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# The Revelation of Jesus Christ - Number Five

Mul’ata Yesuus Kiristoos - Lakkoofsa Shan

Isaiah Forty: Comfort Ye, Comfort Ye

Ayesa Afurtam: Jajjabeessaa, Jajjabeessaa

Author

Jeff Pippenger

Published

October 25, 2023

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In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.

Aayaata kudhan torban jalqabaa Isaayyaas afurtamaa keessatti, dhibbaan afurtamii afurii kuma tokkoo fi dhibba afurtamii afurii kun raajii-duraatiin dhuma guyyaa sadii fi walakkaa irratti argamu; yeroo sana isaan du’anii daandiiwwan irratti ciisanii turan, yeroo addunyaan immoo gammadaa ture. Raajonni hundinuu walii wajjin waliigalu; taateewwan raajii isaan dhiyeessanis yeroo hundumaa raajota kaanii wajjin walsimu; sababiin isaas Waaqayyo burjaajii kan uumu miti.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Akkumaaleen raajotaas raajotatti ni bitamu. Waaqayyo wal jeequmsaa utuu hin taʼin kan nagaa ti; waldoota qulqulloota hunduma keessatti akkasuma. 1 Qorontos 14:32, 33.

The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.

Jajjabeessituun, isa Yesuus yeroo Inni keessaa fagaatetti erguuf waadaa gale, jechoota jalqabaa isa lakkoofsa jalqabaa, boqonnaawwan digdama jaha kan seenaa raajii dhumaa Isaayaas ijaaran keessaa kaa’ame. “Sabni koo jajjabeeffamaa, jajjabeeffamaa, jedha Waaqni keessan.” Seerri yeroo jalqabaatti caqasamuu addeessa boqonnaawwan digdama jaha itti aanan kun dhufaatii Jajjabeessituu sanaa guutamuu guutuu fi isa dhumaa wajjin walqabsiifamee akka hubatamu.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.

> Ani Abbaa nan kadhadha; innis Jajjabeessaa kan biraa isiniif ni kenna; innis bara baraan isin wajjin akka jiraatuuf.... Jajjabeessaan garuu, jechuunis Hafuurri Qulqulluun, isa Abbaan maqaa kootiin ergufu, inni waan hundumaa isin ni barsiisa; waan ani isinitti hime hundumaas yaadannoo keessanitti isinitti ni deebisa. Yohaannis 14:16, 26.

The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Seenaa Miilaroota keessatti iyyi walakkaa halkan keessaa ture sun seenaa namoota kuma dhibba tokkoo fi afurtamii afur keessatti irra deebiʼamee mulʼata.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “ዓለም ኣለች ብክፋት፣ ብምትሓላለፍን ብስሕተትን፣ ኣብ ጥላል ሞት ባዕሉ ተንቀሳቒሳ ትድቅስ ኣላ፤ ትድቅስ፣ ትድቅስ። ንሳቶም ንምቕሳቕስኣ ዝስቃዩ ብነፍሶም መን እዮም? ኣየናይ ድምፂ እዩ ክበጽሓ ዝኽእል? ሓሳበይ ናብ መጻኢ ተወሲዱ፣ እቲ ምልክት ክወሃብ ከሎ። ‘እንሆ፣ መርዓዊ ይመጽእ ኣሎ፤ ንምቕባሉ ውፁ።’ ነገር ግን ገሊኣቶም ንመብራህቶም ንምምላእ ዘድሊ ዘይት ንምርካብ ኣዝዮም ክድንጉዩ እዮም፣ እንዳሓለፈ ግዜ ድማ እቲ ብዘይቲ ዝተወከለ ባህርይ ክተሓላለፍ ዘይከኣል ምዃኑ ክፈልጡ እዮም።” Review and Herald, February 11, 1896.

The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”

Gaaffiin kun ni kaafama, “sagaleen kam” warra “rafan” “dammaqsu” danda’a?” “Sagaleen” isaan dammaqsu, Isaayaas boqonnaa afurtamaa keessatti, “sagalee” lafa onaa keessatti “iyyuu” dha.

> Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.

> Yerusaalemitti jajjabeessitanii dubbadhaa, isheetti iyyadhaa, waraanni ishee akka xumurame, hammeenyi ishee akka dhiifame; cubbuu ishee hundaaf harka Waaqayyoo irraa dachaa lama akka fudhatte. “Sagaleen” isa gammoojjii keessatti “iyyuu”.... Isaayaas 40:2, 3.

The message of the Midnight Cry is also the message of the latter rain.

Ergaan halkan-bultii wal fakkaataa ergaa roobaa isa boodaa ti.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Isin gara fuula Gooftaa baʼuuf jiru baayʼee fagoo godhaa jirtu. Ani bokkaa boodaa akka [akkuma hatattamaan] iyya walakkaa halkanitti dhufaa ture, humna isaatiin immoo dachaa kudhaniin akka taʼe arge.” Spalding and Magan, 5.

One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”

Waaqni dheeraa keessa argaman keessaa tokkoo fi ergaa bokkaa boodaa bakka bu’u keessaa, mallattoon jechoota yookaan himoota dachaan ibsamaniiti. Jechoota yookaan himoota dachaan ibsuun, guyyoota dhumaa keessatti mallattoo Iyyuu Halkan Giddugaleessaa, yookaan ergaa bokkaa boodaa ti. Fakkeenyi “jajjabeessaa” jedhu dachaan ibsame kun, banuu boqonnaa afurtamaa Isaayaas keessatti yeroo turtii keessa kaa’a; yeroo ergaan fakkeenya dubartoota kudhan keessaa Iyyuu Halkan Giddugaleessaa jedhamee bakka buufame beekamuu fi sana booddee labsamuu qabu sana. Yeroo sanatti, Kiristoos Dubbiin Jajjabeessaa erga, dubartoota rafan dammaqsuuf; isaanis raajii keessatti akka rafanitti bakka bu’anii jiru, fi kutaa raajii tokko tokko keessatti immoo akka rafuu du’aatti ibsamu. Lakkoofsi jalqabaa boqonnaa afurtamaa Isaayaas raajiidhaan guyyoota fakkeenyaa sadii fi walakkaa “booda” abdii cituu Adoolessa 18, 2020 irratti argama; sababiin isaas yeroo sana Dubbiin Jajjabeessaa warra rafan dammaqsuuf ni ergame. Guyyoonni sadii fi walakkaan mallattoo lafa onaa ti; achittis “sagaleen” “iyyuu” jalqaba.

Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.

Mul’ata kurnan tokkoo, Hisqi’el soddomii-torba, Maatewos digdamii-shan, seenaa warra Miileriitotaa (akkasumas mallattoolee daandii seenaa Miileriitotaa kan sochii haaromsa hundumaa keessatti mul’atan wajjin), walitti dhufuun haala ‘adeemsa addaa’ dubartoota qulqulluu hirriba keessa jiran dammaqsu ittiin adda baasu. Adeemsi kun dubartoonni qulqulluun yeroo mufannaa keessa hirriba seenuu isaaniitiin jalqaba. Yeroon turuu kan mufannaa sanatti jalqabe, dhuma irratti akka yeroo turuutti beekama. Kutaan dhumaa yeroo turuu sanaa guddina ergaa Iyyuu Walakkaa Halkan keessaa ti. Ergaan sun yeroo hundeeffamutti, hamma inni xumura isaa, murtii, ga’utti labsamaa deema.

The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.

Isaaya keessatti ergamaan akka “sagalee”tti bakka bu’e, ergaan lallabamuu qabu maal akka ta’e gaafate. Innis afaan mallattootiin ergaa Islaamaa dhiheessuuf itti himame. Ergaan raajii Islaamaa seera Dilbataa dhihoo dhufuu jiru irraa addaan baafamuu hin danda’u; sababiin isaas Islaamni humna malakataati, malakatoonni torban Mul’ata keessa jiran immoo humnoota seerota Dilbataa dabarsan irratti murtii Waaqayyoo bakka bu’u. Humnoonni sun Roomaa waaqeffannaa waaqolii 321 keessatti, mallattoo jawwee; Roomaa papaasii 538 keessatti, mallattoo bineensaa; akkasumas seera Dilbataa Ameerikaa keessatti dhihoo dhufaa jiru, mallattoo raajii sobaa turan.

In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.

Waan eenyummaa ergaa “sagaleen” isa lafa onaa keessatti iyyachaa ture labsuu qabu maal akka turee wajjin walqabatee, abdachiisni dubbii Waaqayyoo gonkumaa akka hin kufne ture. “Abdiin fi mirkaneessi” dubbii Waaqayyoo gonkumaa akka hin kufne jedhu, iddoo raajii walfakkaataa keessatti argama; innis Habakkuk boqonnaa lammaffaa, lakkoofsa sadii keessatti, “inni dhuma irratti ni dubbata, kijibni isa keessaas hin jiru; yoo tures isa eegi; inni dhugumaan ni dhufaatii, hin turu” jedhamuun ibsameera. Ergaan Islaamaa gonkumaa hin kufu; inni dhugumaan ni dhufa. Lakkoofsi dhumaa Isaayyaas boqonnaa afurtamaa, warra mul’ata Habakkuk keessa jiru eegan ni ilaallata.

> But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.

> Warri kan Rabbii irratti abdatan garuu humna isaanii ni haaromsu; akka risaa qoochoon ol baasu; ni fiigu, hin dadhaban; ni deemu, hin laaffatan. Isaayyaas 40:31.

The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”

መጽሓፍ ሸውዓተ ነጎድጓድ እቲ ሕቡእ ታሪኽ፣ ሕጂ ድማ ይኽፈት ዘሎ፣ ብሓደ ተስፋ ምቑራጽ ዝጅምርን ዝውዳእን ሰለስተ መለክዒ ነጥብታት ይግለጽ። ኣብቲ ምሳሌኣዊ ታሪኽ፣ ብኽልተ ዘመናት ጊዜ ዝተፈላለዩ ሰለስተ መለክዒ ነጥብታት ኣለዉ። ሓደ ተስፋ ምቑራጽ ነቲ ጊዜ ምጽባይ ይጅምር። እቲ ጊዜ ምጽባይ ናብቲ ዝተኣረመ መልእኽትን ትንቢት ናይ ጭርሖ ፍርቂ-ለይቲን ይመርሕ። እቲ መልእኽቲ ጭርሖ ፍርቂ-ለይቲ ነቲ መልእኽቲ ጭርሖ ፍርቂ-ለይቲ ዝስበኽ ጊዜ ይጅምር፣ እዚ ድማ ናብ ካልኣይ ተስፋ ምቑራጽ ይመርሕ፣ እዚ ኸኣ ከም ፍርዲ ይውከል። እዞም ሰለስተ ስጕምትታት፣ ብኽልተ ዘመናት ጊዜ ዝተፈላለዩ፣ ነቲ ኣልፋን ኦሜጋን ይውክሉ፣ እዚ ድማ ኣብ እቲ ዕብራይስጢ ቃል “ሓቂ” ከም ዝተፈጥረ እዩ።

In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”

Hisqiʼel boqonnaa soddomaafi torbaffaa keessatti, Hisqiʼelis “sagalee” Isaayyaas afurtamaa bakka buʼa. Sagaleen Isaayyaas afurtamaa keessatti, “Ani maal iyyuu?” jedhee gaafata. “Sagaleen” Hisqiʼel boqonnaa soddomaafi torbaffaa, lakkoofsa torba keessatti immoo, akkuma inni “ajajameetti” “raajii dubbate.”

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> ତେଣୁ ମୁଁ ଯେପରି ଆଜ୍ଞା ପାଇଥିଲି, ସେହିପରି ଭବିଷ୍ୟଦ୍ବାଣୀ କଲି; ଏବଂ ଯେତେବେଳେ ମୁଁ ଭବିଷ୍ୟଦ୍ବାଣୀ କରୁଥିଲି, ସେତେବେଳେ ଗୋଟିଏ ଶବ୍ଦ ହେଲା, ଏବଂ ଦେଖ, ଗୋଟିଏ କମ୍ପନ ହେଲା, ଏବଂ ହାଡଗୁଡ଼ିକ ଏକତ୍ର ହେଲା, ପ୍ରତ୍ୟେକ ହାଡ ତାହାର ନିଜ ହାଡ ସହିତ ଯୋଗ ହେଲା। ଏବଂ ଯେତେବେଳେ ମୁଁ ନିରୀକ୍ଷଣ କଲି, ଦେଖ, ସେମାନଙ୍କ ଉପରେ ସ୍ନାୟୁ ଓ ମାଂସ ଉଦ୍ଭବ ହେଲା, ଏବଂ ଉପରୁ ଚର୍ମ ସେମାନଙ୍କୁ ଆଚ୍ଛାଦିତ କଲା; କିନ୍ତୁ ସେମାନଙ୍କ ମଧ୍ୟରେ ପ୍ରାଣ ନଥିଲା। ଯିହିଜ୍କେଲ 37:7, 8.

Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.

የሕዝቅኤል የመጀመሪያው ትንቢት አጥንቶቹንና ሥጋውን አንድ አድርጎ አሰባሰበ፣ ነገር ግን ገና ሕያዋን አልነበሩም። “ስለዚህ” ሕዝቅኤል “እንደ ታዘዘው” ለሁለተኛ ጊዜ “ትንቢት ተናገረ።” ሁለተኛው ትንቢት አካላቱን ሕያዋን አደረገ። እነዚህ ሁለቱ ትንቢቶች በአዳም ፍጥረት ውስጥ ምሳሌ ሆነው ተገልጠዋል።

> And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.

> Akkasumas Waaqayyo gooftaan biyyee lafaa irraa nama tolchee hidhii isaatti hafuura jireenyaa afuufe; namnis lubbuu jiraataa taʼe. Uumama 2:7.

The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”

Adeemsi tarkaanfachuun lafee goggogaa du’an gara jireenyaatti fiduu jalqaba irratti uumama Aadam keessatti eerame; kanaan immoo Dubbii raajii Waaqayyoo humna Isaa kan uumu taʼuus ni cimsama. Waaqayyo jalqaba Aadam “tolche,” raajiin jalqabaa Hisqiʼeel immoo lafee fi qaamota walitti fide; achiis Waaqayyo “hafuura jireenyaa funyaan isaa keessa afuufe; namichis lubbuu jiraataa taʼe.”

Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.

ሕዝቅኤል ሁለተኛው ትንቢቱ ወደ “ነፋስ” ነበር የተመራው፤ ወደ ዐጥንቶቹ አይደለም፤ ምክንያቱም “ለነፋሱ ተናገር” ተብሎ ተነግሮት ነበር፤ “አቤቱ መንፈስ ሆይ፥ ከአራቱ ነፋሳት ና፥ እነዚህንም የተገደሉትን እንዲኖሩ ተንፈስባቸው።” ሕዝቅኤል ሁለተኛው ትንቢት፥ እነዚያን ሙታን አካላት እንደ ታላቅ ሠራዊት ወደ ሕይወት የሚያመጣው፥ ወደ ሙታን አካላት ሳይሆን ወደ ነፋሱ ነበር የተመራው። እርሱም በአካላቱ ላይ እንዲተነፍስ ለነፋሱ የተሰጠ ትእዛዝ ነበር። “እስትንፋስ” የሚለው ቃል በእግዚአብሔር ቃል ለመጀመሪያ ጊዜ የተጠቀሰው በአዳም ፍጥረት ላይ ነው፤ በዚያም የሕይወት እስትንፋስ መሆኑ ተገልጦአል፤ ወደ ሙታን አካላትም ሕይወትን የሚያመጣው ከአራቱ ነፋሳት ይመጣል።

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaa’ikota afur qilleensota qabatanii jiru; isaanis akka farda aarii guddaa qabu, hiikamee baqatee fuula lafa guutuu irratti fiiguudhaan karaa isaa irratti badiinaa fi du’a fidee darbuu barbaadutti fakkeeffamaniiru.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Nu garaa addunyaa bara baraa irra gaʼee rafnaa? Nu dadhaboo, qabbanaaʼoo, duʼoo taanee haa taanuu? Yaa, akka hafuuraa fi afuura Waaqayyoo waldoota keenya keessatti namoota Isaa keessa afuufamee, isaan miilla isaanii irratti dhaabatanii jiraatan argachuu dandeenyu!” Manuscript Releases, volume 20, 217.

The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.

Gaaffileen lamaan asitti jiru, ni rafnaa, akkasumas ni duunaa? ... jechoota lama haala raajii tokkoof ibsa kennan. Ergaan bubbee afran kan ergamoonni dhowwanii qaban, ergaa hafuuri Waaqayyoo warra du’aniitti akka seenu godhuu fi isaan akka ka’anii jiraatan godhudha. Ergaan bubbee afran, ergaa farda aarii Islaamii ti. Ergaan bubbee afran inni Kitaaba Mul’ataa keessatti argamu, ergaa mallatteessuu ti. Ergaan mallatteessuu kan Mul’ata boqonnaa torba, lakkoofsa tokko hanga sadiitti, ergaa bubbeen afran tajaajiltoonni Waaqayyoo hamma mallatteeffamanitti akka dhowwaman adda baasedha.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Ergasii kana booddee an ergamoota afur handaara afur lafaa irra dhaabatanii, qilleensa afur lafaa qabatanii utubanii jiran nan arge; kunis akka qilleensi lafa irra, yookaan galaana irra, yookaan muka kamiyyuu irratti hin bubbulleef ture. An ergamaa biraa isa bahaa irraa ol baʼaa jiru, chaappaa Waaqa jiraataa qabu nan arge; innis sagalee guddaadhaan ergamoota afur warra lafa fi galaana miidhuuf aangoon isaanii kennameefitti iyyatee, akkana jedhe, “Hanga nu tajaajiltoota Waaqa keenyaas adda isaanii irratti chaappeessinutti, lafa hin miidhinaa, yookaan galaana, yookaan mukaawwan.” Mul’ata Yohaannis 7:1–3.

Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.

ሁለተኛው የሕዝቅኤል ትንቢት ወደ ነፋሱ የተመራ ነበር፤ ነፋሱም ለአካላቱ ያመጣው ሕይወት ከአራቱ ነፋሳት መልእክት የመጣ ነበር። በሕዝቅኤል ሠላሳ ሰባት ቁጥር ስምንት እስከ አሥር ያሉት ቃላት እንደ “ነፋስ” ወይም እንደ “ትንፋሽ” የተተረጎሙት በእያንዳንዱ መግለጫ አንድና ያው የዕብራይስጥ ቃል ነው። እግዚአብሔር በአዳም ውስጥ የሕይወትን ትንፋሽ ነፈሰ፤ በሕዝቅኤልም የሕይወት ትንፋሽ ከአራቱ ነፋሳት የሚመጣው የአንድ መቶ አርባ አራት ሺህ መታተም መልእክት ነው። ያ መልእክት በመጀመሪያው መልእክት በሞት ሸለቆ ውስጥ አንድ ላይ የተሰበሰቡትን አካላት የእግዚአብሔር የፍጥረት ኃይል ያደርሳል። የአራቱ ነፋሳት መልእክት እስልምና በእሑድ ሕግ ምክንያት በዩናይትድ ስቴትስ ላይ ፍርድ እያመጣ ያለው መልእክት ነው። እርሱም የእኩለ ሌሊት ጩኸት መልእክት ነው።

The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.

Seenaa dhokataa caccabaa torbanii abdii kutannaa tokkoon jalqaba; innis yeroo turtii sana jalqaba. Mul’ata boqonnaa kudha tokkoffaa keessatti yeroo raajonni lamaan Adoolessa 18, 2020 irratti ajjeefaman, yeroo turtii jalqabe. Yeroo Gooftaan Hisqiʼeel irraa yoo dhugumaan dhugaa baattonni lamaan karaa irra duʼanii jiran jiraachuu dandaʼuu akka dandaʼan gaafate, Hisqiʼeel warra duʼan keessaa tokko ture.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.

> Harki Gooftaa na irra ture; inni Hafuura Gooftaan na baasee gara alaatti na geesse, gidduu sulula lafee guutame keessa na dhaabe. Innis na naannessuudhaan isaan biratti akka darbu na taasise; kunoo, isaan sulula bal’aa keessa baay’ee hedduu turan; kunoo immoo, baay’ee gogan turan. Innis, “Yaa ilma namaa, lafeen kun jiraachuu ni danda’uu?” naan jedhe. Anis deebisee, “Yaa Gooftaa Waaqayyo, ati ni beekta” jedheen. Hisqiʼeel 37:1–3.

In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.

Lakkoobsa torbaffaa keessatti, yeroo Hisqiʼeel raajiiwwan lamaan keessaa isa jalqabaa dabarsu, ergaan sun salphaatti, “Yaa lafeewwan goggan, dubbii Gooftaa dhagaʼaa” ture. Yohaannis immoo, Mulʼata keessatti, “warri dubbii raajii macaafa kanaa dhagaʼan eebbifamoo dha” jedhee galmeesse. Hisqiʼeel warra lafeewwan duʼanii goggan kanneen eebbifamoo taʼan bakka buʼa; isaanis warra ajaja Hisqiʼeel, dubbii Gooftaa akka dhagaʼan jedhu sana dhagaʼanidha; dubbiin Isaas Dhugaa dha. Boqonnaa lammaffaa Hisqiʼeel keessatti, muuxannoon warra dubbii Waaqayyoo dhagaʼanii ibsameera.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Innis naan, “Yaa ilma namaa, miilla kee irra dhaabadhu, anis si wajjin nan dubbadha” naan jedhe. Yeroo inni na wajjin dubbate sanatti Hafuurri gara koo seenee miilla koo irra na dhaabe; anis isa na wajjin dubbatu sana dhaga’e. Hisqiʼeel 2:1, 2

In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.

Mulʼata Kurnaffaa keessatti, yommuu reeffi isaanii Dubbii Gooftaa dhagaʼanitti, Jajjabeessituun isaanii keessa seentee isaan miila isaanii irra dhaabdi. Miila isaanii irra kan isaan dhaabu Jajjabeessituu dha.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Guyyaa sadii fi walakkaa booddee Hafuurri jireenyaa kan Waaqa irraa taʼe isaan keessa seene; isaanis miilla isaanii irratti ni dhaabbatan; warra isaan argu irrattis sodaan guddaan ni buʼe. Mul’ata 11:11.

The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.

Namoonni warra du’anii kaʼuun, adeemsa tarkaanfii lama qabuu keessaa tarkaanfii jalqabaati; adeemsa kanaan isaan awwaala isaanii keessaa kaafamanii, murtii seera Dilbataa irratti mallattoo ol kaafamu taʼu. Yommuu isaan boqonnaa kudha tokkoffaa keessatti kaʼan, warra isaan argan irratti “sodaan guddaan” in dhufa.

> And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.

> Inni sodaa isaan gara iddoo ofii isaanii jabaatti qaxxaamuranii baqatu; bulchitoonni isaaniis mallattoo waraanaa sanaan ni sodaatu, jechuun Waaqayyo, inni ibiddi isaa Xiyoon keessa jiru, furnaasii isaas Yerusaalem keessa jiru. Isaayyaas 31:9.

The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.

Gumaan ergaa halkan giddugaleessaa seenaa Millerootaa keessatti ture ergaa ergamaa lammaffaa keessaa kutaa lammaffaa ture. Ergaan ergamaa lammaffaa kun Milleroota waldoota yeroo sana intaloota Baabilon jedhamanii beekaman irraa addaan baase, warri amanamoonis baʼanii dhufanii Milleroota wajjin akka dhaabbatan waamaman. Ergaa sanaan “qaamni” amantootaa tokko hundeeffame; sana booda tarkaanfiin lammaffaan ergaa Gumaata Halkan Giddugaleessaa isa ergaa lammaffaatti makamee humna itti dabale ture. Achumaan Milleroonni loltoota jabaa taʼan; ergaa sanas akka dambalii galaanaa biyyicha hunda irratti babalʼisan. Adeemsi tarkaanfii lamaa kun sagaleewwan lamaan Mulʼata mootummaa kudha saddeetii keessaa ibsamanidha; akkasumas adeemsa duʼaa kaʼumsa lafee goggogaa Hisqiʼeel keessaa, warra daandii irratti Mulʼata mootummaa kudha tokko keessatti ajjeefamanii wajjin guutumaan guutuutti wal fakkaata.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.

> “Ergamoonni ergamaa jabaa samii irraa dhufe gargaaruuf ergaman; anis sagaleewwan bakka hundumaatti dhagaʼaman fakkaatan nan dhagaʼe, ‘Yaa saba koo, isin cubbuu ishee keessatti hirmaattota akka hin taaneef, dhaʼichaawwan ishee irraas akka hin hirmaanneef, keessaa baʼaa; cubbuun ishee gara samiitti ol gaʼeeraatii, Waaqayyos jalʼina ishee yaadateera.’ Ergaan kun ergaa sadaffaatti dabalata taʼee fakkaate; akkuma waggaa 1844 keessatti iyya halkan walakkaa ergaa ergamaa lammaffaatti makame, isas itti makame.” Spiritual Gifts, volume 1, 195, 196.

The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.

Torban jalqabaa isa duraa keessatti karaa mallattoo jalqabaa seenaan dhokataan qilleensota torbanii keessaa argamu, abdii kutannaa yeroo turtii jalqabu dha. Yeroon turtii yeroo guyyoota sadii fi walakkaatti fakkeeffamee ibsamu dha; kunis mallattoo lafa onaati. Dhuma waggoota afurtamaa lafa onaa keessa jooruu booda, Iyyaasuun loltoota humna guddaa gara Biyya Abdachiifamteetti geggeesse. Dhuma guyyoota sadii fi walakkaa sanatti, Hisqi’eel gara sulula du’aatti fudhatamee, reeffota du’aniin, “dubbii Waaqayyoo dhaga’aa” jedhee akka ajaju itti himama. Hisqi’eel “sagalee” lafa onaa keessatti iyyu dha. Ajajni dubbii Waaqayyoo dhaga’uu qaamolee qaamaa walitti fida; garuu isaan amma iyyuu hin jiraatan, amma iyyuu loltoota miti, amma iyyuu hin chaappeffamne. “Dubbiin Waaqayyoo” inni Hisqi’eeliin boqonnaa lammaffaa keessatti dubbatamu, yeroo Jajjabeessaan dhufu uummanni Waaqayyoo akka dhaabbatan, yeroo wal fakkaatu sanattis dubbii Waaqayyoo akka dhaga’an adda baasa. Kiristoos, guyyoota sadii fi walakkaa erga karaa irratti ajjeefamanii booda, akka Inni Jajjabeessaa ergu abdachiiseera.

Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.

Yeroo tokko dhaabatanii, qaamoleen “kanneen amma iyyuu hin jiraanne” raajii lammaffaa ni kennamuuf jiru. “Sagaleen gammoojjii keessatti iyyu” jedhu Isaayyaas keessatti, raajiin inni iyyuu qabu maal akka ta’e ni gaafata. “Ergaan” Hizqiʼeel fi “sagaleen” Isaayyaas afurtamaa keessatti dhiheessuuf ajajaman, ergaa Islaamaa dha. Yeroo raajiin sun kennamutti, “Aadam” akka loltoota jabaa taʼeetti jireenyatti ni dhufa. Ergasii dhugaa baattonni lamaan warri jiraatoon ergaa murtii Islaamni seera Dilbataa dhihoo dhufu sana darbuudhaan Ameerikaa irratti qabu ni labsu. Murtiin seera Dilbataa sun seenaa dhokataa qilleensota torbanii keessatti mallattoo daandii sadaffaa dha. Yeroo inni raawwatamutti, loltoonni sun akka mallattoo mootummaa samii irratti ol kaafamu; akkasumas Mulʼata Yohannis afurtamaa keessatti ni fakkeeffama.

> “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.” Selected Messages, book 2, 387.

> “ଏହି ପୃଥିବୀର ଇତିହାସର ଶେଷ ଦିନଗୁଡ଼ିକରେ ବସୁଥିବା ଲୋକମାନଙ୍କ ଉପରେ ସରାସରି ପ୍ରଭାବ ପକାଇ, ସମଗ୍ର ଜଗତକୁ ସତର୍କତାର ବାର୍ତ୍ତା ଘୋଷଣା କରୁଥିବା ଭାବେ, ପ୍ରଥମ, ଦ୍ୱିତୀୟ ଓ ତୃତୀୟ ସ୍ୱର୍ଗଦୂତଙ୍କ ବାର୍ତ୍ତାମାନଙ୍କ ମଧ୍ୟରେ ମୋର ଏକ ଅନୁଭବ ରହିଛି। ସ୍ୱର୍ଗଦୂତମାନେ ଆକାଶମଣ୍ଡଳର ମଝିରେ ଉଡ଼ୁଥିବା ଭାବେ ଚିତ୍ରିତ ହୋଇଛନ୍ତି, କିନ୍ତୁ କେହି ମଧ୍ୟ ଏହି ସ୍ୱର୍ଗଦୂତମାନଙ୍କର ସ୍ୱର ଶୁଣିନାହାନ୍ତି; କାରଣ ସେମାନେ ସ୍ୱର୍ଗୀୟ ବ୍ରହ୍ମାଣ୍ଡ ସହ ସମନ୍ୱୟରେ କାର୍ଯ୍ୟ କରୁଥିବା ଦେବଙ୍କ ଜନମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ପ୍ରତୀକ। ଦେବଙ୍କ ଆତ୍ମା ଦ୍ୱାରା ଆଲୋକିତ ଏବଂ ସତ୍ୟ ଦ୍ୱାରା ପବିତ୍ରୀକୃତ ପୁରୁଷ ଓ ନାରୀମାନେ, ଏହି ତିନୋଟି ବାର୍ତ୍ତାକୁ ସେମାନଙ୍କର କ୍ରମାନୁସାରେ ଘୋଷଣା କରନ୍ତି।” Selected Messages, book 2, 387.

The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.

Baanuun ol kaafame sun ergamaa sadaffaa isa samii gidduudhaan barrisu sana, ilmaan namaa mallattoo bineensichaa fudhachuu irraa akeekkachiisu dha. Waraanichi humna qabeessi sun hamma Miikaa’el ka’utti fi carraan qormaataa namaa cufamutti, ergaa sana addunyaatti dhiheessuu itti fufa.

We will continue these thoughts in the next article.

Maqaa itti aanu keessatti yaadota kana itti fufna.

> And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.

> Halkan yeroo halkan walakkaa sagaleen guddaan dhaga’ame, Kunoo, misirrichi dhufaa jira; isa simachuuf baʼaa. Maatewos 25:6.

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