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# The Book of Daniel - Number Eighty-Seven

Kitaaba Daani’el — Lakkoofsa Saddeettamii Torba keessaa

Unveiling the Parable of the Ten Virgins: A Profound Journey through Adventist History

Mammaaksa Fakkeenya Durboota Kudhanii: Imala Gad Fagoo Seenaa Adveentistii Keessatti

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Jeff Pippenger

Published

February 20, 2024

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The parable of the ten virgins illustrates the experience of the Adventist people.

Fakkeenyi dubartoota kudhanii muuxannoo saba Adventistootaa ibsa.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Fakkeenyiin dubroo kudhanii Maatewos 25 keessaa argamu, muuxannoo saba Adventistootaas ni ibsa.” The Great Controversy, 393.

Millerite Adventists fulfilled the parable to the very letter.

Adveentistoonni Millerite fakkeenya sana qubee isaatiin guutummaatti raawwataniiru.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “මට බොහෝ විට යොමු කරනු ලබන්නේ කන්‍යාවන් දස දෙනාගේ උපමාවටය; ඔවුන්ගෙන් පස් දෙනෙක් ප්‍රඥාවන්තියන් වූහ, හා පස් දෙනෙක් මෝඩියන් වූහ. මෙම උපමාව අක්ෂරයෙන් අක්ෂරයටම ඉටු වී ඇත, තවද ඉටු වන්නට ඇත; මක්නිසාද, එයට මේ කාලයට විශේෂ අදාළතාවක් තිබෙන අතර, තුන්වන දූතයාගේ පණිවිඩය මෙන්, එය ඉටු වී ඇතත් කාලයේ අවසානය දක්වා වර්තමාන සත්‍යය ලෙස දිගටම පවතිනු ඇත.” Review and Herald, August 19, 1890.

The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Seenaa sochii ergamaa isa jalqabaa sochii ergamaa isa sadaffaa bakka bu’a; xiyyeeffannaan xumuraa fakkeenyichaa immoo durboonni zayitii, isa ergaa rooba boodaa ta’e, qabaachuu isaanii irratti dha.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Biyyi tokko jal’ina keessa, gowwoomfamuu fi dogoggora keessa, gaaddisa du’aa isa dhugaa keessatti ciisee jira,—rafaa, rafaa. Eenyutu lubbuu keessatti dhiphina itti dhaga’amaa jira isaan dammaqsuuf? Sagaleen kam isaan bira ga’uu danda’a? Yaadni koo gara fuulduraatti fudhatama, yeroo mallattoon kennamu, ‘Kunoo, Misirroon ni dhufa; isa simachuuf ba’aa’ jedhamee. Garuu tokkoon tokkoon isaanii ibsaa isaanii guutuuf zayitii argachuuf harkifachaa turan; yeroon baay’ee darbitee booda immoo amala, kan zayitiin bakka bu’ame, dabarfamee kennamuu akka hin dandeenye ni argatu. Zayitiin sun qajeelummaa Kiristoos dha. Inni amala bakka bu’a, amalli immoo dabarfamee kennamuu hin danda’u. Namni tokko nama biraatiif isa argamsiisuu hin danda’u. Tokkoon tokkoon namaa ofii isaatiif amala cubbuu keessaa xurii hundumaa irraa qulqulleeffame argachuu qaba.” Bible Echo, May 4, 1896.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

“Manniin” fakkeenya sana keessatti “amala” bakka bu’a; akkasumas “qajeelummaa Kiristoos” illee ni bakka bu’a. Amalli qulqulleeffame kan uumamu warra Dubbii Waaqayyoo nyaatan qofaan dha.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Dhugaatii kee isaan qulqulleessi; dubbiin kee dhugaa dha. Yohannis 17:17.

The “oil” is also the messages of God’s Spirit.

“Zayitiin” kunis ergaawwan Hafuura Waaqayyooti.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.

> “Yeroo nu ergaa inni nuuf ergu hin fudhanne, Waaqni ulfina dhaba. Akkasuma, zayitii warqee inni lubbuu keenya keessatti dhangalaasee warra dukkana keessa jiranitti darbee kennamuuf jedhu ni didna.” Review and Herald, July 20, 1897.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

“तेल” भनेको परमेश्वरको वचनका ती सन्देशहरू हुन्, जसले ख्रीष्टको धार्मिकताको पवित्रीकरण गर्ने उपस्थितिलाई वहन गर्छन्। दस कुँवारीहरूको दृष्टान्तमा, जुन हबक्कूक अध्याय दुईको भविष्यवाणी पनि हो, मध्यरात्रिको पुकारको सन्देश, अर्थात् ख्रीष्टको धार्मिकताको सन्देश, १८८८ को विद्रोहमा जोन्स र वाग्नरको सन्देशद्वारा प्रतिनिधित्व गरिएको छ।

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Waaqayyo araara Isaa guddaadhaan karaa Jaarsolii Waggonerii fi Jones ergaa baay’ee gatii guddaa qabu gara saba Isaaatti erge. Ergaan kun Fayyisaa ol kaafame sana, aarsaa cubbuu guutummaa addunyaatiif dhihaate sana, addunyaatti caalaatti ifatti dhiheessuuf ture. Inni karaa amantiitiin qajeelina Argamaa sana keessatti dhiheesse; sabichi qajeelummaa Kiristoos, isa abboommiilee Waaqayyoo hundumaaf ajajamuudhaan mul’atu, akka simatu affeere. Namoonni baay’een Yesuusin irraa ijaan badanii turan. Isaan ija isaanii gara eenyummaa Isaa isa waaqeffamaa, gara ga’umsa Isaa, fi gara jaalala Isaa isa maatii namaatiif hin jijjiiramneetti qajeelfamuun isaan barbaachise. Humni hundinuu harka Isaatti kennameera, akka inni namootaaf kennaa badhaadhaa qooduuf, kennaa gatii hin qabne jechuun qajeelummaa Isaa mataa Isaa nama namaa dadhabaa ta’eef kennuuf danda’uuf. Kun ergaa Waaqayyo addunyaatti akka kennamu ajaje dha. Inni ergaa ergamaa sadaffaa ti; sagalee guddaadhaan labsamuu qaba, akkasumas dhangala’ina Hafuura Isaa isa safara guddaadhaan dhufuudhaan deeggaramuu qaba.” Testimonies to Ministers, 91.

The message is the message of the latter rain.

Ergaanichi bokkaa lammaffaatii dhaamsa.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Roobni inni boodaa saba Waaqayyoo irratti ni buʼa. Ergamaan humna qabeessi tokko samii irraa ni buʼa; lafti guutuunis ulfina isaatiin ni ifa.” Review and Herald, April 21, 1891.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

Yeroo ergamaan humna qabeessi Fulbaana 11, 2001tti bu’e, roobni boodaa faca’uu jalqabe; seenaa warra Millerotaa, akkuma fakkeenya durboota kudhanii fi Habaquuq boqonnaa lama keessatti bakka bu’etti, irra deebi’uun jalqabe. Yeroo sanatti sabni Waaqa kan guyyaa dhumaa, macaafa harka ergamichaa keessa ture nyaatan; kana gochuudhaanis daandiiwwan moofaa Ermiyaasitti deebifamanii, akkasitti eegdotoota akeekkachiisa malakataa labsuu qaban ta’an. Akeekkachiisni malakataa sun ergaa Laa’odiiqeyaa ture; kan Isaayaas iyyuu guddaadhaan bakka bu’e.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Sagalee iyya, hin qusatin; sagalee akka malakataatti ol kaasi, saba koo irra-daddarbaa isaanii, mana Yaaqoobis cubbuu isaanii itti mulʼisi. Isaayaas 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

Sochiin haaromsa ergamootaa isa jalqabaa fi ergamoota sadaffaa “yeroo dhumaa”tti jalqaba. Yeroo sana “beekumsi dabalataa” ni jiraata; innis dhaloota yeroo sana jiraatu qoruuf ta’a, garuu kun erga beekumsi akka ergaa sirnaan qindaa’e tokkootti maxxanfamee booda qofa. Sana booddee ergaan sun sirnaan qindaa’e “humna ni argata”; humni sunis bu’uu ergamaa tokkootiin mallatteeffama. Bu’uun ergamichaa falmii Habakkuq ni adda baasa; gareewwan lamaanis ergaa rooba boodaa isa dhugaa yookaan isa sobaa ta’e adda baafachuu jalqabu. Achi booddee warri amanamoon eegdottaawwan Waaqayyoo ta’anii ergaa akeekkachiisaa malakataa afuufuu jalqabu.

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Ergaan dhugaan xurumbaa ifa gabatee lama Habaaquuq irratti bakka buufame irratti hundaa’a. Inni akeekkachiisa Laa’odiiqiyaaf kennamu, akkasumas akeekkachiisa cubbuu saba Waaqayyoo adda baasu dha. Mormiin sun hamma ni ol ka’a; hamma abdii kutannaa jalqabaatti, yeroo gareen tokko “walga’ii qoositootaa” ta’utti, eegdonni dhugaanis hinaaffaa ergaa sanaaf duraan, abdii kutannaa sana dura, mul’isanitti akka deebi’an waamamu. Akkuma eegdonni sun deebi’aniin, isaan “yeroo turtii” keessa akka jiran hubatan; ergaan kufe fakkaatee ture sunis dhugumatti ni raawwatama, garuu sirna Waaqayyootiin akka ta’e ni hubatan. Ergaan sun yeroo gabaabaa keessatti guddifame (ta’us yeroo ta’e iyyuu), yeroo ergaan sun dhufu immoo akka ergaa “Iyya Halkan Giddugaleessaa”tti bakka buufama; kunis salphaatti dabala ergaa yeroo ergamaan gadi bu’een humneffamuu jalqabe sanaati.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Yeroo ergaan sun dhufe, warra yeroo ergamaan sun gad bu’etti iddoo eegdotaa fudhatanii fi warra didan gidduutti addaan baʼuun guutummaatti raawwatame. Addaan baʼuun sunis yeroo chaappaan sun namoota kuma dhibba tokkoo fi afurtamii afur irratti kaaʼamu mulʼisa; kunis roobni boodaa utuu hin dhangalaʼin dura, “safara” yeroo ergamaan sun gad bu’ee roobni boodaa jalqabetti isa irratti kaaʼame sana malee, taʼa.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Seenaa warra Millerites mallattoo rooba boodaa yeroo chaappaan dhibba afurtamii afurii fi kuma afurii afurii irratti kaaʼamu agarsiisa. Seenaa sana keessatti falmiin Habakkuk irratti hundaaʼe ergaa rooba boodaa dhugaa tokkoo fi sobaa tokko irratti ture. Phaawulos garee tokko akka warra jaalala dhugaa qabanitti adda baasa; garee kaan immoo akka warra dhugaa jaallachuu hin qabneefi, “soba” amananiif gowwoomsaa cimaa fudhatanitti ibsa.

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Sochiin Millerite guddinni dhugaa kan “bara dhumaa” irraa jalqabee, beekumsaa fi humnaan dabalaa deemee hanga Yeroo Halkan Walakkaatti Hafuura Qulqulluun dhangalaafamutti gaʼu bakka bu’a. Sochiin Millerite mallattoolee karaa murtaawoo taʼan tokko tokko adda baase; isaanis wal-madaalanii argamu, akka “bara dhumaa”, ergaa “beekumsi dabalu” jedhuun bakka buufame tokko “sirnaatti galchuu”, ergaa sanaaf “humna kennamuu” ergamaan tokko gad buʼuun mallatteeffame, “abdii kutannaa isa jalqabaa” fakkeenya durboota kudhanii beeksisu, dhangalaafamuu Hafuura Qulqulluu kan “Iyyiisa Halkan Walakkaa” jedhamee bakka buufame, achiis “abdii kutannaa lammaffaa” isa dhumaa, keessatti balballi qooda-bara tokkoo “cufamu” fi balballi qooda-bara biraa “banamu” dha.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> “Waaqayyo ergaawwan Mul’ata 14 iddoo isaanii sarara raajii keessatti kenneera, hojii isaaniis hamma xumura seenaa lafa kanaatti hin dhaabbatu. Ergaan ergamaa jalqabaa fi lammaffaa yeroo kanaaf amma iyyuu dhugaa dha, isa itti aanus wajjin wal cina akka deeman qabu. Ergamaan sadaffaan akeekkachiisa isaa sagalee guddaadhaan labsa. ‘Kana booddee,’ jechuun Yohaannis, ‘ergamaa biraa humna guddaa qabu tokko samii irraa gad bu’aa arge; laftis ulfina isaatiin ibsite.’ Ibsaa kana keessatti, ifni ergaawwan sadan hundumaa walitti qabamee jira.” The 1888 Materials, 804.

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Sochiin Miilerii, kan sochiiwwan dhibba tokkoo fi afurtamii afur kuma sanaa fakkeenyaan agarsiisu, raajiiwwan waggoota kuma lamaa fi dhibba sadii fi waggoota kuma lamaa fi dhibba shanii fi digdama Daniel boqonnaa saddeet, lakkoofsota kudha sadii fi kudha afur keessatti hidhamee ture. “Yeroon dhumaa,” xumura “yeroo torbaa” dheekkamsa Waaqayyoo mootummaa kaabaa Israa’el irratti bu’e irra gahe. Ergaan Miiler bara 1831 keessatti bifa sirrii ittiin murtaa’e, Macaafni Qulqulluun King James maxxanfamee ba’e waggaa dhibba lamaa fi digdama booda gahe.

> “Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

> “Obbo Miller, akkuma warri ergaa kanaan biyyoota birootti kakaafaman, jalqaba irratti hojii isaaf kenname sana guutuu jechuun barruulee fi maxxansoota ummataaf ba’an keessatti barreessuu fi maxxansiisuu dhaan raawwachuuf yaade. Inni yaada isaa jalqaba irratti Vermont Telegraph keessatti maxxansiise; kunis gaazexaa Baaptistii, Brandon, Vt keessatti maxxanfamu ture. Kun bara 1831 keessa ture.” John Loughborough, The Great Second Advent Movement, 120.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

Dhaabbanni “yeroo dhumaa” ergamaa sadaffaa, waggoota dhibba tokkoo fi digdama jaha fincila bara 1863 irraa eegalee xumuramee booda, bara 1989tti dhufe. “Dhibba tokkoo fi digdama jaha” jechuun mallattoo “yeroo torbaa” ti. Dhaabbileen lameenuu guutamuu “yeroo torbaa” tiin jalqaban.

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

Ergaan sochii maleekaa sadaffaatii bara 1996tti, maxxansa barruulee walitti aanan mata-duree, Yeroo Dhumaatti jedhaman, kan barruu yeroo yerootti Our Firm Foundation jedhamutti ba’anin sirnaan qindeeffamee hundeeffame. Barruuleen sunis labsii Walabummaa bara 1776 irraa waggaa dhibba lamaa fi digdamii booda maxxanfaman. Ergaan sochii lamaan isaanii iyyuu seenaa ergaa waggoota dhibba lamaa fi digdama dhuma irratti dhufeen kallattiin walqabate irraa waggaa dhibba lamaa fi digdamii booda sirnaan qindeeffamee hundeeffame.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

Lakkoofsi “dhibba lamaa fi digdamii” walitti dhufeenya (hidhaa) gidduu “yeroo torbaa,” dheekkamsa Waaqayyoo mootummaa kibbaa Yihudaa irratti kan bara 677 Dh.K.D. keessatti jalqabe, fi jalqaba waggoota kuma lamaa fi dhibba sadii kan Daani'el boqonnaa saddeet, lakkoofsa kudha afur keessatti, bara 457 Dh.K.D. gidduutti argamu ni bakka bu’a. Lakkoofsi dhibba lamaa fi digdamii raajiiwwan lamaan walitti hidhata; raajiiwwan lamaanis walumaan lakkoofsa hundeessoo Adventizimii keessatti dhihaatanii turan; innis Daani'el boqonnaa saddeet, lakkoofsota kudha sadii fi kudha afur dha. Lakkoofsota sana keessatti Kiristoos karaa raajii of beeksise jechuunis “qulqulluu murtaa’e sana” jedhee, kunis hiika jecha Ibraayisxii “Palmoni” irraa dhufe dha; innis “Lakkooftuu Dinqisiisaa” jechuudha.

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

ܗܘ ܡܢܝܢܐ ܬܡܝܗܐ ܡܥܠ ܠܚܙܘ̈ܢܐ ܬܪܝܢ ܕܡܝܨܓܝܢ ܠܬܪܬܝܢ ܫܘ̈ܪܝܢ ܕܢܒܝܘܬܐ، ܒܗܢܘܢ ܬܪܝܢ ܦܣܘ̈ܩܐ ܓܘܦܝܗܘܢ، ܕܚܬܐ ܘܝܬ ܡܫܬܘܕܥܐ ܠܗܘܢ ܐܝܟ ܥܡܘܕܐ ܡܨܥܝܐ ܕܐܕܒܢܛܝܣܡ. ܫܘܪܝܐ ܡܬܚܒܪ ܒܩܘܫܬܐ ܣܡܠܝܬܐ ܕܡܐܬܝܢ ܘܥܣܪܝܢ ܫܢ̈ܝܢ ܥܕܡܐ ܠܙܒܢܐ ܕܡܫܬܡܠܝܢ ܒܗ ܒ-1844. ܚܒܩܘܩ ܦܪܩܐ ܬܪܝܢ ܡܫܬܡܠܐ ܒܦܣܘܩܐ ܥܣܪܝܢ، ܘܗܟܢܐ ܡܨܝܢ ܠܡܢܝܢܐ «ܡܐܬܝܢ ܘܥܣܪܝܢ» ܒܒܘܛܝܐ ܐܚܪܬܐ ܡܢ ܡܢܝܢܐ ܬܡܝܗܐ، ܡܛܠ ܕܗܘ ܦܣܘܩܐ ܡܫܬܘܕܥ ܚܕܐ ܡܢ ܐܝܟܢܘ̈ܬܐ ܩܕܡܝ̈ܬܐ ܕܝܘܡܐ ܕܟܘܦܪܐ ܐܢܛܝܛܝܦܝܩܝܐ، ܗܘ ܕܫܪܝ ܒܗܝ ܬܐܪܝܟܐ.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> ᱢᱮᱱᱠᱷᱟᱱ ᱯᱨᱟᱵᱷᱩ ᱱᱤᱡᱮᱨ ᱯᱚᱵᱤᱛᱨ ᱢᱟᱱᱫᱤᱨᱨᱮ ᱟᱪᱷᱮ; ᱚᱠᱚᱭ ᱯᱨᱤᱛᱷᱤᱵᱤ ᱩᱱᱤ ᱥᱟᱢᱱᱮ ᱱᱤᱨᱚᱵ ᱛᱟᱦᱮᱱᱢᱮ। ᱦᱟᱵᱟᱠᱩᱠ 2:20।

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Yeroon raajii lamaan utubaa giddugaleessaa Adventizimii bakka bu’an, kan Tooftaa Dinqisiisaan lakkaa’e sanaan kallattiin beeksifaman, waggoota dhibba lamaa fi digdamaniin walitti hidhamaniiru; Yesuusis (Tooftaa Dinqisiisaan Lakkaa’u), inni yeroo hundumaa dhuma wantaa jalqaba wantaatiin wal hin qabsiisu, xumura isaanii lakkoofsa dhibba lamaa fi digdamaan Onkoloolessa 22, 1844 irratti mallatteesse.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Sochiin ergamaa inni jalqabaa, akkuma sochiin ergamaa sadaffaa, “yeroo dhumaatti” jalqabe (1798 fi 1989 akka tartiiba isaaniitti), iddoo “yeroo torba,” jechuunis kan Leewwota digdamii jaha keessatti ibsame, adda baafamutti. Mallattoon karaa itti aanu seenaa lamaan keessatti xumura waggaa dhibba lamaa fi digdamaa irratti mallatteeffama; kunis amala raajii “yeroo torbaa” ti; sababni isaas, iddoowwan jalqabaa mul’ata lamaan sanaa (chazon fi mareh), yeroo waggaa dhibba lamaa fi digdamaa walitti isaan hidhudha bakka bu’u.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

Bara 1611 keessa Kitaabni Qulqulluun King James qophaa’uun, ergaan Miller akka gaazexaa *Vermont Telegraph* keessatti maxxanfametti sirna qabeessa ta’uun, Baa’uun Ibsa Walabummaa qophaa’uun, akkasumas barruun *The Time of the End* akka maxxansa *Our Firm Foundation* keessatti baheetti maxxanfamuun, hundinuu maxxansa turan. Jalqabni fi dhumti yeroo waggaa dhibba lamaa fi digdamaa lamaan isaanii keessatti, mallattoo seenaa ta’een maxxansa tokko bakka bu’u. Lakkoofsi “dhibba lamaa fi digdama” mallattoo hidhata raajii ti; maxxansoonni afran hundinuu maxxansa ta’uu isaanii qofaan walitti hidhaman utuu hin ta’in, ergaa seenaa isaanii keessaa akka “beekumsi dabalu”tti bakka bu’ames walitti hidhatu.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

Macaafni Qulqulluun bara 1611 keessatti, geeddarama wangeelaa mana murtii samii irraa gara ilmaan namootaatti taasifamu bakka bu’a. Ergaan Miller raajiiwwan yeroo keessatti kaa’ame, akkasumas gabateewwan qulqulluu lamaan Habakkuq kanneen ta’aniin, ergaan Miller sararoota seenaa irratti suuraadhaan akka ibsame salphaatti beekama. “Vermont” jechuun “gaara magariisaa” jechuudha; akka mul’ata waaqayyoo irraa nuuf kennameettis “magariisaan” mallattoo amantii ti.

> “This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

> “Inni kun abjuu anaaf abdii naaf kenne. Hiddi magariisaa sun yaada koo keessatti amantii bakka buʼe; miidhaginni fi salphinni Waaqayyotti amanachuuis lubbuu koo irratti ifuu jalqabe.” Christian Experience and Teachings, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

Ergaa Miilerii karaa sirna-qabeessaatiin ifatti ibsamee waldaa amanamtuu keessaa labsame; sababiin isaas, “gaara”n bara dhumaa keessatti “waldaa” dha.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Bara dhuma dhumaa keessa, tulluun mana Waaqayyoo fiixee tulluuwwanii irratti ni hundeeffama; gaaraawwan irraas ol ni kaafama; saboonni hundinuu gara isaa ni yaaʼu. Uummanni baayʼeenis ni dhufu; akkanas ni jedhu, Kottaa, gara tulluu Waaqayyoo, gara mana Waaqa Yaaqoob haa ol baanu; inni karaa isaa nu barsiisa; nus daandii isaa irra ni deddeebina; seerri Xiyoon keessaa ni baʼaatii, dubbiin Waaqayyoo immoo Yerusaalem keessaa. Isaayaas 2:2, 3.

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Ergaan qorannoo haala sirna qabeessaatiin qophaa’e kan Miller irraa dhufe waldaa amanamtuu keessaa madde; maxxansi The Telegraph jedhamus akkuma Macaafa Qulqulluu King James ergaa mootummaa waaqaa irraa dhufe bakka bu’a; jechuunis, jechi “telegraph” jedhu jechoota Giriikii lama irraa uumame, hiikni isaas ergaa fagoo irraa dhufu dha. Jechi inni jalqabaa (tele) “fagoo yookaan irraa fagoo” jechuun; inni lammaffaan immoo (grapho) “barreessuu yookaan galmeessuu” jechuudha. Walitti yoo qabamanis “fageenya irraa barreessuu yookaan dabarsuu” jechuudha. Bara 1611 keessatti, Waaqayyo hojii oomisha Macaafa Qulqulluu King Jamesiin ergaa Isaa mootummaa waaqaa irraa dabarse; xumura waggoota dhibba lamaa fi digdamii irratti immoo, ergaan Miller, akkuma jalqaba irratti bara 1831 keessatti Vermont Telegraph keessatti haala sirna qabeessaatiin ibsameen, ergaa Waaqayyoo mootummaa waaqaa irraa dabarse. Ergaan sun “dabaluu beekumsaa” isa bara 1798tti “yeroo dhumaatti” baname ture; kunis dhaloota sanaaf adeemsa qorannoo sadarkaa sadiin adeemu uume. Seenaa sanaan seenaa Future for America fakkeeffame.

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

Bara bilisummaa bara 1776 keessa bahe, jalqaba bineensa lafaa Mul’ata boqonnaa kudha sadii agarsiisa. Inni jalqaba Ameerikaa Yunaayitid Isteetis agarsiisa; akkas gochuudhaanis, dhuma Ameerikaa Yunaayitid Isteetis irratti daangeffama bilisummaa adda baasa. Ergaan Future for America (akkuma maqaan isaa agarsiisutti), xumura maxxansi Bara Bilisummaa ba’uun jalqabatti fakkeenyaan mul’ifame sana adda baasa. Booddee waggaa dhibba lamaa fi digdamii lama, jechuunis bara 1996 keessatti, tajaajilli magaazinii The Time of the End oomishe, dhaabbata seeraa duraan Future for America jedhamuun moggaafame argate. Waggaa sana, magaaziiniin The Time of the End, kan barruulee maxxansa Our Firm Foundation jedhamuun ba’an irraa walitti qabame, maxxanfame.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

Maqaan tajaajila Future for America seenaa Declaration of Independence ni ilaallata; maxxansi sun jalqaba Yunaayitid Isteetis agarsiiseera, Yesus immoo yeroo hundumaa dhuma jalqabaatiin fakkeessee ibsa. Mata-dureen maxxansichaa, The Time of the End, “yeroo dhumaa” bara 1989 keessa jiru qofa utuu hin taʼin, yeroo qorannoon namaa xumuramu yeroo Mikaaʼel kaʼus ni ilaallata. Ergaan sirnaan qindaaʼe maxxansicha keessatti dhihaate (Daaniʼel boqonnaa kudha tokko, lakkoobsa afurtamaa irraa hamma afurtamii-shaniitti), kufaatii Gamtaa Sooviyeetii bara 1989tti (“yeroo dhumaa”) hiikamee baname; lakkoobsoonni yeroo sanatti banamanis tartiiba seenaa bara 1989 irraa jalqabee gara fuulduraatti deemee hanga lakkoobsa tokkoo boqonnaa kudha lammaffaatti geessa; achittis Mikaaʼel kaʼuu fi yeroo qorannoo namaa cufamuu ni agarsiisa.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

Bara ba’iinsa Labsiin Walabummaa bara 1776 keessa maxxanfame irraa jalqabee hamma maxxansa barruu yeroo dhumaa The Time of the End tti, waggoota dhibba lamaa fi digdama ta’a; jalqabnii fi dhumni isaaniis mata-dureewwan raajii wal fakkaatan irratti dubbatu. Maxxansi The Time of the End boqonnaawwan duraan maxxansa Our Firm Foundation keessatti akka barruuleetti ba’an irraa walitti qindaa’ee kan qophaa’e yoo ta’u, dhugaa raajii kana ni bakka bu’a: dhugaa bu’uuraa sochii Millerite (innis “bu’uura keenya jabaataa” dha) utuu hin qabatin, “dabaluu beekumsaa” yeroo “dhumaatti” bara 1989 keessatti hubachuun hin danda’amu.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

Mallattoon yeroo xumuraa jedhamee ibsamu, akkasumas mallattoon karaa seenaa wal-fakkaataa sochii ergamaa jalqabaa fi ergamaa sadaffaa keessatti “ergaa sana sirnaan hundeessuu” bakka bu’u, lamaan isaanii iyyuu qaamolee raajii “yeroo torbaa” Seera Lewwotaa boqonnaa digdamii ja’a keessaa of keessatti qabatu. Mallattoon karaa itti aanu seenaawwan wal-fakkaatan keessatti, ergaan humna argachuu isaati; kunis bu’uu ergamaa Mul’ata boqonnaa kudhanii, jechuunis Hagayya 11, 1840, yookaan ergamaa Mul’ata boqonnaa kudha saddeetii, jechuunis Fulbaana 11, 2001, tiin mallatteeffameera. Raawwatamuun wayyoo lammaffaa Mul’ata boqonnaa sagal keessaa, ergamaa Mul’ata boqonnaa kudhanii gadi buuse; akkasumas raawwatamuun wayyoo sadaffaa Mul’ata boqonnaa kudhanii keessaa, ergamaa Mul’ata boqonnaa kudha saddeetii gadi buuse.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

Seenaa wal-fakkaataa keessatti bokkaan boodaa yeroo ergamaan buʼutti jalqaba “facaaʼuu” ni eegala. Yeroo sana ergaan sun mirkaneeffannaa taʼee raawwatameen humna ni argata. Millerootaadhaaf inni sun ol-aantummaan Usmaaniyaa raawwii raajii yeroo Islaamaa eegee lammaffaa keessaa, Mulʼata boqonnaa sagal, lakkoofsa kudha shan keessatti argamuun dhaabachuu isaa ture. Sochii isaanii dhibba afurtamii afur kumaatiif immoo, inni sun “saboota aarsuudha,” raajii Islaamaa eegee sadaffaa, kan yeroo malakata torbaffaa keessa jiru Mulʼata kudhan, lakkoofsa torba keessatti argamu, yeroo gamoowwan guguddoo Magaalaa New York gadi buufamanitti raawwatame ture.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

Seenaa gurguddaan seenaawwan walqixxaataa keessaa tokkoon tokkoon isaanii hojii Lakkooftuu Dinqisiisaa sanaa wajjin kallattiin walitti hidhata qabu; innis mul’atawwan lama waggoota kuma lamaa fi dhibba sadii fi waggoota kuma lamaa fi dhibba shan fi digdamii bakka bu’an gidduu walitti dhufeenya jiru irratti mallattoo Isaa kaa’a. Eegdonni raajii, yeroo ergamaan sun bu’utti kaafaman, xurumbaa akeekkachiisaa afuufu; kunis ergaa gara Laa’odiiqeyaa ta’e of keessaa qaba; ergaan sunis bara 1856 keessatti ifa guddaa caalaa kan “yeroo torbaa” jedhamuu hiikamuun kallattiin walitti hidhamee ture. Seenaa Habaaquuq gabateewwan isaa lamaa, kan chaartota qajeelchitoota duraa 1843 fi 1850 tiin bakka buufame, kan lamaan isaanii iyyuu “yeroo torbaa” haala ifa ta’een agarsiisan, seenaa walqixxaataa tokkoon tokkoon keessatti gidduu bu’iinsa ergamichaa fi “abdii kutannaa jalqabaa” gidduutti dhufe.

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

Mallattoon “tarrying time” kallatti agarsiisaan kallattiin raawwii dadhabe 1843 wajjin wal qabata; innis waggoota kuma lamaa fi dhibba sadii, akkasumas waggoota kuma lamaa fi dhibba shanii fi digdama lama lamaan isaanii raawwatamuu isaanii dursee dubbate ture. Ergaan Iyya Halkan Walakkaa yeroo raawwii dhihoo ta’e yeroo raajii lamaanii sana adda baasuu ture. “Balballi” qoodama baraa cufame kan kallattii agarsiisaa dhumaa irratti argamu, yeroo raajii lamaanii sana raawwatamuu isaanii adda baasa; akkasumas bakka malakanni torbaffaan yookiin malakanni Iyyoobelee sagalee dhageessisuu itti jalqabu mallatteessa. Kallattiin agarsiisaan hundi seenaa tokkoo tokkoo keessatti “yeroo torba” wajjin kallattiin wal qabata; “yeroon torba” immoo akka hidda seenaa lamaan walitti hidhuutti bakka bu’a; seenaaleen lamaan immoo ergaa bokkaa boodaa bakka bu’u.

We will continue this study in the next article.

Barumsa kana barruu itti aanu keessatti itti fufna.

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “Warra dubbicha irratti gufatan, warri ajajamuu didan”f, Kiristoos dhagaa gufannaa ti. Garuu “dhagaan warri ijaartonni tuffatan, innis mataa golee taʼeera.” Akkuma dhagaan sun tuffatame, Kiristoosis hojii Isaa lafa irraatti raawwate keessatti dagatamuu fi miidhamuu baatee ture. Inni “namoota biratti tuffatamee fi gatame; nama gaddaatii fi dhiphina beekuudhaan guutame ture; ... Inni tuffatame, nus Isa hin lakkoofne.” Isaayaas 53:3. Garuu yeroo Inni itti ulfina argatu dhihaatee ture. Inni duʼaa kaʼuudhaan “Ilma Waaqayyoo humnaan” taʼee akka jiru ni labsama ture. Roomaa 1:4. Dhufaatii Isaa lammaffaatti akka Gooftaa mootummaa mootummaa samii fi lafaa ni mulʼata ture. Warri amma Isa fannisan ulfina Isaa ni beeku turan. Fuula uumama hundumaa duratti dhagaan tuffatame sun mataa golee ni taʼa ture.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Akkuma nama dhagaan kun irratti kufe ni caccabsa; namuma ishee irratti kufte immoo buddeena isa taasisti.” Sabni Kiristoosin didan yeroo muraasa keessatti magaalaan isaanii fi sabni isaanii akka badu arguuf turan. Ulfinni isaanii ni caccaba; akkuma awwaara qilleensa dura facaʼuutti ni bittinnaaʼa. Egaa Yihuudota kan balleesse maal ture? Inni dhagaa sana; dhagaa isaan irra ijaarratanii utuu taʼe, inni eegumsa isaanii taʼa ture. Gaariin Waaqayyoo tuffatame, qajeelummaan didame, araarri salphifame ture. Namoonni of isaanii Waaqayyotti morman; waan fayyina isaanii taʼuu qabu hundinuu badiisa isaanii taʼe. Waan Waaqayyo jireenyaaf murteesse hundumaa isaan duʼaaf taʼee argan. Kiristoosiin fannisuun Yihuudotaa keessa badiisni Yerusaalem hammatamee ture. Dhiigni Qalqariyaatti dhangalaʼe baʼaa isaan addunyaa kanaafis addunyaa dhufuufis gara badiisaatti liqeessu ture. Akkasuma guyyaa guddaa isa dhumaa, yeroo murtiin warra ayyaana Waaqayyoo didan irratti buʼutti ni taʼa. Kiristoos, dhagaan gufuu isaanii, yeroo sanatti akka gaara haaloo baasuutti isaanii ni mulʼata. Ulfinni fuula Isaa, kan warra qajeelotaaf jireenya taʼe, warra hamootaaf ibidda fixa taʼa. Sababii jaalalli didameef, ayyaanni tuffatameef, cubbamaan ni bada.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

> “Fakkeenyota baayʼeenii fi akeekkachiisa irra deddeebiʼamaniin, Ilmi Waaqayyoo yeroo Yihudoonni isa didanitti buʼaan isaanii maal akka taʼu Yesuus agarsiise. Dubbiilee kana keessatti, warra bara hundumaa keessa jiraatan, warra akka Fayyisaa isaaniitti isa simachuu didan hundaaf dubbachaa ture. Akeekkachiisni hundinuu isaaniif dha. Mana qulqullummaa xureeffame, ilma ajajamuu dide, qotiyyoo sobduu, ijaartota tuffatoota taʼan—kun hundinuu muuxannoo cubbamaa hundumaa keessatti wal fakkaataa isaanii qabu. Yoo inni qalbii hin jijjiiranne, murtiin isaanii dursee agarsiisan sun isaaf ni taʼa.” The Desire of Ages, 599, 600.

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