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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Three

Macaafa Yo’eelii fi Waldaa Adevantistii Guyyaa Torbaffaa Laa’odiiqeyaa - Lakkoofsa Afurtamii Sadii

Number Forty-Three

Lakkoofsa Afurtamii Sadii

Author

Jeff Pippenger

Published

February 9, 2026

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A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

ଅଶୀ ମାନବ ପୁରୋହିତଙ୍କ ସହ ଦିବ୍ୟ ମହାପୁରୋହିତଙ୍କ ସଂଯୋଗର ଏକ ପ୍ରତୀକ ହେଉଛି ସଂଖ୍ୟା “81,” ଯେଉଁଠି ଆମେ *Early Writings* ପୁସ୍ତକରେ Miller’s Dream କୁ ପାଉଁ। ପ୍ରକାଶିତ ବାକ୍ୟ “81” ରେ ଆମେ ପାଉଁ ଯେ, ଯେତେବେଳେ ସର୍ବଶେଷ ମୋହରଟି ଅପସାରିତ ହୁଏ, ସ୍ୱର୍ଗରେ ଅର୍ଧ ଘଣ୍ଟା ପର୍ଯ୍ୟନ୍ତ ନିରବତା ରହେ। ହବକୂକ 2:20 କହେ ଯେ, ପ୍ରଭୁ ତାଙ୍କର ପବିତ୍ର ମନ୍ଦିରରେ ଥିବାବେଳେ ସମଗ୍ର ପୃଥିବୀ ନୀରବ ରହିବା ଉଚିତ।

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Yommuu inni chaapphaa torbaffaa banee, samii keessatti hamma walakkaa saʼaatiif callisni taʼe. Mul’ata 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

መለሓለፊ ማሕተም ሻውዓይ ኣብቲ ሰላሳ መዓልታት ይፍጸም፣ ምኽንያቱ ድማ እቲ መወዳእታ ማሕተም እዩ። ኣብ 31 ታሕሳስ 2023፣ ኣዕጽምቲ ሕዝቅኤል ሂወት ምትንሳእ ሂደት ጀመረ። ድሕሪኡ ክርስቶስ ንኣርብዓ መዓልታት ምምሃር ጀመረ። እታ ዕለት ካብቲ ናይ 18 ሓምለ 2020 ተስፋ ምቑራጽ ጀሚሩ ዝተቖጽሩ 1,260 መዓልታት መወዳእታ እያ ነይራ፣ ዮሃንስ ድማ ኣብ ራእይ ዓሰርተ ሓደ ንመቕደስ ክንመዝን ከም ዘሎና ይነግረና፣ ነቲ ኣጸድ ግና ክንገድፎ ኣሎና። እቲ ኣጸድ ኣብ መወዳእታ ምብታን ይውዳእ፣ ምኽንያቱ ዮሃንስ እቲ 1,260 ነቶም ኣህዛብ ከም ዝተዋህበ ይነግረና፣ ንሳቶም ድማ እቲ ኣጸድ እዮም። ኣብ ግዜ ምምዛን፣ እታ ታሪኽ ክትተርፍ ኣለዋ።

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Yeroo Miller dammaqee nama burushii biyyee qabu sana argu, kutaan sun duwwaa dha; sagalee isaa ol kaasuudhaanis, Miller ammallee lafa onaa keessatti argama. Seenaa duʼaa kaʼuu irraa jalqabee hanga seerri Dilbataa gaʼuu duratti, Kiristoos akkuma bara afurtamii jaha 1798 irraa hanga 1844tti godhe sana, mana qulqullummaa dhibba afurtamii afur kuma sana ijaa jira.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Inni yommuu barsiisuu jalqabu, Inni mana qulqullummaa Isaa keessatti hojjechaa jira, keessumaa guyyoota soddoma sana keessatti. Ergamaanonni yeroo sana daqiiqaa soddomaaf callisanii turu, yeroo Inni luboota Isaa barsiisu—lallabdoota Miilaraayitii dhibba sadii sana, yookaan waraana Isaa jechuunis dhibba sadii Giide’oon sana, yookaan yeroo Inni kaartota 1843 dhibba sadii maxxansu; wantoota kana hundas Inni guyyoota soddoma raawwata, xumura buddeena raacitii hin qabne irraa jalqabee hamma ergaa malakataatti. Inni lafa mana Miilar qulqulleessaa jira; garuu inni lafa Isaa ti, kanaaf manni Miilar mana qulqullummaa Isaa dha. Inni hojii cubbuuwwan yookaan maqaa warra akka dorgommii keessaa ta’anii kuma dhibba afurtamii afur keessaa ta’anii waamaman haqee balleessuu xumuraa jira.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Dubbii malkaa guyyoota shan ol-baʼumsa dura fi guyyoota kudhan murtii dura dhufu, qormaata addaan baasuu isa murteessaa dha. Wanti daqiiqaa soddoma samiin calʼisee ture keessatti taʼu, yookaan guyyoota soddoma Kiristoos luboota barsiisaa ture keessatti taʼu, yeroo mallattoon tarkaanfiiwwan sadii dubbii malkaa, ol-baʼumsaa fi murtii keessatti maxxanfamutti, duraanuma gareewwan lama uumeera. Kun arguun salphaadha.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Yoo ati bakkaatti dhuftee ergaa malakataa labsuu qabdu yoo ergaa sana labsuu didde, ati kufteetta.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

’དུང་བརྡ། ཡར་འཕགས། ཁྲིམས་གཅོད་’ ཞེས་པའི་གོ་རིམ་གསུམ་ནི་རྟགས་མཚན་གཅིག་གི་གོ་རིམ་གསུམ་ཞིག་ཡིན། དེ་ཡང་ལོ་རྒྱུས་ཀྱི་ཐོག་མར་རྟགས་མཚན་གཅིག་པོ་དེ་ ‘འཆི་བ། དུར་སྦས། འཚོ་ལངས་’ ཞེས་པས་མཚོན་པ་དང་འདྲ། མཇུག་མཐའི་གོ་རིམ་གསུམ་གྱི་ཚོད་ལྟ་ནི་ཕེན་ཏེ་ཀོསྟེའི་ཉི་མའི་ཁྲིམས་ལུགས་ཀྱི་སྔོན་ལ་ཉིན་ལྔས་སྔོན་འགྲོ་བའི་ལིཏ་མསི་ཚོད་ལྟ་དེ་ཡིན།

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Du’aa ka’uu booda guyyaa shananitti xumuriin ayyaana buddeena raacitii hin qabnee ni ga’a; walitti qabamuun qulqulluun sunis qormaata jalqabaa fi bu’uuraa bara 2024 agarsiisa. Ati Buddeena Samii ni nyaattaa moo buddeena yaada namaa? Qormaanni sun bara 2024 dhufe; inni fincila bu’uuraa Addaamii fi Hewaan, Nimirood, Aroon, Yerobi’aam, Qoraahii fi warra isaa finciltootaa, Pirootestaantota seenaa Millerite, fincila alfaa John Harvey Kellogg, fincila bara 1888 fi, dhuguma iyyuu, fincila 9/11n fakkeeffamee ture. Fincilli bu’uuraa Qaa’eel, dhimma obboleessa kee irratti hinaaffaa qabaachuu dabarsa; kunis guutummaa sarara finciloota bu’uuraa keessatti mul’ata.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Hundee fakkeenya bu’uuraa hundinuu Waaqayyotti finciluu dha; garuu isaan keessaa tokko tokko, akka finciltoota bara 1888 fi finciltoota Qorah fakkaatan, ergaan filatame qormaata keessaa kutaa taʼuu isaa of keessatti qabatu. Mormiin ibsa Miiller isa Daaniʼel 11:14 keessatti mulʼata dhaabuun Roomaa akka taʼe jedhu diduudhaan, ergaa fi ergamaa lamaan isaanii iyyuu diduu dha. Qormaanni kun buʼuuraa dha; sababiin isaas Aabbaa Miiller qofti osoo hin taʼin saamtoonni lakkoofsa kudha afur keessaa Roomaa akka taʼan adda baaseera, ilmi Miilleris akkasuma.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Waxabajjii booddee duʼaa kaʼuu Muddee 31, 2023, tajaajilli barsiisa qophii Miller kan ture, Isa Yohaannis booddee dhufe sanaan fudhatame. Guyyoota soddomaaf barsiifni addaa warra mana qulqullummaa keessatti waaqeffatanitti Kiristoosiin “fuulaa fuulatti” ni kennama ture. Qophiin sun angafa luboota 80 taʼe tokko qopheessuuf ture; isaanis ergaa akeekkachiisaa ayyaana malakataa labsuuf turan.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Suni qophiin guyyoota soddoma kana keessa qormaanni jalqabaa bu’uuraa isa jalqabaa irratti, akkasumas qormaanni mana qulqullummaa isa lammaffaa isa dhuma irratti ni argama. Qormaanni mana qulqullummaa isa lammaffaa yeroo malakataan afuufaman dura xumurama; kanaafis ibsi kun abjuu Miller keessatti yeroo Kiristoos qabeenyaawwan miidhagoo sana saanduqa keessa buuseen bakka bu’ee mul’ata. Inni kana erga godhee booddee, Millerin “kottaa ilaalaa” jedhee affeera. Akeekkachiisa malakataa irraa kaasee hanga ol baafamuu gara murtiitti, alaabaan sun seera Dilbataa dura dursee ol kaafama. Qabeenyaawwan miidhagoon hundinuu Miller “kottaa ilaalaa” jedhamee waamamuu isaa dura mana qulqullummaa keessa jiru; akkasumas yeroo dhuga-baatonni lamaan duumessa keessa ol fudhataman, diinonni isaanii isaan ilaalu.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Wanni raajii bara 2020 keessatti hin milkoofne, akka Iyya Islaamaa irraa dhufu jedhan sun, akkuma Iyya Halkan Walakkaa isa dhugaa kan Snow irraa ture sirreeffamee booda irra deebiʼamee dhiyaachuu qaba. Miller hubannaa tokko qaba ture; innis isa akka Iyya Halkan Walakkaatti adda baase. Garuu Samuel Snow ergaa Iyya Halkan Walakkaa kan Miller sirreesse; kanaafuu, seenaa Milleroota keessatti ergaan Iyya Halkan Walakkaa kan Snow “dhugaa” jedhamee waamama. Ergaan Iyya Halkan Walakkaa ergaa sirreeffame, sirreeffama sanaanis humna argate dha.

> “The disappointed ones saw from the Scriptures 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.” Early Writings, 247.

> “Warriin abdii kutatan sun Caaffata Qulqullaa’oorraa akka isaan yeroo tursiisaa keessa jiran, akkasumas akka raawwatamuu mul’ataa obsaan eeggachuu qaban hubatan. Ragaan inni isaanii bara 1843 keessatti Gooftaa isaanii eeguu akka ta’an geggeesse, isauma sanaan bara 1844 keessattis Isaa eeguuf isaan abdiisiise.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Bara 1840 hanga 1844tti xumura irratti mul’ate sun, jalqaba irrattis ni mul’ate. Josiah Litch bara 1840 keessatti guutamuu Islaamaa tokko raaje. Inni raajii isaa bara 1838 keessatti galmee uummataatti galche; achiis Hagayya 11, 1840 dura guyyaa kudhanitti isa sirreesse. Guutamuun raajii sirreeffame sun ergaa ergamaa jalqabaa humneesse. Ergaan lammaffaanis ergaa Qillee Walakkaa sirreeffameen humneeffame. Seenaa tokko keessaa dhuga-baatota lama kanneen dhuga-baatuu alfaatii fi dhuga-baatuu omegaa ta’an. Isaan lamaan walitti dhufanii humneeffamuu ergaa tokkoo kan sirreeffama ergaa duraanii irratti hundaa’e adda baasu.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

ኣልፋ ትንቢት እስልምናን ይለልይ፣ ኦሜጋ ድማ ትንቢት ዝተዓጽወ ደገ ይለልይ። ስርዓት ብስርዓት፣ እስልምና ብ1840 እና ዝተዓጽወ ደገ ብ1844፣ እስልምናን ዝተዓጽወ ደገን ከም መልእኽቲ ጭርሖ ፍርቂ ለይቲ ይለልዩ። ኣብ መጀመርታ እቲ መልእኽቲ እስልምና ይፍታሕ፣ ከምቲ ኣብ ናይ ክርስቶስ ዓወታዊ ምእታው ዝነበረ። ኣብቲ ነጥቢ እቲ ደገ ኣብ ምሳሌ ዓሰርተ ደናግል ይዕጾ፣ ከምኡ’ውን እቲ ደገ ኣብ ፍርዲ ቤት ኣምላኽ እንተዓጸወ። ኣብ መወዳእታ እቲ መልእኽቲ፣ እቲ ደገ ኣብ ልዕሊ ዩናይትድ ስቴትስ እንተዓጸወ እስልምና እንደገና ይወቅዕ።

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

ከዘሌዋውያን ሃያ ሦስት የሚወጣው መስመር በመጀመሪያ የፋሲካን ሦስት ደረጃዎች፣ በመጨረሻም የካህናቱን ሦስት ደረጃዎች እንደሚለይ ማየት አስፈላጊ ነው። ካህናቱ በእሑድ ሕግ ጊዜ እንደ መባ ይነሣሉ፣ ነገር ግን ከዚያ ክስተት በፊት ይነጻሉ። ሲነሡም እነርሱ ዓርማ ናቸው፤ ክርስቶስም በመስመሩ መጀመሪያ ባሉት ሦስቱ ደረጃዎች በተነሣ ጊዜ ዓለምን ሁሉ ወደ ራሱ ሳበ። የአንድ መቶ አርባ አራት ሺህ መነሣት በክርስቶስ መነሣት የተጀመረው የመስመሩ ፍጻሜ ነው። በመጀመሪያውም ሆነ በመጨረሻው አንድ የሦስት ደረጃዎች ምልክት ይለያል።

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Jalqabattiitti jalqabatti tarkaanfii sadii kan guyyoota shan itti aanan qabu, akkasumas xumura irratti tarkaanfii sadii kan guyyoota shan itti aanan qabu. Sana irraa kaasee, seenaa tuuta guddaa ilaallata; sababiin isaas lubummaan mallattoo namoota kuma dhibba tokkoo fi afurtamii afur taʼee dhaabameera. Guyyoonni torban Ayyaana Buqqaatotaa yeroo ormootaati. Yeroo ormootaa kan seera Dilbataa irratti jalqabu yoo dhiifnee, akkasumas guyyoota sadii fi walakkaa kan bara 2023 keessatti xumuraman yoo dhiifnee, mana qulqullummaa namoota kuma dhibba tokkoo fi afurtamii afur kan guyyoota shantama yeroo Pentekoosxee keessatti, jechuunis irraa eegalee Muddee 31, 2023 hanga seera Dilbataa dhihootti, bakka buʼee argina.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Dubartoonni kaʼuumsa keessaa guyyoota shan qabu; luboonni immoo guyyoota soddoma itti aanan qabu. Ergasii dubartoota irraa ergaan malakata guyyoota shanii dhufa; inniis yeroo guyyaan afurtamni xumuramu ol-buʼuu isaanii irratti xumurama; kana booddee guyyoota shan hamma murtiitti, ergasii guyyoota shan hamma seera Dilbataatti ni jira. Akka mallattoo dubartootaatti, lakkoofsi “5” tarkaanfiiwwan dhibba afurtamii afur kuma, warra dubartoota taʼanii fi yeroo walfakkaatu luboota taʼan sana ni agarsiisa.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

barsa barsiisaa soddoma kana keessatti, chaappaan isa dhumaa, inni torbaffaan, ni banama; yeroo sanattis Miller jawwee deebi’anii iddoo isaaniitti deebifamuu arga. “Kottu ilaali” jechuun mallattoo chaappaa afran jalqabaa irratti hundaa’edha; kanaaf yeroo chaappaan torbaffaan baname, Milleriin “kottu ilaali” jedhamee himame, garuu ergamoonni mootummaa samii keessa jiran hundinuu callisanii ilaalu qofa. Abjuun Miller, jawwee warra dhibba afurtamii afur kuma ta’an chaappaa fudhatan sana agarsiisaa jira; yeroo walfakkaataattis jawwee ergaa Iyyata Halkan Gidduu sana ta’anis adda baasa. Ergaan sun humna durboota sanaaf dabarsa; humni sunis hojii chaappessuu sana ni raawwata; namichi burusha xurii qabu immoo Isa ergamoota lamaan isaanii fi ergaa sana to’atu adda baasa.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

2024 bu’uura qorichaa agarsiisa; amma immoo bara 2026 keessatti qorichi mana qulqullummaa ga’eera. Amma yeroo guyyoota soddoma keessatti jirra; yeroo kana keessatti Kiristoos barsiisaa jira; dhugaa kana beekuu dhabuun immoo badiisa geessisa.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Ergamaan fi ergamaa beekuun, qormaata hundeessummaa Roomaan mul’ata dhaabuudhaan bakka buufame keessaa qaama tokko ture; akkasumas seenaa Eliyaasii fi Ahaab keessaa qaama tokko dha.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

> Yeroo mootummaa Aasaa mootii Yihudaa waggaa soddomii saddeettaffaatti, Ahaab ilmi Omrii Israa’el irratti mootummaa jalqabe; Ahaab ilmi Omrii immoo Samaariyaa keessatti Israa’el irratti waggaa digdamii lama mootummaa qabe. Ahaab ilmi Omrii immoo warra isa dura turan hundumaa caalaa fuula Waaqayyoo duratti hamaa hojjete. Akkasumas, cubbuu Yerobi’aam ilma Nebaax keessa deddeebi’uun waan salphaa ta’e isaaf akka ta’etti, Izebeel intala Etba’aal mootii Sidaonotaa ni fuudhe; achiis dhaqee Ba’aaliif tajaajile, isa waaqeffates. Mana Ba’aal, isa Samaariyaa keessatti ijaare keessatti immoo Ba’aaliif iddoo aarsaa ni dhaabe. Ahaabis bosona waaqeffannaa ni hojjete; Ahaab immoo mootota Israa’el isa dura turan hundumaa caalaa Waaqayyo Waaqa Israa’el akka dheekkamu kakaase. Bara isaatti, Hii’el namichi Beetel sun Yerikoo ni ijaare; bu’uura ishee immoo ilma isaa angafa Abiiraam irratti ni kaa’e, karrawwan ishee immoo ilma isaa quxisuu Seguub irratti ni dhaabe; kunis akka dubbii Waaqayyoo, isa inni karaa Iyyaasuu ilma Nuun dubbate sanaatti ture. Eeliyaas namichi Tishbii, warra Gili’aad keessa jiraatan keessaa tokko, Ahaabiin akkana jedhe; “Akka Waaqayyo Waaqni Israa’el, isa ani fuula isaa duratti dhaabadhu, jiraatuutti, waggoota kana keessa akka dubbii kootiitiin malee fixeensi yookaan bokkaan hin bu’u.” 1 Mootota 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

ଟେଷ୍ଟ: ଆହାବ ସହିତ ସମ୍ବନ୍ଧିତ ସଂଖ୍ୟାଗୁଡ଼ିକ ଏହି ଅଂଶର ପରିପ୍ରେକ୍ଷ୍ୟକୁ ଅଧିକ ସ୍ପଷ୍ଟ କରେ। “ଅଠତ୍ତିସ” ଏକ “ଉଠିଉଠିବା”କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଅଠତ୍ତିସତମ ବର୍ଷରେ ଇସ୍ରାଏଲକୁ “ଉଠ” ଏବଂ ପ୍ରତିଜ୍ଞାତ ଦେଶରେ ପ୍ରବେଶ କରିବାକୁ ଆଜ୍ଞା ଦିଆଯାଇଥିଲା।

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Amma kaʼiitii, “Kaʼaa, laga Zered ceʼaa” jedheen; nus lagicha Zered ceene. Yeroon nuti Qadesh-Barneʼaa irraa kaanee hamma laga Zered ceenutti deeman waggaa soddoma saddeet ture; hamma dhaloonni guutuun namoota waraanaa loltoota gidduudhaa badee fixamutti, akkuma Waaqayyo isaanitti kakatetti. Keessa Deebii Seeraa 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Yesus nama sana harki isaa waggaa soddomii saddeet taʼe sana, “kaʼi” jedhee itti himuun ni fayyise.

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> Akkasumas namni tokko achi ture; inni waggaa soddomii saddeet dhukkuba irraa kan ka’e dadhabina keessa ture. Yesusis yommuu isa ciisee jiru argu, yeroo dheeraa akka haala sana keessa ture beekee, “Fayyuu ni barbaaddaa?” jedheen. Namichi dadhabaan sun immoo deebisee, “Yaa gooftaa, yeroo bishaanichi raafamu na gara haroo sanaatti na galchu namni tokko illee hin qabu; an yeroo dhufaa jirutti garuu namni biraa na dura bu’ee seena” jedheen. Yesusis, “Ka’i, siree kee baadhuutii deemi” isaan jedhe. Achumaan namichi sun fayye; siree isaa baadhatee deeme; guyyaan sun immoo Sanbata ture. Yohannis 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

ଜୋସିୟା ଲିଚ୍ 1838 ମସିହାରେ ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀ କରିଥିଲେ, ଯାହାକୁ ସେ 1840 ମସିହାରେ ଅଧିକ ସୁସ୍ପଷ୍ଟ ଭାବେ ସଂଶୋଧନ କଲେ। ବ୍ୟବସ୍ଥାବିବରଣୀରେ ମୋଶା ଯେ ଅଠତ୍ରିଶତମ ବର୍ଷର ଉଲ୍ଲେଖ କରନ୍ତି, ସେହି ବର୍ଷଟି ଚାଳିଶତମ ବର୍ଷ ମଧ୍ୟ ଥିଲା। ଜୋସିୟା ଲିଚଙ୍କର ଦୁଇ-ପଦକ୍ରମୀ ପ୍ରକ୍ରିୟା ତାଙ୍କ ନାମସାଦୃଶ୍ୟ ରାଜା ଯୋସିୟାଙ୍କର ଦୁଇ-ପଦକ୍ରମୀ ପୁନରୁତ୍ଥାନ ସହ ସମାନାନ୍ତର ଥିଲା। 38 ଓ 40 ସଂଖ୍ୟା, ପରସ୍ପର ସମ୍ବନ୍ଧରେ, ଉଠି ଦଣ୍ଡାୟମାନ ହେବାର ପ୍ରତୀକ; ଏବଂ ଦୁଇ ସାକ୍ଷୀଙ୍କୁ ମେଘମାଳାକୁ ଉପରକୁ ଉଠାଯାଇବାବେଳେ ଏହିଯେ ଘଟେ।

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Litch waliin ol kaafamuun ergaa Islaamaa kan balaa lammaffaa sanaatiin raawwatame. Ol kaafamuun ol mootummaa Kiristoosiin mallatteeffame immoo ergaa afuuraa Islaamaa sana booda dhufa. Tarkaanfiileen jalqabaa lamaan mallattoo karaa afuuraa, jechuun afuuraa, ol mootummaa fi firdii, Litchiin fakkeeffamanii turan; tarkaanfiileen isaa lamaanis haaromsa fi fooyya’iinsa tarkaanfii lamaa mootii Yoosiyaasiin fakkeeffamanii turan. Keessa Deebii Seeraatti ajajni sun ka’anii gara Biyya Abdachiifamteetti akka deeman ture; ol kaafamuun mallattoo sanbata Dilbataa irrattiis abdii wal fakkaataa sana dha.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

ኣካብ ንሃያን ክልተን ዓመት ነገሠ፤ ስለዚ መለኮት ምስ ሰብኣዊነት ተዋሂዱ ዝርከበሉ ዘመን፣ ማለት ቅድሚ መልእኽቲ መለኸት ዝቐድም ሰላሳ መዓልቲ ዘሎ ዘመን፣ በቲ ዘመን እዩ ዚነግሥ። ኣካብ ትራምፕ እዩ፣ እሱ ኸኣ ኣብ ኣዝዩ ቐረባ መጻኢ ንኤዛቤል ኪምርዖ እዩ። ኣብ ዘመን ትራምፕ፣ ብዛዕባ ዝናም መልእኽቲ ዘለዎ ኤልያስ ጥራይ እዩ። እዚ ሓቂ እዚ መሰረታዊ እዩ፣ ምኽንያቱ እንቅስቓሴ እቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ፣ እንቅስቓሴ ናይቲ “መስመር ኣብ ልዕሊ መስመር” ዝበሃል ስነ-ኣገባብ እዩ፤ እቲ ስነ-ኣገባብ ከኣ ኣብቲ መሰረታዊ ሓቂ ይምስረት እንተሎ፣ ንሱ ድማ እቲ ሕድስቲ ምንቅስቓስ ናይቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ ብነፍሲ ወከፍ ሕድስቲ ምንቅስቓስ ናይ ቅዱስ ታሪኽ ከም እተመሰለ እዩ። ኣብ ነፍሲ ወከፍ ካብ እቶም ምንቅስቓሳት፣ መራሕቲ ክፍሊ ናይቲ ሂደት ፈተና ነበሩ። ኩሉ ጊዜ።

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

አክኣብ ካብ የሮብዓም ዝተቐጸለ ሻውዓይ ንጉሥ እዩ፣ እናደጋገምና ድማ አክኣብ ኣብ ጊዜ ቅልውላው ሕጊ ሰንበት ነቲ መንግስታዊ ኩነታት ከም ዝወክል ኣርኢና ኢና። ናይ ላኦዴቅያ ሰብዓይ መዓልቲ ኣድቨንቲስት ቤተ ክርስቲያን ብ1863 ኢያሪኮ ዳግም ከም ዝሃነጸት፣ እዚ ድማ ንዊንትስ ሽማግለኦምን ንእሽቶኦምን ወዶም ከም ዘኽፈሎም፣ እዚ ድማ ንኢያሪኮ ኣብ ጊዜ ሕጊ ሰንበት ዝውክል ከም ዝኾነ ኣርኢና ኢና። 1863 ንሕጊ ሰንበት ይወክል።

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Dubbisichi kun mallattoo baayʼeetiin guutamee jira; kunis yeroo chaappaa namoota kuma dhibba tokkoo fi afurtamii afurii kaaʼamuu taʼuu isaa agarsiisa; yeroo sana keessatti hubannaa Miller waaʼee dhugaa gabatee Habaaquuq bara 1843 irra kaaʼame irratti ture diduun, buʼuura irratti fincila dha; kunis akkuma finciltoota Qorahii fi finciltoota bara 1888, warri “waldaan hundi qulqulluu dha” jechuun himatanitti, sababa mootummaa sana jalatti ergamaa Waaqayyoo filatame tuffachuu of keessatti hammata.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Amma yeroo ammaa qormaata mana qulqullummaa keessa jirra; yeroo foddaawwan samii balballi bara qooddannaa wajjin banaman sana keessa. Balballi bara qooddannaa sun, luboota Laaʼodiiqeyaa irraa gara luboota Filadelfiyaatti ceʼumsa agarsiisa. Innis gargar baʼuu dhaggeettiwwan sobaa fi dhugaa abjuu Millar keessatti mulʼatan mallattoo godha. Foddaawwan sun abaarsa yookaan eebba agarsiisu. Milkiyaas boqonnaa sadii keessatti, qormaata sana deebisuu irratti hundeesse. Abjuun Millar lamaan isaanii iyyuu, lubummaa fi ergaa, deebisanii dhaabamuu isaanii jabeessee ibsa. Mulʼanni Yohaannis kudha sagal, yeroo raajii ergaa malakataa waaʼee Islaamaa guutamuutti, waraana Gooftaa kan kaafamu adda baasa.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

መርመራው ከመለከት መልእክቱ የሊትመስ ፈተና በፊት የሚቀድመው ሁለተኛው ነው፤ እርሱም የመቅደስ ፈተና ነው። የሚለር ሕልም እጥፍነትን ያመጣል፤ ይህም ሁልጊዜ ከሁለተኛው ፈተና ጋር የተያያዘ ነው፥ ምክንያቱም የሚለር ሕልም እንቁዎችን ሁለቱንም እንደ መልእክቶችና እንደ መልእክተኞች ይጠቀማልና። የመቅደስ ፈተና የኋለኛው ዝናብ የ“መስመር በመስመር” ሥርዓት አተገባበርን ያካትታል። መልእክቶቹን ለማስተካከል ካህናቱ በተለያዩ የትንቢት መስመሮች ውስጥ መቅደሱን ማየት ያስፈልጋቸዋል። የአፈር መቦረሻው ሰው ታላቁ ሣጥን የመቶ አርባ አራት ሺህ ቤተ መቅደስ ነው፥ የሚልክያስም ጎተራ ያው ነው። የመቅደሱ ዕቃዎች ልብ የኪዳኑ ታቦት ነው፤ ይህንም የሚሸፍኑት ኪሩቤል ዘወትር ይመለከቱታል፥ እንዲሁም የቅዱሳን ሁሉ ትኩረት ላይ ያለውን አጽንኦት ያሳያል። በዚህ ታሪክ ውስጥ ያሉት ቅዱሳን ወደ መቅደሱ ማየት እና ወደ ታቦቱ በጥልቀት መመልከት ያስፈልጋቸዋል።

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

mana qulqullummaa dhibba afurtamaa afur kuma afurii fi afur kumaa kan Lewwoota israa boqonnaa digdamii sadii keessaa dhimma godhata; innis sarara seenaa tokko kan yeroo Kiristoositti, wanta Obboleettii White “waqtii Pheenxeqoostee” jetteen, raawwatame dhiheessa. Du’aa ka’uu irraa hamma Pheenxeqoosteetti, yookaan Decembar 31, 2023 irraa hamma seera Dilbataatti, sararri raajii Lewwoota 23 mana qulqullummaa dhibba afurtamaa afur kuma afurii fi afur kumaa bakka bu’a. Seenaa sun mallattoo daandii tarkaanfii sadii irraa jalqaba; achiis guyyaa shan itti aana; akkasumas mallattoo daandii tarkaanfii sadii irraa xumurama; achiis guyyaa shan itti aana. Gidduu seenaa alfaa fi omeegaa keessa guyyaawwan soddomaa luboota cufuutiif jiran ni argamu. Sararri waliigalaa sun Sanbata guyyaa torbaffaa irraa jalqaba; Sanbata waggaa torbaffaa irratti xumurama. Sadarkaa kana irratti, mana qulqullummaa dhibba afurtamaa afur kuma afurii fi afur kumaa taabota lubbuulee saddeet gara lafaa haaraa taatetti baatu dha; akkasumas taabota kakuu kan ergamoota lamaatiin gaaddifame dha; akkuma Sanbatoota lamaan mana qulqullummaa lubummaa dhibba afurtamaa afur kuma afurii fi afur kumaa, kan waqtii Pheenxeqoosteetiin bakka buufame, gaaddisanitti.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

ଲେବୀୟ ପୁସ୍ତକର ତେଇଶତମ ଅଧ୍ୟାୟ ଖ୍ରୀଷ୍ଟଙ୍କ ପୁନରୁତ୍ଥାନ ସମୟରେ ଆରମ୍ଭ ହୋଇ, ପରେ ପଚାଶ ଦିନ ପର୍ଯ୍ୟନ୍ତ ପେଣ୍ଟେକୋଷ୍ଟ ଦିନରେ ଚାଲିଥିବା ପେଣ୍ଟେକୋଷ୍ଟୀୟ ଋତୁର ଶେଷ ପ୍ରକାଶରେ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ଯାଜକତ୍ୱ ବିଷୟରେ ଅଟେ। ଲେବୀୟ ପୁସ୍ତକର ତେଇଶତମ ଅଧ୍ୟାୟର ପ୍ରଥମ ବାଇଶିଟି ପଦକୁ ଶେଷ ବାଇଶିଟି ପଦ ସହ ସମରେଖିତ କରାଯାଇଲେ, ପେଣ୍ଟେକୋଷ୍ଟୀୟ ଋତୁ ସ୍ଥାପିତ ହୁଏ। ଉଇଲିଅମ୍ ମିଲରଙ୍କ ସ୍ୱପ୍ନ ଏହା ଚିହ୍ନିତ କରେ ଯେ, ଈଶ୍ୱରଙ୍କ ବାକ୍ୟର ରତ୍ନମାନେ ସନ୍ଦେଶ ଓ ସନ୍ଦେଶବାହକ—ଉଭୟ ଅଟନ୍ତି।

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “ଅନୁଭବ ପ୍ରାପ୍ତ କରିବା ପାଇଁ ମୋତେ ମୂଲ୍ୟବାନ ସୁଯୋଗମାନେ ମିଳିଛି। ପ୍ରଥମ, ଦ୍ୱିତୀୟ, ଏବଂ ତୃତୀୟ ସ୍ୱର୍ଗଦୂତଙ୍କ ବାର୍ତ୍ତାମାନରେ ମୋର ଅନୁଭବ ରହିଛି। ସ୍ୱର୍ଗଦୂତମାନଙ୍କୁ ଆକାଶମଣ୍ଡଳର ମଧ୍ୟଭାଗରେ ଉଡ଼ୁଥିବାବେଳେ, ଜଗତକୁ ସତର୍କବାଣୀର ଏକ ସନ୍ଦେଶ ଘୋଷଣା କରୁଥିବାବେଳେ, ଏବଂ ଏହି ପୃଥିବୀର ଇତିହାସର ଶେଷ ଦିନଗୁଡ଼ିକରେ ବସୋବାସ କରୁଥିବା ଲୋକମାନଙ୍କ ଉପରେ ସରାସରି ପ୍ରଭାବ ପକାଉଥିବାବେଳେ ଦର୍ଶାଯାଇଛନ୍ତି। ଏହି ସ୍ୱର୍ଗଦୂତମାନଙ୍କର ସ୍ୱର କେହି ଶୁଣେନାହାନ୍ତି, କାରଣ ସେମାନେ ସ୍ୱର୍ଗର ବ୍ରହ୍ମାଣ୍ଡ ସହ ସମନ୍ୱୟରେ କାମ କରୁଥିବା ପରମେଶ୍ୱରଙ୍କ ଜନମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ଏକ ପ୍ରତୀକ। ପରମେଶ୍ୱରଙ୍କ ଆତ୍ମା ଦ୍ୱାରା ପ୍ରକାଶିତ ଏବଂ ସତ୍ୟ ଦ୍ୱାରା ପବିତ୍ରୀକୃତ ପୁରୁଷ ଓ ନାରୀମାନେ, ଏହି ତିନୋଟି ବାର୍ତ୍ତାକୁ ସେମାନଙ୍କ ନିର୍ଦ୍ଦିଷ୍ଟ କ୍ରମରେ ଘୋଷଣା କରନ୍ତି।” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Maleekonni Waaqayyoo kan ergamaa sanaan bakka buʼamee jiru labsan kan Waaqayyoo sabaa taʼan mallattoo dha.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> “Yeroon gabaabaa dha. Ergaan maleekota isa jalqabaa, isa lammaffaa, fi isa sadaffaa ergaawwan addunyaatti kennamuu qabani dha. Sagalee maleekota sadii kanaa akka jechaatti hin dhageenyu; garuu maleekonni kun Mul’ata keessatti saba lafa irratti argamu fi ergaawwan kana kennu bakka bu’u.”

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> ଯୋହନ ଦେଖିଲେ, “ଆଉ ଜଣେ ଦୂତ ସ୍ୱର୍ଗରୁ ଅବତରଣ କରୁଛନ୍ତି, ତାଙ୍କ ପାଖରେ ମହାଶକ୍ତି ଥିଲା; ଏବଂ ସମଗ୍ର ପୃଥିବୀ ତାଙ୍କର ମହିମାରେ ପ୍ରକାଶିତ ହେଲା।” ପ୍ରକାଶିତ ବାକ୍ୟ 18:1। ସେହି କାର୍ଯ୍ୟ ହେଉଛି ପରମେଶ୍ୱରଙ୍କ ଜନମାନଙ୍କର ସ୍ୱର, ଯେଉଁମାନେ ଜଗତଙ୍କୁ ସଚେତନତାର ଏକ ସନ୍ଦେଶ ଘୋଷଣା କରୁଛନ୍ତି।” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Ergamoonni ergaa maleekotaatiin bakka buʼaman kennan, maleekotaan bakka buʼamu. William Miller raajii keessatti hojiiwwan hedduu keessatti bakka buʼameera. Hojiiwwan sana keessaa tokko keessatti, Miller raajii yeroo isa lammaffaa fi isa dhumaa inni labsuuf geggeeffameen bakka buʼama. Yeroon torba, yookaan waggoonni 2,520, kan bara 1798tti xumuraman, argannoo alfaa Miller ture; qulqullinni mana qulqullummaa immoo xumura galgalaa fi ganama 2,300tti, jechuun Onkoloolessa 22, 1844tti, argannoo oomeegaa Miller ture. Seenaa Millerite bara 1798 irraa eegalee hamma 1844tti bakka buʼama; jechuunis, seenaa maleekaa tokkoffaa fi lammaffaatiin yoo taʼe illee, maqaa ergamaa seenaa sanaatiin waamama. Seenaa Millerite’n Miller “sagalee” ergaa maleekaa tokkoffaa fi lammaffaa labse akka ture ni ibsa; maleekaan tokkoffaanis bara murtii jalqabuu isaa Onkoloolessa 22, 1844tti ni labse; maleekaan tokkoffaanis yeroo dhumaatti, bara 1798tti, bittinnaa “yeroo torbaa” mootummaa Israa’el xumuruun ni gaʼe. Miller mallattoo raajii waggaa 2,520 fi raajii waggaa 2,300 lamaan isaanii iyyuu ti.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

1798 jedhu yeroo mallattoo jalqabaa murtiin gaafa waggoota 2,300n xumuraman, jechuunis Onkoloolessa 22, 1844tti, akka jalqabu labse. Sana booddee Gooftaan ifa Sanbata guyyaa torbaffaatti mul’ise; hojii sana xumuruunis kaayyoo Isaa ture; kanaaf bara 1856tti yeroo torban irratti ifa dabalataa banuu yaale, garuu amantii iddoo fincilli mul’ate. Yeroo torban seenaa Milleriitii keessatti alfaadha; 2,300 immoo omeegaadha.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Yeroo torban jechuun Sanbata waggaa torbaffaa tiin bakka bu’ameera; 2,300 immoo Sanbata guyyaa torbaffaatiin bakka bu’ameera. Seenaa Miileroota 1798 fi 1844tu bakka bu’a; 1798 yeroo torban sana bakka bu’a, 1844 immoo waggoota 2,300 sana bakka bu’a. Sanbatni lamaan sun seenaa Lewwoota boqonnaa digdamii sadii keessatti bakka bu’ameef daangaa jalqabaa fi daangaa dhumaa dha. Sanbatni lamaan sun ergaa lama bakka bu’u; ergaawwan lamaan sunis ergaa tokko ta’u. Ergaawwan lamaan sun Miileroota bakka bu’u; sababiin isaas namoonni ergaawwan sana lallaban ergamoota ergaa sana fakkeenyan bakka bu’an bakka bu’u. Bara 1798 ergamaan inni jalqabaa dhufe; bara 1844 immoo ergamaan inni sadaffaan dhufe.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Lewwota diigdamii sadii torba ayyaanaawwanii fi waamicha qulqulluu torba qaba; haa ta’u malee, ayyaanni hundinuu waamicha qulqulluu miti, akkasumas waamichi qulqulluun hundinuu ayyaana miti. Ayyaanonni hundi waamicha qulqulluu isa jalqabaa fi isa dhumaa gidduutti argamu; kunis jalqaba irratti Sanbata guyyaa torbaffaa, dhuma irrattis Sanbata waggaa torbaffaa dha. Seenaa ayyaanonni kun qaban Sanbatoota lamaan, kanneen William Miller fi Millerites bakka bu’an, gidduutti daangeffameera.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Yeroo lakkoofsonni digdamii lamaa jalqabaa fi lakkoofsonni digdamii lamaa dhumaa keessatti Leewwota boqonnaa digdamii sadii walitti fidaman, yeroo Pheenxeqoosxee adda baafama. Caasaan sararoota walitti fiduudhaan hundeeffamu kun guutummaatti waaqayyoodha. Yeroon Pheenxeqoosxee kan caasaa sanaa tarkaanfii sadii ergamoota sadan ifatti agarsiisa. Mallattoo “Dhugaa” ofirraa qaba. Mallattoo Alfaa fi Oomeegaa ofirraa qaba. Mallattoo Palmoonii ofirraa qaba. Barataa tokko gara onnee Qulqulluu Hunda Caalaa isa dhugumaatti geessa. Inni mana qulqullummaa dhibba afurtamii afur kuma sana adda baasa. Inni hanga lafa haaromfamte sanaatti diriira.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

ଲେବୀୟ ପୁସ୍ତକ ତେଇଶର ଏହି ସତ୍ୟ ବର୍ତ୍ତମାନ ଲିଟମସ୍ ଏବଂ ତୃତୀୟ ପରୀକ୍ଷାର ପୂର୍ବରୁ ଆସୁଥିବା ମନ୍ଦିର ପରୀକ୍ଷା ସହିତ ସମ୍ପର୍କିତ ଭାବେ ଉନ୍ମୋଚିତ ହେଉଛି। ତୃତୀୟ ଦୂତ 1844 ମସିହାରେ ଆସିଥିଲେ, ପୁନର୍ବାର 9/11 ରେ, ଏବଂ ପୁନି 2023 ମସିହାରେ। ଯେତେବେଳେ ତୃତୀୟ ଦୂତ 1844 ମସିହାରେ ଆସିଥିଲେ, ସେତେବେଳେ ବିଶ୍ୱାସଯୋଗ୍ୟମାନେ ବିଶ୍ୱାସ ଦ୍ୱାରା ଖ୍ରୀଷ୍ଟଙ୍କୁ ଅନୁସରଣ କରି ପରମ ପବିତ୍ର ସ୍ଥାନକୁ ପ୍ରବେଶ କରିବାକୁ ଥିଲେ। ଲେବୀୟ ପୁସ୍ତକ ତେଇଶ ପରମ ପବିତ୍ର ସ୍ଥାନକୁ ପ୍ରବେଶ କରିବାର ପଥ ଅଟେ ଏବଂ ଏହା ମନ୍ଦିର ପରୀକ୍ଷାର ଗୋଟିଏ ଅଂଶକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଯୋହନଙ୍କୁ ମନ୍ଦିରକୁ ମାପିବାକୁ, ଏବଂ ତାହାର ଭିତରେ ଉପାସନା କରୁଥିବାମାନଙ୍କୁ ମଧ୍ୟ, କୁହାଯାଇଥିଲା।

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Saanuu Miilər mana qulqulleessaa ti, faayilli isaas warra achi keessatti waaqeffatanidha. Mana kuusaa Malkiyaas mana qulqulleessaadha, kudhaannoonnis warra achi keessatti waaqeffatanidha. Yeroon Pheenxeqoosxee, akkuma hojii irra oolmaa “sarara irratti sararaan” kan Lewwoota digdamii sadii keessatti bakka buufametti, mana qulqulleessaa dhibba afurtamii afurii fi kuma afurtamii afurii bakka bu’a. Caalaatti kallattiidhaan immoo, inni taabota kakuu ni ibsa; isa irratti kiiruuboonni haguuggaa jiran Ajajawwan Kurnan, ulee Aaroon daraarte, fi okkotee warqee mannaa ilaalaa jiran.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

መልእኽቲ ዝሸፈኑ ኪሩባት መላእኽቲ እዮም፣ መላእኽቲ ድማ መልእኽቲን ልኡኽን ይወክሉ። እቲ ኣልፋ መልእኽቲ ዝኾነ መልእኽቲ ናይ ዘሌዋውያን ዕስራን ሰለስተን ሻውዓይ መዓልቲ ሰንበት እዩ፣ እቲ ኦሜጋ መልእኽቲ ድማ ሻውዓይ ዓመት ሰንበት እዩ። ክልቲኦም መልእኽታት እዮም፣ ከምኡውን ኣልፋን ኦሜጋን መልእኽታት ዊልያም ሚለርን ሚለራውያንን እዮም፤ ምፍጻሜ ናይቲ “ሸውዓተ ግዜታት” ብ1798፣ ምልክት ናይቲ ሻውዓይ ዓመት ሰንበት እዩ፣ ብ1844 ድማ እግዚኣብሔር ህዝቡ ናብቲ ቅድስተ ቅዱሳን መሪሑዎም፣ ኣብኡ ድማ ነቲ ሻውዓይ መዓልቲ ሰንበት ረኺቦም። እዞም ክልተ ሰንበታት እቶም ቀዳማይን ዳሕራይን ቅዱሳት ኣኼባታት ኣብ ዘሌዋውያን ዕስራን ሰለስተን እዮም፣ ወቕቲ ጴንጤቆስጤ ድማ ኣብ መንጎኦም ተቐሚጡ ኣሎ፣ ከምቲ ታቦት ኣብ መንጎ እቶም ክልተ ዝሸፈኑ ኪሩባት ተቐሚጡ ዝነበረ።

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Manni qulqulluun safaramuu qaba; innis dirree alaa kan ormootaaf kenname dhiisuu of keessatti qaba. Seera Dilbataa irratti murtiin mana Waaqayyoo ni xumurama, murtiin ormootaas ni jalqaba. Yeroon ormootaa bara 1798tti xumurame; kunis xumura waggoota 1,260tti, akkasumas xumura guyyoota sadii fi walakkaatti, (mallattoo 1,260) Yohannis dirree alaa dhiisuu qaba ture.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> ଏବଂ ମୋତେ ଏକ ଦଣ୍ଡ ସଦୃଶ ନଳ ଦିଆଗଲା; ଏବଂ ଦୂତ ଠିଆ ହୋଇ କହିଲେ, ଉଠ, ଏବଂ ଈଶ୍ୱରଙ୍କ ମନ୍ଦିରକୁ, ବେଦୀକୁ, ଏବଂ ସେଠାରେ ଉପାସନା କରୁଥିବାମାନଙ୍କୁ ମାପ। କିନ୍ତୁ ମନ୍ଦିରର ବାହାରେ ଥିବା ପ୍ରାଙ୍ଗଣକୁ ଛାଡ଼ି ଦିଅ, ଏବଂ ତାହାକୁ ମାପ ନ କର; କାରଣ ସେହିଟି ଅନ୍ୟଜାତିମାନଙ୍କୁ ଦିଆଯାଇଛି; ଏବଂ ସେମାନେ ପବିତ୍ର ନଗରୀକୁ ବୟାଳିଶ ମାସ ପର୍ଯ୍ୟନ୍ତ ପାଦତଳେ ଦଳିବେ। ପ୍ରକାଶିତ ବାକ୍ୟ 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Golichi dhiifamee turuu qaba ture; inni Ormootaaf kennamee ture; isaanis guyyaa sadii fi walakkaa, yookaan ji’oota afurtamii lamaaf isa miilla jala dhidhiitan.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Isaanis qar-qara billaan kufu; boojiʼamaniis saba hundumaa keessa geeffamu; yeroo saboota Ormaa hamma raawwatamutti, Yerusaalem saboota Ormaatiin miidhagamtee ni jira. Luqaas 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Yeroo Namoota Ormaa bara 1798tti raawwatame, yeroo kitaabni Daani’el banamee ture.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> “Yerusaalem keessatti mana qulqullummaa keessatti dallaan gabaabaan tokko mooraa alaa irraa kutaawwan ijaarsa qulqulluu sanaa hundumaa adda baase ture. Dallaa kana irra barreeffamoonni afaanota garaagaraatiin, Yihuudota qofatu daangaa kana darbuu akka danda’u ibsanii turan. Namni ormootaa tokko osoo ofitti fudhatee keessa keessaatti seene, mana qulqullummaa xureesse ta’a ture; adabbii isaa illee jireenya isaatiin kaffala ture. Garuu Yesus, inni madda mana qulqullummaa sanaatii fi tajaajila isaa ta’e, hidhata gara-laafina namummaa tiin ormoota gara Ofitti harkise; ayyaanni Isaa waaqayyummaa immoo fayyina Yihuudonni didan isaan biraan ga’e.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

መዓልቲ 31 ዲሴምበር 2023፡ ካብቲ ናይ 18 ሓምለ 2020 ተስፋ ምቑራጽ ጀሚሩ ሰለስተን ፈረቓን ትንቢታዊ መዓልታት ኣብ መወዳእታ በጽሐ። እቲ ሰለስተን ፈረቓን ዓመታት ድማ ትንቢታዊ መልእኽቲ ብዚያ ጊዜ ክፍታሕ ምዃኑ፣ ዘመናት ኣህዛብ ከም ዝተፈጸመ፣ ከምኡውን ምልካዕ ናይቲ ቤተ መቕደስን እቶም ኣብኡ ዝሰግዱ ኣምለኽትን ከም ዝተወደአ ይለልይ። ኣብ ሕጊ ሰንበት፣ እቲ ኣብ ወቕቲ ጴንጤቆስጤ መዓልቲ ጴንጤቆስጤ ዝነበረ፣ ፍርዲ ናብ ኣህዛብ ይሓልፍ። ነቲ ቤተ መቕደስ ናይ ሚእትን ኣርብዓን ኣርባዕተን ሽሕ ክንልክዕ እንከሎና፣ ካብ ዘመናት ኣህዛብ ምስ ንሓድግ፣ 31 ዲሴምበር 2023 ክሳዕ ሕጊ ሰንበት ዘሎ ጊዜ እቲ ቤተ መቕደስ ምዃኑ ንረክብ።

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Dhugaan mana qulqullummaa isaa tarkaanfii lama keessatti akka ijaaramu dha; jalqaba hundeen ni kaa’ama; ergasii, yeroo dhagaan hundee kan gatame sun dinqisiisaadhaan mataa golee ta’u, manni qulqullummaa akka xumurameetti beekama. Hundeen sun seenaa labsii jalqabaa keessatti yeroo Israa’el durii Baabilon keessaa ba’e ni kaa’ame; manni qulqullummaa immoo seenaa labsii lammaffaa keessatti ni xumurame, garuu labsii sadaffaatti dura. Qorannoon hundee bara 2024 keessatti ta’eera; amma immoo qorannoo mana qulqullummaa keessa jirra. Qorannoon mana qulqullummaa sun qorannoo sadaffaa fi litmus irratti ni xumurama; qorannoon mana qulqullummaa sunis saba Waaqayyoo mana qulqullummaa akka safaran gaafata.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

ଲେବୀୟ ପୁସ୍ତକ ତେଇଶରେ ଥିବା ମନ୍ଦିର ଡିସେମ୍ବର 31, 2023 ଠାରୁ ସନ୍ଡେ ନିୟମ ପର୍ଯ୍ୟନ୍ତ ଉତ୍ଥାପିତ ହୋଇଛି, ଏବଂ ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଇତିହାସର ମଧ୍ୟରେ ଯେତେବେଳେ କୌଣସି ଭବିଷ୍ୟଦ୍ବାଣୀର ମୁହର ଖୋଲାଯାଏ ସେତେବେଳେ ସଦା ଘଟୁଥିବା ତିନୋଟି ପରୀକ୍ଷା ପ୍ରତିନିଧିତ ହୋଇଛି। ସେହି ତିନୋଟିର ଶେଷଟି ହେଉଛି ଲିଟମସ୍ ପରୀକ୍ଷା, ଯାହା ଏକ୍ସେଟର କ୍ୟାମ୍ପ ମିଟିଂ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥିଲା। ସେହି ସଭାରେ ଆପଣ କିମ୍ବା ତମ୍ବୁରେ ହୋଇଥିବା ସଭାଗୁଡ଼ିକରେ ଉପସ୍ଥିତ ଥିଲେ, ଯେଠାରେ ଏଲ୍ଡର ସ୍ନୋ ଦୁଇଥର ସତ୍ୟ ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ତାଙ୍କର ସନ୍ଦେଶ ପ୍ରସ୍ତୁତ କରିଥିଲେ, କିମ୍ବା ଆପଣ ୱାଟରଟାଉନ୍ ତମ୍ବୁରେ ହେଉଥିବା ଭାବୋଦ୍ଦୀପ୍ତ ଏବଂ ଅସମତୁଳିତ ସଭାଗୁଡ଼ିକରେ ଉପସ୍ଥିତ ଥିଲେ। ସଭାଗୁଡ଼ିକ ସମାପ୍ତ ହେବାପରେ ସତ୍ୟ ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ସନ୍ଦେଶ ଜ୍ୱାର ତରଙ୍ଗ ପରି ପ୍ରସ୍ଥାନ କଲା। ଏକ୍ସେଟର ଥିଲା ଲିଟମସ୍ ପରୀକ୍ଷା, ଏବଂ ଲିଟମସ୍ ପରୀକ୍ଷା ମୁହରାଙ୍କନକୁ ପ୍ରତିନିଧିତ କରେ।

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Exeter keessaa walga’iin kaampii sun seensa moʼumsaan Kiristoos gara Yerusaalemitti godheen fakkeeffame; Laazaaros immoo harree Yesuus irra taaʼee seene sana dursee geggeesse. Duuti Laazaaros abdii cituu Adoolessa 18, 2020 ture; garuu inni akkasumas dinqii Kiristoos keessaa isa gonfoo taʼe fi waaqummaa Isaa kan “chaappaʼe” ture.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> “Kiristo utuu kutaa dhukkubsatootaa keessa jiraatee taʼee, Alaazaar hin duʼu ture; sababiin isaas Seexanni isa irratti aangoo tokko illee hin qabaatu ture. Duuti argamuu Kennaa Jireenyaa sanaa keessatti Alaazaar irratti xiyya isaa darbuu hin dandaʼu ture. Kanaafuu Kiristoos achii fagaatee hafe. Inni diinicha aangoo isaa akka raawwatu heyyame, akka isa diina moʼamaa taʼee duubatti deebisuuf. Inni Alaazaar mootummaa duʼaa jala akka darbu hayyame; obboleettiiwwan gadditanis obboleessa isaanii awwaala keessa kaaʼame argan. Kiristoos akka isaan fuula obboleessa isaanii duʼee sana ilaalaa jiranitti amantiin isaanii Fayyisaa isaanii irratti qaban cimsee qoratamu akka jedhu ni beeka ture. Garuu inni ni beeka ture, sababii walʼaansoo isaan amma keessa darbaa jiran sanaatiin amantiin isaanii humna baayʼee guddaadhaan akka iftu. Inni qeenxee gaddaa isaan obsan hundumaa ni obse. Sababii inni tureef jaalalli isaanii irratti qabu hin hirʼanne; garuu inni ni beeka ture akka isaaniif, Alaazaarif, ofuma isaatiif, fi bartoota isaatiif injifannoon argamuu qabu jiru.”

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> “‘Isinif,’ ‘akka amantii qabaattaniif.’ Warra hunda harka qajeelchaa Waaqayyoo tuquu fi qabachuuf diriiranitti, yeroo abdii kutannaa isaanii isa guddaan yeroo gargaarsi waaqayyoo isaanii itti dhihoo taʼedha. Isaan kutaa karaa isaanii isa dukkanaaʼaa turetti galateeffannaadhaan duubatti ni ilaalu. ‘Gooftaan warra Waaqayyoon sodaatan akkamitti akka oolchu ni beeka,’ 2 Phexiros 2:9. Inni qorumsa hunda keessaa fi rakkina hunda keessaa amantii jabaataa fi muuxannoo badhaadhaa caaluun isaan ni baasa.”

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “ଲାଜାରଙ୍କ ପାଖକୁ ଆସିବାରେ ବିଳମ୍ବ କରିବାରେ, ଖ୍ରୀଷ୍ଟଙ୍କର ଏକ କୃପାମୟ ଉଦ୍ଦେଶ୍ୟ ଥିଲା ସେମାନଙ୍କ ପ୍ରତି, ଯେମାନେ ତାଙ୍କୁ ଗ୍ରହଣ କରିନଥିଲେ। ସେ ବିଳମ୍ବ କଲେ, ଯେହେତୁ ଲାଜାରଙ୍କୁ ମୃତ୍ୟୁରୁ ଉଠାଇ ତାଙ୍କ ଜିଦ୍ଦୀ, ଅବିଶ୍ୱାସୀ ଲୋକମାନଙ୍କୁ ସେ ନିଶ୍ଚୟ ‘ପୁନରୁତ୍ଥାନ ଓ ଜୀବନ’ ବୋଲି ଆଉ ଗୋଟିଏ ପ୍ରମାଣ ଦେଇପାରିବେ। ସେ ତାଙ୍କ ଲୋକମାନଙ୍କୁ—ଇସ୍ରାଏଲର ଘରାଣୀର ଦୁର୍ବଳ, ଭ୍ରମଣଶୀଳ ଭେଡ଼ମାନଙ୍କୁ—ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ଆଶାହୀନ କରି ଛାଡ଼ିଦେବାକୁ ଇଚ୍ଛୁକ ନ ଥିଲେ। ସେମାନଙ୍କର ଅନୁତାପହୀନତା ନିମନ୍ତେ ତାଙ୍କର ହୃଦୟ ଭଙ୍ଗିଯାଉଥିଲା। ନିଜ କୃପାରେ ସେ ନିର୍ଦ୍ଧାରଣ କଲେ ସେମାନଙ୍କୁ ଆଉ ଗୋଟିଏ ପ୍ରମାଣ ଦେବାକୁ ଯେ ସେଇହି ପୁନଃସ୍ଥାପକ, ସେଇ ଜଣେ ଯିଏ କେବଳ ଜୀବନ ଓ ଅମରତ୍ୱକୁ ପ୍ରକାଶରେ ଆଣିପାରନ୍ତି। ଏହା ଏମିତି ଏକ ପ୍ରମାଣ ହେବାକୁ ଥିଲା, ଯାହାକୁ ପୁରୋହିତମାନେ ଭୁଲ ଅର୍ଥ କରିପାରିବେ ନାହିଁ। ବେଥାନିଆକୁ ଯିବାରେ ତାଙ୍କ ବିଳମ୍ବର କାରଣ ଏହିଥିଲା। ଏହି ସର୍ବୋଚ୍ଚ ଆଶ୍ଚର୍ଯ୍ୟକାର୍ଯ୍ୟ—ଲାଜାରଙ୍କୁ ଉଠାଇବା—ତାଙ୍କ କାର୍ଯ୍ୟ ଉପରେ ଓ ତାଙ୍କର ଦିବ୍ୟତ୍ୱର ଦାବି ଉପରେ ଈଶ୍ୱରଙ୍କ ମୁଦ୍ରା ଲଗାଇବାକୁ ଥିଲା।” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Seensa moʼumsaa ulfinaatiin taʼe sun, Kiristoos irra taaʼee yaabuuf harree tokko hiikamuudhaan jalqabe.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> Yommuu isaanii Yerusaalemitti dhiʼaatanii Beetfaageetti, gaaricha Ejersaa bira gaʼanitti, Yesuus ergasii bartoota isaa keessaa lama erge; akkana jedheen isaanitti dubbate: Gara ganda isin duraa jiruutti dhaqaa; achumaan harree hidhamte tokkoo fi ilmoo ishee wajjin ni argitu; hiikaa gara koo fidaa. Yoo namni tokko waa isinitti jedhu, ‘Gooftaan isaan barbaada’ jedhaa; innis achumaan ni erga. Kun hundinuu akka inni raajicha afaaniin dubbatame raawwatamuuf taʼe; inni akkana jedha: Intala Xiyoonitti himaa, Kunoo, Mootiin kee gara keetti dhufa, garraamii dha, harree irra taaʼee, ilmoo harree, ilmoo dhalataa harreetti. Bartoonni sunis dhaqanii akkuma Yesuus isaan ajaje godhan. Maatewos 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Ergaan halkan walakkaa sa’aatii ergaa ergamaa lammaffaa kan abdii kutannaa isa jalqabaatti dhufeetti makame. Bara Kiristoositti abdii kutannaan sun du’a Laazaaroos ture; warra Miileriitiif immoo, raajiin 1843 kan hin raawwatamne, kan Ebla 19, 1844tti gahe ture. Abdii kutannaa lamaan sun hundinuu Adoolessa 18, 2020 bakka bu’u.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

ଲେବୀୟ ପୁସ୍ତକ ତେଇଶ ଅଧ୍ୟାୟରେ ପ୍ରତିନିଧିତ ପେନ୍ତେକୋଷ୍ଟ ଋତୁରେ, ଲିଟମସ୍ ପରୀକ୍ଷା ତୂରୀପର୍ବ, ଖ୍ରୀଷ୍ଟଙ୍କ ଆରୋହଣ ଏବଂ ପ୍ରାୟଶ୍ଚିତ୍ତ ଦିବସର ତ୍ରିଗୁଣ ପଥଚିହ୍ନ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥାଏ। ସେହି ତିନୋଟି ପଦକ୍ଷେପ ଭିତ୍ତି ଓ ମନ୍ଦିରର ପ୍ରଥମ ଦୁଇଟି ପରୀକ୍ଷା ସହ ସମ୍ପର୍କିତ ଭାବରେ ଲିଟମସ୍ ପରୀକ୍ଷାକୁ ପ୍ରତିନିଧିତ କରେ। ସେହି ତିନୋଟି ପଦକ୍ଷେପ ପେନ୍ତେକୋଷ୍ଟର ରବିବାର ଆଇନର ପାଞ୍ଚ ଦିନ ପୂର୍ବରୁ ଆସେ ଏବଂ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କୁ ପତାକାସ୍ୱରୂପ ଉପରକୁ ଉତ୍ତୋଳିତ କରାଯିବାକୁ ପ୍ରତିନିଧିତ କରେ। ଯଦି ସେମାନେ ଲିଟମସ୍ ପରୀକ୍ଷାରେ ଉତ୍ତୀର୍ଣ୍ଣ ହୋନ୍ତି, ସେମାନଙ୍କୁ ଉପରକୁ ଉଠାଯାଏ; ଯଦି ସେମାନେ ଉତ୍ତୀର୍ଣ୍ଣ ହୋଇନହାନ୍ତି, ତେବେ ମିଲରଙ୍କ ସ୍ୱପ୍ନର ଜାନଲାମାନଙ୍କୁ ଦେଇ ସେମାନଙ୍କୁ ଫୁଙ୍କି ବାହାର କରାଯାଏ।

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

अतोनमेंटৰ দিনা হৈছে মোহৰ মাৰণৰ তৃতীয় পদক্ষেপ, আৰু ই পাপ মচি পেলোৱাক প্ৰতিনিধিত্ব কৰে। দ্বিতীয় পদক্ষেপ হৈছে মালাখীৰ লেবীয়াসকলৰ নিবেদন উত্তোলন কৰা, আৰু প্ৰথম পদক্ষেপ হৈছে তূৰীসমূহৰ বাৰ্তা। 1844 চনৰ পৰা মানৱজাতি সপ্তম তূৰীৰ ধ্বনিৰ ইতিহাসত বাস কৰি আহিছে। সপ্তম তূৰীৰ বাহ্যিক বাৰ্তা হৈছে ইছলামৰ তৃতীয় হায়ৰ বাৰ্তা, আৰু সপ্তম তূৰীৰ অন্তৰ্মুখী বাৰ্তা হৈছে খ্ৰীষ্টৰ সেই কাৰ্য, য’ত তেওঁ নিজৰ ঐশ্বৰিক স্বভাৱক এক লাখ চুয়াল্লিশ হাজাৰৰ মানৱীয়তাৰ সৈতে একত্ৰিত কৰিছে।

We will continue in the next article.

Nuyi maxxansa dhufu keessatti itti fufna.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> “Raajii raajotaa keessatti mul’atoonni ibsaman jiru; isaan dulloominaan rifeensa adii uffatan illee, haaraan ta’anii ifaa fi humna mul’ata haaraatiin nu duratti mul’atu. Amantiidhaan hubanna galmeewwan hojii Waaqayyoo saba isaa wajjin bara darban keessatti raawwataman kun akka eegamaniif, muuxannoo yeroo ammaa keessaa barnoota Waaqayyo nu barsiisuu barbaadu hubachuu akka dandeenyuuf ta’uu isaanii.

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> “እኛ ከክርስቶስ ሁለተኛ ምጽአት በፊት ከነበረው ያነሰ ክቡር ያልሆነ ዘመን ውስጥ ስንኖር፣ በክርስቶስ የመጀመሪያ ምጽአት ዘመን ይኖሩ ከነበሩት አይሁድ ያደረጉትን የተመሳሳይ ስህተቶች እንዳንሠራ በተለይ ጥንቃቄ ማድረግ ያስፈልገናል።”

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> “Akka geggeessitoota Yihudootaa, warri sirna waaqeffannaa seera-qabeessa taʼe suuta suutaan qopheessan, keessatti dhimmoonni barbaachisummaa hin qabne baayʼinaan guddisamanii mulʼatan sanaa fakkaatanii, namoonni tokko tokko yeroo ammaa dhugaawwan barbaachisoo dhaloota kanaaf hojjetan irraa ija isaanii dhabanii, wantoota haaraa, alagaa, nama hawwatan barbaaduuf balaa keessa jiru.”

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> “Naannoo olaanaa ta’an kunuunsuun barbaachisaa dha. Warri yaada sobaa fi yaada ofii namatti tolan barbaadanii deggeran, utuu kaan barsiisuuf yaalii hin jalqabin dura, dhugaan maal akka ta’e barsiifamuu qabu. Yaadawwan fi tilmaamawwan nam-tolche akka dhugaatti barbaadamuu hin qaban.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> “መርሆof irratti sibiila akka dhugaa jabaatanii kan dhaabbatan baayʼeen jiru; isaanis ni gargaarramu, ni eebbifamus; sababiin isaas isaan balbalaa fi iddoo aarsaa gidduutti booʼaa, ‘Yaa Waaqayyo, saba kee mararifadhu; dhaala kees arraba namootaa jala hin kennin’ jedhu. Nuyi qajeelchota buʼuuraa ergaa maleekaa sadaffaatti mulʼatan ifatti, addaan baʼanii akka dhaabbatan gochuu qabna. Utubaaleen guguddaan amantii keenyaa ulfaatina isaan irra kaaʼamuu dandaʼu hunda ni baatu.”

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> “Bara dogoggoraa, abjuu guyyaa fi yaada keessa adeemuutiin guutame kana keessatti, qajeelfamoota jalqabaa barsiisa Kiristoos barachuu nu barbaachisa. Yaa dadhabnuu, akkuma ergamaan jedhu, ‘Yommuu humnaa fi dhufaatii Gooftaa keenya Yesus Kiristoos isin beeksisne, durdurii ogummaadhaan qophaa’an hin hordofne’ jechuu akka dandeenyuuf haa carraaqnu. Gooftaan qajeelfamoota ol-aanaa fi ulfina-qabeessa ta’an akka hordofnu nu waama.”

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> “Dhugaan, dhugaan yeroo ammaa, akkuma Dubbiin Waaqayyoo isa ibsutti guutumaan guutuutti sana dha. Gooftaan saba isaa waan hunda caalchisu irraa, waan hundumaa gara mistiikiitti nama geessu irraa of eeggatan akka ta’an barbaada. Warri barsiisa yaad-dhaabota, fakkeenyummaa fi malaan yaadametti hirkatan keessa lixuuf qorama isaanii godhan, boolla isaanii dhugaa samii keessaa gadi fagoo qotanii, qabeenya fudhataa isaaf jireenya bara baraa ta’u sana haa argatan. Dubbiicha keessatti dhugaawwan baay’ee gatii guddaa qaban jiru. Isaan kun warra ciminaan qoratan biratti ni argamu; ergamoonni samii immoo barbaacha sana ni qajeelchu.

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> “Warra amma lafa irratti yeroo ammaa jiraatan ilaalchisee, Phaawulos akkana jedhe: ‘Yeroon isaanii barsiisa sirrii obsuu hin dandeenye in dhufa; garuu hawwii isaanii ofii isaanii duukaa bu’anii, gurri isaanii waan haaraa dhaga’uuf hawwu waan ta’eef, barsiisota ofitti ni kuufu; gurra isaanii dhugaa irraa ni garagalchu, gara durduriiwwanittis ni geeffamu.’”

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> “Paulos yeroo warra barsiisa sirrii hin obsine ilaalchisee raajii dubbate sanatti ajaji inni kenne akkam guddaa, akkam lubbuu namaa sochoosu dha: ‘Kanaaf ani si ajaja Waaqayyoo fi Gooftaa Yesuus Kiristoos, isa mul’achuu isaatti fi mootummaa isaatti warra jiraatanii fi warra du’an murteessu sana dura: Dubbicha lallabi; yeroo mijatutti, yeroo hin mijannettis qophaa’i; ifadhu, komadhu, gorsis obsa hundaafi barsiisaan.’”

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Warri kan Waaqayyoo wajjin wal-qunnamtii qaban ifa Aduu Qajeelummaa keessa ni adeemu. Isaan karaa isaanii Waaqayyo duratti xureessuudhaan Furataa isaanii hin salphisan. Ifni samii isaan irratti ni ifa. Akkuma isaan xumura seenaa lafaa kanaatti dhihaatan, beekumsi isaanii waaʼee Kiristoosii fi waaʼee raajiiwwan isa ilaallatan baayʼee ni dabala. Isaan ija Waaqayyoo duratti gatii daangaa hin qabne qabu; sababiin isaas Ilma isaa wajjin tokkummaa keessa jiru. Isaaniif dubbii Waaqayyoo bareedinaa fi jaalala caalmaa qabuun guutame dha. Barbaachisummaa isaa ni argu. Dhugaan isaaniif ni ifa. Barsiisni foon uffachuu sanaa ifa laafaa tokkoon ni miidhagama. Isaan Katabni Qulqulluun furtuu icciitii hundumaa banuu fi rakkina hundumaa hiiku taʼuu isaa ni argu. Warri ifa fudhachuufii fi ifa keessa deemuu hin feene icciitii waaqeffannaa hubachuu hin dandaʼan; garuu warri fannoo isaanii fudhatanii Yesuusin duukaa buʼuuf hin mamne, ifa Waaqayyoo keessatti ifa ni argu.” The Southern Watchman, April 4, 1905.

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