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

Macaafa Yo’eelii fi Waldaa Adveentistii Guyyaa Torbaffaa Laa’odiiqeyaa — Lakkoofsa Afurtamii Jahaa

Number Forty-Six

Lakkoofsa Afurtamii Jaha keessaa

Author

Jeff Pippenger

Published

February 12, 2026

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Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

ቂሳርያ ፊልጶስዩስ እስከ ቂሳርያ ማሪጢማ ያለው ክፍለ ጊዜ ከሦስተኛው ሰዓት እስከ ዘጠነኛው ሰዓት ድረስ ያለውን ይወክላል፤ ይህም በስድስተኛው ሰዓት ይከፈላል። ከቂሳርያ እስከ ቂሳርያ ያለው መከፈል የመለወጥ ተራራ ነበር። የመለወጥ ተራራ ሌሎች ሁለት መስመሮችን ከጴንጤቆስጤ የእሑድ ሕግ በፊት በአምስት ቀናት የሚቀድሙት የሦስት ደረጃዎች የመንገድ ምልክት ጋር ያስተካክላል።

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

Gaara sanattiitti, Waaqayyo Abbaan yeroo lammaffaatiif dubbate. Yeroo inni jalqabaaf dubbate cuuphaa Kiristoositti ture; yeroo inni dhumaa dubbate immoo fannoo dura xiqqoo ture.

> Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

> ଏବେ ମୋର ଆତ୍ମା ବ୍ୟାକୁଳ ହୋଇଛି; ଏବଂ ମୁଁ କ’ଣ କହିବି? ହେ ପିତା, ଏହି ଘଣ୍ଟାରୁ ମୋତେ ରକ୍ଷା କର; କିନ୍ତୁ ଏହି କାରଣ ପାଇଁ ମୁଁ ଏହି ଘଣ୍ଟା ପର୍ଯ୍ୟନ୍ତ ଆସିଛି। ହେ ପିତା, ତୁମ ନାମକୁ ଗୌରବମୟ କର। ତା’ପରେ ସ୍ୱର୍ଗରୁ ଏକ ସ୍ୱର ଆସିଲା, କହିଲା, ମୁଁ ଏହାକୁ ଗୌରବମୟ କରିଛି, ଏବଂ ପୁଣି ଗୌରବମୟ କରିବି। ତେଣୁ ଯେମାନେ ସେଠାରେ ଦାଁଡି ଥିଲେ ଏବଂ ଏହା ଶୁଣିଥିଲେ, ସେମାନେ କହିଲେ ଯେ ବଜ୍ରଧ୍ୱନି ହୋଇଥିଲା; ଅନ୍ୟମାନେ କହିଲେ, ଜଣେ ଦୂତ ତାଙ୍କ ସହ କଥା କହିଲେ। ଯୋହନ 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Waaqayyo yeroo kumni dhibba tokkoo fi afurtamii afur san mallatteessu, maqaa Isaas irratti barreessuudhaan maqaa Isaa ulfina kenna.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Inni mo’atuu mo’ate, Ani akka utubaa mana qulqullummaa Waaqa koo keessatti isa nan godha; innis si’achi keessaa hin ba’u; maqaa Waaqa koo, maqaa magaalattii Waaqa koo, jechuunis Yerusaalem haaraa isa Waaqa koo biraa keessaa samii irraa gad bu’u, isa irratti nan barreessa; maqaa koo haaraas isa irratti nan barreessa. Namni gurra qabu, wanta Hafuurri waldoota amantootaa jedhu haa dhaga’u. Mul’ata Yohaannis 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

ለውጠ መልክ ተራራ ላይ፣ ጴጥሮስ፣ ያዕቆብና ዮሐንስ ብቻ ናቸው የነበሩት ደቀ መዛሙርት፤ እንዲሁም በኢያኢሮስ ሴት ልጅ ትንሣኤ ጊዜ እና ደግሞ በጌቴሴማኔ እነርሱ ብቻ ነበሩ። ጌቴሴማኔ፣ በዮሐንስ ምዕራፍ አሥራ ሁለት እንደ ተናገረው አብ ድምፅ ማሰማቱን ትመስላለች፤ መስቀሉ ከመጣ በፊት ተከሰተች። ጌቴሴማኔ ማለት “የዘይት መጭመቂያ” ማለት ነው፤ ይህም የድንግልናዎቹን የዘይት ፈተና ያመለክታል። ጌቴሴማኔ ነፍስን “ከሞት ጋር ፊት ለፊት” የሚያቆም “ቀውስ” ናት፤ ጠቢባን ድንግልናዎችም ፈተናውን ያልፋሉ፥ ምክንያቱም በሁለተኛው የቤተ መቅደስ ፈተና ውስጥ ኢየሱስ ሠላሳ ቀን “ፊት ለፊት” ሲያስተምር ከሕይወት ጋር ፊት ለፊት ተገናኙ።

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Abbaan yeroo jalqabaatiif dubbate yeroo cuuphaa Kiristoos ture; akkasumas yeroo jalqabaatiif qofa Pheexiroos, Yaaqoobii fi Yohannis fudhate immoo yeroo intalli Yaa’iros waggaa kudha lamaa du’aa kaafamte ture. Du’aa ka’iinsi durba waggaa kudha lamaa sun cuuphaa Kiristoos wajjin wal-sima; cuuphaan sunis humna du’aa ka’iinsaa ni agarsiisa. Du’aa ka’iinsi intala Yaa’iros cuuphaa Kiristoosii fi Qeesariyaa Fiiliphhoosi wajjin wal-sima. Getesemaanee fi dhiphinni Kiristoos yeroo Abbaan salphina irratti dura dubbate, Qeesariyaa Maaritiimaa wajjin wal-simu.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

መስመር በመስመር፣ ጴጥሮስ በቂሳርያ ፊልጶስዩስ ላይ ሲሞን ባርዮና ስሙ ወደ ጴጥሮስ በሚለወጥበት ጊዜ የሚታተሙትን መቶ አርባ አራት ሺህ ይወክላል። በፓኒየም፣ ማለትም በቂሳርያ ፊልጶስዩስ ላይ ከታተመ በኋላ፣ ጴጥሮስ ወደ ስድስተኛው ሰዓት ተራራ ይሄዳል፤ በዚያም በቂሳርያ ማሪቲማ ያለውን የቆርኔሌዎስን ጥሪ ለመመለስ ሲቀጥል፣ እንደ አርማ ከፍ ይደረጋል። በቂሳርያ ፊልጶስዩስ፣ ጴጥሮስ የኤክሴተር የካምፕ ስብሰባን የእግዚአብሔር ማኅተምና የእኩለ ሌሊት ጩኸት መልእክት ለማወጅ ይተዋል። በመለከቶች በዓል የሚወከለው የእስልምና መልእክት ጴጥሮስን ወደ ቂሳርያ በባሕር ዳር ያስተላልፈዋል። የእስልምና መልእክት ጴጥሮስን ለዓለም እይታ ከፍ ያደርገዋል፤ ምክንያቱም ጴጥሮስ ከመለከቶች በዓል በፊት የእስልምናን ትንቢታዊ መምጣት አስቀድሞ ተንብዮአል።

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Kunoo, ani guyyaa guddaa fi sodaachisaa Waaqayyoo utuu hin dhufin dura, Eliyaas raajicha isiniif nan erga; inni akka ani dhufee laficha abaaradhaan hin rukunneef, garaa abbootii gara ijoolleetti, garaa ijoollees gara abbootii isaaniitti ni deebisa. Miilkiyaas 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

ሓሰስ ሓሰስ ልዕሊ ሓሰስ፣ መልእኽቲ ኤልያስ እቲ ኣቦታት ምስ ደቆም ኣብ ምስማማዕ ዝተመስረተ መልእኽቲ እዩ። ኤልያስ ኣቦ ሚለር እዩ ነይሩ፣ እዚ ድማ ደቁ የርኢ እዩ። እቶም መቶን ኣርብዓን ኣርባዕተን ሽሕ ድማ ደቂ ዊልያም ሚለር እዮም፣ ልቢ ሚለር ናብ ደቁ ምምላስ ማለት ከኣ ታሪኽ ሚለራውያን ምስ ታሪኽ ኤልያስ ምስማማዕ እዩ፣ ከምኡውን ዮሃንስ መጥምቕ ምስ እቲ ምስ እቶም መቶን ኣርብዓን ኣርባዕተን ሽሕ ዝተኣሳሰረ መልእኽተኛ እዩ ዝሰማማዕ። ሓደ ክፍሊ ናይ ምስማማዕ እዘን ኣርባዕተ መስመራት እዩ ኣብ ነፍሲ ወከፍ ናይ ፈተና ታሪኻት ኤልያስ፣ ዮሃንስን ሚለርን እታ ብቸኛ መልእኽቲ ናይ ህልው ሓቂ እታ ብመልእኽተኛ ዝመጸት መልእኽቲ ምንባራ።

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> ኤልያስ ቲሽባዊውም፥ ከገለዓድ ነዋሪዎች የነበረው፥ ለአክአብ እንዲህ አለው፤ በፊቱ የምቆምበት የእስራኤል እግዚአብሔር ሕያው እንደሆነ፥ በእነዚህ ዓመታት ጤዛም ሆነ ዝናብ አይሆንም፥ በቃሌ ካልሆነ በቀር። 1 ነገሥት 17፥1።

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

እኅት ዋይት ዮሐንስ ያመጣውን መልእክት—ኢየሱስ እርሱን ኤልያስ መሆኑን ያስረዳውን—ያልተቀበሉ ሰዎች ከኢየሱስ ትምህርቶች ጥቅም እንደማያገኙ ግልጽ ናት፤ እንዲሁም እንደ መጀመሪያው የመልአኩ መልእክት ተወክሎ የቀረበውን የሚለርን መልእክት የጣሉ ሰዎች ከሁለተኛው የመልአኩ መልእክት ጥቅም ሊያገኙ እንደማይችሉም ግልጽ ናት። ከኤልያስ ትእዛዝ ብቻ በቀር ዝናብ እንደማይመጣ ከሚያውጅበት አዋጁ ጋር ተያይዞ፣ በኤልያስ መልእክት እና በባአል መልእክት መካከል እንዲመርጡ የሚያዝ የመጨረሻው ፈተና ነበር። “እስከ መቼ” የሚለው ትንቢታዊ ምልክት የኤልያስን የቀርሜሎስ ተራራ ከእሑድ ሕግ ጋር ያስማማል።

> So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. 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. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

> Kanaaf Ahab gara ilmaan Israa’el hundumaatti erge; raajotas walitti qabees gara Tulluu Qarmeloos fide. Eliyaasis gara uummata hundumaatti dhufee akkana jedhe; “Hamma yoomiitti yaada lama gidduutti hollattu? Yoo Waaqayyo Waaqa ta’e, isa duukaa bu’aa; yoo immoo Ba’aal ta’e, isa duukaa bu’aa.” Uummannii garuu dubbii tokko illee isaaf hin deebifne. Kana irratti Eliyaas uummatatti akkana jedhe; “Ani, ani qofti, akka raajii Waaqayyoo ta’ee hafeera; raajonni Ba’aal garuu namoota dhibba afurii fi shantama. Kanaafis sangoota lama nuuf haa kennan; isaan sangaa tokko ofii isaanii haa filatan, cicciranii muka irra haa kaa’an, ibidda garuu isa jala hin qabsiisin; anis sangaa kaan nan qopheessa, muka irra nan kaa’a, ibidda garuu isa jala hin qabsiisu. Isin maqaa waaqolii keessanii waammadhaa, anis maqaa Waaqayyoo nan waammadha; Waaqni ibiddaan deebii kennu, inni Waaqa haa ta’u.” Uummanni hundinuu deebisee, “Dubbiin kun gaariidha” jedhe. 1 Mootota 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

በቀርሜሎስ የተፈተነው በሁለት መልእክቶች መካከል ምርጫ ማድረግ ነበር። እርሱም በእውነተኛና በሐሰተኛ ትንቢት መካከል፣ እንዲሁም በመልእክተኛው ኤልያስና በኤዛቤል ጠረጴዛ ላይ የተቀመጡት ነቢያት መካከል የነበረ ፈተና ነበር። ጉዳዩ ስለ መልእክተኛውና ስለ መልእክቱ ነበር። በ1844 ጌታ ሚለርን እውነተኛ ነቢይ እንደሆነ እና የሚለርን መልእክት እንደ ጤዛና እንደ ዝናብ የገለጠ ፈተና ሲያመጣ፣ ቀርሜሎስ እንደገና ተደገመ። በእውነተኛው ነቢይና በእውነተኛው መልእክት ከሐሰተኛው ነቢይና ከሐሰተኛው መልእክት ጋር በተቃራኒው ያለው ልዩነት በኤክሰተር የካምፕ ስብሰባ ላይ በኤክሰተር ድንኳንና በዋተርታውን ቡድን ድንኳን ተወክሎ ነበር። ሁለት ማደሪያ ድንኳኖች እውነትን ከሐሰት ጋር በተቃራኒው ሲወክሉ። በቀርሜሎስ የተደረገው ልዩነትና የ1844 ታሪክ በቂሳርያ ፊልጶስ ላይ ጴጥሮስ ሲታተምና እንደ ዓላማ ወደ ተራራው ሲነሣ ይታወቃል። እርሱ ከፍ ያለው የእርሱ መልእክት የኋለኛው ዝናብ ብቸኛው እውነተኛ መልእክት መሆኑን ስለ ተናገረ ነበር። ትንቢቱ በተፈጸመ ጊዜ እርሱ ከፍ ተደረገ።

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Ayyaanni mootummaa duraa keessa ayyaana Pheenxeqostee keessatti qormaata murteessaa sadaffaa ta’eedha; qormaata murteessaa sana dura immoo Pheexiros Islaamni hiikamuun jalqaba labsii Iyyata Halkan-Waammataa agarsiisuuf akka ta’u adda baasa. Raawwatamuun raajii waan ta’eef, isa Millerota fi Pirootestaantota gidduutti garaagarummaa uume; isaan kun saba kakuu durii darbamanii dhiifaman bakka bu’u. Eliyaas ofiin raajota sobaa ajjeese, yeroo garaagarummaan dhugaa fi sobaa gidduutti mul’ate. Garaagarummaan kun ayyaana mootummaa duraa irratti, yeroo tilmaamni waa’ee Islaamaa raawwatamutti, godhama.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Seenaa Seenaa Miileriit keessatti himata duraan dubbatame kan boodarra sirreeffamee achiis raawwatame ture. Innis Onkololeessa 22, 1844 irratti raawwatame; hubannoon jalqabaa Miiler waa’ee Seenaa sanaa garuu bara 1843 ture. Saamu’eel Snoo sirreeffama ergaa sanaa bakka bu’a; ergaan isaas ergaa Seenaa “dhugaa” jedhamuun beekame.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

1844 jechuun ergaa Miilerii fi ergaa Pirootestaantotaa gidduutti garaagarummaa jiru kan agarsiisu ture. Adeemsa qorumsa keessatti Pirootestaantonni Miileriin ajjeefaman; achiis isaan Pirootestaantummaa gantummaa taʼe, intallan Roomii, luboota Iizaabel taʼan. Garaagarummaan sun fudhachuu yookaan diduu ergaa raajii keessatti mulʼate. Yohaannisii fi Miiler wajjin ergaan raajii ergaa sobaa saba kakuu duraanii, warra darbamaa turan, saaxile. Ergaan Eliyaas bokkaan jechuunis roobni dubbii isaatiin alatti akka hin roobne himate; waggaa sadii fi walakkaa booda immoo qorumsi himannaa sanaa akka mulʼatu godhame.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

> Yommuu Ahaab Eliyaasin argetti, Ahaab isaatiin, Ati namicha Israa’el rakkisu sanaa? jedhe. Innis deebisee, Ani Israa’el hin rakkisne; garuu ati fi mana abbaa keetii, isin mootummaa Waaqayyoo dhiiftanii, Baalota duukaa buutaniif, isinumaatu Israa’el rakkistan. Egaa amma namoota Israa’el hundumaa gara tulluu Qarmeloositti naaf walitti qabi; raajota Baal dhibba afurii fi shantamaa, akkasumas raajota bosona waaqeffannaa dhibba afur, warra maaddii Iizaabel irraa nyaatanis walitti qabi. 1 Mootota 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Gargar jechuun sobaa fi dhugaa gidduu jiru, ergamaa taʼus ergaa taʼus, adeemsa qoramaatiin ifatti baʼe; adeemsi kun ergaa fi ergamaa lamaan isaanii irratti iyyannaa dabalatee ture. Eliyaas inni Israaʼel jeeqaa ture jechuun himatame; sababiin isaas ergaan isaa rooba dhaabsee ture. Israaʼel keessatti roobni utuu itti fufee roobee, waaʼee Eliyaas irratti dhimmi kamiyyuu hin kaafamu ture. Dhimmi sun buʼuura isaa raajii Eliyaas, fi waggoota sadii fi walakkaa keessatti raawwatamuu isaa irratti qaba ture.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

ଯେତେବେଳେ ପେତ୍ର କୈସରିୟା ଫିଲିପ୍ପୀର ସେହି ନିର୍ଣ୍ଣାୟକ ପରୀକ୍ଷାସ୍ଥଳରେ ଅଛନ୍ତି, ଯାହା ତୁରୀର ପର୍ବ ଅଟେ, ଏବଂ ସେହି ସ୍ଥାନ ଯେଉଁଠାରେ ଗଧାଟିକୁ ଖୋଲାଯାଏ ମଧ୍ୟ, ସେଠାରେ ମଧ୍ୟରାତ୍ରିର ଆକୁଳ ଡାକର ସନ୍ଦେଶର ଆରମ୍ଭ ଚିହ୍ନିତ ହୁଏ। ଏଲିୟାଙ୍କ ସଦୃଶ ପେତ୍ର, ନିଜ ଭବିଷ୍ୟଦ୍ବାଣୀର ସ୍ଥିରୀକରଣକୁ ଏମାତ୍ର ଦେଖିଛନ୍ତି, ଏବଂ ସତ୍ୟ ଓ ମିଥ୍ୟାର ଭେଦ ସମସ୍ତଙ୍କ ଦେଖିବା ପାଇଁ ପ୍ରଦର୍ଶିତ ହୋଇଛି। ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀର ସ୍ଥିରୀକରଣ ତୁରୀର ପର୍ବଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି—ଯାହା ହେଉଛି ସେହି ନିର୍ଣ୍ଣାୟକ ପରୀକ୍ଷା। ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀ 1840 ଏବଂ 1844—ଉଭୟ ଦ୍ୱାରା ପ୍ରତିରୂପିତ ହୋଇଥିଲା, ଯେଉଁଠାରେ ଗୋଟିଏ ଭବିଷ୍ୟଦ୍ବାଣୀ ସଂଶୋଧିତ ହୁଏ ଏବଂ ତାହା ପରେ ପୂରଣ ହୁଏ। ଜୋସିଆ ଲିଚଙ୍କ ସଂଶୋଧିତ ଭବିଷ୍ୟଦ୍ବାଣୀ 11 ଅଗଷ୍ଟ, 1840ରେ ପ୍ରଥମ ଦୂତଙ୍କୁ ସଶକ୍ତ କରିଥିଲା, ଏବଂ ମିଲ୍ଲରଙ୍କ 1843 ବର୍ଷ ସମ୍ବନ୍ଧୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀକୁ ସ୍ନୋ ସଂଶୋଧନ କରିଥିଲେ।

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “በ1840 ዓመት ሌላ አስደናቂ የትንቢት ፍጻሜ ሰፊ ፍላጎትን አስነሣ። ከዚያ ሁለት ዓመት በፊት፣ የሁለተኛውን ምጽአት ከሚሰብኩ ዋና አገልጋዮች አንዱ የሆነው ጆሳያ ሊች፣ የራእይ 9ን ትርጓሜ አሳትሞ፣ የኦቶማን ግዛት ውድቀትን ተነበየ። እንደ ስሌቱ፣ ይህ ኃይል... በ1840 ኦገስት 11 ቀን ሊገለበጥ ነበር፣ በዚያም ጊዜ በቆንስጠንጢኖስ ያለው የኦቶማን ኃይል እንዲሰበር ሊጠበቅ ይችላል። ይህም እንዲሁ እንደሆነ እንደሚገኝ እኔ አምናለሁ።’”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “ବିଶେଷ କରାଯାଇଥିବା ସେହି ସମୟରେ, ତୁର୍କୀ ତାହାର ରାଜଦୂତମାନଙ୍କ ମାଧ୍ୟମରେ ୟୁରୋପର ମିତ୍ର ଶକ୍ତିମାନଙ୍କର ସୁରକ୍ଷାକୁ ଗ୍ରହଣ କଲା, ଏବଂ ଏପରିଭାବେ ନିଜକୁ ଖ୍ରୀଷ୍ଟିୟ ଜାତିମାନଙ୍କର ନିୟନ୍ତ୍ରଣ ଅଧୀନରେ ରଖିଲା। ଏହି ଘଟଣାଟି ଭବିଷ୍ୟଦ୍ବାଣୀକୁ ସଠିକ ଭାବରେ ପୂରଣ କଲା। ଏହା ଜଣା ପଡ଼ିବା ପରେ, ଅନେକ ଲୋକ ମିଲର ଏବଂ ତାଙ୍କ ସହଚରମାନେ ଗ୍ରହଣ କରିଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀୟ ବ୍ୟାଖ୍ୟାର ସିଦ୍ଧାନ୍ତମାନଙ୍କର ସଠିକତା ବିଷୟରେ ନିଶ୍ଚିତ ହେଲେ, ଏବଂ ଆଗମନ ଆନ୍ଦୋଳନକୁ ଏକ ଆଶ୍ଚର୍ଯ୍ୟଜନକ ପ୍ରେରଣା ମିଳିଲା। ଶିକ୍ଷିତ ଏବଂ ପ୍ରଭାବଶାଳୀ ସ୍ଥାନର ପୁରୁଷମାନେ, ପ୍ରଚାର କରିବାରେ ଓ ତାଙ୍କର ମତାବଳୀ ପ୍ରକାଶ କରିବାରେ, ଉଭୟରେ ମିଲରଙ୍କ ସହିତ ଯୁକ୍ତ ହେଲେ, ଏବଂ 1840 ରୁ 1844 ପର୍ଯ୍ୟନ୍ତ ଏହି କାର୍ଯ୍ୟ ଦ୍ରୁତ ଭାବରେ ବିସ୍ତାର ପାଇଲା।” The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Litch ၏ ကြိုတင်ဟောကြားချက်သည် အစ္စလာမ်နှင့် သက်ဆိုင်ပြီး၊ Snow ၏ ကြိုတင်ဟောကြားချက်သည် ပိတ်ထားသောတံခါးနှင့် သက်ဆိုင်သည်။ Litch ၏ ကြိုတင်ဟောကြားချက် ပြည့်စုံသွားသောအခါ၊ ထိုသတင်းစကားကို တည်ထောင်ပေးခဲ့သော နည်းလမ်းစနစ်ကို လက်ခံခဲ့ကြပြီး၊ ထိုသတင်းစကားကို လက်ခံခဲ့သူများသည် သတင်းပို့သူနှင့် “ပေါင်းစည်း” ခဲ့ကြသည်။ ကြိုတင်ဟောကြားချက်၏ ပြည့်စုံခြင်းအတွင်း၌ သတင်းစကားနှင့် သတင်းပို့သူ နှစ်ရပ်လုံးကို အသိအမှတ်ပြုခဲ့ကြသည်။ Litch ၏ ကြိုတင်ဟောကြားချက်သည် အစ္စလာမ်နှင့် သက်ဆိုင်ပြီး၊ Snow ၏ ကြိုတင်ဟောကြားချက်သည် ပိတ်ထားသောတံခါးနှင့် သက်ဆိုင်သည်။

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Ani Waaqayyoo gammachuu fi abdiidhaan guutamanii, Gooftaa isaanii eeggachaa jiran nan arge. Garuu Waaqayyo isaan qoruuf murteesse. Harki isaa dogoggora yeroo raajii lakkaa’u keessatti ture tokko dhokse. Warri Gooftaa isaanii eeggachaa turan dogoggora kana hin arganne; namoonni barumsa keessatti caalchifamanis, yeroo sana morman iyyuu, isa arguu keessatti ni kufan. Waaqayyo sabni Isaa gaddisiisa tokko akka isaan mudatu murteesse. Yeroon sun darbe; warri Fayyisaa isaanii gammachuu fi abdiidhaan eeggachaa turan immoo gadditanii fi abdii kutatanii turan; warri garuu mul’achuu Yesus hin jaallanne, ergaa sana sodaadhaan fudhatanis, yeroo eegamaa sana Inni dhufuu baachuu isaatti gammadan. Beeksifni isaanii garaa isaanii hin tuqne, jireenya isaaniis hin qulqulleessin. Darbiin yeroo sanaa garaawwan akkasii mul’isuuf sirriitti qophaa’ee ture. Isaan warra jalqabaa ta’anii, warra dhugumaan mul’achuu Fayyisaa isaanii jaallatanii gaddanii fi abdii kutatanitti garagaluudhaan isaan qoosu turan. Ani Waaqayyo sabni Isaa akka qoramu, qormaata gadi fageenyaan sakatta’u akka isaanii kennu, yeroo qorumsaatti warra duubatti deebi’anii dheessan beeksisuuf ogummaa Isaa nan arge.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> “Yesusii fi guutummaan isaanii warri samii keessa jiran hundinuu, warra hawwii mi’aawaa ta’een Isa lubbuun isaanii jaallattu arguuf dheeraaf eeggataa turan sana, gara laafinaa fi jaalalaan ilaalaa turan. Ergamoonni isaanii yeroo qorumsa isaanii keessatti akka isaan jajjabeessaniif naannoo isaanii irra balali’aa turan. Warri ergaa samii irraa dhufe fudhachuu tuffatan immoo dukkana keessatti dhiifaman; dheekkamsi Waaqayyoo isaan irratti ni boba’e; sababiin isaas, ifa inni samii irraa gara isaanii erge sana fudhachuu waan didaniif. Warri amanamoo, abdii kutatan sun, warri Gooftaan isaanii maaliif akka hin dhufne hubachuu hin dandeenye, dukkana keessatti hin dhiifamne. Ammas gara Macaafa Qulqulluu isaaniiitti deebifamanii yeroowwan raajii qorachuuf geggeeffaman. Harki Gooftaa lakkoofsa sana irraa kaafame, dogoggorichis ibsame. Isaanis yeroowwan raajii sun hanga bara 1844tti akka ga’an ni argan; ragaan isuma isaanii duraan dhiheessanii yeroowwan raajii bara 1843tti akka xumuraman agarsiisuuf itti fayyadaman sunis, bara 1844tti akka xumuraman ni mirkaneesse. Ifni Dubbii Waaqayyoo iddoo isaanii irratti ni ife; isaanis yeroo tursiisaa tokko ni argatan—‘Yoo inni [mul’anni sun] turus, isa eegi.’ Isaan dhufaatii Kiristoos battalumatti dhufuuf qaban jaalala keessatti, tursiisa mul’ataa isa warra dhugumaan eegan mul’isuuf qophaa’e sana bira darbanii turan. Ammas qabxiin yeroo tokko isaanii ture. Haa ta’u malee, ani baay’een isaanii abdii kutannaa cimaa sana isaanii irra aananii hamma warra amantiin isaanii bara 1843tti hinaaffaa fi humna addaa agarsiise sanaa qabaachuu akka hin dandeenye nan arge.”

> “Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

> “Seexanni fi ergamtoonni isaa isaanitti moʼatan; warri ergaa sana hin fudhanne immoo, waan isaan itti waaman sana akka gowwoomsaa taʼetti lakkaaʼuudhaan, isa hin fudhanneef murtii fagootti ilaalu isaanii fi ogummaa isaanii irratti ofiin gammadan. Isaan garuu akka isaan gorsa Waaqayyoo ofii isaanii irratti kennamu didaa turan, akkasumas saba Waaqayyoo isa ergaa samii irraa ergame sana jiraachaa ture rakkisuuf Seexanaa fi ergamtoota isaa wajjin tokkummaa keessatti hojjechaa turan hin hubanne.”

> “The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

> “Ergamtoonni ergaa kana keessa jiran waldoota keessatti cunqurfamaa turan. Yeroo muraasaaf, warri ergaa kana fudhachuu hin barbaanne sodaa irraa kan ka’e yaada garaa isaanii hojii irra oolchuu irraa ittifamanii turan; garuu darbuu yerootti miirri isaanii dhugaan mul’ate. Isaan dhugaa baattonni eeggachaa turan dirqama akka ofitti dhaga’anitti baasan cal’isuuf barbaadan; jechuunis yeroo raajii sun hanga 1844tti akka dheerate. Iftoominaan amantoonni dogoggora isaanii ibsanii, sababoota isaanii Gooftaa isaanii bara 1844 keessatti eeganis kennan. Warri isaan morman sababoota humna qabeeyyii dhihaatan sana irratti falmii tokko illee dhiheessuu hin dandeenye. Haa ta’u malee, dheekkamsi waldootaa boba’e; isaan ragaa dhaggeeffachuu dhiisuu fi dhugaa ba’uu sana waldoota keessaa cufuuf murteessanii turan, akka warri kaan hin dhageenyeef. Warri ifa Waaqayyo isaaniif kenne namoota kaan irraa dhoksuuf ija jabina hin qabne, waldoota keessaa baafaman; garuu Yesus isaan wajjin ture, isaanis ifa fuula Isaa keessatti gammadoo turan. Ergaa ergamaa lammaffa fudhachuuf qophaa’anii turan.” Early Writings, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Pheexroos namoota kuma afurtamii afur kuma warra akka Litch waa’ee Islaamaa fi xumura mootummaa tokkoo ilaalchisee raajii sirreeffame dhiyeessan bakka bu’a; akkasumas akka Snowtti, Pheexroosis waa’ee balbala cufamee raajii sirreeffame dhiyeessa. Ergaan Litch eegee lammaffaa Islaamaa raajii alaa ture, balballi cufamaan Snow immoo raajii keessaa ture. Snowf hojii yeroo Gooftaan harka isaa lakkoofsota irraa kaase jalqabe; yeroo sanattis ragaan sunuma duraan bara 1843 mirkaneessuuf yaadame, dhugumatti Onkoloolessa 22, 1844 akka mirkaneessu mul’ate. Litchf immoo inni shallaggii tokko ture; yeroo raawwatametti maleekaan Mul’ata Yohannis boqonnaa kudhan keessaa gad bu’ee lafa irra fi galaana irra akka dhaabbatu godhe.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

ሊች ትንቢቱ ከመፈጸሙ አስር ቀን በፊት እንደገና ማስላቱ፣ ቀደም ሲል የተሰጠን ትንቢት ማረም እንደ ፈተና ሥራ መሆኑን ያሳያል። በ1840 የሚጀምርና በ1844 የሚጨርስ ነገር፣ እውነተኛው የእኩለ ሌሊት ጩኸት እንዲሆን እንደገና ለተሰላ ትንቢት የትንቢታዊ ምልክት ነውን? በእኩለ ሌሊት ጩኸት አዋጅ የተደመደመው የሚለራውያን ታሪክ አልፋና ኦሜጋ በእውነት የመቶ አርባ አራት ሺህ እውነተኛ የእኩለ ሌሊት ጩኸት ትንቢታዊ ባሕርያትን ይወክላልን?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

ᱥᱩᱫᱷᱟᱨᱟ ᱠᱚᱨᱟ ᱵᱷᱟᱵᱤᱥᱭᱚᱰᱟᱹᱜᱟᱹᱱ ᱥᱟᱢᱵᱟᱫ ᱯᱨᱚᱠᱟᱥ ᱨᱮᱱ ᱵᱟᱨ ᱡᱩᱜᱽ-ᱨᱮᱦᱚᱸ, ᱢᱤᱞᱞᱟᱨᱟᱭᱤᱴ ᱥᱟᱢᱵᱟᱫ ᱵᱤᱨᱩᱫᱽᱫᱷᱨᱮ ᱵᱤᱵᱟᱫ ᱯᱨᱚᱠᱟᱥ ᱦᱩᱭᱮᱱᱟ, ᱠᱟᱨᱚᱱ ᱚᱱᱟ ᱥᱟᱢᱵᱟᱫ ᱞᱚᱠᱠᱚ ᱠᱚ ᱜᱚᱲᱚᱱᱟᱭ ᱠᱟᱱᱟ। ᱡᱮᱵᱮᱞᱟ ᱯᱮᱛᱨᱚ ᱠᱟᱭᱥᱟᱨᱤᱭᱟ ᱯᱷᱤᱞᱤᱯᱯᱤ ᱨᱮ ᱛᱤᱱᱟᱹᱜᱟ, ᱚᱱᱟ ᱥᱟᱢᱵᱟᱫ ᱪᱮᱛᱟᱱᱨᱮ ᱵᱤᱵᱟᱫ ᱚᱰᱚᱠᱟ, ᱡᱮ ᱠᱟᱭᱥᱟᱨᱤᱭᱟ ᱯᱷᱤᱞᱤᱯᱯᱤ ᱢᱟᱜᱽᱨᱮᱭ ᱢᱟᱜᱽᱨᱮ ᱮᱛᱮᱱ ᱞᱮᱱᱟ, ᱠᱟᱨᱚᱱ ᱚᱱᱟ ᱯᱩᱨᱟᱹᱣ ᱦᱚᱪᱚ ᱜᱚᱴᱟᱭᱮᱭᱟ ᱡᱮ ᱮᱱᱟ ᱥᱩᱢᱩᱝ ᱯᱮᱛᱨᱚᱣᱟᱜ ᱠᱚᱛᱷᱟ ᱫᱚ ᱟᱨᱩᱢ ᱥᱟᱢᱵᱟᱫ ᱦᱤᱡᱩᱜᱼᱟ। ᱠᱟᱭᱥᱟᱨᱤᱭᱟ ᱯᱷᱤᱞᱤᱯᱯᱤ ᱫᱚ ᱛᱩᱨᱩᱭ ᱯᱚᱨᱚᱵ, ᱟᱨ ᱮᱱᱟ ᱠᱨᱤᱥᱴ ᱫᱣᱟᱨᱟ ᱵᱟᱨ ᱪᱮᱞᱟ ᱠᱚ ᱠᱩᱞ ᱠᱟᱛᱮ ᱤᱥᱞᱟᱢ ᱨᱮᱭᱟᱜ ᱜᱟᱫᱷᱟ ᱵᱟᱱᱫᱷᱚᱱ ᱠᱷᱩᱞ ᱱᱚᱜᱼᱟ ᱥᱟᱶ ᱥᱟᱡᱟᱣᱟᱜᱼᱟ, ᱡᱟᱦᱟᱸᱨᱮ ᱚᱱᱟ ᱵᱟᱨ ᱪᱮᱞᱟ ᱫᱚ ᱫᱚᱥᱨᱚ ᱥᱣᱚᱨᱜᱽᱫᱩᱛ ᱠᱚ ᱠᱚ ᱪᱤᱱᱦᱟᱹᱣᱟᱜᱼᱟ। ᱤᱥᱞᱟᱢ ᱨᱮᱭᱟᱜ ᱜᱟᱫᱷᱟ ᱵᱟᱱᱫᱷᱚᱱ ᱠᱷᱩᱞ ᱫᱚ Exeter camp meeting ᱨᱮ Midnight Cry ᱨᱮᱭᱟᱜ ᱥᱟᱢᱵᱟᱫ ᱮᱛᱮᱱ ᱥᱩᱪᱚᱱᱟᱭᱼᱟ, ᱠᱟᱨᱚᱱ ᱟᱥᱣ ᱪᱮᱛᱟᱱᱨᱮ ᱢᱤᱫ ᱫᱤᱱ ᱦᱟᱸᱜᱟᱢ ᱛᱮ ᱦᱮᱡ ᱠᱟᱛᱮ, August 13 ᱨᱮ, Samuel Snow—ᱡᱮ ᱩᱱᱟᱹᱜ ᱢᱟᱦᱟ ᱦᱮᱡ ᱚᱱᱟ ᱛᱮ ᱛᱟᱢᱵᱟᱜ ᱟᱠᱟᱱᱟ—ᱫᱤᱨᱚᱝ ᱥᱚᱢᱚᱭ ᱨᱮᱭᱟᱜ ᱢᱩᱪᱟᱹᱫ ᱟᱨ ᱚᱱᱟ ᱥᱟᱢᱵᱟᱫ ᱮᱛᱮᱱ ᱪᱤᱱᱦᱟᱹᱣᱟᱭᱼᱟ, ᱡᱮ ᱥᱚᱵᱷᱟ 17 ᱨᱮ ᱢᱩᱪᱟᱹᱫ ᱛᱟᱭᱚᱢ ᱡᱚᱣᱟᱨ ᱞᱮᱠᱟ ᱟᱲᱟᱜ ᱠᱟᱛᱮ ᱵᱟᱦᱨᱮ ᱤᱫᱤᱡᱚᱜᱼᱟ।

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Mormiin seenaa Miileriitotaa, himannaan mootii Akaab fi mormiin Yihudoota falmii jechoota xixiqqoo irratti hundaa’e yeroo Kiristoos Yerusaalemitti seenu hundinuu mormii Ayyaana Xurumbaa irratti xumura isaa ga’u adda baasu; yeroo harreen hiikamu. Hiikamni harree kun raawwii raajii tokkoo mirkaneessa; raajiin sun jalqabatti Qisaariyaa Filiphoositti Adventizimii irratti balballi cufame akka jiru, akkasumas dhuma yeroo sanaatti Qisaariyaa Maaritiimaatti balballi cufame akka jiru adda baasa. Harreen mallattoo Islaamaa balaa sadaffaa kan Ameerikaa Yunaayitid Isteetis irratti bu’u, Naashviil, Teneesii dabalatee, ti. Raaga ba’uun dogoggoraa Adoolessa 18, 2020, amma gooftaan harka Isaa kaasuudhaan, mul’ata Yesuus Kiristoosis hiikuudhaan, tartiibaan sirreeffamaa jira. Hiikamni sun lafa onaa keessatti Adoolessa 2023 keessatti jalqabe.

## The vision of Daniel Eleven

Mulʼata Daaniʼel Boqonnaa Kudha Tokkoffaa

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

buqqeen sagalee torbaffaa bakka bu’a; innis wayita sadaffaa dha; innis Islaama. Buqqeen sagalee ergaa alaa kan waraanaa akeekkachiisu dha; garuu akka waamicha keessaa gara walga’ii qulqulluutti ta’ees hubatamuu ni danda’a. Akka qorannoo murteessaa kan yeroo guyyoota soddoma qorannoon mana qulqullummaa lammaffaa xumuramutti jalqabuutti, inni ergaa alaas keessaa dha. Qorannoon bu’uuraa inni jalqabaa mul’ata alaa kan Kiristoos sobaa, akkuma Daani’el 11:14 keessatti bakka buufametti, ganna bara 2024 keessa dhufe.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Akkasumas bara sana keessa namoonni baayʼeen mooticha kibbaa irratti ni kaʼu; akkasumas warri saba kee keessaa saamtonni mulʼata sana cimsuuf of ol kaasu; garuu ni kufu. Daaniʼel 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Lakkoofsi duraa keessatti Paaniyuumin beeksifame, ragaan Paaniyuumis hanga lakkoofsa kudha shaniitti itti fufa.

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

> Ka mootii lixaas deebi'ee ni dhufa; inniis tuuta isa duraanii caalaa guddaa ni qopheessa; waggoota muraasa booddees humna guddaa fi qabeenya baayʼee wajjin dhugumaan ni dhufa. Daaniʼel 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

ሰሜን ንጉሥ በአሥር እስከ አሥራ አምስት ባሉት ቁጥሮች ውስጥ የጳጳስነት ተወካይ ኃይል ነው፤ እርሱም በአሥር ቁጥር ውስጥ በሮናልድ ሬገን ተወክሎ ተቀርቦ ነበር፥ ይህም የብረት መጋረጃው ግድግዳ በ1989 ዓ.ም. ኖቬምበር 9 ቀን በበርሊን ግድግዳ መውደቅ እንደ ምሳሌ ተገልጦ በተወገደ ጊዜ ነበር። አሥራ ስድስተኛው ቁጥር በእሁድ ሕግ ጊዜ የቤተ ክርስቲያንና የመንግሥት መለያየት ግድግዳ መወገድን ያመለክታል። አሥራ አንድና አሥራ ሁለት ቁጥሮች በ2014 የተጀመረውን የዩክሬን ጦርነት ይወክላሉ፤ አሥራ ሦስተኛው ቁጥር ደግሞ የ2024 ምርጫን ይለያል፤ በዚያ ጊዜ ትራምፕ፥ ከሬገን ጀምሮ ስምንተኛው ፕሬዚዳንት፥ እንዲሁም ከቀደሙት ሰባት ፕሬዚዳንቶች የሆነው ስምንተኛው ፕሬዚዳንት፥ “ይመለሳል” በበለጠ ኃይል፤ ምክንያቱም ሲመለስ “ከቀድሞው የበለጠ ብዙ ሕዝብ ያቆማል፥ እናም ከተወሰኑ ዓመታት በኋላ በእርግጥ ይመጣልና።” “የተወሰኑት ዓመታት” የጆ ባይደን አራት ዓመታት ናቸው።

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

2024 በኋላ፣ ከቁጥር አሥራ ሦስት ጋር በስምምነት፣ ሮም ራሷን በፓኒየም ትንቢታዊ ታሪክ ውስጥ ታስገባለች። ግንቦት 8, 2025 ከመንፈሳዊው የክብር ምድር የመጣው የመጀመሪያው ፓፍ ተመረጠ፣ እርሱም ብዙ አስፈላጊ ትንቢታዊ ባህርያትን የሚሸከም ሊዮ የሚለውን ስም መረጠ። ከዚያም በቁጥር አሥራ አምስት ላይ ጦርነቱ ይጀምራል።

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

> Kanaaf mootii kaabaa dhufee dallaa marsaa ijaaree, magaalota jabinaan dallaa qabaniis ni qabata; humni mootummaa kibbaas isa dura dhaabachuu hin danda’u; ummanni isaa filatamaas akkasuma, humni isa dura dhaabachuuf danda’u tokko illee hin jiraatu. Daani’eel 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

በአስራ አምስተኛው ቁጥር የፓኒየም ጦርነት ይጀምራል፣ እና በዶናልድ ትራምፕ የተወከለው የምድር አውሬ የደቡብን መንግሥት ያሸንፋል። በአሥራ አንደኛው ቁጥር ያለው የደቡብ ንጉሥ፣ የጳጳሳት መንበሩ ወኪል ኃይል ከሆነችው ዩክሬን ጋር ጦርነት ጀመረ፤ ዩክሬንም በአሥረኛው ቁጥር የተመለከተው የጳጳሳት መንበሩ ወኪል ኃይል በሆነችው በአሜሪካ የገንዘብ ድጋፍና የሌላ ድጋፍ ተቀብላ ነበር። በራፊያ ጦርነት የደቡብ ንጉሥ ድል ያገኛል፤ ነገር ግን ከዚያ ድል በኋላ፣ ሁልጊዜ ከድራጎን የደቡብ መንግሥት መጥፋት ጋር የሚተባበር ቀስ በቀስ መፍረስ የደቡብን ንጉሥ እጅግ በጣም የተጋለጠ ሁኔታ ውስጥ ይተወዋል፤ በዚያም ጊዜ የሰሜን ንጉሥ ከመቼውም ጊዜ ይልቅ በርቶ ተመልሶ ለፓኒየም ጦርነት ይዘጋጃል። አሜሪካ በ2014 የዩክሬን ጦርነትን በጀመረች ጊዜ፣ ሩሲያና ፑቲን የደቡብ ንጉሥ ናቸው። በ2022 ወረራው ተጀመረ፣ ደምም መፍሰስ ጀመረ። በ2024 የሰሜን ንጉሥ ተመለሰ።

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

ପିତର କୈସରିୟା ଫିଲିପ୍ପୀରେ ଅଛନ୍ତି, ଯାହା ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ସନ୍ଦେଶର ଘୋଷଣାର ଆରମ୍ଭ ଅଟେ। ପିତର, ଏଲିୟାହଙ୍କ ସଦୃଶ ଏବଂ ଲିଚ୍ ଓ ସ୍ନୋ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ମିଲେରାଇଟମାନଙ୍କ ପରି, ପୂର୍ବରୁ ଏକ ବନ୍ଦ ଦ୍ୱାର ଏବଂ ଇସ୍ଲାମ ସମ୍ବନ୍ଧୀୟ ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀ ପ୍ରସ୍ତୁତ କରିଥିଲେ। ତାହାର ପୂରଣ ସତ୍ୟ ଓ ମିଥ୍ୟା ପରବର୍ତ୍ତୀ ବର୍ଷାର ସନ୍ଦେଶମାନଙ୍କ ମଧ୍ୟରେ, ଏବଂ ସତ୍ୟ ଓ ମିଥ୍ୟା ସନ୍ଦେଶବାହକମାନଙ୍କ ମଧ୍ୟରେ ଥିବା ପାର୍ଥକ୍ୟକୁ ଚିହ୍ନିତ କରେ। ପିତରଙ୍କ ସନ୍ଦେଶ ହେଉଛି ନାଶଭିଲ୍ ଏବଂ ଇସ୍ଲାମ ସମ୍ବନ୍ଧୀୟ ସଂଶୋଧିତ ସନ୍ଦେଶ, ଏବଂ ସେ ଯେତେବେଳେ କୈସରିୟା ଫିଲିପ୍ପୀରେ ଦାଁଡି ଅଛନ୍ତି, ସେତେବେଳେ ସେ ପାନିୟମ୍‌ରେ ଦାଁଡି ଅଛନ୍ତି, ସେହି ଯୁଦ୍ଧରେ ଯାହା ଷୋଳହତମ ପଦ୍ୟର ରବିବାର ଆଇନକୁ ନେଇଯାଏ। ପିତରଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀର ପୂରଣ ଇସ୍ଲାମ ମୁକ୍ତ କରାଯାଇଥିବା ବେଳେ ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ଘୋଷଣାର ଆରମ୍ଭକୁ ଚିହ୍ନିତ କରେ, ଯାହା ମଧ୍ୟ, ରେଖା ଉପରେ ରେଖା, ପାନିୟମ୍‌ର ଯୁଦ୍ଧ ଆସିପହଞ୍ଚିବାବେଳେ ଘଟେ।

## The Vision of Daniel ten

Mul’ata Daani’el Kurnan

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

መብዓል መለኸት ነቲ ሻብዓይ መለኸት ይወክል፣ እቲ ሳልሳይ ወይ እውን እስልምና እዩ። መለኸት መጠንቀቕታ መልእኽቲ እዩ፣ እንዲሁም ናብ ቅዱስ ምትእኽኻብ ጽዋዕታ እዩ። እዚ ድማ እቲ ናይ ሊትመስ ፈተና እዩ፣ እሱ ኸኣ እቲ ሳላሳ መዓልቲ ናይ ካልኣይ ቤተ መቕደስ ፈተና ምስ ተወድአ ይጅምር። እቲ ቀዳማይ መሰረታዊ ደገያዊ ናይ ኣንጻር ክርስቶስ ፈተናዊ ራእይ ኣብ ጽድያ 2024 መጺኡ፣ እቲ ኻልኣይ ውሽጣዊ ናይ ክርስቶስ ፈተናዊ ራእይ ድማ፣ ኣብ ዳንኤል 10 ከም ዝተወከለ፣ ኣብ 2026 መጺኡ።

> Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> Achiittan ol kaasee ilaale; kunoo, namichi wayyaa quncee uffate tokko, mudhiin isaa warqee qulqulluu Uuphaazitiin hidhamee ture. Qaamni isaas akkuma gati-jabeessa berilii ture; fuulli isaas akka mul’ata bakakkaa, iji isaas akka ibsaa ibiddaa, irree fi miilli isaas halluun isaanii akka sibiila diimatee qulqulleeffameetti, sagaleen dubbii isaas akka sagalee tuuta guddaatti ture.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

> Anis Daaniʼel qofakoo mulʼata sana arge; namoonni na wajjin turan mulʼata sana hin argine; garuu hollachiinsi guddaan isaan irra buʼe, kanaafis of dhoksuuf baqatan.

> Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Kanaaf ani kophaa koo hafe; mul’ata guddaa kana illee nan arge; humni kam iyyuu na keessaa hafe hin turre; miidhaginni koos na keessatti gara manca’iinsaatti geeddarameera; humna tokko illee ani hin hafne.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

> Garuu ani sagalee dubbii isaa nan dhagaʼe; yeroo ani sagalee dubbii isaa dhagaʼettis, ani fuula koo lafa irratti gadi deebisee hirriba guddaa keessa ture.

> And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

> Kunoo, harki tokko na tuqe; innis jilba koo fi harka koo irratti na dhaabe. Innis naan jedhe, Yaa Daaniʼel, nama baayʼee jaallatamaa, dubbii ani sitti dubbadhu hubadhu; qajeeltee dhaabadhu; ani amma gara kee ergameeraatii. Yeroo inni dubbii kana natti dubbates, ani hollachaa dhaabadhe. Innis amma illee naan jedhe, Daaniʼel, hin sodaatin; sababni isaas guyyaa jalqabaa irraa kaastee hubachuuf garaa kee yeroo qopheessite, fuula Waaqayyo kee durattis of gadi qabduuf, dubbii kee ni dhagaʼame; anis dubbii keetiif dhufeera. Garuu bulchaan mootummaa Faares guyyaa digdamii tokko na dura dhaabate; kunoo, Miikaaʼel, tokko keessaa bulchitoota guguddaa, na gargaaruuf dhufe; anis achi mootota Faares bira ture. Amma immoo waan bara dhumaa keessatti saba kee irra gaʼu si hubachiisuuf dhufeera; mulʼatichi amma illee guyyoota baayʼeedhaaf taʼaatii. Yeroo inni dubbii akkasii natti dubbates, ani fuula koo gara lafaatti gad deebifadhe; afaanis nan dadhabe.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

> Kana ilaaliis, inni akka fakkeenya ilmaan namootaa tokko hidhii koo tuqe; anis afaan koo banadhee dubbadhe, isa na dura dhaabatee turettis akkanan jedhe, Yaa gooftaa koo, mul’ataan kanaan gaddoonni koo natti deebi’aniiru, humna tokkollee hin qabne. Garbichi gooftaa koo kanaa akkamitti gooftaa koo kana waliin dubbachuu danda’a? Ani immoo battalumatti humni hundinuu na keessaa badeera, hafuurnis na keessatti hin hafne.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

> Akkasumas namni bifa namaa fakkaatu tokko dhufee na tuqe, na jabeesses; innis, “Yaa nama baayʼee jaallatame, hin sodaatin; nagaan siif haa taʼu; jabaadhu, eeyyee, jabaadhu” naan jedhe. Inni yeroo natti dubbate, ani jabaadhee, “Gooftaan koo haa dubbatu; ati na jabeessiteertaatii” jedhe. Daaniʼel 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Daaniʼel guyyaa digdama lammaffaatti, mulʼata Guyyoota dhumaatti Angafa Lubaa samii ni arga. Mulʼanni Roomaa mulʼata hundeessuu qormaata buʼuuraa fi alfa kan bara 2024 ture, mulʼanni Kiristoosis immoo qormaata mana qulqullummaa ti. Innis gartuu Daaniʼel irraa baqatanii of dhoksan gidduutti adda baʼuu ni fida. Gartuun sun sobaa fi kijiba jalatti of dhoksa; kanaafis gowwummaa cimaa ni fudhatu.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

መዳንኤል ከዚያ በኋላ ሦስት ጊዜ ተነካ፤ መጀመሪያ በገብርኤል፣ ከዚያም በክርስቶስ፣ ከዚያም ለሦስተኛ ጊዜ ደግሞ በገብርኤል። በቅድስተ ቅዱሳን ውስጥ፣ መዳንኤል ሦስት ጊዜ ሲነካ መበርታትን ያመለክታል፤ ምክንያቱም ራእዩን ባየ ጊዜ ኃይል የሌለው ሆኖ ይጀምራልና፣ በሦስተኛው ንክኪ ግን በመጨረሻ ይበረታል። በኋለኛው ዘመን በእግዚአብሔር ሕዝብ ላይ የሚደርሰውን እንዲረዳ ይበረታል። በኋለኛው ዘመን በእግዚአብሔር ሕዝብ ላይ የሚደርሰው ትንቢታዊ መልእክት በአሥሩ ድንግል ምሳሌ ውስጥ የተወከለው መልእክት ነው።

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

ଡାନିଏଲଙ୍କର ଆରମ୍ଭରେ କୌଣସି ଶକ୍ତି ନଥାଏ, କାରଣ ଖ୍ରୀଷ୍ଟଙ୍କ ଦର୍ପଣସଦୃଶ ଦର୍ଶନ ତାଙ୍କୁ ନିର୍ବଳ କରି ଦେଇଥିଲା; କିନ୍ତୁ ତିନିଟି ସ୍ପର୍ଶର ଶେଷରେ ସେ ଶକ୍ତିଶାଳୀ ହେଉଛନ୍ତି, ଏବଂ “ଶକ୍ତିଶାଳୀ ହେଅ, ହଁ, ଶକ୍ତିଶାଳୀ ହେଅ,” ଏହି ଆଜ୍ଞାର ଦ୍ୱିତୀୟୋକ୍ତି ଦ୍ୱିତୀୟ ଦୂତ କିମ୍ବା ଦ୍ୱିତୀୟ ପରୀକ୍ଷାକୁ ଚିହ୍ନିତ କରେ। ଦ୍ୱିତୀୟ ପରୀକ୍ଷା ହେଉଛି ମନ୍ଦିର ପରୀକ୍ଷା, ଯେଉଁଠାରେ ଏକ୍ସେଟର ଶିବିର-ସଭା ସମାପ୍ତ ହେବାବେଳେ ମଧ୍ୟରାତ୍ରିର ଘୋଷଣାର ସନ୍ଦେଶ ପ୍ରଖ୍ୟାପନ କରିବା ପାଇଁ ଈଶ୍ୱରଙ୍କ ଜନ ଶକ୍ତିଶାଳୀ କରାଯାଆନ୍ତି। ସେହି ପରୀକ୍ଷା ହେଉଛି ମନ୍ଦିର ପରୀକ୍ଷା, ଯେଉଁଠାରେ ଶୀର୍ଷ ପାଥର, ଯାହା ଭିତ୍ତି ଏବଂ କୋଣା ପାଥର ଥିଲା, ମନ୍ଦିରର ଅଦ୍ଭୁତ ଶୀର୍ଷପାଥରରେ ପରିଣତ ହୁଏ, ଏପରିଭାବେ ତାହାର ସମାପ୍ତିକୁ ଚିହ୍ନିତ କରିଥାଏ। ଡାନିଏଲ ବାଇଶତମ ଦିନରେ ଶକ୍ତିଶାଳୀ ହୁଅନ୍ତି, ଯେତେବେଳେ ସେ ବିଶ୍ୱାସଦ୍ୱାରା ଅତି ପବିତ୍ର ସ୍ଥାନରେ ପ୍ରବେଶ କରନ୍ତି। ସେ ଏହା କଲାବେଳେ ଗାବ୍ରିଏଲ ତାଙ୍କୁ ସ୍ପର୍ଶ କରନ୍ତି, ପରେ ଖ୍ରୀଷ୍ଟ ତାଙ୍କୁ ସ୍ପର୍ଶ କରନ୍ତି ଏବଂ ପୁଣି ଗାବ୍ରିଏଲ ତାଙ୍କୁ ସ୍ପର୍ଶ କରନ୍ତି। ଏହିପରି ଡାନିଏଲ ଅତି ପବିତ୍ର ସ୍ଥାନରେ ସନ୍ଦେଶ ପ୍ରଖ୍ୟାପନ କରିବା ପାଇଁ ଶକ୍ତିଶାଳୀ ହୁଅନ୍ତି, ଯେଉଁଠାରେ ସେ ଖ୍ରୀଷ୍ଟଙ୍କୁ ଦୁଇଜଣ ଦୂତଙ୍କ ମଧ୍ୟରେ ଦେଖନ୍ତି; ଏବଂ ଅତି ପବିତ୍ର ସ୍ଥାନରେ ଯେଉଁ ସ୍ଥାନରେ ଖ୍ରୀଷ୍ଟ ମଧ୍ୟଭାଗରେ ଅଛନ୍ତି, ସେଠା ହେଉଛି କୃପାସନ, ଯେଉଁଠାରେ ଦୁଇଜଣ ଆବରଣକାରୀ କେରୁବମାନେ ସେହି ସିନ୍ଦୁକ ଦିଗକୁ ନିରୀକ୍ଷଣ କରୁଛନ୍ତି, ଯାହା ତାଙ୍କ ସିଂହାସନରେ ଆସୀନ ଖ୍ରୀଷ୍ଟଙ୍କ ଶେକିନା-ମହିମାର ଆଲୋକରେ ପ୍ରଦୀପ୍ତ। ଡାନିଏଲ ଦଶର ଦର୍ଶନ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଭାବେ ଏପରି ଗଠିତ ଯେ, ଡାନିଏଲ ସିଂହାସନସ୍ଥ କୃପାସନ ଉପରେ ଶେକିନା ରୂପରେ ଖ୍ରୀଷ୍ଟଙ୍କ ମହିମାକୁ ଦେଖୁଛନ୍ତି, ଯେତେବେଳେ ଦୁଇଜଣ ଆବରଣକାରୀ କେରୁବ ସିନ୍ଦୁକଭିତରକୁ ନିହାରୁଛନ୍ତି!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Ayyaana xurumbaa dura Eliyaas ergaan isaa waaʼee roobaa taʼe, ergaa roobaa kan Gooftaa biraa taʼe keessaa isa qofa akka taʼe ni dubbata; akkasumas raajii xumura isaa irratti agarsiisa eenyutu ergamaa taʼe yookaan hin taane, akkasumas ergaan maali akka taʼe yookaan akka hin taane mirkaneessu tokkoon gaʼu ni dhiheessa. Qarmeloos dura waggoota sadii fi walakkaaf mootichi Ahaab Eliyaasin barbaadaa ture; sababiin isaas, yeroo falmii Qarmeloos dura jiru tokko waan jiruuf. Tulluun Qarmeloos qormaata salphaa amala itti mulʼatu qofa dha. Yeroon wal fakkaataan seenaa Milleraayitii keessattis dhugaa baatota wal fakkaataa of keessaa qaba ture; warri ergaa sana jibban amanamoota waldoota keessaa ariʼanii cufan, amanamoonnis sana booddee saba kakuu duraa kufee kan darbame keessaa namoota waamu ergaa tokko ni kaasani.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Phexaros, Pentikosti Robbii seeraa keessatti ergaa Yo’el lallabaa jira; kunis yeroo xumura walga’ii kaampii Ekseter irratti yeroo “Iyya Halkan Walakkaa” jalqabu, Phexaros ergaa isuma sana lallabaa jira jechuu dha; kunis yeroo raajii Phexaros sirreeffamee ture, akkuma ergaawwan Snow fi Litch sirreeffamanitti, jalqabee ture. Falmiin yeroo hundumaa raawwii raajichaa dura dhufa. Kanaafuu falmiin raawwii raajichaa dura jalqaba.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Ahaab, Izebeelii fi raajota ishee, akkasumas Yihuudota guyyaa Kiristoos warra mormii xixiqqoo kaasan, fi Pirootestaantota kufan seenaa Millerite keessaa yaaddoo keessa galchu, ergaan sun Phexrosiin akka macaafa Yo’elitti beekamti. Qormaata litmus sadaffaa, kan hiikamuu harree tiin mallatteeffame, dura ergaan Phexrosii Adventizimii Laa’odiiqeyaa tiin haleelama; Phexrosis immoo mormii sanaaf deebii kennuudhaan ergamoonni sun machaa’anii akka hin taane, garuu boqonnaawwan sadii Yo’el guutamuu isaanii qofa akka ta’e mul’isa. Boqonnaawwan sadii Yo’el jalqaba isaanii irraa Adventizimii Laa’odiiqeyaa irratti mootummaa cimaa fi qara qabu labsu. Yommuu ergaan sun gurra warra dhugaatii cimaadhaan macheeffamanii ga’u, isaan deebii ni kennu. Inni yeroo gara Yerusaalemitti karaa isaa irra gaara irraa gad bu’aa turetti Isa morman; Yerusaalem keessattis ammas Isa morman.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

Harreen gadhiifamte; Yeroo Galii ni jalqaba; Yihudoonni mormitoota taʼan ergaan sun akka callisu barbaadu. Yesus itti fufa; achiis dhaabatee yeroo qorumsaa guyyaa dhumaa Adveentizimii irratti ni booʼe. Ergasii Yerusaalem keessatti, Yihudoota ummanni ergaa isaanii akka dhaabu barbaadan wajjin walitti buʼiinsi biraa ni kaʼe. Guyyaa sana aduun yommuu lixte, yeroo qorumsaa saba Yihudootaaf kenname sadarkaa biraa gaʼe. Adeemsi mormii sun hamma duʼa fannoo tti itti fufa; innis dhugumaan duʼaa kaʼuu Alaazaar irraa jalqabe; kunis dhufaatii ergamaa lammaffaa fi yeroo turtii mallatteesse.

> “Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

> “ବେଥାନିଆ ଯେରୁଶାଲେମରୁ ଏତେ ନିକଟ ଥିଲା ଯେ, ଲାଜରଙ୍କୁ ମୃତ୍ୟୁରୁ ଉଠାଇବାର ସମ୍ବାଦ ଶୀଘ୍ରହି ସହରକୁ ପହଞ୍ଚିଗଲା। ଯେମାନେ ଗୁପ୍ତଚର ଭାବେ ସେହି ଅଦ୍ଭୁତ କାର୍ଯ୍ୟର ସାକ୍ଷୀ ହୋଇଥିଲେ, ସେମାନଙ୍କ ମାଧ୍ୟମରେ ଯିହୂଦୀ ଶାସକମାନେ ଶୀଘ୍ରହି ସମସ୍ତ ଘଟଣାବଳୀ ଜାଣିଲେ। କ’ଣ କରିବା ଉଚିତ ତାହା ନିର୍ଣ୍ଣୟ କରିବା ପାଇଁ ସନହେଦ୍ରିନର ଏକ ସଭା ତତ୍କ୍ଷଣାତ୍ ଡାକାଗଲା। ଖ୍ରୀଷ୍ଟ ବର୍ତ୍ତମାନ ମୃତ୍ୟୁ ଓ ସମାଧି ଉପରେ ନିଜ ଅଧିକାରକୁ ସଂପୂର୍ଣ୍ଣ ଭାବରେ ପ୍ରକାଶ କରିଥିଲେ। ସେହି ମହାଶକ୍ତିଶାଳୀ ଅଦ୍ଭୁତ କାର୍ଯ୍ୟ ମଣିଷମାନଙ୍କ ପାଇଁ ଈଶ୍ୱରଙ୍କ ଦ୍ୱାରା ପ୍ରଦତ୍ତ ସେହି ସର୍ବୋଚ୍ଚ ପ୍ରମାଣ ଥିଲା ଯେ, ସେ ତାଙ୍କର ପୁତ୍ରଙ୍କୁ ମଣ୍ଡଳୀର ମୋକ୍ଷ ପାଇଁ ଜଗତକୁ ପଠାଇଥିଲେ। ଏହା ଦିବ୍ୟ ଶକ୍ତିର ଏମିତି ଏକ ପ୍ରକାଶ ଥିଲା ଯାହା ବିବେକର ନିୟନ୍ତ୍ରଣ ଓ ପ୍ରବୁଦ୍ଧ ବିବେକବୁଦ୍ଧିର ଆଲୋକ ତଳେ ଥିବା ପ୍ରତ୍ୟେକ ମନକୁ ନିଶ୍ଚିତ କରିବା ପାଇଁ ପର୍ଯ୍ୟାପ୍ତ ଥିଲା। ଲାଜରଙ୍କ ପୁନରୁତ୍ଥାନକୁ ଯେମାନେ ଦେଖିଥିଲେ ସେମାନଙ୍କ ମଧ୍ୟରୁ ଅନେକେ ଯୀଶୁଙ୍କୁ ବିଶ୍ୱାସ କରିବାକୁ ପ୍ରେରିତ ହେଲେ। କିନ୍ତୁ ତାଙ୍କ ବିରୁଦ୍ଧରେ ପୁରୋହିତମାନଙ୍କର ଘୃଣା ଆହୁରି ତୀବ୍ର ହେଲା। ସେମାନେ ତାଙ୍କ ଦିବ୍ୟତ୍ୱର ସମସ୍ତ କ୍ଷୁଦ୍ରତର ପ୍ରମାଣକୁ ପୂର୍ବରୁ ଅସ୍ୱୀକାର କରିଥିଲେ, ଏବଂ ଏହି ନୂତନ ଅଦ୍ଭୁତ କାର୍ଯ୍ୟ ସେମାନଙ୍କୁ କେବଳ ଆହୁରି କ୍ରୋଧିତ କଲା। ମୃତକଙ୍କୁ ଦିନର ସ୍ପଷ୍ଟ ଆଲୋକରେ, ଏବଂ ଅନେକ ସାକ୍ଷୀଙ୍କ ସମ୍ମୁଖରେ, ଉଠାଇ ଦିଆଯାଇଥିଲା। ଏପରି ପ୍ରମାଣକୁ କୌଣସି ଚତୁରାଇ ଦ୍ୱାରା ଖଣ୍ଡନ କରିବା ସମ୍ଭବ ନଥିଲା। ଏହି କାରଣରୁ ହିଁ ପୁରୋହିତମାନଙ୍କର ଶତ୍ରୁତା ଆହୁରି ମାରାତ୍ମକ ହୋଇଉଠିଲା। ସେମାନେ ଖ୍ରୀଷ୍ଟଙ୍କ କାର୍ଯ୍ୟକୁ ବନ୍ଦ କରିଦେବା ପାଇଁ ପୂର୍ବପେକ୍ଷା ଆହୁରି ଅଧିକ ଦୃଢ଼ସଙ୍କଳ୍ପୀ ହେଲେ।”

> “The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

> “ሰዱቃውያን ለክርስቶስ ተስማሚ ባይሆኑም፣ እንደ ፈሪሳውያን በእርሱ ላይ እንዲህ ያለ ክፉ ጥላቻ አልሞሉም ነበር። ጥላቻቸውም እንዲያው መራራ አልነበረም። ነገር ግን አሁን ፈጽሞ ተደናግጠው ነበር። የሙታን ትንሣኤን አያምኑም ነበር። በሐሰተኛ ሳይንስ የሚባል ነገር እየተደገፉ፣ ሞተ ያለ አካል እንደ ገና ወደ ሕይወት መመለሱ የማይቻል ነው ብለው አስበው ነበር። ነገር ግን በክርስቶስ ጥቂት ቃላት ፅንሰ ሐሳባቸው ተፈርሶ ነበር። መጻሕፍትንም ሆነ የእግዚአብሔርን ኃይል የማያውቁ መሆናቸው ተገለጠ። ተአምሩ በሕዝቡ ላይ ያሳደረውን ስሜት ለማስወገድ ምንም እድል አላዩም። መቃብርን ሙታኑን ለመንጠቅ ድል ካደረገ ከእርሱ ሰዎች እንዴት ሊመለሱ ይችላሉ? የሐሰት ወሬዎች ተሰራጩ፣ ነገር ግን ተአምሩ ሊካድ አልቻለም፤ ውጤቱንም እንዴት እንደሚያቃልሉ አላወቁም። እስከዚህ ድረስ ሰዱቃውያን ክርስቶስን ለማስገደል የተዘጋጀውን ዕቅድ አልደገፉም ነበር። ነገር ግን ከአልዓዛር ትንሣኤ በኋላ፣ በእርሱ ላይ የሚያቀርባቸው ያልፈሩ ተግሳጾች ሊቆሙ የሚችሉት በእርሱ ሞት ብቻ መሆኑን ወሰኑ።” The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Luutiin duʼuun guyyaa afran Yesuus turtii isaa keessa turedhaaf jalqaba taʼe mallattoo godhe. Duʼuun isaa dhufaatii ergamaa lammaffaa, isa yeroo turtii jalqabsiisu, bakka buʼe. Kaafamuun isaa Muddee 31, 2023 irratti, waggaa digdamii lama 9/11 booda, kaafamuu dhuga-baatota lamaan mallatteessa. Kaafamuun isaa kaafamuu lafeewwan goggogoo duʼan kan Hisqiʼel mallatteessa. Kaafamuun isaa uumama Addaamiin fakkeenya argate; uumaan sun immoo nama, supheen bakka buʼame, Waaqummaa immoo hafuura jireenyaatiin bakka buʼame, walitti makamuun kan ijaarame ture.

> “The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

> “Luboonnii fi bulchitoonni Yihudootaa Yesusiin jibban; garuu uummanni baayʼeen dubbii ogummaa Isaa dhagaʼuufii hojiiwwan Isaa humna qabeeyyii arguuf walitti yaaʼan. Uummanni fedhii gadi fagoo taʼeen kakaafamee, barsiisa barsiisaa dinqisiisaa kanaa dhagaʼuuf yaaddoo guddaadhaan Yesuusin hordofe. Bulchitoota keessaa baayʼeen Isatti amanan, garuu akka mana sagadaa keessaa ariʼaman sodaatanii amantii isaanii beeksisuu hin iyyatan. Luboonnii fi maanguddoonni yaada uummataa Yesuus irraa garagalchuuf waan tokko gochuun dirqama taʼuu murteessan. Namoonni hundinuu Isatti akka amananiif sodaatan. Ofii isaaniitiif nagaa tokkollee hin argan. Iddoo isaanii dhabuu qabu turan yookaan Yesuusin ajjeesuu qabu turan. Isaanis erga Isa ajjeesanii booddee illee, warri humna Isaa agarsiisan akka yaadannoo jiraattotaatti hafan ni jiru turan. Yesuus Laaʼzaarosiin duʼaa kaasee ture; kanaafuu Yesuusin yoo ajjeesan, Laaʼzaaros humna Isaa isa guddaa sanaaf ragaa akka baʼu ni sodaatan. Uummanni isa duʼaa kaafame sana arguuf walitti yaaʼaa ture; kanaaf bulchitoonni Laaʼzaarosiinis ajjeesuuf murteessan, akkasumas kakaʼumsa sana balleessuuf. Sana booda uummata gara duudhaa fi barsiifata namootaatti deebisu; naʼee fii xuuxxii irraa kudhan keessaa tokko baasuu irratti isaan geessu; ammasis isaan irratti dhiibbaa qabaatu. Yesuusin yeroo Inni kophaa Isaa taʼetti qabuu irratti walii galan; sababiin isaas, yoo yeroo uummata gidduutti, yeroo yaadni uummataa hundi Isatti xiyyeeffate sana Isa qabachuuf yaalan, dhagaadhaan tumamanii ajjeefamu turan.” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

Adooleessa 18, 2020 dhugaa baattonni lamaan kan Mul’ata keessa jiran ni ajjeefaman; ergamaan lammaffaan fi yeroo turtii ni dhufe. Muddee 31, 2023 adeemsi du’aa keessaa ka’uu tarkaanfii lama qabu jalqabe. Tarkaanfiin inni jalqabaa hundee ture; tarkaanfiin inni lammaffaan immoo mana qulqullummaa san hundee irratti ijaaruu ture. Waldaan Adventistii Guyyaa Torbaffaa Laa’odiiqeyaa ergaa kana yeroo inni bara 1989 dhalatetti jalqabee jibbe, amma illee ni jibba. Amma dhugaa baattonni jibban, warri du’anii turan jedhan, deebi’anii lubbuudhaan jiraachaa waan jiranif; ergaa kana caalaatti ni jibbu. Isaan raajii Adooleessa 18, 2020 ilaalchisee hadhaa summaa’aa akkuma Yihuudonni du’aa keessaa ka’uu Laazaroosiif qaban sanaan falmu. Seenaa qoricha mana qulqullummaa keessatti, Pheexiroos soba isaanii hundumaatiif deebii akka ta’e kitaaba Yo’elitti akeekuuf himata dogoggoraa isaanii ni deebisa.

We will continue this study in the next article.

Nuyi artyi kana qoʼannoo itti aanu keessatti itti fufna.

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