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

Kitaaba Yo’eelii fi Waldaa Adveentistii Guyyaa Torbaffaa Laoodeqiyaa — Lakkoofsa Afur

Number Four

Lakkofsa Afur

Author

Jeff Pippenger

Published

December 7, 2025

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In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Isaayyaas digdamii saddeet keessatti, “namoonni qoosaan dubbatan warri bulchan” “Yerusaalem” “machoota Efreem” jedhamanii fi akka “gonfoo of tuulummaa”tti bakka buufamaniiru. “Gonfoon” hooggansa bakka bu’a; “of tuulummaan” immoo amala Seexanaa bakka bu’a.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Warri dhugaaʼan hambaa (“hafeettii”) wajjin wal bira qabamu; hambaan sun yeroo bokkaan boodaa buʼutti ulfina “gonfoo” Waaqayyoo taʼu, sababni isaas yeroo sana keessatti Gooftaan akkuma inni fannoo irratti “mootummaa ayyaanaa” dhaabeen fakkeenfamee “mootummaa ulfinaa” Isaa ni dhaaba. Mootummaan ayyaanaa kan fannoo irratti hundeeffame, yeroo seera Dilbataa mootummaa ulfinaa dhufuuf fakkeenya taʼa. Bokkaan boodaa gaafa 9/11 jalqabe; yeroo sanatti mallatteessuun nama kuma dhibba tokkoo fi afurtamii afurii jalqabee, murtiin warra jiranii illee jalqabe.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> “Wantoonni hundinuu balaa guddaa isaan dura jiru sanaan gara jabinaan ilaalaa fi yaada isaanii gara isaatti diriirsaa akka jiran ani arge. Cubbuun Israa’el hundinuu dursee murtiidhaaf dhiyaachuu qaba. Cubbuun hundinuu keessatti mana qulqullummaa keessatti himatamuu qaba; sana booddee hojii sun ni socho’a. Kun amma ta’uu qaba. Hafteen yeroo dhiphinaatti, ‘Yaa Waaqa koo, Yaa Waaqa koo, maaliif na dhiifte?’ jedhanii iyyu.”

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Roobni boodarraa warra qulqulloota irratti dhufaa jirti—achiin booddee hundinuu akkuma duraan ture san ni fudhatu.”

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Yommuu ergamoonni afran gadi dhiisan, Kiristoos mootummaa Isaa ni dhaaba. Namni hundinuu rooba boodaa hin fudhatu, garuu warri waan danda’an hundumaa hojjechaa jiran qofa isa fudhatu. Kiristoos nu gargaara ture. Hundi ayyaana Waaqayyootiin, dhiiga Yesusiin, mo’attoota ta’uu ni danda’u. Waaqni samii guutuun hojii kana keessatti fedhii guddaa qaba. Ergamoonnis ni fedhu.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Bubbeen afran Mul’ataa keessatti ibsaman akkuma bubbee cimaa guyyaa bubbee bahaa keessatti dhaabameetti Isaayaasiin bakka bu’anii mul’atu; akkuma bubbeen afran lola kakaasan Mul’ataa keessatti ergamoota afuriin to’atamanii qabamanii jiranis. Bubbeen afran kun obboleettii White tiin “farda aarii dheekkame miliquuf barbaadu” jechuun kan adda baafaman si’a ta’u, isaanis “du’aa fi badiisa” fidu. Bubbeen afran kun suuta suutaan gadi dhiifamu; jalqaba 9/11 irraa eegaluun, achiis seera Dilbataa irratti baay’ee jabaatanii, ergasii yommuu yeroo qorannaa namaa cufamutti guutummaatti gad dhiifamu.

## Released and Restrained

Gad-lakkifamee fi Ugguramee

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Den syvende trompeten, som også er det tredje ve, som kunngjør fullendelsen av Guds mysterium, ble profetisk blåst ved 9/11, da islam ble sluppet løs og deretter profetisk holdt tilbake av George W. Bush etter 9/11. Islams mor, Hagar, Ismaels mor, er et symbol på tilbakeholdelse og frigivelse. Hun ble frigitt av Sara til å avle med Abraham på Saras initiativ; deretter, på grunn av sjalusi, ble hun holdt tilbake av Sara, noe som fikk Hagar til å flykte, inntil engelen stanset Hagar fra å flykte og sa at hun skulle vende tilbake. Etter Isaks fødsel fortsatte striden mellom Hagar og Sara inntil Abraham drev trellkvinnen bort og slik la enda en tilbakeholdelse på henne.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

ଇସ୍ଲାମର ଚାରିଜଣ ଦୂତଙ୍କୁ ପ୍ରକାଶିତ ବାକ୍ୟ ଅଧ୍ୟାୟ ନଅ, ପଦ୍ୟ ପନ୍ଦରର ତିନି ଶତ ଏକାଣବେ ବର୍ଷ ଓ ପନ୍ଦର ଦିନର ଭବିଷ୍ୟଦ୍ବାଣୀର ଆରମ୍ଭରେ ମୁକ୍ତ କରାଯାଇଥିଲା, ଏବଂ ପରେ 1840 ମସିହା ଅଗଷ୍ଟ 11 ତାରିଖରେ ସେମାନେ ନିରୋଧିତ ହେଲେ।

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> ତା’ପରେ ଷଷ୍ଠ ଦୂତ ତୁରୀ ବାଜାଇଲେ, ଏବଂ ମୁଁ ଈଶ୍ୱରଙ୍କ ସମ୍ମୁଖରେ ଥିବା ସୁବର୍ଣ୍ଣ ବେଦୀର ଚାରିଟି ସିଙ୍ଗରୁ ଗୋଟିଏ ସ୍ୱର ଶୁଣିଲି, ଯେହା ତୁରୀଧାରୀ ଷଷ୍ଠ ଦୂତଙ୍କୁ କହିଲା, “ମହାନଦୀ ୟୁଫ୍ରେଟିସରେ ବନ୍ଧି ରଖାଯାଇଥିବା ସେହି ଚାରି ଦୂତଙ୍କୁ ମୁକ୍ତ କର।” ତେବେ ସେହି ଚାରି ଦୂତ, ଯେମାନେ ମନୁଷ୍ୟମାନଙ୍କର ତୃତୀୟାଂଶକୁ ହତ କରିବା ପାଇଁ ଗୋଟିଏ ଘଣ୍ଟା, ଗୋଟିଏ ଦିନ, ଗୋଟିଏ ମାସ ଓ ଗୋଟିଏ ବର୍ଷ ପାଇଁ ପ୍ରସ୍ତୁତ ରଖାଯାଇଥିଲେ, ମୁକ୍ତ କରାଗଲେ। ପ୍ରକାଶିତ ବାକ୍ୟ 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Islaamni waayyee sadaffaa taʼe erga weerara 9/11 irratti akka weeraruuf gad lakkifamee booda, George W. Bush lola isaa addunyaa guutuu irratti shororkeessummaa irratti geggeessamu jalqabee, Islaam irratti uggura kaaʼe. Yaadni jalqabaa Ishmaa’el irratti ibsame—kan Islaamii fakkeenya taʼe—sanyiin Ishmaa’el nama hundumaa irratti akka ka’u, namni hundinuus isaan irratti akka ka’u adda baasa.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Ergamaan Waaqayyoo isheetiin akkana jedhe, “Kunoo, ati ulfoofteetta; ilmas ni deessa; maqaa isaa Ishmaa’el jetta; kunis Waaqayyo dhiphina kee waan dhaga’eef. Inni nama bosonaa ta’a; harki isaa nama hundumaa irratti ni ka’a, harki nama hundumaas isarratti ni ka’a; innis obboloota isaa hundumaa fuuldura ni jiraata.” Uumama 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islaamni humni xumura addunyaa dhuma irratti “harki nama hundumaa” itti kaʼu dha; akkasumas Islaamnis nama hundumaa irratti ni kaʼa; akkuma harʼa kana keessatti guutummaatti raawwatamaa jiru sana. Hojiin addaa Islaam akka mallattoo raajiiitti qabu, waraana addunyaa banuu dha. Dhimmi kun seenaa Eliyaasii fi Yohannis Cuuphaa wajjin mirkanaaʼa; akkasumas macaafa Mulʼata keessatti “dheekkamsa sabootaa” jedhamuun bakka buʼee dhiyaata.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Jalqaba yeroo rakkinaa sanaa,’ asitti eerame, yeroo dhaʼichoonni jalqaban itti dhangalaʼan hin agarsiisu; garuu yeroo gabaabaa tokko, isaan dhangalaʼuu isaanii dura, yeroo Kiristoos iddoo qulqulluu keessa jiru agarsiisa. Yeroo sana, hojii fayyinaa xumuramaa yeroo jiru, rakkinni lafa irratti dhufaa taʼa; saboonni ni aaruu, taʼus hojii ergamaa sadaffaa akka hin dhowwineef toʼatamanii ni qabamu. Yeroo sana bokkaan boodaa, yookaan haaromsi argama Gooftaa irraa dhufu, sagalee guddaa ergamaa sadaffaatiif humna kennuuf, akkasumas qulqulloota yeroo dhaʼichoonni dhumaa torban dhangalaʼan keessatti dhaabachuu dandaʼaniif qopheessuuf ni dhufa.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Bara “guyyoota” roobni boodaa roobaa jiru keessatti, Kiristoos mootummaa ulfinaa Isaa akkuma kitaaba Daani’el keessatti ibsameetti ni dhaaba.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> በዘመናት እነዚህ ነገሥታት ውስጥ የሰማይ አምላክ ፈጽሞ የማይጠፋ መንግሥት ያቆማል፤ መንግሥቱም ለሌሎች ሕዝቦች አይተላለፍም፤ ነገር ግን እነዚህን መንግሥታት ሁሉ ያደቃቅላል ያጠፋቸውማል፥ እርሱም ለዘላለም ይኖራል። ዳንኤል 2፥44።

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

“Guyyoota” Kiristoos mootummaa ulfinaa Isaa yeroo dhaabu keessatti, warri kan Kiristoos ta’anii “gonfoo” ulfinaa Isaa ta’an, warra machooftota “gonfoo” of tuulummaa uffatanii wajjin wal bira qabamanii mul’atu. “Mul’anni” Habaaquuq irratti barreeffamee “gabateewwan” irratti ifatti taasifamuu qabu sun, dhugaa bu’uuraa Adventizimii ragaa seenaa qabu haala ifa ta’een agarsiisa. Dhugaa bahumsa Habaaquuq keessatti, gosa lamaan Yo’eel kan “of tuulummaa” yookaan “ulfinaa” ta’an, akka gosa tokkootti—warra amantiidhaan qajeelfaman yookaan—warra of tuulummaadhaan ol qabamanitti bakka bu’anii dhiyaatu. Aayanni afur boqonnaa lamaa gosa lamaan sana dubbisa; isaanis fakkeenya beekamaa Fariisichaa fi Qaraxaa gibiraa walitti qabu. Qaraxaan gibiraa qajeelfamee mana isaatti deebi’e; “lubbuu” Fariisichaas “qajeelaa miti,” sababiin isaas isheen “ol qabamte” dha.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Kunoo, inni of tuulummaan ol fuudhamte qajeelaa isa keessatti miti; qajeelaan garuu amantii isaatiin ni jiraata. Habakkuk 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Aayaa itti aanu keessatti, Habqquuq garee warra onneen isaanii of tuulummaadhaan ol kaafame akka machaa’anitti adda baasee ibsa; kanaan, machoota Isaayaasii fi Habqquuq “of tuulummaa” waliin walitti hidhata.

> Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

> Eeyyee immoo, inni daadhiin waan dabarsuuf, namicha oftuulaa dha; mana isaattis hin turu; fedhii isaa akkuma Siʼool balʼisa; akkuma duʼaas taʼeera; quufuu hin dandaʼu; garuu saboota hundumaa gara ofii isaatti walitti qaba, ummatoota hundumaas gara ofii isaatti kuusa. Habakkuq 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

ሓበቁቅ ውስጥ ያሉ እነዚህ ቁጥሮች በሚለራይት ታሪክ ውስጥ ብቻ እንዳልተፈጸሙ ማስታወስ ይገባል፤ ነገር ግን ፍጻሜያቸው ለኤለን ዋይትና ለአድቬንቲዝም የመጀመሪያ አቅኚዎች ሁሉ የተለመደ የርእስ ጉዳይ ነበር። በሚለራይት ታሪክ አራተኛው ቁጥር የሚወክለውን እምነት በመካከል የጸደቁት እነዚያ የመጀመሪያውን ቅሬታ ችግኝ የጸኑ ነበሩ፤ ይህም የመዘግየት ጊዜን እና የባቢሎንን ውድቀት የሚያውጅ የሁለተኛውን መልአክ መልእክት መድረሱን ሁለቱንም የሚያመለክት ነበር። ሚለራይቶቹ በዚያ የፈተና ታሪክ ውስጥ፣ በታሪክ ፕሮቴስታንቶች የነበሩት የቀድሞ የኪዳን ሕዝብ የባቢሎን ሴቶች ልጆች እንደ ሆኑ ተረዱ። እነዚያ ፕሮቴስታንቶች በሳርዴስ ቤተ ክርስቲያን የተወከሉ ፕሮቴስታንቶች ነበሩ፤ እርስዋም የኪዳን ሕዝብን ትወክላለች፥ ምክንያቱም “ስም” ነበራቸውና፤ እርሱም የባሕርይንም ሆነ የኪዳን ግንኙነትን የሚያመለክት ምልክት ነው፤ ነገር ግን ሞቱ ነበር።

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Gara ergamaa waldaa Sardisitti akkana jedhii barreessi; Wanti kana jedhu inni Hafuurota Waaqaatii torban, urjoota torbanis qabu sana dha; Ani hojii kee nan beeka; maqaa akka ati jiraattu qabda, garuu duuteetta. Mul’ata Yohaannis 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Waxabajjii bara 1844 kan Ebla 19 irratti jalqabee achiis Onkoloolessa 22 irratti xumurame keessatti—warri qormaata sana keessa kufan of tuulummaadhaan ol kaafaman; yoo immoo lakkoofsa shan booda lakkoofsota itti aanan dubbifne, amala of tuulummaa namaa achitti fakkeenya of-tuulummaa fi of-olkaasuu papaasotaatiin ibsameera. Innis lakkoofsa digdama irratti goolabamee, “Waaqayyo mana qulqullummaa Isaa keessatti argama; lafti hundinuu fuula Isaa duratti callisee haa taa’u” jedhamee labsama.

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

> Garuu Waaqayyo mana qulqullummaa isaa keessatti argama; lafti hundinuu isa dura callisa haa eegu. Habakkuk 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

ሃበቁቅ ምዕራፍ ሁለት ቁጥር ሁለት የሚያመለክተው የኤፕሪል 19, 1844 የመጀመሪያውን ተስፋ መቁረጥ ሲሆን፣ ይህ ምዕራፍ በቁጥር ሀያ ይደመድማል፤ ይህም ጌታ ወደ ቤተ መቅደሱ ድንገት በመጣበት ጊዜ የሆነውን ኦክቶበር 22, 1844 በግልጽ ያመለክታል።

## Four Comings on October 22, 1844 (line upon line)

Onkololyo Inya Nhee mOktoba 22, 1844 (omusholondodo kombada yomusholondodo)

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “ክርስቶስ ከፍተኛ ካህናችን ሆኖ ለመቅደሱ መንጻት ወደ ቅድስተ ቅዱሳን መምጣቱ፣ በዳንኤል 8፡14 የተገለጸው፤ እንዲሁም የሰው ልጅ ወደ ዘመናት ጥንታዊ የሆነው መምጣቱ፣ በዳንኤል 7፡13 እንደቀረበው፤ እና ጌታ ወደ ቤተ መቅደሱ መምጣቱ፣ በሚልክያስ የተነበየው፣ ይህንኑ አንድ ክስተት የሚገልጹ መግለጫዎች ናቸው፤ ይህም ደግሞ በማቴዎስ 25 ባለው ስለ አሥሩ ደናግል ምሳሌ ውስጥ ክርስቶስ እንደገለጸው ሙሽራው ወደ ጋብቻ መምጣት ተብሎ ተወክሏል።” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Lakkoofsoota sadii fi afur gareewwan lama kan adeemsa qorannaa lakkoofsa lamaa irraa kaasee hamma lakkoofsa digdamaatti keessatti argaman keessatti uumaman ibsu; jechuunis, adeemsa qorannaa Ebla 19, 1844 irraa hamma Onkoloolessa 22, 1844tti adeemsifame. Lakkoofsoonni afur irraa hamma kudha sagaliitti humna paaphaasummaa irratti xiyyeeffatu; garuu lakkoofsi kudha afur qofa seenaa ergamaan Mul’ata boqonnaa kudha saddeet keessa jiru 9/11 irratti bu’ee booda itti aanutti dhufu ilaallata.

> For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

> Sabni osoo ulfinni Waaqayyoo akkuma bishaanonni galaana haguuganitti beekumsa isaatiin ni guutamti. Hab. 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

ମିଲେରାଇଟ୍ ଇତିହାସରେ ଦ୍ୱିତୀୟ ଦୂତଙ୍କ ପରୀକ୍ଷା ପ୍ରକ୍ରିୟାରେ ଉପାସକମାନଙ୍କର ଦୁଇଟି ଶ୍ରେଣୀ ବିକଶିତ ହେଲା, ଏବଂ ପରେ ୨୨ ଅକ୍ଟୋବର ୧୮୪୪ ର ସଙ୍କଟକାଳରେ ପ୍ରକାଶିତ ହେଲା। ଏହି ଅନୁଚ୍ଛେଦରେ ଦୁଷ୍ଟମାନଙ୍କର ସ୍ୱଭାବ ହେଉଛି ପାପାସୀର ସ୍ୱଭାବ; ଏବଂ ସେହି ପରୀକ୍ଷାକାଳରେ ବିଶ୍ୱସ୍ତ ମିଲେରାଇଟ୍ମାନେ ଦ୍ୱିତୀୟ ଦୂତଙ୍କ ସନ୍ଦେଶ ସହ ସମ୍ମତିରେ ଏହା ଘୋଷଣା କରିବାକୁ ଆସିଲେ ଯେ, ମିଲେରାଇଟ୍ ସନ୍ଦେଶକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରିବା ଦ୍ୱାରା ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ କଳିସିଆ ରୋମର କନ୍ୟାମାନେ ହୋଇଯାଇଥିଲା। ୧୯ ଏପ୍ରିଲରେ ଆରମ୍ଭ ହୋଇ ୨୨ ଅକ୍ଟୋବରରେ ସମାପ୍ତ ହୋଇଥିବା ସେହି ବିବାଦ ହେଉଛି ସେଠାରେ ସ୍ୱଭାବ ପ୍ରକାଶ ପାଏ—କିମ୍ବା ବେଲ୍‌ଶାଜରଙ୍କ ପରି ବାବିଲର ମଦ୍ୟ ପାନକାରୀ ଗର୍ବୀତ ବ୍ୟକ୍ତିରୂପେ, କିମ୍ବା ବେଲ୍‌ଶାଜର ପୂର୍ବରୁ ଦାନିଏଲଙ୍କ ପରି ନିଜ ବିଶ୍ୱାସ ଦ୍ୱାରା ଧର୍ମୀ ଠାରୁଥିବା ବ୍ୟକ୍ତିରୂପେ। ସେହି ବିବାଦ ହେଉଛି ସେଠାରେ ସେହି ନାଟକ ଉନ୍ମୋଚିତ ହୁଏ, ଯାହା ପୃଥିବୀକୁ ତୃତୀୟ ଦୂତଙ୍କ ସନ୍ଦେଶ ସହ ସମ୍ବନ୍ଧିତ ଅନନ୍ତ ବାସ୍ତବତାମାନଙ୍କ ପ୍ରତି ଜାଗ୍ରୁତ କରେ। ମଦ୍ୟପ ଓ ଧର୍ମୀଠାରୁଥିବାଙ୍କ ମଧ୍ୟରେ ଥିବା ଏହି ପୃଷ୍ଠଭୂମି ସେହି ଯୁକ୍ତିର ପରିପ୍ରେକ୍ଷ୍ୟରେ ରଖାଯାଇଛି ଯେ, ପୃଥିବୀ କିପରି ଏହି ବିଷୟଗୁଡ଼ିକ ପ୍ରତି ଆଲୋକିତ ହୁଏ: “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” ସେହି ଆଲୋକିତକରଣ 9/11 ରେ ଆରମ୍ଭ ହୋଇଥିଲା।

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Seenaa isa Habakuuq boqonnaa lama keessatti bakka bu’ame xumura irratti, Gooftaan Onkoloolessa 22, 1844tti akkasmaan mana qulqullummaa Isaa dhufe. Innis kana raawwii raajii inni akka Palmonii taʼee Daaniʼel boqonnaa saddeet keeyyata kudha afur keessatti ibseetiin godhe.

## Palmoni

ፓልሞኒ

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Baʼi saandu torbaffa jiʼa torbaffaa kalaandara Macaafa Qulqulluu keessa jiruutti, kan bara 1844 keessatti guyyaa digdama lamaffaa jiʼa kudhamaatti kufe, Habaaquuq 2:20 raawwatame; lakkoofsi fakkeenya qabeessi “220” immoo ‘boqonnaa fi lakkoofsa’ keessatti mulʼata, kan jijjiirama sirna baraa hojii Kiristoos mana qulqullummaa samii keessatti agarsiisu. Amaloota raajii namoota dhibba tokkoo fi afurtamii afur kuma keessaa tokko, isaan Hoolicha bakka Inni dhaqu hundatti duukaa buʼan taʼuu isaaniiti. Kiristoosin duukaa buʼuun jechuun, Dubbii Isaa keessatti Isa duukaa buʼuu jechuudha.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Dubbii Isaa keessatti lakkoofsi “220” karaa fakkeenyaatiin walitti-dhufeenya waaqummaa fi namummaa bakka bu’a; hojii Kiristoos guyyaa sana jalqabe illee hojii waaqummaa Isaa namummaa wajjin walitti makuu ture. Bara 1844 keessa, guyyaa digdama lammaffaa ji’a kudhanaffaa, yookaan karaa fakkeenyaatiin digdama lama yeroo kudhan jechuun “220” ta’u (22 × 10 = 220), yookaan akka jettu, guyyaa isa mataan isaa hiika fakkeenyaatiin “220” wajjin walqixa ta’u irratti, yeroo Kiristoos iddoo qulqulluu irraa gara Iddoo Qulqulluu Hundaa caaluutti darbuu fi murtii qorannoo jalqabuuf socho’etti, Hab. “2:20” raawwatame.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

ፓልሞኒ፡ እቲ ድንቅ ቁጽሪ፡ ኣብቲ ማእከላይ ዓምዲ ኣድቬንቲዝም ዝኾነ ናይ “ሕቶን መልስን” ውሽጢ ይቆም እዩ፣ እዚ ሓቂ ግና መብዛሕትኦም ኣድቬንቲስታት ፈጺሞም ኣይፈልጥዎን እዮም።

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Waaqayyo dubbii caaffataa keessaa isa warra kaan hundumaa caalaa amantii Adventii keessatti bu’uura fi utubaa giddugaleessaa ta’ee ture ibsiicha kana ture, ‘Hamma guyyaa kuma lamaa fi dhibba sadii booddee; sana booddee iddoo qulqulluun ni qulqulleeffama.’ [Daani’el 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daani’el boqonnaa saddeet lakkoobsa kudha sadii fi kudha afur keessatti, lakkoobsi kudha sadii gaaffii kan agarsiisu yoo ta’u, lakkoobsi kudha afur immoo deebii isa hordofu agarsiisa. Jechi Ibrootaa *Palmoni* jedhamu lakkoobsa kudha sadii keessatti “qulqulluu tokko sun” jedhamee hiikameera; maqaan addaa sunis kan Kiristoos ta’ee, hiikni isaa “Lakkooftuu Dinqisiisaa” yookaan “Lakkooftuu Iccitootaa” jechuu dha.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

ଯେତେବେଳେ ଏଲେନ୍ ହ୍ୱାଇଟ୍ ଚତୁର୍ଦ୍ଦଶ ପଦକୁ ଆଡଭେଣ୍ଟିଜ୍ମର କେନ୍ଦ୍ରୀୟ ସ୍ତମ୍ଭ ଓ ଭିତ୍ତି ବୋଲି ଚିହ୍ନଟ କରନ୍ତି, ସେ ସେହି ଦୁଇ ପଦର ପ୍ରଶ୍ନ ଓ ଉତ୍ତର ଉପରେ ଦୈବୀ ଗୁରୁତ୍ୱ ରଖନ୍ତି, ଯାହା ଏହାକୁ ଅନିବାର୍ୟ କରେ ଯେ ଅଦ୍ଭୁତ ସଂଖ୍ୟାକାରୀ ଭାବରେ ଖ୍ରୀଷ୍ଟଙ୍କୁ ପ୍ରାଥମିକ ସନ୍ଦର୍ଭବିନ୍ଦୁ ହେବାକୁ ପଡ଼ିବ। ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ପୁନଃପୁନି ଏହାର ଗୁରୁତ୍ୱକୁ ଉଲ୍ଲେଖ କରିଥିଲେ ଯେ କୌଣସି ଅନୁଛେଦର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ ଭାବରେ ଖ୍ରୀଷ୍ଟଙ୍କୁ ଦେଖିବା ଆବଶ୍ୟକ, ଏବଂ ତ୍ରୟୋଦଶ ଓ ଚତୁର୍ଦ୍ଦଶ ପଦରେ ଖ୍ରୀଷ୍ଟଙ୍କର ପ୍ରତ୍ୟକ୍ଷ ପ୍ରକାଶ ରହିଛି—“ସେହି ନିର୍ଦ୍ଦିଷ୍ଟ ସନ୍ତ,”—ଯିଏ ପାଲ୍ମୋନି।

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

ኣድቨንቲዝም ኣብ 1863 ንዘለዉ ናይ ዘሌዋውያን ሓያ ሽዱሽተ “ሸውዓተ ጊዜታት” ምስ ነጸጎ፣ ዓይኖም ንፓልሞኒ ዘጸልሙ ነበሩ፤ ምኽንያቱ እቲ ናይ ትንቢታዊ ኣወቃቕራ ናይቲ ሕቶን መልስን ኣብ ግንኙነት ናይ ሙሴ “ሸውዓተ ጊዜታት”ን ናይ ዳንኤል “ክልተ ሽሕን ሰለስተ ሚእትን መዓልታት”ን ዝተመስረተ እዩ። እቲ ግንኙነት ናይ ሙሴ “ሸውዓተ ጊዜታት” ወይ ክልተ ሽሕን ሓሙሽተ ሚእትን ዕስራ ዓመታት፣ እና ናይ ዳንኤል “ክልተ ሽሕን ሰለስተ ሚእትን ምሸታትን ንግሆታትን” ወይ ክልተ ሽሕን ሰለስተ ሚእትን ዓመታት ዝኾነ ትንቢታዊ ግንኙነት ብጊዜ ይረጋገጽ፣ እዚ ጊዜ ድማ ብቑጽርታት ይውከል፤ እቲ ድንቂ ቈጻሪ ድማ ኣብ ማእከል እቲ ሕቶን መልስን ኣሎ፣ እዚኣቶም ድማ ማእከላይ ዓንዲ ኣድቨንቲዝም እዮም። ጽሑፋት ዮሴፍስ ዘንበቡ ሰባት፣ ኣምላኽ ዝፈጠሮም ክልተ ፍሉያት ነገራት ዝለለዩሉ ርትዓዊ ክርክራቱ ምናልባት ይዝክሩ ይኾኑ። ሓደ ቋንቋ እብራይስጢ ነበረ፣ እቲ ካልኣይ ድማ ዝለካዕ ጊዜ ነበረ፣ እዚ ድማ ብተኸታታሊ ሒሳብ ይጠልብ።

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

ምዕራፍ ዐሥራ ሦስት “እስከ መቼ?” ብሎ ይጠይቃል። ይህ ምዕራፍ “መቼ?” ብሎ አይጠይቅም፤ “እስከ መቼ?” ብሎ ነው የሚጠይቀው። ጥያቄው ስለ የጊዜ ርዝመት (እስከ መቼ?) መሆኑ ወይስ ስለ አንድ የተወሰነ የጊዜ ነጥብ (መቼ?) መሆኑ በትክክል ለመረዳት እጅግ አስፈላጊ ነው። በምዕራፍ ዐሥራ አራት የተሰጠው መልስ ወይም አንድን የጊዜ ነጥብ ይጠቁማል፣ ወይም አንድ የጊዜ ወቅትን፣ ምናልባትም ሁለቱንም፤ ነገር ግን መልሱ ምንም ይሁን ምዕራፍ ዐሥራ ሦስት በሚያቀርበው የጥያቄ አውድ ውስጥ መቀመጥ አለበት። ቃሉን በትክክል ለመከፋፈል፣ ወይም ለማለት በምዕራፍ ዐሥራ አራት ያለውን መልስ በትክክል ለመረዳት፣ የጥያቄውን አውድ በትክክል መረዳት ያስፈልጋል። እሱ “መቼ” ነውን ወይስ “ከዚያ” ነው?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Ephraim warriin dhugaa sirriitti hin hubanne sun lakkoofsi kudha afur yeroo tokko adda baasuudha jechuun barsiisu; yeroo sanas jechuun isaanii Onkoloolessa 22, 1844 dha; akkas godhanis kutaa yeroo ammaa tuqne sana The Great Controversy keessaa wabii godhachuu isaanii ni dandaʼa. Garuu Dubbiin Waaqayyoo gonkumaa hin jijjiiramu, gonkumaas hin kufu. Gaaffiin “hanga yoomiitti” jedhu dheeraa yeroo ibsa malee, yeroo tokko adda baasu miti. Onkoloolessa 22, 1844 yeroon murtii qorannoo itti jalqabe ture; dhugaa hojii sanaan walqabatanis wangeela bara baraa bakka buʼu, guyyaa inni itti jalqabe qofa irra immoo baayʼee caalaatti barbaachisoodha.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Nahumii afaan Ibrootaa ifaadha, hiikni wal fakkaatu sunis King James Version keessatti hiikameera. Nahumii sun gaafficha haala turtii keessatti ifatti akka kaa’u qofa utuu hin ta’in, gaaffiin “hanga yoomiitti” jedhu mallattoo raajii Macaafa Qulqulluu ti. Mallattoo taʼee gaaffiin “hanga yoomiitti” jedhu seenaa 9/11 irraa kaasee hamma seera Dilbataatti akka bakka buʼu ragoota hedduudhaan mirkaneessuun ni dandaʼama. Nuyi jalqabatti mallattoo “hanga yoomiitti” jedhu ilaalla; ergasii gara Palmonii fi Yoʼeelitti deebina.

## How Long? Isaiah Six

Hammam? Isaayyaas Ja’a

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Isaayaas boqonnaa jaʼa lakkoofsa sadiitti ergamoonni lafti guutuun ulfina Waaqayyootiin akka guutame ibsu.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Tokkoon tokkoon isaanii wal waamanii akkana jedhan, Qulqulluu, qulqulluu, qulqulluu, Gooftaan maccaa hundaati; lafti hundinuu ulfina isaa guutamteerti. Isaayaas 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Obboleettiin Waayit buʼuu ergamaa Mulʼata kudha saddeetii kan ergamoota lakkoofsa sadii wajjin walitti hidhata.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

> “Isaan [ergamoonni] gara fuulduraatti yeroo lafti hundinuu ulfina Isaatiin guutamtu arganitti, faaruun galataa injifannoo tokko irraa gara kaaniitti sagalee mi’aawaan deebi’ee dhaga’ama, ‘Qulqulluu, qulqulluu, qulqulluu, jechuun Gooftaa Waan Hunda Danda’uuti.’” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Isaayaasi 9/11 irra jira; innis, uummata Laa’odiiqeyaa warra arguus ta’e dhaga’uuf hin fedhinitti ergaa 9/11 hamma yoomiitti dhiheessuu akka qabu ni gaafata. Innis, hamma magaalonni diigamanii caccabaniitti itti fufuu akka qabu itti himama; diigamuun magaalotaa kunis, yeroo seerri Dilbataa jalqabu, yeroo gantummaa biyyaalessaa badiisa biyyaalessaatiin hordofamutti, ni jalqaba.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Anis jedhe, “Yaa Gooftaa, hamma yoomitti?” Innis deebisee, “Hamma magaalonni jiraataa malee diigamanii onanitti, manneen namni keessa hin jirre taʼanitti, laftis guutummaatti ontee diigamtutti, Gooftaanis namoota fagoo buusee geessee, giddu-gala biyyichaattis dhiifamni guddaan jiraatutti. Garuu ammas keessa ishee keessaa kutaan kudhan keessaa tokko ni hafa; innis deebiʼee ni nyaatama; akkuma muka teil fi muka qubeelaa yeroo baala isaanii harcaasan keessa isaanii hundeen isaanii isaaniif hafu, akkasuma sanyiin qulqulluun hundee ishee ni taʼa.” Isaayyaas 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

9/11 irratti, yeroo lafti ulfina Waaqayyootiin ifte, Isaayaas ergaa rooba boodaa dhiheessuuf dibame; innis, namoota garaan isaanii furdatuuf ergaa 9/11 kana hamma yoomiitti dhiheessuu akka qabu ni gaafata, “hanga yoomiitti?” jedhee. Deebiin isaa, seera Dilbataa gaʼutti, yeroo “biyya gidduutti gatii guddaan dhiifamuu” taʼutti dha. “Dhiifamuun guddaan” kun Adveentizimii Laaʼodiiqeyaa tiin raawwatama; Isaayaas immoo boqonnaa digdamii-lama keessatti isaan Shebnaa jechuun bakka buusa.

> Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

> Kunoo, Gooftaan booji’amuu guddaadhaan si fudhatee ni deema, dhugumaanis si haguuga. Inni dhugumaan humnaan si naanneessee akkuma kubbaa biyya bal’aa tokko keessatti si darbata; achittis ni duuta, gaariiwwan ulfina keetiis achitti salphina mana gooftaa keetii ni ta’u. Ani iddoo hojii keetii keessaa si ari’a; sadarkaa keetii irraas inni si buusa. Isaayyaas 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

መጽሐፈ ዳንኤል ምዕራፍ አሥራ አንድ ቁጥር አርባ አንድ ላይ እንደ ተመለከተው፣ ሎዶቅያውያን አድቬንቲስቶች በእሑድ ሕግ ጊዜ እውነትን ይተዋሉ፣ በዚያም “ይገለበጣሉ።”

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Inni immoo biyya ulfina qabeessaas ni seena; biyyoonni baayʼeenis ni kufu; garuu warri kun harka isaa jalaa ni baʼu; isaanis Edoom, Moʼaab, fi hooggantoota ijoollee Amoon. Daaniʼel 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Yommuu Isaayaas, “hammam dheerata?” jedhee gaafatu, ergaan sun hanga seera Dilbataa sanaatti Adventizimii duratti dhihaachuu akka qabu itti himama; yeroo “baay’een” Daani’el boqonnaa kudha tokko keessaa lakkoofsa afurtamii tokko keessatti ibsaman “gatantaraman”, yeroo isaan Sanbataa fi Waaqayyos dhiisan sana. Achi booddee, akkuma kitaaba Mul’ataa keessatti bakka kitaabonni Macaafa Qulqulluu hundinuu wal ga’anii itti xumuraman keessatti bakka buufametti, afaan Gooftaa keessaa ni tufu; achittis Isaayaas digdamii lama keessatti Sheebnaan “jabinaan” “akka kubbaa biyya bal’aatti” darbamanii, “fagoodhaa” “ni buqqaatu.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Seeni yeroo sanaatti hafteen sun, “kudhan keessaa tokko” (kan jechuun kudhaama) jedhamee bakka buufame, “deebi’a”; isaanis keessaa kutaa sana keessatti muka yeroo baalli isaanii irraa harca’u “wantni keessa jiru” itti hafu waliin walbira qabamu. Mallattoo raajii keessatti “baalli” amantii afaaniin ibsamu bakka bu’a. Yeroo Adventiizimiin seera Dilbataa bira ga’ee iddoo Sanbata Waaqayyoo keessatti guyyaa jalqabaa torbanichaa fudhatu, isaan baallee isaanii kan “amantii afaaniin ibsamu” ta’e ofirraa harcaasu; ergasii immoo Sanbata guyyaa torbaffaa kan Waaqayyoo akka ol kaasan himachuu hin itti fufan.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

> “मूर्त्तिमन्तंजीरगछमंदोषदियाबमासिलापरम्बोला। ख्रिस्तनिमुखामुखिंजालिकादांदंप्रपञ्चमयपत्रपल्लवरेअभिमानदेखाइथिबासेबांझगछयहूदीजातिरप्रतीकथिला। उद्धारकर्त्तातାଙ୍କଶିଷ୍ୟମାନଙ୍କୁଇସ୍ରାଏଲରବିନାଶରକାରଣଓତାହାରନିଶ୍ଚୟତାସ୍ପଷ୍ଟକରିଦେବାକୁଇଚ୍ଛାକରିଥିଲେ। ଏହିଉଦ୍ଦେଶ୍ୟପାଇଁସେସେହିଗଛକୁନୈତିକଗୁଣରେଯୁକ୍ତକରିଥିଲେ, ଏବଂତାହାକୁଦିବ୍ୟସତ୍ୟରବ୍ୟାଖ୍ୟାତାକରିଥିଲେ। ଯହୂଦୀମାନେଅନ୍ୟସମସ୍ତଜାତିଠାରୁପୃଥକ୍ରୂପେପ୍ରକାଶିତହୋଇ, ଈଶ୍ୱରଙ୍କପ୍ରତିନିଷ୍ଠାଦାବିକରୁଥିଲେ। ସେମାନେତାଙ୍କଦ୍ୱାରାବିଶେଷଭାବେକୃପାପ୍ରାପ୍ତହୋଇଥିଲେ, ଏବଂସମସ୍ତଅନ୍ୟଲୋକଙ୍କଠାରୁଅଧିକଧର୍ମୀହେବାରଦାବିକରୁଥିଲେ। କିନ୍ତୁସେମାନେଜଗତ୍‌ପ୍ରେମଓଲାଭଲୋଭଦ୍ୱାରାଦୁଷ୍ଟହୋଇଯାଇଥିଲେ। ସେମାନେନିଜଜ୍ଞାନରଗର୍ବକରୁଥିଲେ, କିନ୍ତୁଈଶ୍ୱରଙ୍କଆବଶ୍ୟକତାସମ୍ବନ୍ଧରେଅଜ୍ଞାନଥିଲେ, ଏବଂକପଟତାରେପୂର୍ଣ୍ଣଥିଲେ। ସେହିବାଞ୍ଝଗଛପରି, ସେମାନେନିଜରଦେଖାବଟିଆଶାଖାଗୁଡ଼ିକୁଉଚ୍ଚକରିପ୍ରସାରିତକରିଥିଲେ, ଦେଖିବାକୁସମୃଦ୍ଧଏବଂଚକ୍ଷୁକୁସୁନ୍ଦରଥିଲେ, କିନ୍ତୁସେମାନେ“ପତ୍ରଛାଡ଼ାଆଉକିଛିନୁହେଁ”ଉତ୍ପାଦନକରୁଥିଲେ। ଯହୂଦୀଧର୍ମ, ତାହାରଭବ୍ୟମନ୍ଦିର, ପବିତ୍ରବେଦୀମାନ, ମୁକୁଟଧାରୀୟାଜକମାନେଏବଂଗମ୍ଭୀରଆନୁଷ୍ଠାନମାନସହିତ, ବାହ୍ୟରୂପରେନିଶ୍ଚୟମନୋହରଥିଲା, କିନ୍ତୁନମ୍ରତା, ପ୍ରେମଓପରୋପକାରଅନୁପସ୍ଥିତଥିଲା।”

> “All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

> “ଅଞ୍ଜୀର ବଗିଚାର ସମସ୍ତ ବୃକ୍ଷ ଫଳହୀନ ଥିଲା; କିନ୍ତୁ ପତ୍ରହୀନ ବୃକ୍ଷମାନେ କୌଣସି ଆଶା ଜନ୍ମ ଦେଉନଥିଲେ, ଏବଂ କୌଣସି ନିରାଶାର କାରଣ ହୁଏନଥିଲେ। ଏହି ବୃକ୍ଷମାନଙ୍କ ଦ୍ୱାରା ଜାତିୟମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଥିଲା। ସେମାନେ ମଧ୍ୟ, ଯେପରି ଯିହୂଦୀମାନେ ଭକ୍ତିହୀନ ଥିଲେ, ସେପରି ନିର୍ଦ୍ଧନ ଥିଲେ; କିନ୍ତୁ ସେମାନେ ଈଶ୍ୱରଙ୍କ ସେବା କରୁଥିବା ବୋଲି ଦାବି କରିନଥିଲେ। ସେମାନେ ସତ୍ତ୍ୱର ବିଷୟରେ ଦମ୍ଭପୂର୍ଣ୍ଣ ଦାବି କରୁନଥିଲେ। ସେମାନେ ଈଶ୍ୱରଙ୍କ କାର୍ଯ୍ୟ ଓ ପଥସମୂହ ପ୍ରତି ଅନ୍ଧ ଥିଲେ। ସେମାନଙ୍କ ପାଇଁ ଅଞ୍ଜୀରର ସମୟ ଏପର୍ଯ୍ୟନ୍ତ ଆସିନଥିଲା। ସେମାନେ ଏପର୍ଯ୍ୟନ୍ତ ସେହି ଦିନକୁ ଅପେକ୍ଷା କରୁଥିଲେ, ଯାହା ସେମାନଙ୍କ ପାଇଁ ଆଲୋକ ଓ ଆଶା ଆଣିଦେବ। ଯିହୂଦୀମାନେ, ଯେମାନେ ଈଶ୍ୱରଙ୍କଠାରୁ ଅଧିକ ବଡ଼ ଆଶୀର୍ବାଦ ପାଇଥିଲେ, ସେହି ଦାନଗୁଡ଼ିକର ଅପବ୍ୟବହାର ପାଇଁ ଦାୟୀ ଧରାଯାଇଥିଲେ। ଯେ ସୁବିଧାମାନଙ୍କୁ ନେଇ ସେମାନେ ଗର୍ବ କରୁଥିଲେ, ସେଗୁଡ଼ିକ ମାତ୍ର ସେମାନଙ୍କ ଦୋଷକୁ ଅଧିକ ବଢ଼ାଇଦେଇଥିଲା।” The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

ጊዜ ሕጊ ሰንበት እንተ መጸፈፈ፡ ላኦዲቅያዊ ኣድቨንቲዝም ናይ ህዝቢ ኪዳን ኣምላኽ ምዃኑ ዚነበሮ ምእማን ይጠፍእ፤ ምልክት ኪዳን ሞት ምቕባሎምን ማኅተም ኪዳን ሕይወት ምንጻጎምን እዩ ምኽንያቱ። ሽዑ ነቲ ቅጠል ናይ ሙያዳዊ ምስክርነቶም ይድርብዩ፣ እቲ ናብ ቅድሚት ዚቐርብ ድማ ብኢሳይያስ ዝተወከለ ተረፍ እዩ፤ እዚ ተረፍ እዚ ድማ ብ9/11 “ተመልሰ” ናብቲ ኣረጋዊ መገድታት፣ ድሕሪኡ ኢሳይያስ ዝተበላሸወ ተሞክሮኡ ምስ ኣስተውዓለ ናብ ሓመድ ተዋረደ፣ እንዳዚ ቀጺሉ ድማ ካብ ልዕሊ መሰውኢ ብዝወሰደ እምኒ ሓዊ ነጺሁ። ሓፍቲ ዋይት እቲ እምኒ ሓዊ ካብ መሰውኢ ንምንጻህ ከም ዚውክል ትነግረና፤ ነገር ግን ምንጻህ እምበር ካልእ ኣይኮነን፣ እቲ እምኒ ሓዊ ንኸንፈር ኢሳይያስ ብምትካስ ዚፍጸም ነገር እዩ።

> “The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

> “Cileen boba’aan kun qulqulleessuu kan agarsiisudha. Yoo inni afaan tuqe, dubbiin xuraa’aan tokko illee keessaa hin ba’u. Cileen boba’aan kun hojii tajaajiltoota Gooftaa keessaa ba’u humna guddaa illee ni agarsiisa.” Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

Bara dhuma qabiyyee iddoo aarsaatii irraa fuudhamanii bara mootummaa dhumaa keessa lafatti darbaman sun, yeroo chaappaan torbaffaan fi isa dhumaa banaamu keessatti lakkoofsa shanan jalqabaa Mul’ata Yohaannis boqonnaa saddeet keessatti lafatti darbaman dha. Isaayaasi, kanaafis kuma dhibba tokkoo afurtamii afur qulqulleffamu, dhumni sun afaan isaanii tuquudhaan; garuu “dhumni” sun ergaa dha. Yeroo isaan kitaaba sana harka ergamaa keessaa fudhatanii nyaatanitti, inni afaan isaanii tuqa.

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

> Dhugaa keetiin isaan qulqulleessi; dubbiin kee dhugaa dha. Yohaannis 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Warri “deebi’an” fi haftee hafan (hambaa) ta’an muka balbalaa fi mukaa okii fi mukaa tiyaalii fakkeeffamu; akkuma Kiristoos “muka amala naamusaa uffisee, ibsituu dhugaa waaqayyoo isa godhe”tti, mukoonni Isaayaas “amalicha naamusaa” of keessaa qabu; kunis “wanticha hafe” jedhamuun bakka buufama. Wantichi hafe sun mukoota wajjin hafa; yeroo warri baala qofa ta’anii hojii amantii isaanii himatan gataman illee. “Sanyiin qulqulluun” “wanticha hafe” dha; Kiristoosis raajii keessatti “sanyii qulqulluu” dha. Mukoonni haftee hafan jedhamuun bakka buufaman, akkasumas Isaayaan mataan isaa boqonnaa ja’a keessatti bakka buufamu, namoota jechuun ilmaan namaa bakka bu’u; sanyiin qulqulluun immoo waaqayyoummaa bakka bu’a. Kanaafuu, Isaayaa boqonnaa ja’a keessatti Adveentizimii irraa 9/11 jalqabee hamma seera Dilbataatti qulqulleeffamuu adda baasa; ibsiwwan Isaayaan seenicha raajii sanaaf gumaache hundinuu gaaffii isaa “hamma yoomiitti” jedhuun bakka bu’aniiru. Isaayaadhaaf deebiin “hamma yoomiitti” jedhu, 9/11 irraa jalqabee hamma seera Dilbataatti ture.

## How Long? 1840–1844

መቼ ድረስ? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

ነሐሴ 11, 1840 እ.ኤ.አ. 9/11ን በትንቢታዊ ምሳሌ ያመለክት ነበር፤ እናም ከነሐሴ 11, 1840 እስከ ጥቅምት 22, 1844 ድረስ ባለው ትንቢታዊ ታሪክ ውስጥ በቀርሜሎስ ተራራ ላይ በኤልያስና በኤዛቤል ነቢያት መካከል የተደረገው ውጊያ ተከናወነ። በመጨረሻም የበኣል ነቢያት ሐሰተኛ ነቢያት መሆናቸው ተገለጠ፣ በኤልያስም ተገደሉ፤ ነገር ግን ግጭቱ ገና በመጀመሪያው ላይ ኤልያስ፣ “እስከ መቼ” በሁለት አሳቦች መካከል ትንገዳገዳላችሁ? ሲል ጥያቄውን አቀረበ።

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> ଏଲିୟ ଲୋକସମସ୍ତଙ୍କ ପାଖକୁ ଆସି କହିଲେ, “ତୁମେ କେତେଦିନ ପର୍ଯ୍ୟନ୍ତ ଦୁଇ ମତର ମଧ୍ୟରେ ଦୋଳାୟମାନ ରହିବ? ଯଦି ପ୍ରଭୁ ଇଶ୍ୱର ଅଟନ୍ତି, ତେବେ ତାଙ୍କୁ ଅନୁସରଣ କର; କିନ୍ତୁ ଯଦି ବାଆଲ, ତେବେ ତାହାଙ୍କୁ ଅନୁସରଣ କର।” ଏବଂ ଲୋକମାନେ ତାଙ୍କୁ ଗୋଟିଏ ଶବ୍ଦ ମଧ୍ୟ ଉତ୍ତର ଦେଲେ ନାହିଁ। ତାହାପରେ ଏଲିୟ ଲୋକମାନଙ୍କୁ କହିଲେ, “ମୁଁ, ମୁଁ ଏକା ମାତ୍ର, ପ୍ରଭୁଙ୍କ ଜଣେ ଭବିଷ୍ୟଦ୍ବକ୍ତା ଭାବେ ଅବଶିଷ୍ଟ ରହିଛି; କିନ୍ତୁ ବାଆଲଙ୍କ ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନେ ଚାରିଶେ ପଞ୍ଚାଶ ଜଣ ଅଛନ୍ତି।” ୧ ରାଜାବଳୀ ୧୮:୨୧, ୨୨.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Elijaas gaafa Hagayya 11, 1840tti jira; dhaloota sanaaf ergaa Millerite dhugaa taʼuu isaa yookaan soba taʼuu isaa gaafachaa jira. Innis ergaa biraa Laaʼodiiqeeyaadha, akkuma Isaayyaas boqonnaa jaʼaa ture.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Namoonni kumaatamaan lakkaa’aman dhugaa Wiiliyaam Miiler lallabe simachuuf geggeeffaman; hojjettoonni Waaqayyoo immoo hafuuraa fi humna Eliyaas keessatti ergaa sana labsuuf kaafaman. Akkuma Yohaannis, isa Yesus dura adeeme sanaa, warri ergaa ulfaataa kana lallaban hundeen muka sanaa irratti qottoo kaa’uuf, namootnis hojiiwwan qalbii jijjiirrannaaf malu akka godhan waamuuf dirqaman. Dhugaan isaanii waldoota dammaqsuu fi humnaan tuquu, akkasumas amala isaanii isa dhugaa mul’isuuf kan qophaa’e ture. Akeekkachiisni ulfaataan dheekkamsa dhufu sana irraa baqachuu jedhu yommuu labsametti, namoonni baay’een warra waldoota wajjin tokko ta’anii turan ergaa fayyisaa sana fudhatan; duubatti deebi’uu isaanii ni argan; imimmaan hadhaa’aa qalbii jijjiirrannaa fi dhiphina gadi fagoo lubbuu keessatti, fuula Waaqayyoo duratti of gad qabanii turan. Hafuuri Waaqayyoo yommuu isaan irra bu’e immoo, iyya kana labsuuf gargaaran, ‘Waaqa sodaadhaa, ulfinas isaaf kennaa; sa’aatiin firdii isaa dhufeeraatii.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

୧୮୪୦ ରୁ ୧୮୪୪ ପର୍ଯ୍ୟନ୍ତର ପରୀକ୍ଷାତ୍ମକ ଇତିହାସରେ, ଯେ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନେ ଏଲିୟାଙ୍କ ସନ୍ଦେଶକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କଲେ, ସେମାନେ ରୋମର କନ୍ୟାମାନେ ହେଲେ ଏବଂ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟତ୍ୱର ଚାଦରକୁ ମିଲରାଇଟ୍ ଆଡଭେଣ୍ଟିଜ୍ମଙ୍କ ହସ୍ତେ ସମର୍ପଣ କଲେ। ଇସାୟା ଏବଂ ଏଲିୟାଙ୍କ ସହିତ, ଆମ ପାଖରେ ଏମିତି ଦୁଇଜଣ ସାକ୍ଷୀ ଅଛନ୍ତି, ଯେମାନେ ଏହି ସତ୍ୟର ସାକ୍ଷ୍ୟ ଦିଅନ୍ତି ଯେ “କେତେ ଦିନ” ପ୍ରଶ୍ନଟି 9/11 ରେ ଆରମ୍ଭ ହୋଇ ରବିବାର ଆଇନରେ ସମାପ୍ତ ହେଉଥିବା ଇତିହାସର ଏକ ପ୍ରତୀକ ଅଟେ। ମିଲରାଇଟ୍ ଇତିହାସରେ 1840 ମସିହାର ଅଗଷ୍ଟ 11, 9/11 ସହିତ ସମନ୍ୱିତ ହୁଏ, ଏବଂ 1844 ମସିହାର ଅକ୍ଟୋବର 22 ରବିବାର ଆଇନ ସହିତ ସମନ୍ୱିତ ହୁଏ। ଯେତେବେଳେ ସ୍ୱର୍ଗରୁ ଅଗ୍ନି ଅବତରଣ କରି ଏଲିୟାଙ୍କ ବଳିକୁ ଭସ୍ମ କଲା, ସେତେବେଳେ ବାରୋଟି ପାଥର ସମସ୍ତେ ସେହି ବଳି ସହିତ ଆଲୋକିତ ହେଲେ; ଏହିପରି ଭାବରେ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କୁ ଆଲୋକିତ ପାଥରମାନଙ୍କ ରୂପେ ପ୍ରତିନିଧିତ ଏକ ପତାକା ଭାବେ ଚିହ୍ନିତ କରାଗଲା। ପରେ ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କୁ ଏଲିୟାଙ୍କ ଦ୍ୱାରା ହତ୍ୟା କରାଗଲା, ଯେପରି ଯୁକ୍ତରାଷ୍ଟ୍ର—ଏହି ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ବକ୍ତା—ରବିବାର ଆଇନ ସମୟରେ ଷଷ୍ଠ ରାଜ୍ୟ ଭାବରେ ହତ ହୁଏ।

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Isaayaah boqonnaa ja’a keessatti, yeroo qormaataa, qulqulleessuu fi xureeffamuu irraa mootummaa Waaqayyoo gidduutti raawwatamu, 9/11 irraa jalqabee hamma seera Dilbataa ga’utti cimsamee ibsama. Eliyaas ilaalcha Laa’odiiqeyaa saba Waaqayyoo irratti dubbachaa jira; garuu akkasumas, raajii dhugaa fi sobaa gidduutti, kanaan walqabatee ergaa dhugaa yookaan sobaa gidduutti ragaa dhiheessaa jira. Kanaafuu, Hagayya 11, 1840 irraa jalqabee Onkoloolessa 22, 1844tti xumuramuun, yeroo raajii qormaataa tokko irratti Pirootestaantota yeroo Sardisitti dhufe; akkuma ibiddi gaara Qarmeloos irratti hirama gosa lamaatti fide, akkasuma gosti lama bara 1844 keessatti mul’atan. Gosti tokko keessatti adeemsa qormaataa sana keessatti, saba kakuu “duraanii” ta’uuf jedhu ture; gosti kaan immoo Adveentizimii Millerii isa Waaqayyo Onkoloolessa 22, 1844tti kakuu isaa keessatti ittiin seenu ture. Yeroon qormaataa fi hiramaa sun seenaa iddoo wayinii ti; sababiin isaas, Adveentizimiin Millerii yeroo sanatti akka raajii dhugaa ta’e mul’ifame, yeroo wal fakkaataattis Pirootestaantizimiin Sardis gahee isaa akka Pirootestaantizimii gantuu ta’etti guutuu jalqabe. Akkuma raajonni Ba’aal sobdoota ta’anii saaxilaman, akkasuma sabni kakuu duraanii sunis saaxilamee, achiis Millerotaatiin akka intala Room jedhamuun beekame. Seenaa Gaara Qarmeloos, akkasumas guutamuun seenaa sanaa yeroo Millerotatti mul’ate, gaaffiin “hamma yoomitti” jedhu mallattoo yeroo 9/11 irraa jalqabee hamma seera Dilbataa ga’utti ta’u isaatti, Isaayaah boqonnaa ja’aaf dhugaa-baatuu lammaffaa ni ta’a.

> “‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

> “‘Yaa Waaqayyo Gooftaa Abrahaam, Yisihaaq, fi Israa’el,’ jedhee raajichi kadhata, ‘har’a akka ati Waaqa Israa’el taate, akka anis tajaajilaa kee ta’e, akkasumas wantoota kana hunda akka ani dubbii keetiin godhe haa beekamu. Yaa Waaqayyo, na dhaga’i, na dhaga’i, akka sabni kun ati Waaqayyo Gooftaa ta’uu kee beekaniif, akka ati garaa isaanii deebi’ee sitti deebifte illee beekaniif.’”

> “A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

> “Akkuma ulfina isaa keessatti nama ukkaamsu ta’e tokko hundumaa irratti bu’eera. Luboonni Baʼaal sodaa guddaadhaan hollatu. Cubbuu isaanii hubatanii, adabbii saffisaa ni eeggatu.”

> “No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

> “Eeliyaasin kadhannaan xumuramee utuu hin turin, ibiddi akka balaqqeessa ibsaa ifa guddaa qabuutti samii irraa iddoo aarsaa ol keessatti ijaarame sanatti bu’ee, aarsaa sana gubee fixa; bishaan boolla naannoo isaatti ture hunda arrabsaa, dhagaawwan iddoo aarsaa sanaa illee gubee balleessa. Ifni ulfina ibiddaa sanaa tulluu sana ni ibsa; ija tuuta namoota sanaas ni dinqisiisa. Sulula gadii keessatti, kanneen baay’een sochii warra gubbaa jiran yaaddoo fi eegumsa cimaadhaan ilaalaa jiran keessatti, bu’uun ibiddaa sun ifatti ni mul’ata; hundinuus waan sana arganii ni dinqifatu. Inni utubaa ibiddaa isa Galaana Diimaa irratti ijoollee Israa’el mootummaa waraana Gibxi irraa addaan baase sana fakkaata.”

> “The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

> “Namoonni tulluu irra jiran Waaqa hin mul’anne sanaaf sodaa guddaadhaan lafatti gombifamu. Isaan ibidda samiidhaa ergame sana ilaaluu itti fufuu hin ijaaramu. Ofii isaanii iyyuu akka gubamanii badaniif ni sodaatu; hojii isaanii, jechuunis Waaqa Eliyaas akka Waaqa abbootii isaanii, kan isaan amanamummaa isaaf qabuu qaban, beekuu akka qaban yakka isaanii hubatanii, sagalee tokkoon waliin iyyaa, ‘Waaqayyo, inni Waaqa; Waaqayyo, inni Waaqa’ jedhu. Iyyeen sun ifa guddaadhaan nama dinqisiisuun tulluu irra ni dhaga’ama, dirree isa gaditti argamu irrattis ni deebi’a. Dhuma irratti Israa’el ni dammaqe; gowwoomsaa keessaa ni ba’e; qalbiin ni jijjiirame. Dhuma irratti namoonni hammam guddaa Waaqa salphisan ni argu. Amalli waaqeffannaa Ba’aal, tajaajila sirrii Waaqa dhugaan gaafatu wajjin wal bira qabamee, guutummaatti ni mul’ata. Namoonni haqaa fi araara Waaqaa hubatu; innis hamma isaan maqaa Isaa akka himatanitti fixeensa fi rooba dhowwuudhaan mul’ise. Isaan amma akka Waaqni Eliyaas waaqolii tolfamoo hundumaa caalu ni fudhachuuf qophaa’aniiru.” Prophets and Kings, 153.

## How Long? Moses

መቼ ድረስ? ሙሴ

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Gaaffii jalqabaaf gaaffiin fakkeenya-qabeessi, “hamma yoomiitti” jedhu, Dubbii raajii keessatti kaafamu, yeroo dha’icha saddeettaffaa warra Gibxii irratti bara Museetti dhufe keessatti. Dha’ichi saddeettaffaan “hawwaannisa” dha (fakkeenya Islaamaa), kan “qilleensa bahaa”n fidame (fakkeenya Islaamaa).

> And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

> Moses fi Aaron gara Fara’oon bira seenanii, akkas jedhaniin; Waaqayyo gooftaan Ibrootaa akkana jedha; Ati hamma yoomiitti of gad deebiftee ana duratti hin jilbeenfattu? Sabni koo na tajaajilaniif gad isaan dhiisi. Yoo kanaa achi, saba koo gad dhiisuu yoo didde, kunoo bor awwaannisa daarii kee keessa nan fida; isaanis fuula lafaa ni haguugu, namni lafa argu hin danda’u; waan harka bokkaa jalaa hafe, isa isin biratti hafe ni nyaatu; mukkeen hundumaas isa dirree keessaa isiniif guddatan ni nyaatu; manneen kees, manneen hojjettoota kee hundumaas, manneen warra Gibxii hundumaas ni guutu; waan abbootiin kee yookaan abbootiin abbootii kee, guyyaa isaan lafa irra turan irraa jalqabee hamma har’aatti, takkaa hin argin. Innis of garagalee Fara’oon biraa ba’e.

> And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

> Tajaajiltoonni Fara’oonis isatti, “Namichi kun hamma yoomitti nuu kiyyoo ta’a? Isaan akka Waaqayyo gooftaa isaanii tajaajilan namoota sana gad dhiisi; ati hanga ammaatti iyyuu akka Gibxi badiif kennamte hin beektaa ree?” jedhan.

> And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

> Muusaanii fi Arooniin gara Faraʼoonitti deebi’anii fidan; innis isaaniin, “Dhaqaatii Waaqayyoo Gooftaa keessan tajaajilaa; garuu eenyutu deemuu qabu?” jedhe.

> And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

> Museen akkana jedhe, Nuyi dargaggoota keenyaa fi maanguddoota keenyaan, ilmaan keenya dhiiraa fi dubartoota keenyaan, bushaayee keenya fi loon keenya wajjin ni deemna; sababni isaas, nuyi Waaqayyoon ayyaana kabajuu qabna.

> And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

> Ⲟⲩⲟϩ ⲁϥϫⲟⲥ ⲛⲱⲟⲩ· Ⲡϭⲟⲓⲥ ⲉϥⲉϣⲱⲡⲓ ⲛⲉⲙⲱⲧⲉⲛ ⲡⲁⲓⲣⲏϯ, ⲕⲁⲧⲁ ϯⲛⲁⲭⲁ ⲑⲏⲛⲟⲩ ⲉⲃⲟⲗ ⲛⲉⲙ ⲛⲉⲧⲉⲛⲕⲟⲩϫⲓ· ϫⲟⲩϣⲧ, ϫⲉ ⲡⲉⲧϩⲱⲟⲩ ⲭⲏ ⲙ̀ⲡⲉⲧⲉⲛϩⲟ. Ⲙⲡⲉⲧⲁⲓ ⲡⲁⲓⲣⲏϯ· ⲙⲁϣⲉ ⲧⲏⲛⲟⲩ ϩⲱⲱⲧⲉⲛ ⲛⲏ ⲉⲧⲟⲩⲣⲱⲙⲓ, ⲁⲣⲓⲗⲁⲧⲣⲉⲩⲉⲓⲛ ⲙ̀Ⲡϭⲟⲓⲥ, ϫⲉ ⲫⲁⲓ ⲡⲉ ⲡⲉⲧⲉⲧⲉⲛⲕⲱϯ ⲛⲥⲱϥ. Ⲁⲩϩⲓⲟⲩⲓ̈ ⲇⲉ ⲉⲃⲟⲗ ϧⲉⲛ ⲡ̀ϩⲟ ⲙ̀ⲫⲁⲣⲁⲱ.

> And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

> Akkasumas Waaqayyo Museehaan, Harka kee biyyaa Gibxi irra hawaasaatti diriirsi; awwaannis akka biyyaa Gibxi irra ol baʼu, biqiltuu biyya sanaa hundumaa, jechuunis waan cabbiin hambise hundumaa akka nyaatu, jedhe. Museenis ulee isaa biyyaa Gibxi irra diriirse; Waaqayyos guyyaa guutuu sanaa fi halkan guutuu sana biyyattii irra bubbee bahaa fide; ganama yommuu taʼetti bubbeen bahaa awwaannisa fide. Awwaannis biyya Gibxi guutuu irra ol baʼe, daangaa Gibxi hundumaattis qubate; baayʼee sodaachisoo turan; isaan dura awwaannis akkasiitii hin turre, isaan booddees akkasii hin taʼu. Isaan fuula lafa guutuu haguuganiiru; kanaaf biyyattiin ni dukkanoofte; biqiltuu biyya sanaa hundumaa fi ija mukkeetii cabbiin hambise hundumaa ni nyaatan; kanaafis biyya Gibxi guutuu keessatti, mukkeewwan irra yookaan biqiltuu dirree keessaa waan magariisa taʼe tokko illee hin hafne.

> Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

> Sanaan booda Fara’oon ariitiidhaan Musee fi Aaronin waamsise; innis akkana jedhe, “Ani Waaqayyo Gooftaa Waaqa keessanitti, akkasumas isinittis cubbuu hojjedheera. Egaa amma, maaloo, si’a kana qofa cubbuun koo naaf dhiifami, Waaqayyo Gooftaa Waaqa keessan akka du’a kana qofa narraa kaasuufis naa kadhadhaa.” Innis Fara’oon biraa ba’ee Waaqayyo Gooftaa kadhate. Waaqayyo Gooftaanis bubbee dhihaa jabaa guddaa tokko kaase; innis hoomaa sana fuudhee Galaana Diimaatti gate; daarii biyya Gibxii hundumaa keessatti hoomaa tokko illee hin hafne. Ba’uu 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

መጀመሪያ “የዕብራውያን ጌታ አምላክ” እንዲህ ብሎ ይጠይቃል፤ “በፊቴ ራስህን ለማዋረድ እስከ መቼ ትከለክላለህ?” ከዚያም በኋላ የፈርዖን ባሪያዎች ደግሞ ፈርዖንን እንዲህ ብለው ጠየቁት፤ “ይህ ሰው እስከ መቼ ወጥመድ ይሆንብናል?” ይህ ጥያቄ በስምንተኛው መቅሰፍት ጊዜ የተጠየቀ ሲሆን፣ ይህም ከ9/11 ጋር ለብዙ ምክንያቶች ይስማማል። አሥረኛው መቅሰፍት የበኩር ልጆች መገደል ነው፣ ይህም ከመስቀሉ ጋር ይስማማል፤ ከዚያም በኋላ በቀይ ባሕር ዘንድ የሆነው ተስፋ መቁረጥ ይከተላል፣ ይህንም መነሳሳት ከመስቀሉ ጊዜ የደቀ መዛሙርቱ ተስፋ መቁረጥ ጋር ያስማማዋል፤ ይህም ደግሞ በ1844 ከሚለራውያን ታላቁ ተስፋ መቁረጥ ጋር ይስማማል። እነዚያ ሦስት ምስክሮች ሁሉ ከእሑድ ሕግ ጋር ይስማማሉ። አሥረኛው መቅሰፍት የእሑድ ሕግ ነው፤ ከዚያ ሁለት መቅሰፍቶች ቀደም ብሎ ያለው ስምንተኛው መቅሰፍት “አንበጣዎችን” በ“ምሥራቅ ነፋስ” አመጣ። “አንበጣዎቹ” ምድርን ሁሉ ሞሉ፣ ልክ እስልምና ዛሬ ጨለማውን በግዳጅ ስደት በማስፋፋት ዓለምን ሁሉ እያናወጠ እንዳለው ነው። የ“በረሃ አንበጣ” የላቲን ስም “locusta migratoria” ነው፤ ይህም በተፈጥሮው ዓለም እንደ ፍልሰት በሚታወቀው ምሳሌ የተወከለውን የእስልምና መስፋፋት በስደት ይወክላል።

The ninth plague was a darkness that could be felt.

Balaa saglaffaan dukkana qaqqabamee beekamuu danda’u ture.

> And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

> Waaqayyo Musaadhaan akkana jedhe; “Dukkanni biyya Gibxi irra buʼu, dukkana tuqamuu dandaʼu illee akka taʼuuf, harka kee gara samii diriirsi.” Museenis harka isaa gara samii diriirse; guyyoota sadiif biyya Gibxi hundumaa keessatti dukkanni guddaan taʼe. Isaan guyyoota sadiif wal hin argine; namni tokko iyyuu iddoo isaa irraa hin kaane; garuu ijoolleen Israaʼel hundinuu manneen isaanii keessatti ifa qabu turan. Baʼuu 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

“የትክክለኛው ጊዜ እስከ መቼ ድረስ” በተባለው ምሳሌያዊ አርእስት፣ በቀርሜሎስ ተራራና በኤልያስ የተወከለው ምልክት ውስጥ፣ እሳት ከሰማይ በሚወርድበት ጊዜ የሚገለጥ ልዩነት አለ። የኤልያስ አምላክ ባአል ሊያደርገው የማይችለውን አደረገ። በሚለራይት ታሪክ ውስጥ ይህ ልዩነት በወደቀችው ሳርዴስ ፕሮቴስታንትነትና በሚለራይት አድቬንቲዝም መካከል ተገለጠ። ከሙሴ ጋር ያለው ልዩነት ጨለማ ወይም ብርሃን ነበር። በዕብራውያን ቤቶች ውስጥ ብርሃን ነበረ። ኢሳይያስ ደግሞ የሙሴ መስመር ውስጥ ብርሃን የሌላቸው፣ በኤልያስም የሚጠፉት፣ በሚለራይት ዘመንም የፕሮቴስታንትነት መጎናጸፊያን የሚያጡት፣ “ሕዝብ” መሆናቸውን ያሳውቀናል፤ እነርሱም “በእርግጥ ይሰሙ ነገር ግን አያስተውሉም፤ በእርግጥም ያዩ ነገር ግን አያስተውሉም።” ከዚያም ስለዚህ ሕዝብ እንዲህ የሚል አዋጅ ይነገራል፤ “የዚህን ሕዝብ ልብ አደንድን፥ ጆሮአቸውንም አክብድ፥ ዓይኖቻቸውንም ጨፍን፤ በዓይኖቻቸው እንዳያዩ፥ በጆሮአቸውም እንዳይሰሙ፥ በልባቸውም እንዳያስተውሉ፥ እንዳይመለሱም እንዳይፈወሱም።”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Hojii kana hojjechuuf fedhii qabaatus, warra hin dhaggeeffanneef lallabuun isa irratti ramadameen baayʼee dhiphate; Isaayyaasis, “Akkasitti jedhe, ‘Yaa Gooftaa, hamma yoomiitti?’”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Misriin dhaʼichoota kudhan keessaa sadan dhumaa, tarkaanfiiwwan sadii 9/11 irraa kaasee hamma seera Dilbataatti jiran ragaa baʼu. Hagayya 11, 1840 ergaan ergamaa isa jalqabaa humneeffame; Ebla 19, 1844 ergamaan lammaffaan dhufe, walgaʼii Kaampii Exeter ti Hagayya 12–17tti humneeffame; ergamaan sadaffaan immoo Onkoloolessa 22, 1844 dhufe. Ergamaan sadaffaan seera Dilbataa wajjin walqixa taʼa; kanaafis adeemsa tarkaanfiiwwan sadii taʼe adda baasa; sababni isaas, isa jalqabaa fi isa lammaffaa malee isa sadaffaa qabaachuun hin dandaʼamu.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Jechootaa inni duraa fi inni lammaffaan bara 1843 fi 1844 keessatti kenname; amma immoo nuyi labsii ergamaa sadaffaa jalatti argamna; garuu ergaawwan sadanuu ammas labsamuu qabu. Isaan kun warra dhugaa barbaadaniif irra deebi’anii labsamuun akkuma durii sana amma illee baay’ee barbaachisaa dha. Qalamaanis sagaleedhaanis labsicha dhageessisuu qabna; tartiiba isaanii fi hojii raawwii raajiiwwan nu ergaa ergamaa sadaffaatti geessan mul’isuudhaan. Inni sadaffaan isa duraa fi isa lammaffaa malee jiraachuu hin danda’u. Ergaawwan kana maxxansaawwan keessatti, lallabaawwan keessatti addunyaadhaaf kennuu qabna; sarara seenaa raajiitiin wantoota ta’anii darbanii fi wantoota ta’uu deeman agarsiisuudhaan.” Selected Messages, book 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Misiraa irratti dhaʼichi kurnaffaan kakaʼumsa Waaqayyootiin fannoo fi abdii kutannaa isa hordofee wajjin walitti hidhamee jira. Kanaafuu dhaʼichi kurnaffaan ergaa sadaffaa dha; innis dirqama raajiiatiin ergaa tokkoffaa fi lammaffaadhaan dura buufamuu qaba. 9/11 irratti Gooftaan Faraʼooniin, “hamma yoomiitti” jedhee gaafate; achumaan booddees tajaajiltoonni Faraʼoonis akkasuma, “hamma yoomiitti” jedhaniin gaafatan. Museen gaaffii Waaqayyoo, “hamma yoomiitti” jedhu, Faraʼoonitti erga geessisee booddee, tajaajiltoonni gaaffii Musee sana Faraʼoonitti irra deebisanii dubbachuu isaanii dura xiqqoo, Museen bakka jijjiirraa tokko akkas jechuun mallatteessa: “inni garagalee Faraʼoo biraa baʼe.” Baʼuu 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 jechuun yeroo raajii keessatti bakka murteessaa itti geeddarame ture; kunis yeroo Museen dhaʼicha hawwaannisaa qilleensa bahaatiin dhufe fidetti fakkeeffamee mulʼate.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

> “Yeroowwan seenaa sabootaa fi mana kiristaana keessatti iddoo murteessaa ta’an ni jiru. Karoora qajeelchaa Waaqayyoo keessatti, yeroo rakkooleen addaddaa kun ga’anitti, ifni yeroo sanaaf ta’u ni kennama.” *Bible Echo*, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Balaan itti aanuu garee kami keessa akka jirtan irratti hundaaʼuudhaan dukkana yookaan ifa fide. 9/11 “seenaa sabootaa fi waldaa kiristaanaa keessatti yeroo jijjiiramaa” ture. Yeroo sanaatti sabni Waaqayyoo deebiʼanii daandiiwwan durii keessa akka adeeman waamaman; isaan garuu keessa isaanii deemuu didan, sagalee malakataas hin dhageenye. Eeliyaas booddee dukkanaa fi ifa gidduutti addaan baʼuun raawwatame; Museenis, “hanga yoomiitti?” jedhee gaafate. Isheen dabalataan kutaa sana keessatti akkana jette:

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Seenaa sabootaa fi seenaa waldaa kiristaanaa keessatti yeroowwan jijjiirama guddaa fidanii jiru. Karoora Waaqayyoo keessatti, yeroo rakkooleen adda addaa kun dhufanitti, ifni yeroo sanaaf ta’u ni kennama. Yoo inni fudhatame, guddinni hafuuraa ni jiraata; yoo inni didame immoo, laafinni hafuuraa fi badiinni guutuun ni aana.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Nuti barruu itti aanu keessatti mata duree “hanga yoomitti” jedhu itti fufna.

> “In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> “በግንቦት 1842 በቦስተን፣ ማሳቹሴትስ አንድ ጠቅላላ ጉባኤ ተሰበሰበ። በዚህ ስብሰባ መክፈቻ ላይ፣ ከሐቨርሂል የሆኑት ወንድሞች ቻርልስ ፊችና አፖሎስ ሄል፣ የዳንኤልና የዮሐንስን ምስላዊ ትንቢቶች፣ ከትንቢታዊ ቁጥሮቹ ጋር በጨርቅ ላይ የሳሉትን፣ ፍጻሜአቸውን የሚያሳዩ ሆነው አቀረቡ። ወንድም ፊች በጉባኤው ፊት ከሰሌዳው ላይ ሲያብራራ፣ እነዚህን ትንቢቶች ሲመረምር፣ እዚህ እንደቀረበው ያለ ነገር ማዘጋጀት ቢችል፣ ጉዳዩን እንደሚያቀልልለትና ለተሰብሳቢ ሕዝብ ለማቅረብም እንደሚያስችለው አስቦ እንደነበር ተናገረ። እዚህ በመንገዳችን ላይ የበለጠ ብርሃን ነበረ። እነዚህ ወንድሞች ጌታ ከ2,468 ዓመታት በፊት ለሐበቁቅ በራእዩ ያሳየውን እያደረጉ ነበር፣ እንዲህ ሲል፦ ‘ራእዩን ጻፍ፣ በሰሌዳም ላይ ግልጽ አድርገህ አኑረው፣ የሚያነበውም ይሮጥበት፤ ራእዩ ገና ለተወሰነው ጊዜ ነውና።’ ሐበቁቅ 2፥2።

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Mariin dhimmicha irratti mariin xinnoon erga godhamee booddee, kun fakkaatan dhibba sadii liitogiraafiidhaan akka maxxanfaman tokkummaadhaan murtaa’e; kunis yeroo muraasa keessatti raawwatame. Isaanis ‘chaartota ‘43’ jedhaman.’ Kun Konfirensii baay’ee barbaachisaa ture.” The Autobiography of Joseph Bates, 263.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Anh keessatti harki Gooftaa qajeelchee akka ture, akka inni jijjiiramuu hin qabnes nan arge; lakkoofsonni sunis akkuma Inni isaan barbaadetti akka turan; harki Isaas isaan keessaa lakkoofsa tokko tokko keessatti dogoggora tokko dhoksee akka ture, namni tokko illee isa argu akka hin dandeenye, hamma harki Isaa irraa kaafamutti.” Early Writings, 74.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

> “ምስክርነት ወሃብቲ ካልኣይ ምጽኣት ዘምህሩን ጋዜጣታቶምን፣ ኣብ ‘እቲ መበቆላዊ እምነት’ እናቖሙ፣ ሕትመት ናይቲ ቻርት ፍጻመ ናይ ሃባቁቅ 2፡2, 3 እዩ ነይሩ። እቲ ቻርት ርእሰ ትንቢት እንተ ነይሩ (እቶም ዝኽሕድዎ ከኣ ካብ እቲ መበቆላዊ እምነት ይወጹ)፣ እምበኣር 457 ቅ.ል.ክ. እታ 2300 መዓልታት ካብኣ ዝጅምር ዓመት እያ ነይራ ዝበሃል ይኽተል። 1843 እቲ እዋን መጀመርታ ዝተሓትመ ኪኸውን ኣድላዪ ነይሩ፣ ምእንቲ እቲ ‘ራእይ’ ‘ኪድንጉይ’ ወይ ከኣ ግዜ ምድንጓይ ኪህሉ፤ በቲ ግዜ ድማ እታ ደናግል ጉጅለ ኣብቲ ዓብዪ ርእሰ ጉዳይ ግዜ ክትደቅስን ክትንቀልስን ነይራ፣ ኣብ ቅድሚ ብጭርሖ ፍርቂ ለይቲ ክትንቃሕ እያ ነይራ።” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

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