni si keessa jiru dukkana ta’e, dukkanni sun hammam guddaa ta’a ree!’ Gowwoomsaan sammuu namaa gowwoomsuu danda’u isa namoota hafuura ofitti amanamuu keessa akka milkaa’an, akka isaan sirrii fi ifa keessa jiranitti amanan godhu sana caalaa hin jiru; yeroo isaan saba Waaqayyoo irraa fagaatanii jiran, ifni isaanii inni jaallatamaanis dukkana ta’eera.” Testimonies, volume 1, 332, 333.
The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.
Jechi “misooma gaarii fida” jedhu seensa Isaayyaas keessatti seenaa Iyyannaa Halkan Gidduu addaan baasuuf yeroo lama irra deebi’amee ibsameera; akkasumas aayatoonni ibsa Isaayyaas kan tokkummaa yeroo qaalii wanta salphaa irraa adda baafamu keessatti raawwatamu ibsanitti geessan akkasuma ni agarsiisu.
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.
ᎯᎦᏔ, ᎯᎦᏔ; ᏣᏤᎵ ᎦᎵᏂᎬᎢ ᎭᏄᏩᎥ, ᏏᏯᏂ; ᏣᏤᎵ ᎤᏬᏚᎯ ᎠᏄᏬ ᎭᏄᏩᎥ, ᏥᎷᏏᎵᎻ, Ꮎ ᎤᏓᏅᏘ ᎦᏚᎲᎢ: ᎪᎯᏳᎲᏍᎩᏰᏃ ᎥᏝ ᎿᎭᏉ ᏱᏣᏴᎵᎨᏍᏗ ᏂᎨᏒ Ꮎ ᏄᏍᏛ ᏂᎨᏥᎤᏍᎪᎸᎾ ᎠᎴ Ꮎ ᏄᎾᏓᎾᎸᎾ. ᎤᏓᏦᏍᏓ ᎨᏒ ᎭᏓᏅᎦ; ᏔᎴᎲᎦ, ᎠᎴ ᏦᎴᎲᎦ, ᏥᎷᏏᎵᎻ: ᏣᏓᏍᏚᎢᎯ ᏣᎩᎳᏫᏒ ᎭᎵᏍᏚᎲᎦ, ᏂᎯ ᎨᏥᏴᏫᏍᏔᏅ ᏏᏯᏂ ᎤᏪᏥ. ᎡᏏᏯ 52:1, 2.
Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
የመጀመሪያው ተስፋ ስላልተፈጸመ በመጣው ቅሬታ ውስጥ ያሉትን፣ በመዘግየቱም ዘመን ውስጥ እንዳሉ የሚገነዘቡትን፣ ኤርምያስ ይወክላል። ኢሳይያስ እነዚያን እንዲሁ ሰዎች “ንቁ፣ ንቁ” ብሎ ያዝዛቸዋል። እነርሱም ይነቃሉ፤ በመጨረሻም በእግዚአብሔር ቤተ ክርስቲያን ውስጥ ያልተገረዙና የረከሱ ማንም እንዳይኖር ወደሚያደርስ ነጥብ ይደርሳሉ፤ ምክንያቱም የከበረውን ከዋጋ ቢስ የመለየት ሥራ ፈጽመው ይሆናልና። “ጌታ ፍርዶቹ በዓለም ላይ ይበልጥ በግልጽ ምልክት ከመውደቃቸው በፊት ቤተ ክርስቲያኑ እንድትነጻ ይፈልጋል።”
“We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.
“Nuyi saffisaan seenaa lafaa kanaa gara xumura isaatti dhihaachaa jirra. Xumurri baay’ee dhihoo dha, akka namoonni hedduun yaadan caalaa baay’ee dhihoo; aniis ummata keenya irratti dirqama cimaa natti dhagaʼamuun Gooftaa gara jabeenyaan barbaaduun isaanii akka barbaachisu cimsinee isaanii hubachiisuuf nan kakaʼa. Namoonni hedduun hirriba keessa jiru; kanaaf, hirriba isaanii kan foonii sana irraa isaan dammaqsuuf maal jechuun dandaʼama? Gooftaan murtiin Isaa irratti addunyaa irra caalaatti mulʼatanii utuu hin buʼin dura waldaa Isaa qulqulleeffamuu ni fedha.”
“‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’
“‘Guyyaan dhufaatii isaa eenyutu dandaʼa? yeroo inni mulʼatutti immoo eenyutu dhaabata? inni ibidda nama qulqulleessuutti fakkaata; akkasumas saamuna warra uffata miicuutti fakkaata. Inni akka nama meetii baqsee qulqulleessuutti taaʼee ni qulqulleessa; ilmaan Leewwiis ni qulqulleessa, akka warqee fi meetiitti isaan ni qopheessa; isaanis qajeelummaadhaan Waaqayyoof aarsaa ni dhiheessu.’”
“Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.
“Kiristo uffata of-dhaabbataa hundumaa irraa ni mulqa. Makamuun dhugaa fi sobaa isa hin gowwoomsu. ‘Inni akka ibidda qulqulleessaa ti,’ inni gatii-qabeessa isa gadamaa irraa, qoree warqee irraa adda baasa.
“Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’
“Akkuma Leewwonni, sabni Waaqayyo filate hojii isaa addaaaf isaatiin adda baafamaniiru. Kiristaanni dhugaan hundinuu mirga lubummaa qaba. Inni amala Abbaa isaa isa Samii jiru addunyaatti bakka buʼee mulʼisuuf itti gaafatamummaa qulqulluu taʼeen kabajameera. Inni dubbii kana sirriitti qalbeeffachuu qaba: ‘Kanaaf isin mudaa malee taʼaa; akkuma Abbaan keessan inni samii keessa jiru mudaa malee taʼe.’”
“‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.
“‘Garuu warra maqaa koo sodaataniif Aduun Qajeelummaa qoochoo isaa keessatti fayyina qabatee ni baʼa; isinis ni baatu, akka jabbilee keessaa hiikamanii ni guddattu. Warra hamoos ni miittu; guyyaa ani waan kana raawwadhu keessatti isaan jala miilla keessanii keessatti daaraa ni taʼu, jedha Waaqayyo Gooftaan maccaa.”
“‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. 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.’” Review and Herald, November 8, 1906.
“ ‘Seera Musee garbicha koo, isa ani Horee keessatti Israaʼel hundumaaf seerota fi murtiilee wajjin isaaf kenne, yaadadhaa. Kunoo, guyyaan guddaan fi sodaachisaan kan Gooftaa utuu hin dhufin dura ani Eeliyaas raajicha isiniif nan erga; innis garaa abbootii gara ijoolleetti, garaa ijoollees gara abbootii isaaniitti ni deebisa; yoo akkas taʼuu baate, ani dhufee lafa abaaradhaan nan rukuta.’ ” Review and Herald, November 8, 1906.
Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.
Warri soba doktriinota sobaa qabatan, seenaa “sagalee” lafa ona keessatti iyyaa jalqabu keessatti addaan baafamu. Warri humna uumamaa Waaqayyoo muuxannoo dhuunfaa qulqulleeffame akka uumu of keessaa hin eeyyamne immoo, seenaa “sagalee” lafa ona keessatti iyyaa jalqabu keessatti “warqee” irraa addaan baafamu. Isaan yeroo Laa’odiiqeyaan Filadelfiyaa keessa ceetu sanatti illee akka Laa’odiiqeyootaatti hafuu isaanii itti fufu.
The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.
Hojiin Qajeelfamaa inni warra Lewwii qulqulleessuuf tasuma dhufu, hojii isa gatii guddaa qabu isa xuraa’aa irraa adda baasuu guutummaatti jechuun ni danda’ama kan raawwatu ta’us, nutis keessatti hirmaachuu qabna.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Kanaaf, jaallatamtoota koo, akkuma yeroo hundumaa ajajamtanitti, yeroo ani isin bira jiru qofa utuu hin taʼin, amma immoo yeroo ani isin irraa fagaaʼetti caalaatti, sodaadhaa fi hollannaadhaan fayyina ofii keessanii hojii irra oolchaa. Waaqayyo isuma fedha isaatti gammaduuf akka feetanittis akka hojjettanittis isin keessatti hojjetaa jiraatii. Wantoota hundumaa guungumaaʼuu fi wal-mormii malee godhaa; kunis akka isin mudaa hin qabnee fi balleessaa hin qabne, ilmaan Waaqayyoo komii malee taatani, saba jalʼaa fi jallate gidduutti, warra gidduu keessan keessa akka ibsotaatti addunyaa keessatti iftan. Filiphiisiyuus 2:12–15.
Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.
Ermiyaas yoo inni firdii dhufu keessatti afaan Waaqayyoo taʼuu barbaade, isa qaalii isa gadamaa irraa addaan baasuu akka qabu itti himame. Dhugaan Ermiyaas gorsa Waaqayyoo isaaf dubbatamu dhagaʼaa ture kun, yoo hojii sana fudhatee hojjechuu filate, argamuun Jajjabeessituu duraanuu isaa dura akka ture mulʼisa.
“The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.
“Hojiin fayyina argachuu hojii tumsa waliigalaa, hojii waloo taʼe keessaa isa tokko dha. Waaqayyoo fi cubbamaan qalbiin deebiʼe gidduutti hojii-waliin-taʼuun jiraachuu qaba. Kunis amala keessatti qajeeltoowwan sirrii uumamuuf barbaachisaa dha. Namni isa guutummaa irra gaʼuu irraa isa dhowwu moʼachuuf carraaqqii cimaa gochuu qaba. Garuu milkaaʼinaaf inni guutummaatti Waaqayyotti hirkata. Carraaqqiin namaa ofii isaatiin qofti gahaa miti. Gargaarsa humna waaqa irraa dhufuun alatti homaa hin fayyadu. Waaqayyo ni hojjeta, namnis ni hojjeta. Mormiin qorumsa irratti taasifamu nama irraa dhufuu qaba; innis humna isaa Waaqayyo irraa argachuu qaba. Gama tokkoon ogummaa, gara-laafina, fi humni daangaa hin qabne jiru; gama kaaniin immoo dadhabina, cubbamummaa, fi dadhabbii guutuu dha.”
“God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.
“Waaqayyo akka nuti of irratti aangoo qabaannu ni fedha. Garuu inni hayyamaafi hojii waloo keenya malee nu gargaaruu hin danda’u. Hafuurri Waaqummaa humnaafi dandeettii namaaf kennaman keessaa hojjetti. Nuti ofuma keenyaan kaayyoo, hawwii fi fedhii gara fedha Waaqayyoo wajjin walsimsiisuu hin dandeenyu; garuu yoo ‘fedhii qabaachuuf fedhii qabna’ ta’e, Fayyisaan kun nuuf ni raawwata; ‘yaadawwan balleessaa, waan of ol qabu hundumaa kan beekumsa Waaqayyoo irratti of kaasuu, akkasumas yaada hunda Kiristoosiif ajajamuutti boojiʼamsee fiduu.’ 2 Qorontos 10:5.” Hojii Ergamootaa, 482.
The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
Mul’ata kudhaataa fi walakkaa kan Mul’ata boqonnaa kudha tokko keessatti ibsaman, yeroo lafeen goggogaan karaa irratti du’anii jiran sana, mallattoo “gammoojjii” ti; “gammoojjiin” immoo “yeroo torba” kan Lewwoota digdamii jaha keessatti ibsame ni bakka bu’a. Dhuma bittinnaa’inna guyyoota sadii fi walakkaa sanaatti, warri dhibba afurtamii afur kuma keessaa ta’uuf waamaman “dammaquu” fi “biyyee irraa of hurgufuu” qabu. Obboleettii White akkana jetti: “Gooftaan waldaa isaa akka qulqulleeffamtu ni fedha; kunis murtiin Isaa addunyaarra caalaatti ifaan utuu hin bu’in dura.”
In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”
“Waldaa qulqulluu” wajjin walqabatee isheen adeemsa addaan baasuu Ermiyaas keessatti ibsame, kan “gatii guddaa qabu isa xuraa’aa irraa” baasuu eerte. Akkasumas isa Milkiyaas boqonnaa sadi wajjin walqabsiisti; achitti ergamaan tokko karaa ergamaa kakuu sanaaf qopheessa. Ergamaan karaa qopheessu sun “sagalee lafa onaa keessatti iyyu” jedhu kan Isaayyaas ti. Ergamaan kakuu sun immoo Kiristoos dha; inni warra kuma dhibba tokkoo fi afurtamii afur wajjin kakuu seenuuf qophaa’aa jira; isaanis “akka” “Lewwotaatti,” “hojii isaa addaa sanaaf isaatiin addaan baafamanii jiru.” Sana booda isheen isaanii luboota jechuun isaanii ibsitee, dubbii Yesuus, “Kanaaf isin immoo akkuma Abbaan keessan inni waaqa keessa jiru mudaa hin qabne ta’e, isin illee mudaa hin qabaatinaa” jedhu keessaa cite.
There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.
Ni quáwófáàmni amú ẹ̀yọ̀n ìwẹ́mímọ́yẹ̀ kan tí a fi àmì sí ní òpin àkókò ìdádúró náà, nítorí Olúwa ní iṣẹ́ àkànṣe kan fún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ẹgbẹ̀rún láti ṣe, òun yóò sì ní ìjọ tí a ti sọ di mímọ́ kí “àwọn ìdájọ́ rẹ̀ tó máa bọ́ sórí ayé ní ìfarahàn tó pọ̀ síi.” Àwọn ìdájọ́ rẹ̀ ti wà ní ayé tẹ́lẹ̀, ṣùgbọ́n ní òfin Ọjọ́ Àìkú, “àwọn ìdájọ́ ìparun Ọlọ́run” bẹ̀rẹ̀ sí í bọ́.
Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.
Isaan murtiileen sun “warra dhugaa yeroo kamiyyuu hin beekneef yeroo araaraati.” Garuu warra adeemsa qulqulleessuu barbaachisaa taʼe keessa hin seenneef murtiiwwan sana keessatti araarri hin jiru. “Murtiiwwan,” kanneen “caalaatti ifaan mulʼatan,” murtiiwwan mallattoodha jechuun isaanii ibsu. Isaan mallattoo tokko ni bakka buʼu; Hafuurri Qulqulluunis jeequmsaa fi burjaajii murtiiwwan sanaan raawwatame fayyadamee, warra “guyyaa boqonnaa sobaa” eeganii fi warra “qalbii qajeelaadhaan Sanbata Gooftaa eegani” gidduutti garaagarummaa mallatteessa; sababiin isaas kun qofa karaa “addunyaan itti akeekkachiifamuu dandeessu” waan taʼeef. Murtiiwwan mallattoo taʼan sun buʼuura duubbee Hafuurri Qulqulluun itti fayyadamuudhaan ijoollee Waaqayyoo warra amma iyyuu Baabilon keessa jiran, alaabaa namoota dhibba tokkoo fi afurtamii afurii sana akka beekan qajeelchu.
But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”
Garuu Obboleettiin Waayit salphaatti boqonnaa sadaffaa Miilkiyaas qofa hin eeru; akkasumas kutaa xumuraa kitaaba Miilkiyaas boqonnaa afur keessa jiru ni dabalti, ammas “sagalee” karaa ergamaa kakuu sanaaf qopheessuuf ture ni eeri. Kutaaleen xumuraa sun qophii ergamaa kakuu sanaaf taʼu ilaalchisee miti; isaan seera Musee yaadachuu, akkasumas garaa abbootii gara ijoolleetti, garaa ijoollees gara abbootiitti deebisuu ilaalchisu. “Sagaleen” sun duraan dursitee Kiristoosiif, inni ergamaa kakuu taʼee, mana qulqullummaa Isaa keessa dafee dhufee saba Isaa abdii kutate, kan dammaqfame, akka hojii mallattoo sana raawwataniif isaan qulqulleessuuf qopheessa. Sana booddee Miilkiyaas hojii “sagalee” sanaa keessaa kallattii biraa tokko ni ibsa.
He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.
Inni “garaa abbootii gara ijoolleetti, garaa ijoollees gara abbootii isaaniitti ni deebisa,” hojii kanas seera Hooriibitti kenname wajjin walqabatee ni raawwata. Eliyaas, inni sagalee Isaayaas jedhamus, cubbuu saba Waaqayyoo ni ifa baasa. Kun kutaa adeemsa qulqulleessuu ti. Hiikni cubbuu tokko qofa jira; innis seera Hooriibitti kenname cabsuu dha. Yohannis Cuuphaan Eliyaas ture; hojii isaas wanta sanauma of keessatti hammata.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
ସେହି ଦିନମାନଙ୍କରେ ବପ୍ତିସ୍ମାଦାତା ଯୋହନ ଯିହୂଦିଆର ଅରଣ୍ୟରେ ପ୍ରଚାର କରୁଥିବାବେଳେ ଆସି କହିଲେ, “ମନଫେରା କର; କାରଣ ସ୍ୱର୍ଗରାଜ୍ୟ ନିକଟରେ ଆସିପହଞ୍ଚିଛି।” କାରଣ ଏହିଜଣେ ସେଇ ବ୍ୟକ୍ତି, ଯାହାଙ୍କ ବିଷୟରେ ଭବିଷ୍ୟଦ୍ବକ୍ତା ଇଶାୟା କହିଥିଲେ, “ଅରଣ୍ୟରେ ଡାକୁଥିବା ଜଣେର ସ୍ୱର, ‘ପ୍ରଭୁଙ୍କ ପଥ ପ୍ରସ୍ତୁତ କର, ତାଙ୍କର ପଥଗୁଡ଼ିକୁ ସିଧା କର।’” ସେହି ଯୋହନଙ୍କର ବସ୍ତ୍ର ଉଷ୍ଟ୍ରର ଲୋମରୁ ତିଆରି ଥିଲା, ଏବଂ ତାଙ୍କ କଟିରେ ଚମଡ଼ାର କମରବନ୍ଧ ଥିଲା; ତାଙ୍କର ଖାଦ୍ୟ ଥିଲା ପଙ୍ଗପାଳ ଓ ବନମଧୁ। ତେବେ ଯେରୁଶାଲେମ, ସମସ୍ତ ଯିହୂଦିଆ ଓ ଯର୍ଦ୍ଦନ ଚାରିପାଖର ସମସ୍ତ ଅଞ୍ଚଳର ଲୋକେ ତାଙ୍କ ପାଖକୁ ଯାଇ, ନିଜ ନିଜ ପାପ ସ୍ୱୀକାର କରି, ଯର୍ଦ୍ଦନ ନଦୀରେ ତାଙ୍କ ହାତରେ ବପ୍ତିସ୍ମା ଗ୍ରହଣ କରୁଥିଲେ। କିନ୍ତୁ ସେ ଯେତେବେଳେ ବହୁ ଫରିଶୀ ଓ ସଦୂକୀଙ୍କୁ ବପ୍ତିସ୍ମା ପାଇଁ ଆସୁଥିବା ଦେଖିଲେ, ସେମାନଙ୍କୁ କହିଲେ, “ହେ ସାପମାନଙ୍କର ସନ୍ତାନମାନେ, ଆସନ୍ତା କ୍ରୋଧରୁ ପଳାଇବା ପାଇଁ ତୁମମାନଙ୍କୁ କିଏ ସଚେତନ କଲା?”
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.
Kanaaf, firi gaabbii wajjin madaalu fidaa; akkasumas garaa keessan keessatti, “Nuti Abrahaamin abbaa keenya qabna” jettanii yaaduu hin jalqabinaa; ani isiniin nan jedhu; Waaqayyo dhagaa kana keessaa ilmaan Abrahaamiif kaasuudhaaf ni danda’a. Amma illee qotiyyon hidda mukaatti kaa’ameera; kanaafuu mukni ija gaarii hin fidne hundinuu muramee ibiddatti gatama. Ani dhugumaan bishaaniin gara gaabbiitti isin nan cuuphaa; inni ana booddee dhufu garuu ana caalaa jabaa dha; ani kophee isaa baachuudhaaf illee kan hin malle dha; inni Hafuura Qulqulluu fi ibiddaan isin cuupha. Mankaraarsituun isaa harka isaa keessa jira; iddoosaa itti midhaan itti oofu guutummaatti ni qulqulleessa; qamadii isaa mana kuusaa keessatti walitti ni qaba; habaqaa garuu ibidda hin dhaamneen ni guba. Maatewos 3:1–12.
John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.
Yohaannis Cuuphaanisaa Mul’ata boqonnaa kudha tokkoo keessatti ibsame “lafa onaatti” kan guyyoota sadii fi walakkaa sanaatti dhufe; raajonni hundinuu bara itti jiraatan caalaa waa’ee bara dhumaa dubbatu. Inni akka cubbuurraa qalbii jijjiirrattan ergaa fide; mootummaa mootummaa samii dhihaatee waan tureef, akkuma Mul’anni Yesus Kiristoos yeroo “yeroon dhihaateera” jedhamee banamutti. Yohaannis Cuuphaanisaan hojii “sagalee” ni mul’isa; jechuunis, akkuma Yesus jedhetti, innis Eliyaas isa dhufu ture.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Raajonnii hundinuu fi seerri hanga Yohannisitti raajii dubbatan. Yoo kana fudhachuuf fedhaan, inni kun Eeliyaas isa dhufuuf ture dha. Inni gurra dhaga’u qabu haa dhaga’u. Maatewos 11:13–15.
Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.
Yesus ifatti Yohaannis Cuuphaa kan ta’e eenyummaa raajii qormaata akka ture ni beeksisa. Innis kallattiidhaan, “yoo fudhachuu feetan” jedha. Ergasii Yesus bartoota Isaa, “Kan dhaga’uuf gurra qabu haa dhaga’u” jedhee akka isa fudhatan ni jajjabeessa. Maal haa dhaga’u? Eenyu akka sagaleen inni gara lafa onaa isa dhumaa Macaafa Qulqulluu keessatti dhufu, karaa ergaa kakuu qopheessuuf, akka inni kuma dhibba afurtamii afur Waaqayyoo yeroo firdii mallattoo ta’e keessa hojii addaa hojjetan qopheessu, haa dhaga’u.
John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.
Yohannis “uffata gaala keessaa hojjetame uffatee, mudhii isaattis hidhata gogaa qaba ture; nyaanni isaas hoomaa fi damma bosonaa ture.” “Nyaanni” isaa ergaa Islaamaa ture; jechuunis jechi “hoomaa” Islaama bakka bu’a, dammis immoo dubbii Waaqayyoo, kan afaan isaa keessatti mi’aawu, agarsiisa. Ergaan mi’aan inni nyaate waa’ee harree Arabaa “bosonaa” ture; kunis keessatti caaffata qulqullaa’oo mallattoo Islaamaa isa jalqabaa dha. Ergaan mi’aan harree Arabaa bosonaa kan Islaamaa, inni akkasumas “hoomaa”n bakka buufamu, uffata isaa keessattis walitti hodhame ture; gaalli immoo mallattoo biraa Islaamaa waan ta’eef. Yoo nyaanni Yohannis nyaate muka hoomaa, osoo hin ta’in ilbiisota hoomaa agarsiisellee, jecha “hoomaa” mallattoo Islaamaatti fayyadamuun jecha sana jallisuu miti. Jechi “hoomaa” mallattoo Islaamaa dha; Yohannisis nyaata foonii tokko kamiyyuu nyaachuu bakka bu’aa hin turre; sooranni isaa mallattoo ergaa raajii isa nyaatee ture.
His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.
Girdlii isaa “raajii” Habquuq keessatti bakka buufame ture. Raajiin sun abdii kutannaa isa jalqabaa, yeroo durboonnin turan, fi hundeeffama Adventizimii akkuma chaartota qulqulluu irratti bakka bu’etti walitti qaba. Habquuq girdlii raajii isa dhugaa sana hundumaa walitti hidhe ture.
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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Sababi agarsi sun yeroo murtaaʼeef amma iyyuu jira; garuu dhuma irratti ni dubbata, ni sobus miti. Yoo turus isa eeggadhu; inni dhugumaan ni dhufaatii, hin turu. Kunoo, lubbuun isaa isa of ol kaase keessa qajeelaa miti; qajeelaan garuu amantii isaatiin ni jiraata. Habakkuk 2:3, 4.
The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.
Ergaa raajii “sagalee” akeekkachiisummaa sana ijaaran walitti akka qixxii hidhatuutti kan hidhe, fakkeenya durbootaa ti; kunis mul’ata turtee ture, garuu dubbatuuf jedhu sana wajjin wal qabata. Mul’anni Iyyoo Halkan Giddugaleessaa sana, warra hamaa, kan “lubbuu isaanii ol kaafatan” fi warra gatii guddaa qaban, kanneen amantiidhaan qajeelchan gidduutti adda baasuu fida. Qajeelchuun amantiidhaan qixxii “sagaleen” uffatu dha.
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.
Qajeelummaan mudhii isaa ni taʼa, amanamummaanis hidhata kalee isaa ni taʼa. Isaayyaas 11:5.
When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.
Yeroo “sagaleen lafa onaa keessatti iyyaa jiru” kan abdii keessaa kufaatii sanaa gaʼe, abdii keessaa kufaatii Adoolessa 18, 2020 booddee, ergaan isaa akkuma Fulbaana 11, 2001 irraa eegalee ture sanauma ture. Ergaan sun kan Eliyaas isa dhufu irraa gara lafee gogaa duʼaa abdii kutatanii eeggatan sanaatti jedhu, Islaamni “murtiiwwan mallattoo” taʼuu isaa, kanneen ijoolleen Waaqayyoo warri kaan Baabilon keessa jiran qajeelummaa akka baratanif duubbee taʼan, jedhu.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Warri qajeelotaa qajeelummaadha; ati isa hundumaa caalaa qajeelaa taate, daandii qajeelotaa ni madaalta. Eeyyee, Yaa Waaqayyo, karaa murtii keetii keessatti si eegganneerra; hawwiin lubbuu keenya maqaa keettii fi yaadannoo keetti. Halkan lubbuu koo wajjin si hawweera; eeyyee, hafuura koo isa na keessaa jiruun ganamaan si barbaada; yeroo murtiin kee lafa irra jiru, jiraattonni addunyaa qajeelummaa ni baratu. Isaayaas 26:7–9.
John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.
Yohaannis Cuuphaan, inni Eliyaas isa dhufu ture, guyyoota sadii fi walakkaa Mul’ata boqonnaa kudha tokko keessatti “sagalee” “lafa onaa” keessaa ti. Hojiin isaa dhaloota afraffaa fi isa dhumaa Adveentizimii, warra lubbuun isaanii ol kaafamte taatee fi dhaala hafuuraa abbootii isaanii irratti amanatan, garuu dheekkamsi Waaqayyoo akka dhufuuf jedhu hubatan, adda baasuu ni dabalata. Isaan dhaloota afraffaa dha; sababiin isaas, guutummaatti dhaloota Kiristoosiin sirriitti faallessu ta’anii mul’aniiru. Isaan dhaloota buutii dha; garuu ammas abbaa isaanii Abrahaamitti akeeku, kanaanis isaan dhugumaan dhaloota Hoolichaa akka ta’an falmu. Dhaloonni Hoolichaa dhaloota filatamaa Pheexiroos ti; isaan warra Hoolicha eessa illee inni deemu duukaa bu’anidha.
John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.
ዮሐንስ መልእክቱን ለመስማት የመጡትን ሰዎች ኃጢአቶች በግልጽ አቀረበ፥ ምክንያቱም ንስሐ ገብተው ተጠመቁና። ከእርሱም በኋላ የሚመጣ አንድ እንዳለ፥ እርሱም አውድማውን ፈጽሞ እንደሚያጠራ አስታወቃቸው። ያ ሰው የቃል ኪዳኑ መልእክተኛ ነው፤ እርሱም “የቆሻሻ መጥረጊያው ሰው” ነው፤ ሐሰተኛ ሳንቲሞችንና ጌጦችን በመስኮት ውጭ የሚያጠራ፥ በመጀመሪያውም መልአክ እንቅስቃሴ ውስጥ ዊልያም ሚለር በመላእክት መመሪያ የመጀመሪያዎቹን ጌጦች በመሰብሰብ ሥራ ላይ ከነበሩበት ጊዜ ይልቅ አሥር እጥፍ ይበልጥ እንዲያበሩ የመጀመሪያዎቹን ጌጦች የሚመልስ ነው።
John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.
ଯୋହନ ବପ୍ତିସ୍ତା ଲାଓଦିକୀୟ ଆଡ଼ଭେଣ୍ଟିଷ୍ଟମାନଙ୍କର ତାଙ୍କ ପିତା ଅବ୍ରାହାମ୍ ଉପରେ ରହିଥିବା ଆତ୍ମବିଶ୍ୱାସକୁ ସାକ୍ଷାତ୍ ଭାବେ ନିନ୍ଦା କରିଥିଲେ, କାରଣ ଆସିବାକୁ ଥିବା ଏଲିୟାଙ୍କ କାର୍ଯ୍ୟ ଥିଲା ପିତାମାନଙ୍କ ହୃଦୟକୁ ସନ୍ତାନମାନଙ୍କ ପ୍ରତି, ଏବଂ ତାହାର ବିପରୀତରେ ସନ୍ତାନମାନଙ୍କ ହୃଦୟକୁ ପିତାମାନଙ୍କ ପ୍ରତି ଫେରାଇବା। ପ୍ରଥମ ଓ ଶେଷର ବାଇବେଲୀୟ ପ୍ରୟୋଗର ସିଦ୍ଧାନ୍ତ ସେହି କାର୍ଯ୍ୟରେ ପ୍ରତିନିଧିତ ହୋଇଛି, କିନ୍ତୁ ସେପରି, ଯେମାନେ ନିଜମାନଙ୍କୁ ଛିତରାହୋଇଥିବା ଅବସ୍ଥାରେ, ଶତ୍ରୁମାନଙ୍କ ଦେଶରେ, ଅରଣ୍ୟରେ ମୃତ ଅବସ୍ଥାରେ ପାଆନ୍ତି, ସେମାନଙ୍କ ପାଇଁ ଉପଚାର ମଧ୍ୟ ତାହାରେ ଅନ୍ତର୍ଭୁକ୍ତ ଅଛି। ସେମାନେ ନିଜ ପାପଗୁଡ଼ିକୁ, ଏବଂ ନିଜ ପିତାମାନଙ୍କ ପାପଗୁଡ଼ିକୁ ସ୍ୱୀକାର କରି, ପଶ୍ଚାତ୍ତାପ କରିବାକୁ ହେବ। ନିଜ ପାପ ଓ ପିତାମାନଙ୍କ ପାପକୁ ସ୍ୱୀକାର କରିବା ସହିତ ସହିତ, ସେମାନେ ଏହାକୁ ମଧ୍ୟ ମାନିବାକୁ ହେବ ଯେ, ସାଢ଼େ ତିନି ଦିନର ଅରଣ୍ୟ-ପର୍ଯ୍ୟାୟ ଅବଧିରେ ସେମାନେ ପ୍ରଭୁଙ୍କ ସହିତ ଚାଲୁନଥିଲେ। ତଦୁପରି, ସେମାନେ ଏହାକୁ ମଧ୍ୟ ସ୍ୱୀକାର କରିବାକୁ ହେବ ଯେ, ସେହି ଇତିହାସ ଅବଧିରେ ପରମେଶ୍ୱର ମଧ୍ୟ ସେମାନଙ୍କ ସହିତ ଚାଲୁନଥିଲେ।
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Warri keessaa warri hafan biyya diinota keessan keessatti cubbuu isaanii keessatti badaa deemu; akkasumas cubbuu abbootii isaanii keessatti isaanii wajjin badaa deemu. Yoo isaan cubbuu isaanii, fi cubbuu abbootii isaanii, yakka isaan natti yakkan, akkasumas isaan anaan mormiin deddeeman sana yoo himatan; anis isaaniin mormiin deddeeme, gara biyya diinota isaanii isaan geesses taʼuu koo yoo himatan; yeroo sanatti qalbiin isaanii sun jechuun qalbiin isaanii sun kan hin mootummaa qabne yoo gad of deebifte, adabbii cubbuu isaanii illee yoo fudhatan: yeroo sanatti ani kakuu koo Yaaqoob wajjin gale nan yaadadha; kakuu koo Yiisaaq wajjin gale illee nan yaadadha; kakuu koo Abrahaam wajjin gale illee nan yaadadha; biyya sanas nan yaadadha. Leewwota 26:39–42.
The curse was because they didn’t remember the sabbaths of the land.
Laanaan sun sababni isaaniis Sabboonota biyya sanaa yaadachuu dhabuu isaanii ture.
John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.
Yohaannis Cuuphaan, inni Eliyaas isa dhufu ture, guyyoota walakkaa sadii Mul’ata boqonnaa kudha tokko keessatti lafa onaa keessaa dhaga’amu “sagalee” sana fakkeesse. Inni lafeewwan goggogan du’an seera Musee kan Hooreeb irratti kenname “akka yaadatan” qajeelcha; yoo isaan akkas godhanis, ergamaan kakuu sana kakuu abbootii isaanii “ni yaadata.” Garuu kun kan ta’u yoo cubbuu isaanii, cubbuu abbootii isaanii, fi caalaatti gad of deebisuudhaan, yakkoowwan “inniin Waaqayyo irratti yakkatan” adda baasanii himatan qofaadha.
They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.
Isaanis ni beekuu qabu ture akka isaan Waaqayyooniin “faallaa” adeemaa turan, akkasumas Waaqayyos isaaniin “faallaa” adeemaa ture.
They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.
Isaanii akka isaan mata isaanii lafee gogaa duʼaa isa karaa Mulʼata Yohaannis boqonnaa kudha tokko keessatti ibsame taʼuu isaanii hubachuu qabus, sababni isaas isaan Waaqayyo gara biyya diinaa isaan geesseera jechuun fudhachuu qabu; biyyi diinaas duʼaadha.
According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”
Akkuma Yohannis Cuuphaaʼaatti, isaan “sagalee” lafa onaa keessatti iyyu sana eenyu akka taʼe gaaffii deebisuus ni barbaachisa ture; Yohannis immoo akkana jedhee gaafate: “Dheekkamsa dhufu jalaa akka baqattan isin eenyutu akeekkachiise?”
We will continue these subjects in the next article.
Nuti aadaa itti aanu keessatti mata-duree kana itti fufna.
“The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.
“Wasiirri Waaqayyoo akkana jechuun ajajameera: ‘Sagalee kee ol kaasi, hin qusatin; sagalee kee akka malakataatti ol kaasi; saba Koo irra-dabarsaa isaanii, mana Yaaqoobis cubbuu isaanii itti himi.’ Gooftaan waa’ee saba kanaa akkana jedha: ‘Isaan guyyaa guyyaadhaan Na barbaadu, karaa Koo beekuu illee ni gammadu; akka saba qajeelummaa hojjechaa tureetti.’ Asitti saba of gowwoomsu, of qajeelchu, ofitti quufu tokko jira; tajaajilaanis sagalee ol kaasuun irra-dabarsaa isaanii akka itti argisiisu ajajameera. Bara hundumaatti hojii kun saba Waaqayyoof ni hojjetameera; yeroo ammaa kana immoo yeroo kamiiyyuu caalaa isa barbaachisa.” Testimonies, volume 5, 299.