Article

# The Book of Daniel - Number Thirty-Nine

Kitaaba Daani’el — Lakkoofsa Soddoma Sagalii

Unveiling the Prophetic Tapestry: William Miller’s Dream and the Restoration of Foundational Truths in the Last Days

Uffata Raajii Raajii Mul’ataa: Abjuu Wiiliyaam Miilar fi Deebisanii Dhaabuu Dhugaa Bu’uuraa Guyyoota Dhumaa keessatti

Author

Jeff Pippenger

Published

January 3, 2024

Formats

PDF
Word
Song MP3

We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

Nuti guyyoota dhumaa keessatti hojii raajii kan abjuu William Miller ilaalaa jirra; achittis raajiiwwan hundinuu guutummaa isaanii isa mudaa hin qabne argatu. Abjuun Miller, dhugaa bu’uuraa Adventizimii tajaajila Milleriin walitti qabaman sana argamuu isaanii, hundeeffamuu isaanii, fudhatama dhabuu isaanii, awwaalamuu isaanii fi deebisanii haaromfamu isaanii adda baasa. Dhugaa bu’uuraa sun dhugaawwan bara 1798 keessatti hiikaman turan bakka bu’u. Dhugaawwan sun mul’ata laga Ulaiitiin bakka bu’aniiru. Abjuun Miller, akkuma kitaaba Early Writings keessatti galmaa’eetti, abjuu isaa isa lammaffaa ture; abjuun sunis akkuma Miller mataan isaa Nebukadnezaariin fakkeenyaaf dursee agarsiifamee turetti, abjuu lammaffaa Nebukadnezaariin fakkeenyaaf dursee agarsiifame ture.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Maqaalonni duraanii keessatti jireenyi Nebukadnezaar “yeroo torba” garaa bineensaa qabaatee jiraate sun xumura isaa akka mallattootti bara 1798tti gaʼe agarsiisaniiru. Mootummaan isaas sana booda deebifamee, yeroo jalqabaatiif, Nebukadnezaar nama guutummaatti jijjiirame bakka buʼe. Akka ilaalcha “yeroo dhumaatti,” bara 1798tti inni “ogeeyyii” bakka buʼe. Akkasumas, mootii jalqabaa Baabilon kan ture Nebukadnezaar irratti murtiin “yeroo torbaa” sun, Belshaazaar isa mootii dhumaa Baabilon ture irratti murtii kuma lama dhibba shan fi digdamii (mene, mene, tekel, upharsin) dursee mulʼise jechuun adda baafanneerra.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Bulchaa Baabilon isa dhumaa irratti, akkuma fakkeenyaatti isa jalqabaatti dhufetti, murtiin Eegduu waaqayyoo akkana jedhu dhufeera: ‘Yaa mooticha, … sitti dubbatameera; mootummaa si irraa fudhatameera.’ Daani’el 4:31.” Raajotaa fi Mootota, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Obboleettiin Waayit yeroo murtii isaa keessatti Belshaazaariin “mootii gowwaa” jedhee ibsite. Xumura yeroo murtii Nebukadnezaar keessatti immoo inni “mootii ogeessa” bakka bu’a; murtii “yeroo torbaa” sanaan waan fayyadameef, Belshaazaar garuu seenaa sana utuu beeku illee, isa irraa fayyadamuu dide.

> “But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “Garuu jaalalli Belshaazaar bashannanaa fi of-olqabuu inni qabu barumsa isa yoomiyyuu dagachuu hin qabne irraa balleesse; innis cubbuuwwan Nebukaadnezar irratti murtiiwwan ifaa fi addaa fidan sana fakkaatan hojjete. Carraawwan araaraan isaaf kennaman ni gube; dhugaa beekuu keessatti fayyadamuuf carraawwan harka isa keessa jiranitti dhimma hin baane. ‘Akkan fayyuuf maal gochuu qaba?’ gaaffii jedhu mootichi guddaan garuu gowwaan taʼe sun loogii malee darbe.” Bible Echo, April 25, 1898.

Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.

Nebukadnezaariin bara 1798 keessa “ogeeyyii” kan yeroo dhumaatti dabaluu beekumsaa hubatan agarsiisuudha.

> “The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

> “Jechoonni boonu afaan isaa keessaa baʼuu irraa yeroo gabaabaa keessatti, sagaleen samii irraa dhufe tokko akka yeroo murteeffame Waaqayyo itti firdii raawwatu gaʼe itti hime. Yeroo tokkotti sammuun isaa irraa fudhatame, innis akka bineensaatti taʼe. Waggaa torbaaf akkasitti salphifame. Yeroo kana dhuma irratti sammuun isaa isaaf deebiʼe; achiis gad of qabee gara Waaqa guddaa samii ol ilaalee, adabbii kana keessatti harka Waaqayyoo beeke; deebiʼees teessoo mootummaa isaatti deebifame.

> “In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.

> “Labsii uummataa keessatti, Mootiin Nebukadnezar yakka isaa beekkatee, deebifamee haaromfamuu isaatti araara guddaa Waaqayyoo jiru ibse. Kun akka Seenaa Qulqulluu keessatti galmeeffametti hojii isa dhumaa jireenya isaa ture.” Review and Herald, February 1, 1881.

At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.

Dhuma “yeroo torbaa” Nebukadnezaar dhumarratti, inni labsii uummataa baase; innis keessaatti himannaa uummataa qaba ture. Miilar, akka Nebukadnezaaritti, bara 1798 keessatti “ogeeyyii” kanneen yeroo dhumaatti dabala beekumsaa hubatan ni bakka bu’a. Isaan lachanuu abjuu lama qaban; akkasumas abjuun isaanii inni lammaffaan tokkoon tokkoon isaanii fakkeenyaan “yeroo torbaa” adda baasa. “Yeroon torbaa” barruulee duraanii keessatti qabxii ce’umsa tokko mallatteessu jechuun agarsiifamee jira.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

Bara 1798tti, Nebukadnezar haala isaa oftuulummaa irraa gara haala ogeeyyii ceʼuu agarsiisa. Kunis mootummaa isaa duratti ifatti cubbuu isaa himachuu dabalata ture. Bara 1798tti, akkasumas, mootummaa shanaffaa fi mootummaa ja’affaa raajii Macaafa Qulqulluu gidduutti bakka cehumsa ture. Akkasumas dhufaatii ergamaa isa jalqabaa agarsiise; kanaanis bara haaraa qopheesse, sababiin isaas mootummaa shanaffaan raajii Macaafa Qulqulluu madaa isaa nama ajjeesu sana hanga argatutti akeekkachiisni murtii dhufu sanaa taʼuu hin dandeenye.

> “The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

> “Ergaan mataan isaa yeroo sochiin kun raawwatamu ifa ni kenna. Inni ‘wangeela bara baraa’ keessaa kutaa tokko akka taʼe ibsameera; akkasumas banamuu murtii ni labsa. Ergaan fayyinaa bara hundumaatti lallabameera; garuu ergaan kun kutaa wangeelaa kan taʼe, kan guyyaa dhumaa qofa keessatti labsamuu dandaʼuudha; sababiin isaas yeroo san qofa saʼaatiin murtii gaʼeera jechuun dhugaa taʼa. Raajiiwwan walitti aansuun taateewwan hamma banamuutti murtiitti geessan ni dhiʼeessu. Kun keessumaa kitaaba Daaniʼel irratti dhugaa dha. Garuu kutaan raajii isaa kan guyyoota dhumaa wajjin wal qabatu, Daaniʼel ‘hamma yeroo dhumaatti’ akka cufee chaappessuuf ajajame. Hamma yeroo kana gaʼamutti ergaan murtii ilaalchisee, raajiiwwan kana raawwatamuu isaanii irratti hundaaʼe, labsamuu hin dandaʼu ture. Garuu yeroo dhumaa keessatti, jechuun raajiichi, ‘namoonni baayʼeen asii fi achi ni fiigu, beekumsi ni baayʼata.’ Daaniʼel 12:4.”

> “The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

> “Ergamaan Phaawulos waldaa bara isaatti dhufaatii Kiristoos akka hin eeggannetti akeekkachiise. Inni, ‘Guyyaan sun hin dhufu; yoo dura gantummaan dhufee fi namichi cubbuu sun mul’ate malee,’ jedha.” 2 Tasalonqee 2:3. Gantummaa guddaa sanaa fi yeroo dheeraa mootummaa “namicha cubbuu” sanaa booddee qofa dhufaatii Gooftaa keenyaa eeggachuu dandeenya. “Namichi cubbuu” sun, inni akkasumas “iccitii jal’inaa,” “ilma badiisaa,” fi “isa hamaa sana” jedhamee waamamu, papaasummaa bakka bu’a; innis akkuma raajii keessatti dursee dubbatametti, waggoota 1260f olaantummaa isaa ni tiksu ture. Yeroon kun bara 1798tti dhume. Dhufaatiin Kiristoos yeroo sanaan dura ta’uu hin dandeenye. Phaawulos akeekkachiisa isaa keessatti bara mootummaa Kiristaanaa guutuu hamma bara 1798tti ni hammata. Ergaan dhufaatii lammaffaa Kiristoos kan labsamu yeroo sanaa booddee dha.

> “No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Ergaan akkasii bara darban keessa yeroo tokko illee hin kennamne. Phaawulos, akkuma argine, isa hin lallabne; inni obboloota isaa gara fuuldura yeroo sana baayʼee fagoo turetti, dhufaatii Gooftaa eeguuf akeeke. Warri Haaromsaas isa hin labsine. Maarxin Luuter murtiin akka bara isaa irraa gara fuulduraatti waggaa dhibba sadii jechuun ni taʼa jedhee kaaʼe. Garuu bara 1798 irraa jalqabee kitaabni Daaniʼel banamee, beekumsi raajiiwwanii dabalamee, baayʼeenis ergaa ulfinaa qabu kan murtiin dhihoo taʼe labsaniiru.” The Great Controversy, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

Bara 1798tti hojii fayyinaa keessatti qoodni haaraan tokko dhufe; qoodni haaraan sunis qooda hojii biraa kan bara 1844tti jalqabuuf jiru akeekkachiisa kenne. Jijjiirama qooda hojii sana irratti balballi tokko ni cufama, balballi tokko immoo ni banama.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> “Ergamaa waldaa Filadelfiyaa sanaa akkana jedhii barreessi; Isa qulqulluu taʼe, isa dhugaa taʼe, isa furtuu Daawit qabu, isa banuu fi namni tokko illee cufuu hin dandeenye, isa cufuus fi namni tokko illee banuu hin dandeenye, jechuun dubbata; Ani hojii kee beeka; kunoo, ani balbala banamaa tokko si dura kaaʼeera, namni tokko illee isa cufuu hin dandaʼu; ati humna xinnoo qabdaatii, dubbiikoo eeggatteerta, maqaa koos hin ganeetis.” Mul’ata 3:7, 8.

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Bani balbalaa banamuun sirna yeroo haaraa agarsiisa. Dheekkamsa isa jalqabaa, kan bara 723 Dh.K.D. irraa jalqabee hanga 1798tti raawwatame, xumura isaa irratti, bara 1798 keessa mootummaa fi ergaa keessatti jijjiiramni sirna yeroo tokko ni ture. Akkasumas dheekkamsa isa dhumaa, kan bara 677 Dh.K.D. irraa jalqabee hanga 1844tti raawwatame, xumura isaa irratti, bara 1844 keessa jijjiiramni sirna yeroo tokko ni ture. Bara 1798 keessa sirni yeroo ergaa ergamaa isa jalqabaa, isa murtiin dhihaachaa jiru akka akeekkachiisu, ni gaʼe. Yeroo “dhumaatti,” yeroo “balballi” gara sirna keessaa ergaa ergamaa isa jalqabaa fi gara jijjiirama sirna alaa bineensa galaanaa irraa gara bineensa lafaa banametti, Nebukadnezaar fi Miller lamaan iyyuu akka “ogeeyyii”tti bakka buʼu. Ergaan ergamaa isa jalqabaa yeroo balballi gara Iddoo Hundumaa Caaluutti Onkoloolessa 22, 1844 banametti guutame; achittis sirni yeroo ergamaa isa sadaffaa fi murtiin qorannoo ni gaʼe.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Abjuun lammaffaa Miller yeroo balballi tokko baname bara 1798tti jalqaba; yeroo ce’umsa “dhugaa-baatota lamaanii” keessatti, isaan ergaa Iyya Giddugaleessaa labsuuf akkaataa raajii keessatti deebisanii jiraachifamanitti, balballi tokko banamuun ni xumurama. Akka raajitti Nebukadnezaarii fi Miller lamaan isaanii iyyuu bara 1798tti mootummaa bineensa galaanaa irraa gara mootummaa bineensa lafaa ce’umsa sana bakka bu’an. Lamaan isaanii iyyuu dhihaachuu fi dhufaatii firdii qorannoo kan bara 1844 beeksisuu bakka bu’u. Bara 1798 fi 1844, akkuma Leewwota boqonnaa digdamii jaha keessatti ibsame, yeroo “si’a torbaa” keessatti raawwatameen, “dheekkamsa” Waaqayyoo isa jalqabaa fi isa dhumaa ummata Isaa irratti bu’e xumura isaanii bakka bu’u. Waggaa afurtamii ja’ii bara 1798 irraa hamma 1844tti jiran, ijaarsa mana qulqullummaa hafuuraa bakka bu’u; gara isaatti ergamaan kakuu Onkoloolessa 22, 1844tti tasaa dhufe, yeroo Kiristoos Iddoo Qulqulluu irraa gara Iddoo Hundumaa Caalaa Qulqulluu ce’aa turetti.

1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.

1798 fi 1844 keessa “yeroo torba”n mallatteeffaman ce’umsoota (tokkoo ol) ni adda baasu. Ce’umsi Adveentizimii Mileroota Filaadelfiyaa irraa gara Adveentizimii Mileroota Laa’odiiqeyaa bara 1856tti godhame, dabalata beekumsaa “yeroo torbaa” irratti argameen akkasumas mallatteeffamee ture; beekumsi sunis booda bara 1863tti ni didame. Bara 1798 keessattis, macaafa Daani’el keessaa dabalanni beekumsaa tokko ture; inni “yeroo torba” isuma Leewwoota digdama ja’a keessaa jedhu of keessatti hammatee ture, kan dhuma Adveentizimii Mileroota Filaadelfiyaatti didamuuf jiru.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

᱑ᱚᱠᱚᱭ ᱫᱚ ᱯᱷᱤᱞᱟᱫᱮᱞᱯᱷᱤᱭᱟ ᱠᱷᱚᱱ ᱞᱟᱣᱫᱤᱥᱤᱭᱟ ᱛᱮ ᱯᱟᱹᱨᱥᱤ ᱦᱚᱪᱚ ᱮᱫᱟ ᱫᱚ 1856 ᱠᱷᱚᱱ 1863 ᱦᱟᱹᱵᱤᱡ ᱥᱟᱛ ᱥᱮᱨᱢᱟ ᱛᱮ ᱪᱤᱱᱦᱟᱹᱭᱮᱱᱟ ᱾ ᱞᱟᱣᱫᱤᱥᱤᱭᱟ ᱥᱟᱱᱫᱮᱥ 1856 ᱨᱮ ᱦᱮᱡ ᱮᱱᱟ, ᱟᱨ ᱥᱟᱛ ᱥᱮᱨᱢᱟ ᱡᱟᱠᱟᱛ, “seven times” ᱨᱮᱭᱟᱜ ᱱᱟᱶᱟ ᱟᱞᱚ ᱚᱠᱟ ᱩᱫᱩᱜ ᱮᱱᱟ ᱫᱚ ᱯᱮ ᱯᱟᱭᱨᱟ ᱛᱮ ᱯᱚᱨᱤᱠᱷᱭᱟ ᱯᱨᱚᱠᱨᱤᱭᱟ ᱩᱛᱯᱟᱫ ᱠᱮᱫᱟ, ᱚᱠᱟ 1863 ᱨᱮ ᱮᱰᱣᱮᱱᱴᱤᱡᱢ ᱫᱟᱨᱮ ᱵᱤᱯᱷᱚᱞ ᱮᱱᱟ ᱾ “seven times” ᱨᱮᱭᱟᱜ ᱟᱞᱚ ᱧᱟᱢ ᱟᱨᱵᱟᱝ ᱵᱟᱝ ᱮᱱᱪᱮ ᱠᱟᱛᱮ, ᱥᱟᱛ ᱥᱮᱨᱢᱟ ᱮᱢ ᱮᱱᱟ ᱾ ᱢᱤᱞᱞᱮᱨᱟᱭᱤᱴ ᱯᱷᱤᱞᱟᱫᱮᱞᱯᱷᱤᱭᱟᱱ ᱮᱰᱣᱮᱱᱴᱤᱡᱢ ᱠᱷᱚᱱ ᱢᱤᱞᱞᱮᱨᱟᱭᱤᱴ ᱞᱟᱣᱫᱤᱥᱤᱭᱟᱱ ᱮᱰᱣᱮᱱᱴᱤᱡᱢ ᱛᱮ ᱯᱟᱹᱨᱥᱤ, ᱢᱩᱪᱟᱹᱛᱨᱮ ᱠᱨᱚᱢ ᱩᱞᱴᱟᱹᱣ ᱦᱚᱪᱚᱠ ᱨᱮᱭᱟᱜ ᱢᱤᱥᱟᱞ ᱦᱚᱭᱚᱜᱼᱟ—ᱫᱚᱥᱟᱨ ᱫᱩᱛᱟ ᱨᱮᱭᱟᱜ ᱞᱟᱣᱫᱤᱥᱤᱭᱟᱱ ᱟᱱᱫᱚᱞᱚᱱ ᱠᱷᱚᱱ ᱫᱚᱥᱟᱨ ᱫᱩᱛᱟ ᱨᱮᱭᱟᱜ ᱯᱷᱤᱞᱟᱫᱮᱞᱯᱷᱤᱭᱟᱱ ᱟᱱᱫᱚᱞᱚᱱ ᱛᱮ ᱯᱟᱹᱨᱥᱤ ᱾

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Raajii waggaa jahaatamii shanii kan Isaayyaas, jalqaba dheekkamsa Waaqayyoo isa jalqabaa fi isa dhumaa mootummoota Israa’el kaabaa irratti, achiis mootummaa kibbaa irratti dhufu ni agarsiisa.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Mataan Sooriyaa Damaasqoodha; mataan Damaasqoo immoo Reziin. Waggaa jahaatamii shan keessatti Efreem akka saba hin taaneef ni caccaba. Isaayyaas 7:8.

Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.

Raajii waggaa jahaatamii shan kan Isaayaas bara dhaloota Kiristoos dura 742 keessatti kenname; waggoota jahaatamii shan keessatti mootummaa kaabaa ni bada ture. Bara dhaloota Kiristoos dura 742 irraa waggaa kudha sagal booddee, jechuunis bara dhaloota Kiristoos dura 723 keessatti, mootummaa kaabaa Assooriyaan boojiʼamee garbummaatti geeffame. Xumura waggoota jahaatamii shan sanaattis aarri mootummaa kibbaa bara dhaloota Kiristoos dura 677 keessatti jalqabe; yeroo sanatti Minaaseen Baabilonotaatiin boojiʼame. Kanaafuu, waggoonni jahaatamii shan kun jalqaba boojiʼamuu mootummaa kaabaa gaʼuuf yeroo waggaa kudha sagalii agarsiisu; achii immoo hamma boojiʼamuu Minaasee gaʼutti waggoota afurtamii jaha dabalata.

Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.

ଇ ସମସ୍ତ ଭବିଷ୍ୟବାଣୀ ନିଜନିଜ ପୂରଣକୁ 1798, 1844 ଏବଂ 1863 ମସିହାରେ ପ୍ରାପ୍ତ କଲା। 1798 ମସିହାରେ, ପ୍ରଥମ ଦୂତର ଆଗମନ ସହିତ ଉଦ୍ଧାରର ସନ୍ଦେଶରେ ଏକ ଆନ୍ତରିକ ପରିବର୍ତ୍ତନ ଘଟିଲା, ଏବଂ ବାଇବେଲୀୟ ଭବିଷ୍ୟବାଣୀର ରାଜ୍ୟଗୁଡ଼ିକରେ ମଧ୍ୟ ଏକ ବାହ୍ୟ ପରିବର୍ତ୍ତନ ଘଟିଲା। 1844 ମସିହାରେ, ତୃତୀୟ ଦୂତର ଆଗମନ ସହିତ ପବିତ୍ର ସ୍ଥାନ ପାଇଁ ଦ୍ୱାର ବନ୍ଦ ହେଲା ଏବଂ ତଦନ୍ତମୂଳକ ବିଚାର ଆରମ୍ଭ ହେବାରୁ ଉଦ୍ଧାରର ସନ୍ଦେଶରେ ଏକ ଆନ୍ତରିକ ପରିବର୍ତ୍ତନ ଘଟିଲା। 1863 ମସିହାରେ, ପୃଥିବୀର ପଶୁର ଉଭୟ ଶୃଙ୍ଗ ଦୁଇ ଶ୍ରେଣୀରେ ବିଭକ୍ତ ହେବାରୁ ଏକ ବାହ୍ୟ ପରିବର୍ତ୍ତନ ଘଟିଲା।

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

హరినొక్క రిపబ్లికన్ కొమ్ము, ఆ తరువాతి కాలమంతట భూమిమృగపు చరిత్రను అధీనంలో ఉంచబోవు రెండు రాజకీయ పక్షాలుగా విభజించబడింది. ప్రొటెస్టెంట్ కొమ్ము, రెండు మతభ్రష్ట ప్రత్యక్షీకరణలుగా విభజించబడింది; ఒక వర్గం తాము ప్రొటెస్టెంటులమని ప్రకటించుకొని ఏడవదిన శబ్బత్తును ఆచరిస్తున్నామని చెప్పుకుంది, మరొక వర్గం తాము ప్రొటెస్టెంటులమని ప్రకటించుకున్నప్పటికీ, సూర్యుని దినమనే దినాన్ని తమ ఎంపికైన ఆరాధనా దినముగా స్థిరపరచుకుంది.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

Seenaa sana keessatti, gaanfi Pirootestaantii kan bara dukkanaa keessaa bahe, Hagayya 11, 1840 irraa jalqabee hamma Onkoloolessa 22, 1844tti qorame; adeemsa qorumsaa sana irrattis kufee, saba Pirootestaantii Dilbata eegu irraa gara saba Pirootestaantii gantuu Dilbata eeguutti ceʼe.

In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.

Seenaa seenaa gaanfa Pirotestaantii dhugaa isa bara 1844 dhaabamee fi adda baafame keessatti, adeemsi qormaataa tokko bara 1856 irraa jalqabee hamma 1863tti raawwatame. Achiis gaanfi Pirotestaantii dhugaan Sanbata eegdu sun, Filadelfiyaa irraa gara Laa’odiiqeyaatti ce’e; akkasumas ummata Pirotestaantii dhugaa Sanbata eegduu irraa gara gaanfa Pirotestaantii gantuu Sanbata eegduutti ce’e. “Yeroo torba” jedhu kun bara 1798, 1844, 1856 fi 1863 wajjin walqabata. “Yeroo torba” jedhu kun mallattoo qabxii ce’umsa tokkoo wajjin walqabatuudha; dhugaan kunis ragaa baay’ee irratti hundaa’uun dhaabateera.

In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.

Bara 1798tti waaʼee “yeroo torbanii” beekumsi dabale; sababni isaa raajii yeroo inni jalqabaa Miller argate dhuguma sana ture. Bara 1863tti garuu dhugaan sun tuffatamee ture; kanaanis xumura yeroo dhumaa waggoota jahaatamii shanii raajii Isaayyaas boqonnaa torbaffaatti ibsame sana adda baase.

The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.

Raajii waggoota kuma lamaa dhibba shanii fi digdamaa guutuun, jalqabaa fi dhuma isaa lamaan keessatti yeroo waggoota jahaatamii shanii qaba; kunis haala suuraa garagalchaa, akka daawwitii wal fakkaatuun wal simata. Jalqaba waggoota jahaatamii shanii kan dhumaa sanaa keessatti (1798), kan waggoota jahaatamii shanii jalqabaa kan jalqabaatti, yeroo raajiin kun kenname 742 Dh.K.D. keessatti tureen fakkeeffame, “yeroo torba” irratti dabalatni beekumsaa dhufe; kanais Milleroonni “ogeeyyii” taʼan hubatanii labsan. Dhuma waggoota jahaatamii shanii kan dhumaa sanaa keessatti, bara 1863, dhugumauma walfakkaataa sana irratti dabalatni beekumsaa biraan dhufe; garuu inni sun dhuma irratti “luboota” gaanfa Pirotestaantii dhugaa, yeroo dhihoo dura gonfoo kaaʼataniin ni didame.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Sabni koo beekumsa dhabuudhaan badaniiru; ati beekumsa waan diddeef, anis akka ati anaaf luba hin taanitti si nan dhiisa; seera Waaqa keetii waan dagatteef, anis ijoollee kee nan dagadha. Hosea 4:6.

The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Yommuu kitaabni Daaniʼel banamutti beekumsi dabalamuun “yeroo torba” wajjin walqabata; kanaafis inni mallattoo qabxii ceʼumsaa qofa utuu hin taʼin, akkasumas banamuu ergaa raajii ti.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Jijjiirrami biraanis Adoolessa 18, 2020 irraa eegale, abdii kutannaa isa jalqabaatiin; kunis “yeroo turuu” jalqabe, akkasumas jalqaba Mul’ata boqonnaa kudha tokko keessatti guyyoota sadii fi walakkaa dhuga-baatota lamaanii daandii magaalaa guddoo Sodoomii fi Gibxii keessatti du’anii ciisuu isaanii mallatteesse.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

18 Julai, 2020, e ti thianghlim ni pathum leh chanve atana bul a ni a, chu chu 1856 aṭanga 1863 thleng chanchin hmanga entîr tawh “vawi sarih” chu a ni. Hun hnihte hi “vawi sarih” entîrna an ni vek a. Hun hnihte hian ruahman danglamna (thlenglâkna) an târ lang a. Hun hnihte hian “vawi sarih” nêna inzawm hriatna pungna an entîr bawk.

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

Yeroo mootummaa Baabilon irraa gara mootummaa Meedoo-Faarsiitti ce’umsi ta’aa ture keessatti Dani’el kadhannaa Lewwota boqonnaa digdamii jaha kadhate; kanaan kadhannaan Lewwota boqonnaa digdamii jaha akka mallattoo daandii ce’umsa guyyoota dhumaa ta’e ifatti agarsiisa. Abjuu Miller keessatti, xumura ibsa torba jecha “faffaca’uu” jedhuutti, Miller ni boo’a, ni kadhatas. Boo’uun sun yeroo Ergaan Qomoo Yihudaa (namicha burushii biyyaa qabu) ergaa cufamee ture tokko banee mul’isu agarsiisa.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Kadhannaan Millar kadhannaa Lewwoota digdamii-ja’a keessaa kadhannaa Daani’elii, isa “yeroo torba” wajjin walqabatu, kanis yeroo balballii fi foddaawwan abjuu Millar keessatti banamanitti ta’u, agarsiisa. Garuu kadhannaan Daani’el boqonnaa sagal keessatti argamu, kadhannaa Daani’el boqonnaa lama keessatti argamu wajjinis wal-sima. Akkasumas inni kadhannaa qalbii jijjiirrannaa Nebukadneezar “yeroo torba” isaa xumura irratti dhiheesse wajjinis wal-sima.

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

Kanaaf, kadhanni Miller kadhannaa Lewwoota boqonnaa digdamii jahaatiin bakka buufame; kadhannaa sun kadhannaa ifaa kan cubbuu himannaa fi kadhannaa dhagna xumuraa iccitii raajii isa dhumaa akka banamuuf dhiyaate ture; sababni isaas, raajiin hundinuu guyyoota dhumaa agarsiisa. Kanaafuu, iccitiin Daani’el boqonnaa lammaffaa keessatti argamu iccitii dhumaa banamuu qabu bakka bu’a. Kadhannaan Miller, abjuu isaa keessatti, xuraa’ummaawwan dhagaa gati-jabeeyyii kutaa isaa keessatti ta’aniif yaaddoo fi dheekkamsa qajeelaa ibsuudha ture. Yaaddoon isaa immoo warra Hisqi’el boqonnaa sagal keessatti, yeroo chaappaan dhibba afurtamii afur kumaa kaa’amutti, aadan oo’an ni bo’an sanaan fakkeeffamee mul’ate.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Milar dhugoonni barsiifamoon sobaan suuta suutaan awwaalamaa akka deeman ilaale; dhuma irrattis sadarkaa sanatti gahe, saanduqiichi (Macaafni Qulqulluun ofii isaa) barbadaa’e. Barbadoon saanduqii Milar dhaloota sadaffaa Adveentizimii keessatti raawwatame; yeroo sochiin qajeelfame tokko Macaafa Qulqulluu King James cinatti dhiisee, bakka isaa hiikkaawwan ammayyaa, manca’anii fi bu’uura Kaatolikaatiin hundeeffaman fudhachuuf ka’e.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller ni boo’e; achiis ni kadhate, battalumatti balballi ni baname, namoonni hundinuu ni ba’an. Achiis namichi hurii xurii xuruuruun qulqulleessu sun (Leenca gosa Yihudaa) ol seenee, foddaa banatee qulqulleessuu jalqabe. Ergasii Miller waa’ee faayaawwan bittinnaa’anii yaaddoo isaa ibse; namichis hurii xurii xuruuruun qulqulleessu sun faayaawwan sana akka eegu ni abdachiise. Sochii fi ariitii hojii qulqulleessuu namicha sana gidduutti, Miller yeroo gabaabaadhaaf ija isaa ni cufe; yeroo ija isaa bane immoo, balfi badee ture. Faayaawwan sun kutaa sana keessa bittinnaa’anii turan; achiis namichi hurii xurii xuruuruun qulqulleessu sun saanduqa guddaa sana minjaala irra kaa’e; faayaawwan sana walitti qabee saanduqa sana keessatti ni gatee, “Kottaa ilaalaa” jedhe.

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

Himni, “kottu ilaali,” jedhu kun dhugaan tokko amma amma hiikamee akka mul’ate agarsiisuudha. Dhugaan Millerif hiikame kun dhugaa xumuraati; waan itti aanu immoo Miller “iyyicha” irratti dammaquu isaati; kunis iyyi guddaa bakka bu’a. Seenaa Milleroota keessatti, ergaa Iyyi Halkan-Badhee fudhachuuf isa dhumaa kan ture Miller ture; abjuu keessatti iyyichi isa dammaqsu sana dura immoo yeroo gabaabaadhaaf ija isaa cufate. Kutaan Macaafa Qulqulluu keessatti “yeroo gabaabaa” fi “ija” waliin eeru tokkichi du’aa ka’uu isa jalqabaa adda baasa.

> Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

> Kunoo, ani iccitii tokko isinitti mul’isa; hundi keenya hin rafnu, garuu hundi keenya ni geeddaramna; yeroo takka keessatti, liphsaa ijaa keessatti, yeroo malakata isa dhumaa; malakanni ni afuufamaatii, warri du’anis kan hin badne ta’anii ni kaafamu, nus ni geeddaramna. Kun baduu danda’u kun baduu-dhabuu uffachuu qabaatii, kun du’uu danda’u kunis du’uu-dhabuu uffachuu qaba. 1 Qorontos 15:51–53.

In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.

Seenaa ce’umsa sochii Laa’odiiqeyaa ergamaa sadaffaa irraa gara sochii Filaadelfiyaa ergamaa sadaffaatti, akkuma Mul’ata boqonnaa kudha tokko keessatti bakka bu’amee mul’atutti, Miilar ergaa Iyya Gannaa Halkan Walakkaa fudhachuudhaan durboota ogeeyyii keessaa isa hunda caalaa dhumaa ta’e bakka bu’a. Warri jalqaba isa fudhatan immoo warra hafuuraan caalaatti cimaa turan.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Kun iyya halkanii sa’aatii halkan walakkaa ture; inni ergamaa lammaffaa ergaa isaatiif humna kennuuf ture. Ergamaan mootummaa waaqaa irraa ergamanii qulqulloota abdii kutatan kakaasuu fi hojii guddaa fuuldura isaanii jiruuf isaan qopheessuuf dhufan. Namoonni dandeettii guddaa qaban ergaa kana jalqabatti kan fudhatan hin turre. Ergamoonni gara warra gad of qabanii fi of kenneetti ergamanii, iyya kana akka ol kaasaniif isaan dirqisiisan: ‘Kunoo, Misirrichi dhufeera; isa simachuuf ba’aa!’ Warri iyya kana itti amanamanii kennamtef ariitiidhaan socho’an; humna Hafuura Qulqulluu keessatti ergaa sana labsan, obboloota isaanii abdii kutatanis kakaasan. Hojiin kun ogummaa fi barumsa namootaa irratti hin hundoofne, humna Waaqayyoo irrattii dha ture; qulqulloonni Isaa warri iyya sana dhaga’anis isa mormuu hin dandeenye. Warri hafuuraan caalaa cimaa ta’an ergaa kana jalqabatti fudhatan; warri duraan hojii keessatti dursaa turan immoo isa fudhachuu fi iyya sana guddisuuf gargaarruu keessatti warra dhumaa turan: ‘Kunoo, Misirrichi dhufeera; isa simachuuf ba’aa!’” Early Writings, 238.

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

Mul’ata boqonnaa kudha tokkoo Mul’ata keessatti guyyaa fakkeenyaawoo sadii fi walakkaa sanaa irratti, ergaaleen lamaan keessaa inni jalqabaa, kan Hisqi’eel boqonnaa soddomii-torba keessatti bakka buufame, labsama. Ergaan inni jalqabaa lafee du’anii fi bittinnaa’anii jiran walitti fida; ta’us isaan ammallee du’oo dha. Ergaan kun sagalee “gammoojjii keessatti” iyyuutiin dhihaate; kanaanis ergaan Hisqi’eel guyyaan fakkeenyaawoon sadii fi walakkaan sun utuu hin xumuramin dura akka jalqabu adda baasa. Guyyaaleen sadii fi walakkaan sun “gammoojjii” bakka bu’u; ergaan sunis “gammoojjii” keessaa labsama. “Gammoojjiin” akkasumas mallattoo “torba yeroo” ti; kunis ce’umsa fi hiikuu chaappaa agarsiisee, adeemsa qormaataa tokko seensisa.

There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.

Ergaan kun ergaan guddina ergaa jira; akkasumas, akkuma Iyya Giddugaleessaa keessatti seenaa Millerootaa irraa mul’atutti, simannaan isaa illee suuta suutaan guddachaa deema. Namoonni hafuuraan caalaatti bilchaatan ergaa sagalee mootummaa lafa onaa keessatti iyyu sana duraan dursanii fudhatan; jechuunis, barreessitoonni seenaa Adventizimii xalayaa William Miller guyyoota muraasa qofa dura Onkoloolessa 22, 1844 barreesse agarsiisu; xalayaa sana keessattis Miller dhuma irratti ergaa Iyya Giddugaleessaa kan Samuel Snow guutummaatti hubatee fudhate jechuun dhugaa ba’a.

> “Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.

> «Әзиз қериндаш Хаймс: Мән йәттинчи айда бурун һеч қачан көрмигән бир шан-шәрәпни көрүватимән. Гәрчә Рәб маңа бир йерим йил бурун йәттинчи айниң типик әһмийитини көрсәткән болса‑да, мән шу типларниң күчини толуқ һис қилмиған едим. Әмди, Рәбниң нами мубарәк болсун, Муқәддәс Язмиларда мән узундин бери дуа қилип кәлгән, бирақ бүгүнгичә көрмигән бир гөзәлликни, бир уйғунлуқни вә бирдәкликни көрүватимән. Рәбгә шүкүр қил, әй җеним. Қериндаш Сноў, қериндаш Сторрс вә башқилар, мениң көзлиримни ечишта васитә болғанлиқлири үчүн мубарәк болсун. Мән өйгә дегүдәк йетип қалдим. Шан-шәрәп! Шан-шәрәп! Шан-шәрәп! Шан-шәрәп!» William Miller, Signs of the Times, October 16, 1844.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

Seenaa Iyyaata Halkan Walakkeessaa irra deebi’uun raawwatamu keessatti, akkuma abjuu Miller keessatti ibsameetti, Miller yeroo gabaabaadhaaf ija isaa cufe. Kanaafuu, “Yeroo xiqqoodhuma keessatti, lallaba ijaa tokko keessatti, malakata dhumaa irratti; malakanni ni sagala, warri du’anis ni kaafamu.” Abjuu Miller keessatti, inni akkuma seenaa ofii isaa keessatti godhe sana, isa ergaa Iyyaata Halkan Walakkeessaa mootummaa dhumaa irratti fudhatu bakka bu’a. Inni warra dhuma irratti, namichi suphee xurii qabatee dhagaa gatii guddaa bittinnaa’e walitti qabee saanduqa guddaa keessa darbuu isaa dura xiqqoo dura ergaa sana fudhatan bakka bu’a. Mul’ata boqonnaa kudha tokko keessatti, warri dhuma irratti ergaa lammaffaa Hisqi’el kan ta’e ergaa qilleensota afurii Islaamaa, kan akkasumas ergaa mallattoo ta’e sana fudhatan, malakawwan torban keessaa kan dhumaa sagalee isaa baasuu isaa dura xiqqoo dura fudhatu; innis malakata “Wayyoo sadaffaa” dha. “Yeroo xiqqoodhuma keessatti, lallaba ijaa tokko keessatti, malakata dhumaa irratti; malakanni ni sagala, warri du’anis kan hin mancaane ta’anii ni kaafamu, nus ni geeddaramna.” (1 Qorontos 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Kutaan kun duʼaa lammaffaa isa dhufaatii lammaffaatti taʼu agarsiisaa jira; garuu duʼaa kaʼuu lafeewwan gogaa duʼanii (dhugaa baatonni lama) kan saʼaatii kirkira lafaa guddaa Mulʼata boqonnaa kudha tokko keessatti taʼus ni jira. “Saʼaatii” kirkira lafaa sana keessatti, malakanni dhumaa keessaa malakawwan torbanii ni sagalee; dhugaa baatonni duʼanii kanneen daandii irratti turan immoo deebiʼanii jiraachifamu; Laaʼodiiqeyoota taʼanii utuu hin taʼin, Filadelfiyaa taʼanii, sababni isaas malakata Wayyoo sadaffaatti dhugaa baatonni lamaan mallatteeffamanii gara waan hin badneetti ni geeddaramu; isaan siʼachi gonkumaa cubbuu hin hojjetan. Miller nama dhumaa ergaa dhugaa baatota lamaan gara jireenyaatti fidu sana fudhatu bakka buʼa; kunis ergaa bubbee afran Islaamaa ti, innis ergaa mallatteeffamuu dha.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

Sagaleen malakata sanaa keessaa dhumaa kanneen reeffa lafee gogaa du’anii karaa Sodoomii fi Gibxii keessatti bittinnaa’anii turan ni kaasa. Miller akkuma barsiisonni sobaa dhugaa sana suuta suutaan awwaalan ilaalaa ture. Dhuma irratti Miller boo’e; yeroo hiikamuun jalqabu mallatteesse, hiikamni sun hojii adeemsa suuta suutaan itti fufu waan ta’eef. Hiikamni sunis xumura yeroo guyyaa sadii fi walakkaa keessatti jalqabe.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Miller erga inni bo’eera booddee, Isa kitaaba cufame sana hiikuu danda’u seenaa keessatti seene. Abjuu Miller keessatti Inni sun Namicha Burusha Biyyee ture. Ergasii Miller kadhate; battalumatti balballi tokko baname; kunis bakka sochiin Laa’odiiqeyaa ergamaa sadaffaa sochii Filadelfiyaa ergamaa sadaffaatti ce’uuf jiru agarsiise. Kadhannaan isaa kadhannaa Lewwoota boqonnaa digdamii ja’a ture; inni kadhannaa iccita raajii isa dhumaa hubachuuf dhihaate, fincila guyyaa sadii fi walakkaa dhugaa-baatota lamaan irratti fide sana duratti ifatti himachuu ture; innis kadhannaa warra Hisqi’el boqonnaa sagal keessatti mallatteeffaman sanaa ture.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Kadhannaa booda, Kiristoos (namicha burushii biyyee) ol seenee mana sana qulqulleessuu jalqabe. Dhuma hojii qulqulleessuu namicha burushii biyyee sanaatti, Miiller yeroo gabaabaadhaaf ija isaa cufee ture; kunis dhuma yeroo lafeewwan goggogoo duʼan isaanii keessaa kaafamuu qaban agarsiisa. Sana booda namichi burushii biyyee sun jeweloota kutaa Miiller keessatti facaʼanii turan walitti qabee, akkuma dhugaa-baatonni lamaan akka mallattoo ol kaafamanitti, saanduqa haaraa, isa guddaa, gidduu kutaa Miiller keessa jiru irra kaaʼame tokko keessa kaaʼe. Isaanis akkuma mallattoo taʼaniin, hoolota Waaqayyoo kanneen hafan ammallee Baabilon keessa jiranitti, ergaa Leenci sanyii Yihudaa amma iyyuu saanduqa haaraa, isa guddaa, sana keessatti darbate “koottaa ilaalaa” jechuun waamu.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

Mul’ata itti aanu keessatti, mul’ata laga Ulaayii akka mallattoo dhugaa kitaaba Daani’eel keessaa, kan bara 1798 keessatti hiikamee banameetti ilaaluuf ni jalqabna. Ilaalcha sana dura qabxiilee wabii muraasa dursee kaa’neerra. Inni jalqabaa ergaan Miilerota (sadarkaa guddina isaa irratti) guutuu akka ture, garuu hin xumuramne dha. Innis humnoota balleessitoota lamaa keessatti malee sadii keessatti hin kaawwamne. Inni lammaffaan, yeroo abjuun Miiler deebisanii dhaabamuu isa dhumaa dhugaa bu’uuraa adda baasutti, dhugoonni bu’uuraa yeroo sana ulfina isaanii isa jalqabaa caalaa “si’a kudhan ifaa” ta’u. Qabxiin sadaffaanis, sochiin ergamaa isa jalqabaa (sochii Miilerotaa), sochii ergamaa isa sadaffaatti irra deebi’amee mul’ata; garuu of-eeggannoowwan barbaachisoo muraasa wajjin. Miileronni akka mallattoo tokkootti Filadelfiyaawota turan; isaan Nebukadnezaar jijjiiramee ture; garuu dhuma irratti fi akka nama gaddisiisuutti, bara 1863 keessa “Yerikoo deebi’anii ijaaran.”

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Sochi ergamaa ergamaa sadaffaa keessaa kan taʼe akka Laa’oodiqaawwan, warra jijjiirama qalbii barbaachisuutti jalqabe; garuu dhuma irratti immoo badiinsa dhumaa Yerikoo keessatti—Yerikoo bara dhumaa sana keessatti—ni hirmaatu ture.

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> «Umukiza ntiyari yaraje gukuraho ibyo abakurambere n’abahanuzi bavuze; kuko ari We ubwe wabavuzejemo anyuze muri abo bagabo bahagarariye abandi. Ukuri kose ko mu Ijambo ry’Imana kwaturutse kuri We. Ariko ayo mabuye y’agaciro atagereranywa yari yarashyizwe mu myanya itari iya yo. Umucyo wayo w’igiciro wari warahinduwe igikoresho gikorera ikinyoma. Imana yashakaga ko akurwa muri iyo myanya y’ikinyoma agashyirwa mu rwego rw’ukuri. Uwo murimo nta kindi giganza cyashoboraga kuwusohoza keretse icy’ubumana. Kubera uguhuza kwayo n’ikinyoma, ukuri kwari gukorera umugambi w’umwanzi w’Imana n’umuntu. Kristo yari yaje kugushyira aho kuzahesha Imana icyubahiro no gukorera agakiza ka bantu.» The Desire of Ages, 287.

Back to Articles