Article

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

Kitaaba Yo’eelii fi Waldaa Asteentistii Guyyaa Torbaffaa Laa’odiiqeyaa - Lakkoofsa Kudha Sadii

Number Thirteen

Lakkoofsa Kudha Sadii

Author

Jeff Pippenger

Published

December 18, 2025

Formats

PDF
Word
Song MP3

We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

Nuti yeroo ammaa mallattoo raajii 1863 ilaalaa jirra. Xiyyeeffannoon keenya Kadeesh isa Macaafa Qulqulluu keessatti argamu, kan fincila Israa’el durii irratti, “boqonnaa” morman sana irratti, kan du’a isaanii yeroo keessa, yeroo Kadeeshitti xumurametti fide, akka mallattootti dhaabbate ture; kanaanis bara 1863tti yeroo “yeroon torba” Leewwota digdamii jaha keessatti dubbatame sun didametti, “daandiiwwan moofaa” Ermiyaas didamuu isaanii agarsiisa.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

Ifa Kadeshii fi 1863 wajjin walqabatu sana barbaaduu keessatti, qormaatota kudhan Kadesh ga’an adda baasaa turre. Qormaatota sadan jalqabaa akka qormaata mannaa ta’an adda baasnee jirra. Tarkaanfiiwwan sadan sun dinqiiwwan yookaan qormaatota jechuun bakka bu’uu danda’u; boqonnaan Sanbataa, kan qormaatota kudhan keessaa isa jalqabaa ta’e, qormaata kurnaffaa sanaan wal-simta; qormaanni kurnaffaan sun immoo Ibroota keessatti Phaawulos biratti akka ifa ta’een “boqonnaa” jedhamee adda baafama. Qormaatotni kudhan boqonnaa alfaa fi boqonnaa omegaa qabu.

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

Barataan raajii waaʼee raajii qoratu tokko “boqonnaa” jechuun Ibrootni Kaadeshitti didan akkamitti hiikuuf yoo fedhan iyyuu, dhimichi hin qabu—sababiin isaas akka raajiitti “boqonnaan” hundi (“sarara irratti sarara”) “boqonnaa fi haaromsa” isa rooba boodaa taʼe agarsiisa. Kaadesh ergaa rooba boodaa diduu fi akkasumas muuxannoo rooba boodaa diduu keessaa mallattoo olʼaanaa dha; sababiin isaas chaappaan Kaadeshitti namoota dhibba tokkoo fi afurtamii afur kuma irratti raawwatamu, dhugaa keessatti “qalbiidhaanis taʼe hafuuraan” jabaatanii dhaabachuu dha.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Akkuma ummanni Waaqayyoo adda isaanii irratti chaappaa godhataniin—inni chaappaa yookaan mallattoo ijaan mul’atu miti, garuu karaa yaadaa fi karaa hafuuraa dhugaa keessatti jabaatanii dhaabachuu, kanaaf akka hin sochoone godhamu—akkuma ummanni Waaqayyoo chaappaa godhatanii raafamaaf qophaa’aniin, innis ni dhufa. Dhugumatti, inni duraanuu jalqabameera; murtiin Waaqayyoo amma biyya irra jira, akeekkachiisa nuuf kennuuf, akka waan dhufu beeknuuf.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “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.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

“dhugaa keessa” “sammuudhaan” qubachuun, Dubbii Waaqayyoo qorachuu keessatti mala “sarara irra sarara” jedhu akka karaa qulqullaa’e isa tokkoo fi isa qofaatti fudhachuu bakka bu’a. Karaan dhiphaan kun akka karaa sirrii ta’etti Hagayya bara 1840 keessatti mirkanaa’e; yeroo sana “namoonni baay’een sirrii ta’uu qajeelchawwan hiika raajii Miller fi warri isa wajjin turan fudhatanitti amanan; akkasumas sochiisa dhufaatii irratti kaka’umsi dinqisiisaan kenname.” “Kaka’umsi dinqisiisaan” sun, mul’ina humna Hafuura Qulqulluu kan ergaa ergamaa jalqabaa bara 1840 addunyaa guutuutti erge bakka bu’a.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

Warri hojii “kaka’umsa dinqisiisaa” bakka buʼu keessatti hirmaatan humna Hafuura Qulqulluutiin hojii sanauma hojjechuuf humneeffaman. Hafuurri Qulqulluun humna Isaa kan mul’ise giddu-gala warra mala qulqulluu sana fudhatan qofa keessatti ture. Hafuurri Qulqulluun humna Isaa kan mul’ise keessa warra mala qulqulluu sana fudhatan qofa keessatti ture.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Dhugaan akka sirna “sararaa irratti sararaa”tti taʼe hubannoodhaan keessa qubachuun, mala “sararaa irratti sararaa” jedhu fudhachuudha; “fudhachuun” mala “sararaa irratti sararaa” kanaas, nama Laaʼodiiqeyaatiif, Ergamichi gara Laaʼodiiqeyaatti qaama Hafuura Qulqulluu keessatti seenuuf balbala garaa banamuu isaatiin bakka buʼa. Fudhachuun mala qulqulluu sanaa humna Hafuura Qulqulluu gara sammuu warra dhugaa keessa hubannoodhaan qubachaa jiranitti fida. Fudhachuun mala sanaa hafuuraan jiraachuu isa akka walitti makamuu Waaqummaa fi namummaa keessatti bakka buʼamutti baasa. Hojii irra oolmaan mala macaafa qulqulluu kan “sararaa irratti sararaa” jedhu, yeroo amantiidhaan walitti makamu, akka dhugaa keessa hubannoodhaan qubachuutti bakka buʼa; dhugaan (ergaan) mala sanaan uumamus Yesus irraa adda baafamuu hin dandaʼu; inni Dubbicha waan taʼeef. Ergaa Dubbii Isaa fudhachuun, Hafuura Qulqulluu gara sammuu kee keessatti fudhachuudha. Kanaafuu, dhugaa keessa hubannoodhaan qubachuun muuxannoo hafuuraa kan mallattoo eeyyama Waaqayyoo fudhatu ni uuma.

Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

ቃዴስ ለጥንታዊት እስራኤል የመጨረሻ ፈተና ነበረች። በዮኤል መጽሐፍ ውስጥ ያሉት ሁለቱ የወይን ጠጅ ጠጪዎች ክፍሎች፣ ዮኤል “አዲስ ወይን” ብሎ ከሌላው ክፍል የሚጠጣው የተመረቀ ወይን ጋር በሚነጻጸርበት የኋለኛው ዝናብ መልእክት መቀበል ወይም መቃወም መሠረት እርስ በርሳቸው ተለይተው ይታወቃሉ። የዮኤል “አዲስ ወይን” በዕብራውያን ሶስትና አራት ውስጥ ያለው የጳውሎስ “ዕረፍት” ነው። ይህ ደግሞ የኢሳይያስ “የኤፍሬም ሰካሮች” ሊ“ሰሙት” ያልፈለጉት ነው—“እርሱም፦ ‘ይህ ድካም ለያዘው ዕረፍት እንዲያገኝበት የምታስችሉበት ዕረፍት ነው፤ ይህም መታደስ ነው’ አላቸው፤ ነገር ግን ሊሰሙ አልፈለጉም። ስለዚህ የእግዚአብሔር ቃል ለእነርሱ፥ ትእዛዝ በትእዛዝ ላይ፥ ትእዛዝ በትእዛዝ ላይ፤ መስመር በመስመር ላይ፥ መስመር በመስመር ላይ፤ እዚህ ትንሽ፥ እዚያ ትንሽ ሆነባቸው፤ ይህም እንዲሄዱ፥ ወደ ኋላም እንዲወድቁ፥ እንዲሰበሩ፥ እንዲጠመዱና እንዲያዙ ነበር።”

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

Nuyi gaaffii warqee Aaroon fincila Kadeeshitti xumuraman qormaata kudhan keessaa ‘lama’ akka bakka bu’u adda baafanneerra. Qoodamuun qormaata sanaa gara qormaata lamaatti qoodamuu isaa yeroo qorama rooba boodaa, isa “qormaata fakkii bineensaa” jedhuun bakka bu’amu wajjin walii gala; kunis qormaata hiree uummata Waaqayyoo murteessu dha. Mul’anni Yohaannis boqonnaa kudha sadii ‘fincila’ adda baasa; lakkoofsi ‘kudha sadii’ fincila waan bakka bu’uuf.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Boqonnaan kun bineensa abbaa taayitaa Phaaphaasii galaanaa irraa ka’uun jalqaba; akka Daani’el isa aangoo Dubbiilee gurguddaa Isa Hundumaa Olii ta’e irratti dubbatuutti adda baasutti, inni lafa irratti mallattoo isa olaanaa fincilaati. Fincila kanaan booddee fincili bineensa lafaa, jechuunis Ameerikaa, ni dhufa; isheenis ergasii addunyaa guutuu fakkeenya fincila ishee kana hordofuuf dirqisiifti. Fakkeenyi fincila sadaffaa boqonnaa kana keessa jiru, finciloota sadan keessaa isa jalqabaa keessatti argama; innis bineensa galaanaa jechuun bakka buufamee, mallattoo Vaatiikaanii ta’ee dhiyaata. Lakkoofsa kudha tokko keessatti Ameerikaan akka jabinaatti dubbatti; akkasiinis fakkii bineensichaaf—fakkii Vaatiikaanii—uumti. Lakkoofsa kudha lamaa irraa eegalee Ameerikaan addunyaa kana hundumaa waanuma sana gochuuf dirqisiifti. Fincilli Aaroon dachaa dha; inni fincila Ameerikaa bakka bu’a; ergasii yeroo fakkiin addunyaa Vaatiikaanii hojii irra oolu, fincila addunyaa guutuu bakka bu’a.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

Fincila Aaron yeroo lamaan ibsa; isaanis Museen achi hin jirretti waaqeffannaa waaqa tolfamaa taʼuun, sana booddees Museen achi jirutti waaqeffannaa waaqa tolfamaa taʼuun bakka buʼamaniiru. Museen Seera sana fudhachaa ture; kanaafis inni akka qabxii qoodinsaa fincila keessatti Seera Waaqayyoo bakka buʼa. Qormaanni fakkii warqee Aaron jabbii-bineensaa taʼe sanaan bakka buʼame qormaata bara 1863 ti.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

Inni qorannoon seera Dilbataa qormaata taʼee, sarara jireenyaa fi duʼa gidduu jiru dha. Inni sarara Biyya Abdachiifamteetti galuu yookaan gammoojjii keessatti duʼuu gidduu jiru, sarara mallattoo bineensaa fudhachuu yookaan chaappaa Waaqayyoo argachuu gidduu jiru, sarara carraa Sheebnaa Laaʼodiiqee taʼe yookaan Eliyaaqiim Filadelfiyaa taʼe gidduu jiru dha. Qormaatileen sadan jalqabaa, isaan mannaa tiin bakka buufaman, akkuma qormaanni kurnaffaan godhu sana, wal-mormii Sanbataa yookaan Dilbataa ni mallatteessu. Sararri qoodumsaa fincila jabbii warqee Aaroon keessatti bakka buufame—kan qormaatota shanaffaa fi jahaffaa lamaan iyyuu bakka buʼu—seera Dilbataa dha.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

Yaaliin afuraffaan bishaan Maasaa dha; hiikni isaa “qormaata” jedhu, akkasumas “Meriibaa” jechuun “alaabaa Yihowaa” jechuudha; innis Ba’uu 17:1–7 keessatti argama; achittis ifatti “Waaqayyoon qoruudhaan” jechuun ibsameera.

> And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

> Yeroo sanatti Waaqayyootti, waldaan guutuun ilmaan Israa’el imala isaanii hordofaa gammoojjii Siin keessaa ka’anii Refidiim keessa qubatan; achittis bishaan ummataaf dhugu hin turre. Kanaafuu ummanni Musee wajjin wal morman; akkanas jedhan, “Akka nu dhugnuuf bishaan nuu kenni.” Museenis isaaniin, “Maaliif na wajjin wal mormitu? Maaliif Waaqayyoon qortu?” jedhe. Ummatichis achitti bishaaniif dheebote; ummatichis Musee irratti gungume; akkanas jedhe, “Ati maaliif akka nu, ijoollee keenya, horii keenyaas dheebuutti ajjeeftuuf biyya Gibxii keessaa nu baafte?”

> And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

> Museenis garaa Waaqayyoo iyyatee, “Uummata kanaaf maal godhu ree? Isaan na dhagaan rukutuuf jechuun ni ga’u” jedhe.

> And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

> Waaqayyo Musaadhaan akkana jedhe; Ummata dura darbi, jaarsolii Israa’el keessaa immoo si wajjin fudhadhu; ulee kee, isa ittiin lagicha rukutte, harka keetti qabadhuutii deemi. Kunoo, ani achi Horeebitti kattaa sana irratti si dura nan dhaabadha; atis kattaa sana ni rukutta, bishaanis keessaa ni ba’a, uummatichis ni dhuga. Museenis akkasuma jaarsolii Israa’el arguu keessatti godhe.

> And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

> Inni maqaa iddoo sanaa Maasaa fi Meriibaa jedhee waame; sababni isaas, lolaa ilmaan Israa’el, akkasumas isaan, “Waaqayyo gidduu keenya jira moo hin jiru?” jedhanii Waaqayyoon qorananiif. Ba’uu 17:1–7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

“መሳ” jedhuun kan bakka buʼu qorichi, “መሪባ” jedhuun kan bakka buʼu mallattoo olkaafamees, yeroo Museen Dhagaa sana yeroo lammaffaaf rukutu, alfa raajii isaa omeegaa raajii isaa wajjin wal qunnamsiisa. Kunis hiikni isaa, kaka’umsoota kudhan keessaa inni afraffaan Qaadesh keessatti bakka bu’ameera; sababni isaas, Qaadesh inni lammaffaan iddoo Museen fincila keessatti Dhagaa sana rukutuudha. Kunis akka agarsiisu, Qaadesh jechuun akka mallattootti, qoricha bishaanii kan mallattoo olkaafame uumu of keessatti hammata.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Mallattoo bishaanii kan baallii mallattoo uumu, mallattoo ergaa roobaa boodaa ti. Bara 1863tti baalliin mallattoo ol kaafamuu qaba ture; garuu yeroo sanatti 1863 Qadesh isa jalqabaa qofa ture, Qadesh inni lammaffaanis seera Dilbataa dhihoo dhufutti argama. Massaa fi Meribaan warra kuma dhibba afurtamii afurii fi kuma afurii sanaaf, yeroo isaan akka baallii mallattoo seera Dilbataatti ol kaafaman dura, qormaata isaanii isa dhumaa bakka bu’u. Du’a Kiristoos kan qopheesse aangoo Roomaa miti, yookaan aangoo Yihudootaas miti. Aangoon sun bara-baraan dura, Qaxxaamura sana dura gorsa Waaqaa keessatti eeyyama argatee ture. Museen ulee isaa, ulee Waaqayyo ofii Isaa dibee kenne, Dhagaa sana rukute—garuu yeroo tokko qofa. Dhagaan sun akka mul’ata waaqa irraa kennameetti, ergaawwan bara 1840 irraa hamma 1844tti jiranin bakka buufama; isaanis dhugaa bu’uuraa durii kan karaa qajeelotaa bakka bu’anidha. Qormaata Massaatiin bakka buufame keessatti, bishaan inni fayyisu bishaan Dhagaa karaawwan durii keessaa burqu dha. Bishaan sun garee lama qorees uuma; tokko mallattoo bineensichaaf, inni kaan immoo chaappaa Waaqaa tiif; akkuma warra akka baallii mallattoo ol kaafamaniif, kan Meribaan bakka bu’u, irratti chaappaan Waaqaa kaa’amuun agarsiifamutti.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

Artaxerxes isa sadaffaa dura mana qulqullummaa sun xumurame; kunis mana qulqullummaa Millerite kan Kiristoos waggaa 46 keessatti, 1798 irraa jalqabee hamma 1844tti ijaare, dhufaatii labsii sadaffaa isa ergamaa sadaffaadhaan bakka bu’utti dura akka xumurame ni mirkaneessa. Kuma dhibba afurtamii afur kun seera Dilbataa dura jechuunis yeroo sana akka mallattoo ol kaasamanii akka aarsaa firii jalqabaa Phanqeexxostee, akkuma bara duriitti, dhihaatanitti ni chaapfamu. Massa fi Meribah qorumsa bishaanii seenaa ergamaa jalqabaa fi sadaffaa keessatti ergaa Iyya Halkan Walakkaa tiin bakka bu’e ni agarsiisu.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Wanti Waaqayyummaa fi namummaa walitti makuu akkasumas akka walitti makamu mana qulqullummaa lamaatti fakkeeffamee dhiyaata. Akkasumas, akka gaaʼelaatti bakka buʼamee mulʼata; achittis dhiirri fi dubartiin, yookaan mana qulqullummaa dubartii fi mana qulqullummaa dhiiraa walitti hidhanii foon tokko taʼu. Kiristoos mana qulqullummaa Millerite ijaare kaayyoo isaan gara mana qulqullummaa Isaa samii keessaatti geggeessee, achitti “boqonnaa” akka argatan godhuuf; kunis seenaa bara 1844 keessatti Sanbata guyyaa torbaffaatiin bakka buʼamee mulʼata.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Yommuu hubannoon kun kan Maasaa fi Meriibaa akka qormaata afraffaatti taʼe, qormaata banuu isa immoo qormaatota sadii bakka buʼu gidduutti hojii irra oolu, isa sanas seera Dilbataa kan qormaata shanaffaa fi ja’affaa taʼeen hordofamu waliin ilaalamu—ati yeroo sana arguu dandeessa; garuu yoo arguu fedhii qabaatte qofa; qormaanni maannaa sadarkaa sadiin taʼe qormaata jalqabaa akka taʼe, isa kana booddee immoo qormaanni tokko qormaata sadaffaa dachaa lama taʼe, jechuunis jabbii warqee Aaroon dursee akka adeemu ni hubatta. Maasaanii fi Meriibaan walitti bakka buufamanii jiru; jechuunis ergamaa lammaffaa keessatti qofa “dacha jechuun” raajii keessatti argama. Qormaatonni jalqabaa sadan kan maannaa ergamaa isa jalqabaati. Qormaanni Maasaa fi Meriibaa ergaa ergamaa lammaffaati; fincilli Aaroon immoo ergaa ergamaa sadaffaati.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

ⵜⴰⵙⴷⴰⵡⵜ ⵜⵉⵙⵙⵎⵓⵙⵜ ⴷ ⴰⵙⴽⵔⵉⵏ ⵏ ⵓⵎⵙⵓⵏ ⵏ ⵓⵔⵔⵓⵏ ⴰⵀⴰⵔⵓⵏ, ⵉⵙⵙⵏⵜⵉ ⵙ ⵓⵙⴼⴼⴰⵖ ⵏ ⵓⵙⵏⵎⵉⴷⴷⵉ ⵉⴷⵓⵍⴰⵜⵔⵉ, ⵎⵉⵏⵣⵉ ⵏⵏⴰ ⵉⵙⵡⵉⵍⵏ ⵎⴰⵙ ⵜⴰⵎⴳⴰⵔⵜ ⵏⵏⵙⵏ ⵜⴰⵣⴷⴰⵢⵜ ⵜⵜⵓⴼⴼⴰⵔ ⵖⴼ ⵕⵕⴱⴱⵉ.

> And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

> Manni yeroo Museen tulluu irraa gad buʼuun isaa turee akka turu arganitti, sabni gara Aaroonitti walitti qabamanii, “Kaʼii, nuuf waaqolii nu dura deeman nuuf hojjedhi; Museen kun, namichi biyya Gibxii keessaa nu baase kun, maal akka taʼe hin beeknu” jedhaniin. Aariinis isaaniin, “Kuullaa warqee kan gurra haadhotii manaa keessanii, ilmaan keessanii fi intaloota keessan keessaa jiru baasaatii gara kootti fidaa” jedhe. Sabnis hundinuu kuullaa warqee kan gurra isaanii keessaa jiru baasanii gara Aaroonitti fidan. Innis harka isaanii irraa fuudhee, meeshaa qareetiin bocce; erga jabbii baqfamee tokko tolchee booddees, isaan, “Yaa Israaʼel, kun waaqolii kee kan biyya Gibxii keessaa si baasanidha” jedhan. Aaroonis yommuu kana argu, isa duratti iddoo aarsaa ijaare; Aariinis labsii baasee, “Bor ayyaanni Waaqayyoof taʼa” jedhe.

> And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

> Ertuu isaa guyyaa itti aanu ganamaan kaʼanii aarsaa gubamu dhiʼeessan; aarsaa nagaa illee fidan; ummanniis nyaachuufii dhuguuf taaʼan, achiis taphachuuf kaʼan. Baʼuu 32:1–6.

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Qormaanni jahaffaan jahaffaan lammaffaa fincila jabbii warqee sanaati; yeroo Museen Ajajoota Kurnan fudhatee deebi’u. Museen, “Eenyutu gama Gooftaa jira?” jedhee gaafata; baay’een isaanii cal’isanii hafan yookaan warra waaqeffattoota ta’an wajjin hiriiran; kanaanis fincila isuma sana ifatti, argama gidduu-galeessaa keessatti mul’isan.

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

ᠠ᠋ᠴᠠ ᠪᠤᠰᠤ ᠵᠢᠷᠭᠤᠭᠠᠳᠤᠭᠠᠷ ᠰᠤᠷᠠᠯᠲᠠ ᠬᠣᠶᠠᠷ ᠨᠢ ᠨᠡᠩ ᠲᠣᠳᠣᠷᠬᠠᠢᠯᠠᠯᠲᠠᠲᠠᠢ ᠪᠠᠢᠳᠯᠠᠷ᠎ᠢᠶᠠᠷ ᠨᠠᠷᠠᠨ ᠡᠳᠦᠷ ᠤᠨ ᠬᠠᠤᠯᠢ ᠲᠠᠢ ᠵᠢᠷᠤᠭᠡᠷ ᠵᠣᠬᠢᠴᠠᠨ ᠨᠢᠶᠢᠴᠡᠨ᠎ᠡ. ᠡᠯᠢᠶᠠ ᠬᠠᠷᠮᠡᠯ ᠤᠯᠠ ᠳᠡᠭᠡᠷ᠎ᠡ ᠮᠣᠰᠧᠰ ᠤᠨ ᠠᠰᠤᠭᠰᠠᠨᠲᠠᠢ ᠠᠳᠠᠯᠢ ᠠᠰᠠᠭᠤᠯᠲᠠ ᠲᠠᠪᠢᠳᠠᠭ. ᠡᠨᠡ ᠡᠳᠦᠷ ᠲᠠ ᠬᠡᠨд ᠵᠠᠯᠪᠠᠷᠠᠬᠤ ᠪᠡᠨ ᠰᠣᠩᠭᠣ, ᠭᠡᠰᠡᠨ ᠨᠢ ᠨᠠᠷᠠᠨ ᠡᠳᠦᠷ ᠤᠨ ᠬᠠᠤᠯᠢ ᠶᠢᠨ ᠰᠣᠷᠢᠯᠲᠠ ᠳ ᠵᠠᠭᠠᠨ᠎ᠠ. ᠠᠮᠢᠲᠠᠨ ᠤ ᠬᠦᠷᠦᠭ ᠤᠨ ᠰᠣᠷᠢᠯᠲᠠ ᠶᠢᠨ ᠪᠡᠯᠡᠭ ᠲᠡᠮᠳᠡᠭ ᠨᠢ ᠨᠠᠷᠠᠨ ᠡᠳᠦᠷ ᠤᠨ ᠬᠠᠤᠯᠢ ᠳ ᠵᠠᠭᠠᠨ᠎ᠠ. ᠠᠷᠣᠨ ᠤ ᠲᠡᠤᠬᠡ ᠳᠡᠬᠢ ᠯᠸᠸᠢᠳ ᠤᠨ ᠬᠤᠪᠢᠶᠠᠯᠲᠠ ᠪᠣᠯᠣᠨ ᠶᠡᠷᠣᠪᠣᠠᠮ ᠤᠨ ᠬᠣᠶᠠᠷ ᠠᠯᠲᠠᠨ ᠲᠤᠭᠠᠯ ᠤᠨ ᠲᠡᠤᠬᠡ ᠳᠡᠬᠢ ᠠᠷᠪᠠᠨ ᠬᠣᠶᠠᠷ ᠣᠪᠣᠭ ᠤᠨ ᠬᠤᠪᠢᠶᠠᠯᠲᠠ ᠨᠢ ᠨᠠᠷᠠᠨ ᠡᠳᠦᠷ ᠤᠨ ᠬᠠᠤᠯᠢ ᠳᠠᠬᠢ ᠤᠬᠠᠭᠠᠲᠠᠢ ᠪᠠ ᠮᠤᠩᠬᠠᠭ ᠬᠥᠮᠥᠨ ᠤ ᠬᠤᠪᠢᠶᠠᠯᠲᠠ ᠶᠢ ᠲᠠᠨᠢᠭᠳᠠᠭ. ᠯᠠᠣᠳᠢᠴᠢᠶᠠᠨᠴᠤᠳ ᠨᠢ ᠮᠤᠩᠬᠠᠭ ᠣᠬᠢᠳ ᠮᠥᠨ ᠭᠡᠳᠭᠢᠶᠢᠭ ᠡᠭᠡᠴᠢ ᠸᠠᠢᠲ ᠭᠡᠷᠴᠢᠯᠳᠡᠭ; ᠲᠢᠢᠮᠡᠰ ᠨᠠᠷᠠᠨ ᠡᠳᠦᠷ ᠤᠨ ᠬᠠᠤᠯᠢ ᠳᠠᠬᠢ ᠣᠬᠢᠳ ᠤᠨ ᠬᠤᠪᠢᠶᠠᠯᠲᠠ ᠨᠢ ᠯᠠᠣᠳᠢᠴᠢᠶᠠᠨᠴᠤᠳ ᠪᠣᠯᠣᠨ ᠹᠢᠯᠠᠳᠡᠯᠹᠢᠶᠠᠨᠴᠤᠳ ᠤᠨ ᠬᠤᠪᠢᠶᠠᠯᠲᠠ ᠮᠥᠨ. ᠲᠠᠪᠤᠳᠤᠭᠠᠷ ᠪᠣᠯᠣᠨ ᠵᠢᠷᠭᠤᠭᠠᠳᠤᠭᠠᠷ ᠰᠣᠷᠢᠯᠲᠠ, ᠡᠳᠭᠡᠷ ᠨᠢ ᠬᠣᠶᠠᠷ ᠲᠠᠯᠠᠲᠠᠢ ᠨᠢᠭᠡ ᠰᠣᠷᠢᠯᠲᠠ ᠮᠥᠨ, ᠨᠠᠷᠠᠨ ᠡᠳᠦᠷ ᠤᠨ ᠬᠠᠤᠯᠢ ᠲᠠᠢ ᠨᠢᠶᠢᠴᠡᠳᠡᠭ; ᠡᠨᠡ ᠨᠢ ᠲᠡᠳᠡᠭᠡᠷ 1863 ᠪᠣᠯᠣᠨ ᠬᠠᠳᠧᠰ ᠲᠠᠢ ᠮᠥᠨ ᠨᠢᠶᠢᠴᠡᠳᠡᠭ ᠭᠡᠰᠡᠨ ᠦᠭᠡ ᠮᠥᠨ.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

nambar soddomaafi sadii fi baatii sadii keessaa kutaan lamaan guyyaa tokko irratti, sa’aatii muraasa qofaan wal irraa fagaatanii, raawwatamu; guyyaan sunis bara 1863 fi Qaadeshin fakkeessa. Kutaa baatii sadii keessaa, Museen ulfina Waaqayyoo arguuf gaafata. Kanaaf, nuyi Musee qormaata shanaffaa fi ja’affaa keessatti gara dhibba afurtamii afur kumaatti jijjiiramaa jiru ni argina. Museen inniuma sun Qaadeshittis yeroo lammaffaaf Dhagaa sana rukutaa jira; kanaan warra Dhagaa isa irratti kufuu didan sanaan caccabsan bakka bu’a. Dhagaan sun ergaa dha; kanaafuu Qaadeshitti mallattoolee Musee lama jiru—inni tokko ulfina Waaqayyoo mul’isu, inni kaan immoo Dhagaa sana morma.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Warriin akka eegdottoota Waaqayyoo dallaa Xiyoon irratti dhaabatan, namoota balaa saba dura jiru duraan dursee argu ta’anii haa ta’an,—namoota dhugaa fi dogoggora, qajeelummaa fi jal’ina gidduu addaan baafachuu danda’an haa ta’an.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “ማስጠንቀቂያው መጥቶአል፤ ከ1842፣ 1843 እና 1844 ጀምሮ መልእክቱ ከመጣ ወዲህ እኛ በላዩ ስንገነባ የኖርንበትን የእምነት መሠረት የሚያናውጥ ነገር ምንም እንዲገባ መፍቀድ የለበትም። እኔ በዚህ መልእክት ውስጥ ነበርሁ፣ ከዚያም ጀምሮ እግዚአብሔር የሰጠንን ብርሃን በታማኝነት ተጠብቄ በዓለም ፊት ቆሜአለሁ። ቀን ከቀን ወደ ጌታ በቅን ጸሎት እየቀረብን ብርሃንን እየፈለግን እግሮቻችን በተቀመጡበት መድረክ ላይ ከዚያ እንዲነሱ አናስብም። እግዚአብሔር የሰጠኝን ብርሃን ልተው እችላለሁ ብላችሁ ታስባላችሁን? እርሱ እንደ ዘላለማት ዓለት ሊሆን ይገባዋል። ከተሰጠኝም ጀምሮ ሁልጊዜ ሲመራኝ ኖሯል።” Review and Herald, April 14, 1903.

One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.

‘କାଦେଶରେ ମୋଶେ’ର ଚିହ୍ନଗୁଡ଼ିକ ମଧ୍ୟରୁ ଗୋଟିଏରେ, ଅଧିକାରର ପ୍ରତୀକ ଥିବା ଗୋଟିଏ ଲାଠିଦ୍ୱାରା ସେ ଶିଳାକୁ ଆଘାତ କରନ୍ତି। ପ୍ରଥମଥରେ ସେହିଟା ଥିଲା ଈଶ୍ୱରଙ୍କର ଅଧିକାର, ଏବଂ ଦ୍ୱିତୀୟଥରେ ସେହିଟା ଥିଲା ମନୁଷ୍ୟର ଅଧିକାର। ଦ୍ୱିତୀୟ କାଦେଶରେ ମୋଶେ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଶ୍ରେଣୀକୁ ଏଫ୍ରାୟିମର ମଦ୍ୟପମାନଙ୍କ ଭାବେ ପ୍ରତିନିଧିତ କରାଯାଇଛି, ଯେମାନେ ପରବର୍ତ୍ତୀ ବର୍ଷାର ସନ୍ଦେଶ—ଅର୍ଥାତ୍ 1840 ରୁ 1844 ପର୍ଯ୍ୟନ୍ତର ପୁରାତନ ପଥମାନଙ୍କର ସନ୍ଦେଶ—ଉପରେ ଆକ୍ରମଣ କରିବା ପାଇଁ ନିଜମାନଙ୍କର ଧର୍ମତାତ୍ତ୍ୱିକ ଅଧିକାର (ଲାଠି) ବ୍ୟବହାର କରନ୍ତି।

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Ergaa hundinuu bara 1840–1844 keessatti kennaman amma jajjaboo ta’anii dhihaachuu qabu; sababiin isaas namoonni hedduun kallattii isaanii dhabaniiru. Ergaan sun waldoota amantii hundumaatti geeffamuu qaba.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kiristoos, ‘Ijji keessan ni eebbifamtu, waan argituuf; gurri keessanis, waan dhaga’uuf. Dhuguman isinittan jedhu, raajonni hedduunii fi namoonni qajeeloon wantoota isin argitan kana arguuf hawwanii turan, garuu hin argine; wantoota isin dhageessan kanas dhaga’uuf hawwanii turan, garuu hin dhageenye’ jedheera” [Maatewos 13:16, 17]. Ijji wantoota bara 1843 fi 1844 keessatti mul’atan sana argite ni eebbifamti.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Ergaanichi ni kenname. Akkasumas mallattoon yeroo raawwatamaa waan jiruuf, ergaa sana irra deebi’anii labsu keessatti tursiifni tokko illee jiraachuu hin qabu; hojii xumuraa raawwatamuu qaba. Hojii guddaan yeroo gabaabaa keessatti ni raawwatama. Yeroo dhihoo keessatti, akkuma muudama Waaqayyootiin, ergaan tokko ni kennama; inni immoo iyyisa guddaa ta’ee ni babal’ata. Sana booda Daani’el qooda isaa keessatti dhaabata, dhugaa ba’umsa isaas ni kenna.” Manuscript Releases, volume 21, 437.

The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

ମାନ୍ନାର ପ୍ରଥମ ପରୀକ୍ଷା ତିନୋଟି ପରୀକ୍ଷା ଅଟେ। ଦଶଟି ପରୀକ୍ଷାର ଶେଷ ପରୀକ୍ଷା ହେଉଛି ତୃତୀୟ ସ୍ୱର୍ଗଦୂତଙ୍କର ପରୀକ୍ଷା। ପ୍ରଥମ ଓ ଶେଷ—ଉଭୟେ ପରୀକ୍ଷାର ପ୍ରତୀକ ଭାବରେ “ବିଶ୍ରାମ”କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପ୍ରଥମ ପରୀକ୍ଷା ତିନୋଟି ପରୀକ୍ଷା ଅଟେ, ଯାହା ପ୍ରଥମ ସ୍ୱର୍ଗଦୂତଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯାହାଙ୍କ ପରେ ଦ୍ୱିତୀୟ ସ୍ୱର୍ଗଦୂତ ଆସନ୍ତି; କିନ୍ତୁ ଚତୁର୍ଥ ପରୀକ୍ଷା, ଯେଉଁଠାରେ ମୋହରାଙ୍କନ ଏବଂ ପତାକାସ୍ୱରୂପ ଉତ୍ତୋଳନ ପ୍ରତିନିଧିତ ହୋଇଛି, ସେହିଟି ମାସ୍ସା ଏବଂ ମେରୀବାହ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି। ପଞ୍ଚମ ଓ ଷଷ୍ଠ ପରୀକ୍ଷା ଦ୍ୱାରା ପ୍ରତିନିଧିତ ତୃତୀୟ ସ୍ୱର୍ଗଦୂତ, ତୃତୀୟ ପରୀକ୍ଷା ଅଟେ, ଯାହା ମାସ୍ସା ଏବଂ ମେରୀବାହର ଦ୍ୱିତୀୟ ପରୀକ୍ଷା ପରେ, ଏବଂ ମାନ୍ନାର ପ୍ରଥମ ପରୀକ୍ଷା ପରେ ଆସିଥିଲା।

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

ଙ୍କ୍ୟା 11:1–3 ରେ ଉଲ୍ଲେଖିତ ତାବେରାହରେ ଘଟିଥିବା ଉତ୍ତେଜନା ସପ୍ତମ ପରୀକ୍ଷାକୁ ପ୍ରସ୍ତୁତ କରେ। “ତାବେରାହ,” ଯାହାର ଅର୍ଥ ‘ଦାହସ୍ଥାନ,’ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ବିଶ୍ୱାସର ଅଗ୍ନିମୟ ପରୀକ୍ଷାକୁ ପରିଚୟ କରାଇଥିବା ପଦ୍ୟଗୁଡ଼ିକର ପୂର୍ବରୁ, ଇଶ୍ୱରଙ୍କ ଜନମାନଙ୍କର ମରୁଭୂମି ମଧ୍ୟରେ ଗତିବିଧିକୁ ଚିହ୍ନିତ କରୁଥିବା ପଦ୍ୟଗୁଡ଼ିକ ରହିଛି। ଦଶମ ଅଧ୍ୟାୟରେ ପ୍ରକାଶିତ ଅଧୀରତାକୁ, ଯେମାନେ ମେଷଶାବକଙ୍କୁ ସେ ଯେଉଁଠାକୁ ଯାଆନ୍ତି ସେଠାକୁ ଅନୁସରଣ କରନ୍ତି ସେହି ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ସହ ତୁଳନା କରାଯାଇଛି। ସେମାନେ ସେହି ଲୋକ ଯେମାନଙ୍କ ମଧ୍ୟରେ ପବିତ୍ରମାନଙ୍କର ଧୈର୍ଯ୍ୟ ଅଛି; କିନ୍ତୁ ପ୍ରାଚୀନ ଇସ୍ରାଏଲ ଦଶମ ଅଧ୍ୟାୟରେ ଏମିତି ଅଧୀରତା ପ୍ରକାଶ କରୁଥିଲା, ଯାହା ଏଗାରୋତିଅ ଅଧ୍ୟାୟରେ ସେମାନଙ୍କ ଅଗ୍ନିମୟ ସଙ୍କଟକୁ ନେଇଯାଏ।

> And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

> Isaanii daandii guyyaa sadii deemanitti tulluu Waaqayyoo irraa kaʼan; taabonni kakuu Waaqayyoo immoo iddoo boqonnaa isaanii barbaaduuf daandii guyyaa sadii sana keessatti isaanii dura deema ture. Duumessi Waaqayyoo immoo yeroo isaanii buufata keessaa baʼan guyyaadhaan isaan irra ture. Yommuu taabonni sun kaʼee deemu, Museen akkana jedha ture: “Kaʼi, yaa Waaqayyo, diinonni kee haa bittinnaaʼan; warri si jibbanis fuula kee duraa haa baqatan.” Yommuu inni boqotus, akkana jedha ture: “Deebiʼi, yaa Waaqayyo, gara kumoota hedduu Israaʼelitti.” Lakkoobsa 10:33–36.

The next verse introduces the rebellion of Taberah.

Aayaanni itti aanu fincila Taberaa ni beeksisa.

> And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.

> Kana sabichi komatan, Waaqayyo ni gaddise; Waaqayyos ni dhaga’e; dheekkamsi isaas ni bobe; ibiddi Waaqayyoo gidduu isaanii keessatti ni boba’e, warra qarqara qubata isaanii turanis ni fixa. Sabichis gara Museetti ni iyyatan; Museenis yeroo Waaqayyoon kadhatetti, ibiddichi ni dhaame. Innis maqaa iddoo sanaa Taberaa jedhee ni waame; sababni isaas ibiddi Waaqayyoo gidduu isaanii keessatti waan boba’eef. Lakkoobsa 11:1–3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Ibsa innii ibiddaan agarsiifame sana booddee dhufe nyaata foonii hawwuun ture; innis qorumsa saddeettaffaadha. Kun Lakkobsa 11:4–34 keessatti argama. Guungummaan Taaberaah keessatti mul’atu uumama olaanaa kan manca’e, obsa dhabuu, akkasumas finciluun hawwii okkoteewwan nyaataa Gibxii barbaaduu uumama gadi aanaa bakka bu’a. Ibiddi immoo Malaa’ikaa Kakuu isa Milkiyaas boqonnaa sadii keessatti ibsameen ibiddaan qulqulleessuu bakka bu’a; sababiin isaas, raajii keessatti Taaberaah jechuun iddoo gubbaa jechuudha; iddoon gubbaa immoo Dubbii raajii Waaqayyoo keessatti Milkiyaas sadii keessatti argama; achittis ibiddi garee obsa hin qabne isa qulqulleeffamee keessaa baafamuuf murtaa’e, akkasumas garee obsa qabu isa akka aarsaatti ol kaafamee qulqulleeffamu uuma.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Warri Mooseedhaan, qormaata lameen uumama gubbaa fi gadiitii Tabeeraatiin bakka bu’an sun warra kuma dhibba tokkoo fi afurtamii afurii kanneen dhugaa keessatti sammuu isaanii keessattis akkasumas hafuuraan keessatti jabaatanii dhaabataniidha. Sammuun uumama gubbaa adda baasa; hafuuraan immoo walitti makamu Waaqummaa fi namummaa bakka bu’a. Waaqummaan namummaa wajjin walitti makamuu kan danda’u yeroo uumamni gadi aanaa fannifamee du’e qofaadha. Dhugaa keessatti sammuu fi hafuuraan jabaatanii dhaabachuun muuxannoo chaappaa fudhatamuu bakka bu’a. Ibiddoonni Tabeeraa hojii Kiristoos mana qulqullummaa warra kuma dhibba tokkoo fi afurtamii afurii ol kaasu keessatti addaan baafamuu qamadii fi aramaa isa dhumaa bakka bu’u.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

መስከረም ተፈታኝነቱ ሚርያምና አሮን ያደረጉት ዓመፅ ነው፤ ይህም በዘኍልቍ 12 ውስጥ ተጽፎ ይገኛል። ያ ቅስቀሳ ከቆሬ፣ ዳታንና አቤሮን ቅስቀሳ ወይም በ1888 በሚኒያፖሊስ ከተነሣው ቅስቀሳ የሚለይ አልነበረም። ጉዳዩ የእግዚአብሔርን መልእክት ብቻ መቃወም አልነበረም፥ ነገር ግን የእግዚአብሔርን የመሪነት ምርጫ መቃወም ነበር።

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

ሕብረተ መሪዎች መልእክቱን ብቻ ሳይሆን መልእክተኛውን ደግሞ ሲከለክሉ የሚመጣው ፍርድ ከዐሥረኛው ፈተና በፊት ይቀድማል። መሪነቱ ዐሥረኛው ፈተና የሆነው የእሑድ ሕግ ከመድረሱ በፊት እንደ ከሓዲዎች ይገለጣል። የእሑድ ሕጉ ከመስቀሉ ጋር ይተሳሰራል፤ ወደ መስቀሉም—እርሱም የእሑድ ሕግ ነው—በሚወስደው መንገድ ላይ መሪዎቹ ባራባስን፣ ሐሰተኛ ክርስቶስን፣ መረጡ፤ ምክንያቱም “bar” ማለት ‘የ…ልጅ’ ሲሆን “abba” ማለት ‘አባት’ ማለት ነው። ወደ መስቀሉ (የእሑድ ሕግ) ወይም ወደ ቃዴስ በሚቀርቡበት ጊዜ መሪነቱ ሙሉ በሙሉ የተገለጠ ክህደትን ያሳያል፤ ተተኪ ክርስቶስን በመምረጥም ብቻ ሳይሆን ለሲቪል ባለሥልጣናት በቀጥታ ንጉሣቸው ቄሳር እንጂ ሌላ እንደሌላቸው ይገልጣሉ።

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

ሰባተኛው፣ ስምንተኛውና ዘጠነኛው ፈተና የማተምን ሂደት የሚለዩ ናቸው፣ ነገር ግን ምሳሌው የሞኞች ደናግል ነው። ከእነዚያ ፈተናዎች መካከል አሥረኛው የቃዴስ የመጀመሪያው ዓመፅ ነበር፣ 1863ን የሚወክል። ከ1846 ጀምሮ ዕብራውያን ሕጉን ለመቀበል ወደ ሲና ተመጡ። የአሥርቱ ትእዛዛት ሁለቱ ሰሌዳዎች ከጥንታዊቷ ትክክለኛ እስራኤል ጋር ያለው የእግዚአብሔር የቃል ኪዳን ግንኙነት ምልክት ናቸው፤ የዕንባቆምም ሁለቱ ሰሌዳዎች ደግሞ ከዘመናዊቷ መንፈሳዊ እስራኤል ጋር ያለው የቃል ኪዳን ግንኙነት ምልክት ናቸው። ሁለተኛው ሰሌዳ በ1850 ተገለጠ፣ እንዲሁም እንደ ጥንታዊቷ እስራኤል ሕጉን እንደሚጠብቅ ተስፋ እንደገባች፣ እስከ 1856 ድረስ የመጨረሻ ፈተና መጣ፣ ይህም ሰላዮች የተስፋይቱን ምድር በመጎብኘታቸው የተመሰለ ነበር። ከ1856 እስከ 1863 ባሉት ሰባት ዓመታት ውስጥ የተደረሰበት የብዙኃኑ አመለካከት፣ ሊሞቱ የሚፈልጉበት ስፍራ የሎዶቅያ ምድረ በዳ መሆኑ ነበር።

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

Bara 1844 irraa jalqabee hanga 1863tti ture, bara Cuuphaa Galaana Diimaa irratti jalqabee cuuphaa biraa laga Yordaanos irratti xumurameen fakkeeffame; iddoo sanauma keessatti Yesus yeroo booddee Yohannisn cuuphameetti Kiristoos taʼe. Cuuphaan Galaana Diimaa hariiroo kakuu Israa’el durii wajjin jiru adda baase. Hariiroon sun gaa’ela tokkoon jalqabe; kunis yeroo wal fakkaatutti adeemsa qormaataa tarkaanfii kudhan qabu kakaase. Isaan achiis gara Siinaa geeffamanii seera Isaa eeguu akka qaban abdachiisan; garuu hin eegne; ergasii immoo Qaadish keessatti fincila jalqabaa irratti qormaata kurnaffaa fi isa dhumaa kufan. Waggoota afurtama sana booda, akkasumas Qaadish keessatti fincila lammaffaa fi isa guddaa booda, laga Yordaanos keessatti cuuphamaa Biyya Abdachiifamte seenan.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

Cuqaaleen cuuphaa hundinuu kakuu wajjin walitti hidhatanii jiru. Seenaan omegaa fi Qaadesh lammaffaa, seenaa Qaadesh jalqabaa fi alfaa wajjin wal simata. Fincilli omegaa Musee, fincila Qaadesh keessatti alfaa irratti saba guutuu tokkoon raawwatame caalaa baayʼee guddaa ture. Omegaan yeroo hunda ni caala. Finciloonni lameen kun walitti qabamanii fincila namoota baratan fi hin baranne kan Isaayyaas ibse, warra ergaa bokkaa boodaa keessatti boqonnaa sana keessa seenuu didan bakka buʼu.

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

Cuuphamoota sadii (Abbaa Diimaa, Laga Yordaanosii fi Laga Yordaanosii), inni jalqabaa kan Musee, inni dhumaa immoo kan Kiristoositi; kanaafuu Muuseen alfaadha, Kiristoos immoo omegaadha. Qubeen gidduu qubee jalqabaa fi qubee digdama lammaffaa alfabeta Ibrootaa jirtu, jechuun qubee kudha sadii ffaan, yeroo qubee jalqabaatti maxxanfamtee itti aansee qubee dhumaa fi qubee digdama lammaffaatti maxxanfamtu, jecha Ibrootaa “dhugaa” jedhu uuma. Cuuphaan giddu galeessaa Laga Yordaanosii fi Qaadesh ture. Cuuphaan jalqabaa Abbaa Diimaatti raawwatame, cuuphaa Yordaanositti raawwatamuun itti aane. Garuu cuuphaan jalqabaa Yordaanositti raawwatamu ture waggaa afurtamaaf harkifame, hamma yeroo lammaffaa Qaadeshi dhaqabamee fi cuuphaan dhugaan Yordaanosii raawwatamutti. Cuuphaan sadaffaan, yeroo daawwannaa Yihudootaaf gahe kan bakka bu’u, yeroo Kiristoos hojii Isaa kakuu torban tokkoof mirkaneessuu jalqabe gahe; kunis raawwii Daani’el boqonnaa sagal lakkoofsa digdamii torbaatiin wal qabatee ture, akkasumas sa’aatii murtii Israa’el duriitiif ture.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Galaanni jalqabaa Galaana Diimaa irratti raawwatame ergaa ergamaa jalqabaa ti; daawwannaan lamaanuu Kaadeshitti taʼan immoo “lammaffamuu” bakka buʼu; sababiin isaas, daawwannaa jalqabaa Kaadeshii fi laga Yordaanositti fincilli saba kakuu Waaqayyoo itti bakka buʼamee mulʼatu yoo taʼu, Kaadeshii lammaffaatti immoo fincilli hooggantootaa ifatti mulʼata. Kaadeshii fi daawwannaa lamaan kun ergaa ergamaa lammaffaa keessatti lammaffamuu tokko bakka buʼu; achittis gareewwan lama ni mulʼatu, gareewwan lamaanis uummata idilee fi hooggansa waliin bakka buʼamaniiru. Cuuphaan Kiristoos ergaa ergamaa sadaffaa ti; yeroo qamadii fi asharafa addaan baafaman, akkuma Israaʼel durii misirroo Kiristaanaa Kiristoos saʼaatii murtii Israaʼel durii keessatti fuudhe irraa addaan baafameetti.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

Bara 1844 irraa kaasee hanga 1863tti jiru Galaana Diimaa irraa kaasee fincila jalqabaa Qaadeshitti gaʼutti dha. 1844 ceʼumsa Galaana Diimaa ti; 1846 mannicha dha, innis mallattoo qormaata Sanbataa ti; qormaata kana immoo warri White yeroo 1846 wal fuudhanitti darbaniiru. Bara 1849tti Gooftaan saba Isaa walitti qabuuf yeroo lammaffaaf harka Isaa diriirse. Inni ergaa ergamaa isa jalqabaatiin yeroo gabateewwan Habaaquuq keessaa inni jalqabaa seenaatti dhufe isaan walitti qabe ture; gabateen inni lammaffaanis kaayyoo walfakkaataa sanaaf qophaaʼe ture.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Teebiliin omega 1850 walitti qabuu fi qoruudhaaf ture; jechuunis, waan kana tebiliin alpha 1843 godheef. Ergamaan inni jalqabaa tebilii qaba ture; ergamaan inni sadaffaanis akkasuma tebilii qaba ture; sababiin isaas inni jalqabaa alpha dha, inni sadaffaan immoo omega dha. “Teebiliiwwan lama” mallattoolee daandii ergamaa jalqabaa fi ergamaa sadaffaa ti—kan ergamaa lammaffaa miti. Yeroon raajii kan “teebiliiwwanii” tebilii dogoggora qabuun jalqabee, tebilii dogoggora hin qabneen xumurama. Seenaa tebiliiwwan lamaan gidduu jiru seenaa ergamaa lammaffaa ti; keessatti kaartiin hanga 1850tti cinaatti kaa’ama.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

1843 ዓመት በ1844 ኤፕሪል 19 ከተፈጸመ በኋላ፥ የ1843 ሰሌዳው ስለዚያን ጊዜ 1843 ዓመትን በስህተት ስለተነበየ ተወገደ። ከ1844 ኤፕሪል 19 እስከ 1850 ድረስ የእንባቆም ሰሌዳ የለም። በሁለተኛው መልአክ ታሪክ ውስጥ፥ ሰሌዳ አልነበረም፤ እናም—ባቢሎን ወደቀች። አልፋው ሰሌዳ ነው፥ ኦሜጋውም ሰሌዳ ነው፤ መካከሉ ግን የባቢሎን ውድቀት ነው፤ ይህም ሰሌዳ ባልነበረበት ዘመን ጋር የተያያዘ የዓመፅ ምልክት ነው። የእንባቆም ሰሌዳዎች ታሪካዊ ዘመን የእውነትን ፊርማ ይሸከማል።

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

1850 jechuun Siinaa fi kenniinsa Seeraa fakkeeffamee ture. Taateen sun Pentekoosteen yaadatamee kabajame; yeroo sanatti buddeena sochoofamaa lama ol kaafaman. Adeemsi buddeena sochoofamaa sana ol kaasuu, Caamsaa 1842 keessatti maxxansaa fi beeksisa gabatee sanaatiin, akkasumas seenaa 1849 yeroo chaartiin lammaffaan qophaa’e fi 1850 yeroo inni argamu ta’een bakka bu’a. Yeroon sun sarara Kiristoos keessatti guyyaa shantama du’aa ka’uu isaa irraa kaasee hamma Pentekoosteetti jiruudhaan bakka bu’a; yeroo inni guyyaa afurtamaa, isa booda guyyaa kudhaniin qoodame.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

୧୮୪୯ ମସିହାରେ ଖ୍ରୀଷ୍ଟ ଦ୍ୱିତୀୟଥର ପାଇଁ ନିଜ ହସ୍ତ ପ୍ରସାରିତ କରୁଥିଲେ, ଏବଂ ୧୮୫୦ ମସିହାରେ ହବକ୍କୂକଙ୍କ ଦ୍ୱିତୀୟ ତାଲିକା ଉପଲବ୍ଧ ହେଲା ଓ କାଦେଶକୁ ନେଇଯାଉଥିବା ପରୀକ୍ଷାର ପ୍ରକ୍ରିୟା ଆଗକୁ ବଢ଼ିଲା। ୧୮୫୬ ମସିହାରେ ପ୍ରାଚୀନ ଇସ୍ରାଏଲଙ୍କ ଦଶଟି ପରୀକ୍ଷାର ଶେଷଟି ଆସିଲା, ଯେତେବେଳେ ମିଲରଙ୍କ ମୌଳିକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପ୍ରକାଶନ ଉପରେ ନୂତନ ଆଲୋକ ଆନ୍ଦୋଳନର ପତ୍ରିକାରେ ପ୍ରକାଶିତ ହେଲା। ୧୮୫୬ ଠାରୁ ୧୮୬୩ ପର୍ଯ୍ୟନ୍ତ, ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁଡ଼ି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଦିନ ଧରି, ଗୁପ୍ତଚରମାନେ ଦେଶକୁ ଅନୁସନ୍ଧାନ କରିବା ପାଇଁ ଭିତରକୁ ପ୍ରବେଶ କଲେ। ୧୮୬୩ ମସିହାରେ ସେମାନେ ଏକ ନୂତନ ନେତାଙ୍କୁ ବାଛିଲେ, ଯେଣ୍ତାକି ସେମାନଙ୍କୁ ପୁଣି ମିଶରକୁ ଫେରାଇ ନେଇଯାଉ।

We will continue these truths in the next article.

Nuti aanee itti aanu keessatti dhugaa kana ni itti fufna.

> “In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Bordoville, Vermont keessatti, December 10, 1871 irratti mul’ata naaf kenname keessatti, ejjennoon abbaan manaa koo keessa ture baay’ee ulfaataa akka ture natti argisiifame. Ulfaatinni yaaddoo fi hojii isa irra ture. Obboloonni isaa tajaajila keessatti ba’aa kana baachuu hin qabne, hojii isaa illee hin dinqisiifne. Dhiibbaa wal irraa hin cinne isa irra ture sun sammuu fi qaama isaatiin isa dadhabsiiseera. Hariiroon inni saba Waaqayyoo wajjin qabu, gama muraasaatiin, akka hariiroo Museen Israa’el wajjin qabuutti akka ta’e natti argisiifame. Yeroo haalli rakkisaa ture keessatti Musee irratti komattoonni turan; akkasumas isarrattis komattoonni turaniiru.” Testimonies, volume 3, 85.

Back to Articles