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

Kitaaba Yoʼeeliifi Waldaa Adveentistii Guyyaa Torbaffaa Laaʼodisiiyaa — Lakkofsa Digdamii Torbaaffaa

Number Twenty-Seven

Lakkoofsa Digdamii Torba

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Nuti dhugaa Isaan Leenci sanyii Yihuudaa amma hiikaa jiran galmeessaa jirra. Ergaa Yo’el irratti dubbachuuf dhugaawwan walitti qindeessaa jirra; ergicha Pheexiroos macaafa Hojii Ergamootaa keessatti akka ergaa rooba boodaa ibseera. Nuti gara dhugaawwan amma adeemsa keessatti raawwatamaa jiranitti dhihaachaa jirra; isaanis dhugaawwan yeroo dhugaan qormaataa hiikamu hundatti yeroo hunda mul’atan gareewwan lamaan gidduutti addaan baafamuu isa xumuraa raawwachiisanidha. Akkasumas, dhugaawwan hiikaman kanuma kana yeroo tokko qofa akka dubbii ergamaa sadaffaatti kan addaan baasutti utuu hin taane, akkasumas akka dubbii chaappaa namoota dhibba afurtamaa afur kuma afur sanaa raawwachiisutti ilaalaa jirra. Ergamaan sadaffaan ni qulqulleessa, ni xureessarraa ni baasa.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Waxabajjii 2023 irraa jalqabee, Leenci qomoo Yihudaa dhugaawwan seenaa saba haftee Waaqayyoo keessatti sararoota alaa fi keessaa wajjin walqabatan suuta suutaan hiikaa ture. Amma immoo gahee Phexiroos hubachuuf Kitaaba Maatewos banuu irra jirra. Phexiroos hariiroo kakuu Kiristoos misirroo Isaa Kiristaanaa—waldaa Inni Dhagaa irratti ijaaru sanaa—wajjin qabuuf mallattoo dha. Phexiroos misirroo Kiristaanaa jalqabaa fi kan dhumaa illee ni bakka bu’a. Phexiroos boqonnaawwan kudha tokkoo fi digdamii lamaa Maatewos keessaa lakkoofsa giddugaleessaa keessatti mallattoo sanauma ta’ee dhihaata; boqonnaawwan sunis sararoota wal-paralleelii Uumamaa fi Mul’ataa keessatti boqonnaawwan kudha tokko irraa kaasee hanga digdamii lamaatti jiran keessaa boqonnaawwan giddugaleessaa dha. Phexiroos bara dhumaa keessatti dhibba afurtamii afur kuma sana bakka bu’aa jira; kutaa sana keessattis inni Qeesariyaa Filiphoos jira; iddoo sunis Daani’el 11:13–15 keessatti Paaniyum dha.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Phexiros Paniumitti argama, innis guyyaa Phenteqoosxee, kutaa gubbaa keessa sa’aatii sadaffaatti ni argama; achii immoo mana qulqullummaa keessa sa’aatii sagalaffaatti ni argama. Sa’aatiileen ja’an sun yeroo namoonni dhibba afurtamii afur kuma ta’an san irratti chaappaan kaa’amu, seera Dilbataa dhufuu isaa dura geessu, bakka bu’u. Fannifamuu Kiristoosis sa’aatii sadaffaatti jalqabe; Innis sa’aatii sagalaffaatti du’e; kunis du’aa ka’umsaaf geesse; du’aa ka’uun sunis yeroo Phenteqoosxee jalqabe, yeroo Phexiros Phenteqoosxeetti sa’aatii sadaffaa fi sagalaffaatti argamuun xumurame. Yommuu Eegumsi Wangeela Ormootaatti erge, Qorneloos sa’aatii sagalaffaatti Phexiros akka dhufuuf ergate. Sa’aatiin sadaffaanis aarsaa ganamaa bakka bu’a; sa’aatiin sagalaffaan immoo aarsaa galgalaa bakka bu’a.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Jah sa’a jah jaha ture, yeroo walga’ii Kaampii Exeterii fi abdii guddaa cabsuun Onkoloolessa 22, 1844tti mul’ateen bakka buufame. Kitaaba Hojii Ergamootaa keessatti, Pheexiroos warra biroo dhibba afurtamii afur kuma tokko guutan wajjin tokkummaa keessa akka seenu dhuma boqonnaa tokkoffaatti bakka buufamee jira; yeroo Yihudaan Maatiyaasiin bakka buufamutti. Sana booda lakkoofsi sun guutameera. Seenaa keessatti adeemsi addaa ifatti adda baafame jira.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Pheexiros garaa bultii gubbaa keessa jalqaba, ergasii immoo mana qulqullummaa keessatti. Yommuu inni garaa bultii gubbaa keessa jiru saʼaatii sadaffaa dha; mana qulqullummaa keessattis saʼaatii saglaffaa dha. Dhiheessi saʼaatii sadaffaatti taasifame cuuphaan lubbuu kuma sadii fide.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Sana warri gammachuudhaan dubbii isaa fudhatan ni cuuphaman; guyyuma sana immoo lubbuun kuma sadii ta’an isaanitti dabalaman. Hojii Ergamootaa 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Abala prathamara shesare thiba sankhyāṅkanaru ārambha kari, nabama ghaṇṭāre mandira paryanta, ehi kālabhāga eka lakhya cāḷiśa cāri hājāraṅka mudrāṅkita heba prakriyāku pratinidhitva kare.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Kumaa tokkoo fi afurtamii afur kumni sun ergaa qajeelummaa amantiidhaan argamu dhiyeessu; kunis ergaa ergamaa sadaffaa dhugumaan taʼe dha. Qajeelummaan hojii Waaqayyoo ti; akkuma Obboleettii Waayitiin sirriitti ibsite, ulfinni namaa biyyootti gadi buusuudha.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> “Amantiin amantiidhaan qajeelummaa maali? Inni hojii Waaqayyoo ti; ulfina namaa gara biyyootti buusuudhaan, namaafis waan inni ofii isaatiif gochuu humna hin qabne gochuu dha. Yommuu namoonni homtummaa isaanii ofii isaanii argu, qajeelummaa Kiristoosiin uffatamuuf qophaaʼu. Yommuu guyyaa guutuu Waaqayyoon galateeffachuu fi ol ol kaasuu jalqaban, yeroo sana ilaaluudhaan fakkii isuma sanatti geeddaramaa jiru. Haaromsi maali? Inni namaaf eenyummaan isaa dhugaan maal akka taʼe mulʼisuu dha; akka inni of keessatti gatii hin qabne. Barumsa kana isin matumaa hin baranne. Oo, utuu isin gatii lubbuu namaa hubachuu dandeessan!” Manuscript Releases, volume 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

warri sababa qajeelummaa namoota dhibba afurtamii afurii fi kuma afurii dhiyeessan keessaa fakkeenyi tokko Gidiyoon dha; inni nama kakuu ti, sababiin isaas maqaan isaa gara Yerubbaalitti jijjiirameera. Ergaan Gidiyoonis ibsaa boba’u tokko qodaa lafa irraa hojjetame keessa kaa’uu, sana booddee qodaa sana caccabsuu, malakata afuufuu fi, “billaan Waaqayyoo fi Gidiyoon” jedhee iyyuu of keessatti qabata ture. Billaan Gidiyoonis billaa Gooftaa ture; sababiin isaas billaan Dubbii Waaqayyoo dha, innis tokkummaa Waaqummaa fi namummaa ti. Ergaan sun yeroo inni qodaa sana caccabsutti malakataa fi iyya isaatiin bakka buufame. Qodaan sun namummaa dha; innis akka ifni ulfina Waaqayyoo mul’isee ibsuuf caccabuu, yookaan gara biyyootti gad of deebifamuun salphifamuu qaba.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Ergaanicha lallabuu dura, Gideon adeemsa qormaataa tokkoon namoota 300 walitti qabe. Yommuu adeemsi sun xumurame, Gideon namoota dhibba sadii qaba ture. 300 kun kudhan keessaa harka tokko namoota kuma sadii guyyaa Phenteqoostee ti. Isaan humna waraanaa Hisqi'el boqonnaa soddomii-torba keessatti kaafaman, warra kakuu bara baraa keessa seenan bakka bu'u.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Kanaaf ani naa ajaje; hafuurris isaan keessa seene, isaanis ni jiraatan; miilla isaanii irra dhaabataniis, loltoota baayʼee guddaa taʼan. Ergasii innis akkana naan jedhe, Yaa ilma namaa, lafeewwan kun mana Israaʼel guutuu dha; kunoo, isaan, “Lafeewwan keenya gogan; abdii keenya ni bade; qooda keenya irraa ni muramne” jedhu. Hisqiʼeel 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Mana Israa’el kutaan adda adda ta’aniif irraa citee jirti; Hisqi’eelis akka kutaan Yihudaa fi Efreem kan irraa cicciraman saba tokko ta’an ittiin agarsiisuuf jira. Waraanni sun ulee lama, kan wal irraa fagaatanii turan, yeroo isaanii Waaqayyoo wajjin kakuu seenu keessatti ulee tokkootti walitti makaman irraa ijaarame.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Kana malees isaan wajjin kakuu nagaa nan seena; innis kakuu bara baraa isaan wajjin taʼa; ani isaan nan dhaaba, nan baayʼisa, mana qulqullummaa koos gidduu isaanii keessa bara baraan nan kaaʼa. Godoo koo illee isaan wajjin taʼa; eeyyee, ani Waaqa isaanii nan taʼa, isaanis saba koo taʼu. Saboonni ormaa yeroo mana qulqullummaa koo gidduu isaanii keessa bara baraan taʼu, akka ani Waaqayyo Israaʼelin qulqulleessu ni beeku. Hisqiʼeel 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

“የአሕዛብም ሕዝቦች እግዚአብሔር እስራኤልን እንደሚቀድስ ያውቃሉ”፣ መቅደሱን በመካከላቸው በሚያኖር ጊዜ። የእግዚአብሔር መቅደስ ከእግዚአብሔር ሕዝብ ጋር መተባበሩ፣ የሰው መቅደስ ከመለኮታዊው መቅደስ ጋር መተባበሩን ይወክላል፤ ይህም በሚፈጸምበት ጊዜ፣ የእግዚአብሔር ታማኝ 300 ታተማሉ፣ ዓለሙም በእሑድ ሕግ ቀውስ ጊዜ የተቀደሰ ሕዝብን በማየት ብቻ ሊጠነቀቅ ይችላል።

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Hojiin Hafuuraa hojii isaa addunyaa cubbuu, qajeelummaa fi murtii irratti amansiisuu dha. Addunyaan immoo warri dhugaa amanan dhugaadhaan qulqulleeffamanii, qajeelchawwan ol’aanaa fi qulqulluu irratti hojjechaa, warra abboommii Waaqayyoo eeganii fi warra isaan miilla isaanii jalatti dhidhiitan gidduutti sarara addaan baasuu sana hiika ol’aanaa fi kabajamaa ta’een mul’isan arguudhaan qofa akeekkachiifamuu danda’a. Qulqulleeffamni Hafuuraa garaagarummaa warra chaappa Waaqayyoo qaban fi warra guyyaa boqonnaa sobaa eeggatanii jidduu jiru ifatti agarsiisa. Yommuu qorumsi dhufu, mallattoon bineensaa maal akka ta’e ifatti ni mul’ata. Inniis Dilbata eeguu dha. Warri dhugaa erga dhaga’anii booddee guyyaa kana akka qulqulluu ta’eetti ilaaluu itti fufan, mallattoo nama cubbamaa, isa yeroo fi seera jijjiiruuf yaade sanaa ni baatu.” Bible Training School, December 1, 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Manni Waaqayyoo Waldaa Isaa wajjin yeroo waldaan loltuu taatee irraa gara waldaa mo’attuu ta’uutti geeddaramtutti walitti hidhama. Kakuu Hisqi’eel itti agarsiise sun, yeroo uleen lama walitti qabamanii saba tokko ta’an waliin walqabatee ibsameera.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Isaaniin akkana jedhi, Waaqayyo Gooftaan akkana jedha; Kunoo, ani ulee Yoseef, isa harka Efreem keessa jiru, fi gosoota Israa’el warra isa wajjin jiran nan fuudha; anis isa wajjin, jechuunis ulee Yihudaa wajjin nan walitti qaba, ulee tokko nan godha; isaanis harka koo keessatti tokko ta’u. Uleewwan ati irratti barreessites ija isaanii duratti harka kee keessatti haa jiran. Isaaniinis akkana jedhi,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Akkas jedha Gooftaan Waaqayyo jedhu; Kunoo, ani ijoollee Israa’el saboota ormaa keessaa, iddoo isaan itti faca’anii deeman keessaa nan fudhadha; gama hundumaanis walitti isaan nan qaba, gara biyya isaanii keessas isaan nan fida. Biyya sana keessatti, tulluuwwan Israa’el irratti, saba tokko isaan nan godha; mootii tokkoonis hunduma isaanii irratti mootii ta’a; isaan si’achi deebi’anii saba lama hin ta’an, mootummaa lamaattis gonkumaa hin qoodaman. Si’achi waaqolii tolfamoo isaanii, wantoota isaanii xuraa’oo, yookaan irra-daddarbaa isaanii keessaa kamiiniin iyyuu of hin xureessan; ani garuu iddoo jireenyaa isaanii hundumaa keessaa, iddoo isaan itti cubbuu hojjetan keessaa isaan nan oolcha, isaan nan qulqulleessas; akkasitti isaan saba koo ta’u, anis Waaqa isaanii nan ta’a. Hisqi’el 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

የኤፍሬም በትርና የይሁዳ በትር በኤፍሬምና በይሁዳ ላይ የደረሱትን ሁለቱን 2520 ዓመታት መበተኖች ያመለክታሉ፤ እነዚህም በተከታታይ በ1798 እና በጥቅምት 22፣ 1844 መደምደሚያቸውን ደረሱ። በጥቅምት 22፣ 1844 ሕዝቡን፣ ወይም መቅደሱን፣ የማንጻት ሥራ በተጀመረ ጊዜ፣ እነርሱ የዘመናዊው መንፈሳዊ እስራኤል አንዲት ነጠላ ሕዝብ ሆኑ። ያ ታሪክ በእሁድ ሕግ ጊዜ ድንገት ወደ መቅደሱ በሚመጣው የቃል ኪዳኑ መልእክተኛ የሚነጹና የሚጠሩ የአንድ መቶ አርባ አራት ሺህ ታሪክን ይወክላል። ያ ማጥራት ሲፈጸም፣ ከእሁድ ሕግ በፊት በቀረበ ጊዜ፣ ድል አድራጊቱ ቤተ ክርስቲያን በላያቸው ንጉሥ ይኖራቸዋል፤ ያም ንጉሥ ዳዊት ነው፣ እርሱም መንግሥቱን በሠላሳ ዓመቱ የጀመረው። ይህም በማቴዎስ ምዕራፍ አንድ ከአብርሃም ጀምሮ አሥራ አራተኛው ትውልድ የሆነው ያው ዳዊት ነው። ይህ በእሁድ ሕግ ጊዜ ስለ ዳዊት ሦስተኛ ምስክር መኖሩን ያመለክታል። ከሁለቱ በትሮች የሚነሣው ኃያል ሠራዊት፣ ቤተ ክርስቲያን ከእንክርዳድ በምትነጻበት ጊዜ፣ በንጉሥ ዳዊት ይመራል።

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Inni tajaajilaan koo Daawit isaan irratti mootii ta’a; hundinuu tiksee tokko qabaatu; isaanis murtii koo keessa ni deddeebi’u, sirna koo ni eegu, ni raawwatus. Isaan biyya ani tajaajilaa koo Yaaqoobiif kenne, isa keessatti abbootiin keessan qubatanii turan sana keessa ni qubatu; isaan, ijoolleen isaanii, ilmaan ijoollee isaanii illee bara baraan achi keessa ni qubatu; tajaajilaan koo Daawitis bara baraan bulchaa isaanii ta’a. Hisqi’el 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Waraanni sunis lammaffaa Phexros boqonnaa lama keessa jiranis ni ta’u; isaan tajaajila isaanii yeroo jalqabanitti waggaa soddoma kan ta’anidha.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Isinis, akka dhagaawwan jiraatoo taatanii, mana hafuuraa taʼaa ijaaramtu; lubummaa qulqulluu taatanii, Yesuus Kiristoosiin Waaqa duratti aarsaa hafuuraa fudhatamaa dhiʼeessuuf. 1 Phexiros 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Luboonnichi sunis luba sadii dhibba lallabdoota Miileriitotaa tiin fakkeeffaman; isaanis kaartaa 1843 sadii dhibba maxxanfame fudhatanii, kaartota sana fayyadamuudhaan ergaa sana dhaloota isaanii biraan gaʼan.

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

> “Dhimmicha kana irratti mariin tokko erga taasifamee booddee, kana fakkaatan dhibba sadii akka maxxanfaman sagalee waliigalaatiin murtaaʼe; kunis yeroo gabaabaa keessatti raawwatame. Isaanis ‘chaartota ‘43’ jedhaman. Konfiransiin kun baayʼee barbaachisaa ture.” The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Amma seenaa keenya irraa ni mul’ata akka dhibbaan lakkaa’aman, warri chaartiiwwan yeroo wal fakkaatan irraa barsiisaa turan, akkuma William Miller sana, hundi isaanii bifa tokkoo akka turan. Yeroo sana tokkummaan ergaa sanaas mata-duree tokko irratti ture; innis yeroo murtaa’e tokkootti, bara 1844, dhufaatii Gooftaa Yesus Kiristoos.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

ሶስት መቶዎቹ የሚለራይት ሰባኪዎች ሥራቸውን በመጀመሪያው መልአክ ታሪክ ወቅት ፈጽመዋል፤ መንፈሳዊ ተነሣሽነትም መጀመሪያው መልአክ ሦስተኛውን መልአክ እንደሚወክል ያስታውቀናል። እነርሱ እንደ ጆሴፍ ቤትስ አባባል፣ “ሁሉም አንድ ዓይነት ነበሩ።” ጌዴዎን ሦስት መቶ ያሉትን ሠራዊቱ እርሱ እንዳደረገ እንዲያደርጉ ያዛል። በጌዴዎን ሦስት መቶ ሠራዊት የተመሰሉት እነዚህ ሶስት መቶ የሚለራይት ሰባኪዎች፣ የመጀመሪያው መልእክት ኃይል የሚሰጠውና ፈተናው የሚጀምረው በ9/11 ላይ ሊሰለፉ ይገባል።

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Akkasumas Yerubbaaʼel inni Gideon dha, namoonni isaa wajjin turan hundinuu ganamaan kaʼanii, boolla Harod bira qubatan; loltoonni Midyaanis kaaba isaanii, tulluu Moree bira, sulula keessa turan. Waaqayyo immoo Gideoniin, “Namoonni si wajjin jiran ani Midyaanota harka isaanii keessa kennuuf baayʼee hedduudha; kunis Israaʼel ana irratti of jajuudhaan, ‘Harki koo mataan koo na oolche’ akka jedhuuf taʼa. Egaa amma dhaqi; gurra uummataa keessatti labsii, ‘Namni kam iyyuu sodaatuu fi rifatu haa deebiʼu; tulluu Giliʼaad irraa ganamaan haa godaannu’ jedhi” jedhe. Uummata keessaa kuma digdamii lama deebiʼan; kuma kudhan immoo hafan. Waaqayyo ammas Gideoniin, “Namoonni amma illee baayʼee heddumminaan jiru; bishaanitti isaan gad buusi, anis achitti siif nan qoru; akkasumas nama ani sitti, ‘Kun si wajjin haa deemu’ jedhu, inni sun si wajjin haa deemu; nama immoo ani sitti, ‘Kun si wajjin hin deemin’ jedhu, inni sun hin deemin” jedhe.

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Kanaaf inni namoota gara bishaanatti geesse; Waaqayyoonis Gidʼooniin, “Namni hundinuu akka sareen arraba isaatiin bishaan dhaabe, isa ofumaan adda baasii dhaabi; akkasumas namni hundinuu jilba isaa irratti gugguufatee dhugu,” jedheen. Lakkoofsi warra harka isaanii gara afaan isaaniitti geessanii bishaan dhaaban nama dhibba sadii ture; warri kaan hundinuu garuu bishaan dhuguuf jilba isaanii irratti gugguufatan. Abbootii Murtii 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Maqaan Giideon gara Yerubbaaʼaalitti jijjiirame; hiikni isaas “Baʼaaliin wal mormuu” jechuudha. Giideon jechuun “muree buusaa” jechuudha; Yohaannis Cuuphaan immoo qottoo muka sanaa jala kaaʼe. Yohaannis fakkeenya William Miller, ergamaa ergamaa isa jalqabaati; achittis Giideon walitti hidhata. Seenaa ergamoota sadii keessatti Giideon Miller dha, Eliyaas isa alfa.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

ሚድያናውያን ሰሜናዊው ጠላት ናቸው፥ እነርሱም በሞሬ ኮረብታ አጠገብ ሰፈሩ፤ ጌዴዎን ግን ፍርሃትና ሽብር ማለት በሆነው በሐሮድ ውኃ ምንጭ አጠገብ ነበር። 9/11 ሽብርተኝነትን አስገባ፥ የመጀመሪያውም መልእክት እግዚአብሔርን እንዲፈሩ ጥሪ ነው። ጌዴዎን በ9/11 ላይ ነው፥ ማለትም በሐሮድ ውኃ ምንጭ (ሽብርተኝነት)፤ ሰሜናዊውም ጠላት በሸለቆው ውስጥ ቀደምተኛ ዝናብ ማለት በሆነው በሞሬ ኮረብታ አጠገብ ነው። በ9/11 ላይ የኋለኛው ዝናብ ረጭት፥ እርሱም ቀደምተኛው ዝናብ ነው፥ ከሞሬ ኮረብታ መውደቅ ጀመረ። ከሁለቱ ፈተናዎች የመጀመሪያው በኋላ፥ ሀያ ሁለት ሺህ ከገለዓድ ተራራ ወደ ቤታቸው ተሰደዱ። ገለዓድ የመንገድ ምልክት ማለት ነው፥ ሀያ ሁለት ሺህ ወደ ቤታቸው የተሰደዱበትም የመንገድ ምልክት የመጀመሪያው ቅሬታ ማለትም ኤፕሪል 19, 1844 ወይም ጁላይ 18, 2020 ነው። ሀያ ሁለት የመጀመሪያውን ቅሬታ የሚያመለክት የመንገድ ምልክት ነው፤ እንዲሁም 22 ታላቁ ቅሬታ በኦክቶበር 22, 1844 በደረሰበት ቀን እንደሚለይ ነው።

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

መጭው ፈተና የውኃ ፈተና ነበር፤ ይህም በሚለራይት ታሪክ ውስጥ በኤክሴተር የሰፈር ስብሰባ ተመስሎ ተቀርጾ ነበር፤ በዚያም ከውኃ ጋር የተያያዙ ሁለት ድንኳኖች ነበሩ፥ ስለዚህም ሁለት የአምልኮ ሰጪዎች ክፍሎችን ይወክሉ ነበር። ኤክሴተር ማለት “በውኃ ላይ ያለ ምሽግ” ማለት ነው፤ ሌላውም ድንኳን ከዋተርታውን የመጡ ሞኞቹ ደናግል ተቀምጠውበት ነበር። ኤክሴተር የጌዴዎንን የውኃ ፈተና ይወክላል፤ ነገር ግን ጉዳዩ ውኃው እንደ ሆነ ሳይሆን፥ ውኃውን ለመጠጣት የተጠቀሙበት ዘዴ ነበር። አንዱ ክፍል ውኃውን እያጨፈሩ ሲያነሱ መንቀሳቀሳቸውን ለመቀጠል እጅግ ደካሞች ነበሩ፤ ሌላው ክፍል ግን ወደ ፊት መሄዳቸውን ቀጠሉ። አንዱ ክፍል ደካሞች የሆኑት ክፍል ነበር፤ ይህም መልካም ተጓዥ ከነበረችው ራሔል በተቃራኒ በሊያ የተወከለ ነበር።

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Tajaajilli Future for America akka Gideonitti 9/11 irratti ture; yeroo qormaanni lamaan keessaa inni jalqabaa garee guddaa tokko keessaa tuuta Gideon irraa qulqulleessu sanatti. Shororkeessummaan 9/11 boolla Harod isa sodaa fi naasuutiin beekamu adda baasa; gaaraan Moreh immoo jalqaba rooba boodaa agarsiisa. Addaan-bahiinsi tokko Adoolessa 18, 2020 irratti raawwatame; yeroo namoonni kuma digdamii lama keessaa bahanitti, lakkoofsa digdamii lamaan yeroo turtii dhufuu mallatteesse. Dhibba sadii Gideon warra qormaata lammaffaa, jechuunis qormaata mala hojii rooba boodaa kan Isaayaas boqonnaa digdamii-saddeet keessatti ibsame, darbuudha.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

ପେତ୍ର ପେଣ୍ଟେକୋଷ୍ଟ ସହିତ ପାନିଅମ୍‌ରେ ମଧ୍ୟ ଅଛନ୍ତି। ପେଣ୍ଟେକୋଷ୍ଟ ହେଉଛି ରବିବାର ଆଇନ, ଏବଂ ଦାନିଏଲ ୧୧ ଅଧ୍ୟାୟର ୧୬ମ ପଦ ମଧ୍ୟ ରବିବାର ଆଇନ ଅଟେ। ଦାନିଏଲ ୧୧ ଅଧ୍ୟାୟର ୧୩ରୁ ୧୫ ପଦ ପାନିଅମ୍‌, ଏବଂ ସେହି ପଦଗୁଡ଼ିକ ରବିବାର ଆଇନକୁ ନେଇଯାଉଥିବା ବାହ୍ୟ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଇତିହାସକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ଏବଂ ପ୍ରେରିତମାନଙ୍କ କାର୍ଯ୍ୟ ପୁସ୍ତକରେ ପେତ୍ର, ତୃତୀୟ ଓ ନବମ ଘଣ୍ଟାରେ, ରବିବାର ଆଇନକୁ ନେଇଯାଉଥିବା ଆଭ୍ୟନ୍ତରୀଣ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଇତିହାସକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ବାହ୍ୟ ରେଖା ପଶୁର ଚିହ୍ନକୁ ନେଇଯାଉଥିବା ଇତିହାସକୁ ଚିହ୍ନଟ କରୁଛି, ଏବଂ ଆଭ୍ୟନ୍ତରୀଣ ରେଖା ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କର ମୁଦ୍ରାଙ୍କନର ଇତିହାସକୁ ଚିହ୍ନଟ କରୁଛି। ବାହ୍ୟ ଓ ଆଭ୍ୟନ୍ତରୀଣ—ଉଭୟ ଇତିହାସରେ, ଯାହା ବର୍ତ୍ତମାନ ପୂରଣ ହେବାର ପ୍ରକ୍ରିୟାରେ ଅଛି, ପେତ୍ର ଏପରି ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ପ୍ରତୀକ ହୋଇଥିବାରୁ, ତାଙ୍କୁ ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପରିପ୍ରେକ୍ଷ୍ୟରେ ସ୍ଥାନ ଦେବା ଉପଯୁକ୍ତ ମନେ ହେଲା, ଯାହା ଶାସ୍ତ୍ରର ପୃଷ୍ଠତଳୀୟ ପାଠନର ତଳେ ପ୍ରବାହିତ ହୁଏ।

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Macaafni Masiihicha kudha lamaan taʼan kan kitaaba Maatewos keessatti akka raawwatamanitti mallatteeffaman, seenaa dhibba afurtamii afur kuma sana ni bakka buʼu. “Yeroon dhumaa” jalqaba sochii haaromsaa agarsiisa; akkuma dhalachuun Aaroonii fi Musee sarara Musee keessatti—alfaa Kiristoos taʼe keessatti—“yeroo dhumaa” mallatteesse, akkasumas dhalachuun Yohannisii fi ina adeertii isaa Yesuus bara 1989 keessatti “yeroo dhumaa” mallatteessan. Maccaafni Masiihicha kudha lamaan kana ilaaluun buʼaa qabeessa taʼuu isaa ilaaluun, gaaffii biraa kaasuun keessatti hiika caalu argata. Kitaabni Macaafa Qulqulluu kam biraan guutummoota Masiihichaa akkuma Maatewos keessatti argamanitti baayʼina kana mallatteessa?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Waaqayyo hojii lafa irratti hojjetu keessatti, bara irraa gara baraatti, haaromsa guddaa yookaan sochii amantii guddaa hunda keessatti walfakkaatinsa nama dinqisiisu mul’isa. Qajeelfamoonni Waaqayyo ittiin namoota wajjin hojjetu yeroo hundumaa isumauma. Sochiileen barbaachisoon yeroo ammaa kun, kanneen darban keessatti isa isaanii wajjin wal madaalu; muuxannoonis waldaa bara durii keessa turte yeroo keenyaaf barnoota gatii guddaa qabu qaba.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Miiliyyeen haaromsa hundinuu jalqabbiin isaa qaba; inni immoo kitaaba Daaniʼel keessatti “yeroo dhumaa” jedhamee waamama. Yeroon dhumaa sochii haaromsa Kiristoos keessatti dhalachuu Isaa ture; kunis 1798 fi 1989 lamaan isaanii iyyuu fakkeenyaan agarsiisa.

## The First Messianic Waymark—1989

አንደኛው መሲሐዊ የመንገድ ምልክት—1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Isaanis immoo, “Betlehem biyya Yihudaa keessatti; akkana jechuun raajichaatiin barreeffameera: ‘Ati Betlehem, biyya Yihudaa keessa jirtu, bulchitoota Yihudaa keessaa isa xinnaa miti; keessaa keetii Bulchaan ni ba’a; innis saba koo Israa’el ni tiksaa.’” Maatewos 2:5, 6.

## Prediction

Raaga jedhu

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Garuu ati, Beetlihem Efrataa, kumoota Yihudaa gidduutti xinnoo taatus, anaaf inni Israa’el irratti bulchaa ta’u si keessaa ni ba’a; ka’umsi isaa durii irraa, bara baraa irraa ture. Miikiyaas 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

1989, die tyd van die einde vir die beweging van die derde engel. Dit het 126 jaar ná die rebellie van 1863 aangebreek en is deur Ronald Reagan en George Bush senior voorgestel. Die tyd van die einde in die geskiedenis van Moses was die geboorte van Aäron en Moses, net soos die tyd van die einde in die geskiedenis van Christus die geboorte van Johannes die Doper en Christus was. Wanneer die boek Daniël ontsluit word, soos dit in 1989 was, is daar ’n vermeerdering van kennis. Daardie vermeerdering van kennis lei tot die tweede wegmerk en dui aan wanneer ’n beproewingsboodskap ontwikkel word uit die kennis wat ontsluit is.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Mootummaan haaromsa hundinuu yeroo itti ergaan sirna qabeessa taʼee sanaan booddee ergaa qoruutti geeddaramu agarsiisa. Kiristoos yeroo hunda qoricha sana ibsee dura, achiis dhiirotaa fi dubartoota qoricha sanaaf itti gaafatamoo gochuu isaa dura beeksisa. Addaamii fi Hewaan yoo ajaja dide, buʼaan isaan irra gaʼu dursanii itti himame turan; Waaqayyos gonkumaa hin jijjiiramu.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> መጽሐፍ ቅዱስ እግዚአብሔርም ለሰውየው እንዲህ ብሎ አዘዘው፤ ከአትክልቱ ዛፎች ሁሉ በነፃ ትበላለህ፤ ነገር ግን ከመልካምንና ክፉን የሚያሳውቀው ዛፍ አትብላበት፤ ከእርሱ በበላህበት ቀን ፈጽመህ ትሞታለህና። ዘፍጥረት 2፥16-17።

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

Wiiliyam Miilar ergaa qorumsaa ergamaa jalqabaatii 1831 irraa kaasee hamma 1833tti “akka sirnaatti qopheesse.” Ergaan dhibba afurtamii afurii kuma keessaa sun bara 1996 keessatti, maxxansa yeroo dhumaa jedhamu kan lakkoofsa jaha isa dhumaa Daani'el boqonnaa kudha tokkoffaa, kan bara 1989 keessatti hiikni isaa baname, uwwisuun akka sirnaatti qophaa’e. Waggaa sana keessatti maxxansi Mata-Dureewwan Yeroo Raajii jedhamus ni maxxanfame; innis mala hojii seerota Wiiliyam Miilar fudhate irra dachaa digdamii lama caalaa humna qabu kaa’e. Seerotni sun amma maxxansa Furtuuwwan Raajii jedhamu keessatti kaa’amaniiru. Seerotni warri ergaa ergamaa sadaffaa labsan hundinuu itti fayyadaman seerota Miilariiti.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Warri isaan ergaa ergamaa sadaffaa labsuuf bobba’an karooruma Abbaa Miillar fudhate irratti hundaa’uun Caaffata Qulqullaa’oo qorachaa jiru.” Review and Herald, November 25, 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Seeronni Miilaar alfaa dha, furtuun raajii immoo omeegaa dha. Ergaa qorannoo raajii taʼe keessaa darbuuf karaan jiru tokko qofa, mala qoʼannaa keessatti Dubbii Waaqayyoo keessatti ibsame hojii irra oolchuu dha. Ergaan dhugaan mala dhugaa ergaa sana hundeessu irraa adda baafamuu hin dandaʼu. Sochii haaromsa hundumaa keessatti, ergaan qorannoo dhaloota sanaaf taʼu ifatti dhihaata; innis mala sirrii akka qaama mallattoo karaa sanaatti of keessaa qaba. Ergaan Miilaar hiika kitaaba Daaniʼel irraa chaappaan isaa banamuu irratti hundaaʼe ture. Ergaan isaa ergaa Gidewoonii ture; sababiin isaas, isheenis akkasuma waraana namoota dhibba sadii uume.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> Innis namoota dhibba sadii garee sadiitti qoodee, harka nama hundumaa keessatti malakata kaaʼe; okkotee duwwaa fi ibsaawwan okkotee sana keessaas isaanitti kenne. Innis isaaniin, “Na ilaalaa, akkuma ani godhus isinis akkasuma godhaa; kunoo, yeroo ani gara ala qubsuma waraanaa sanaatti dhufu, akkuma ani godhu sana isinis godhaa. Yeroo ani malakata afuufu, ani fi warri na wajjin jiran hundinuu, isinis naannoo qubsuma waraanaa sana hundumaa irratti malakata afuufaa, akkas jedhaas, ‘Goraadeen Waaqayyoo fi kan Gidewoonii’ jedhaa” jedhe. Abbootii Murtii 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

መልእኽቲ ሚለር “መለኸት”ን “ሰይፊ”ን እዩ ነይሩ። እንተኾነ ግና እቲ ሰይፊ ናይ ጊዴዎንን ናይ እግዚኣብሔርን ሰይፊ እዩ ነይሩ። ቃል እግዚኣብሔር ብ1611 ተሓቲሙ፣ 220 ዓመት ድሕሪኡ ድማ ሚለር መልእኽቱ ናይ ቀዳማይ መልኣኽ ኣተሓቲሙ። መግለጺ ናጽነት ብ1776 ተሓቲሙ፣ 220 ዓመት ድሕሪኡ ድማ ብ1996 መልእኽቲ ናይ ሳልሳይ መልኣኽ ተሓቲሙ። ናይ ሚለር መልእኽቲ እቲ ውሽጣዊ መልእኽቲ ናይ ቀዳማይ መልኣኽ ናብ ህዝቢ እግዚኣብሔር እዩ ነይሩ፣ ከምቲ ብራእይ ርባ ኡላይ ዝተወከለ፣ ምኽፋት ፍርዲ እናኣወጅ። መልእኽቲ ሳልሳይ መልኣኽ ናይ Future for America ድማ እቲ ደጋዊ መልእኽቲ ናይ ህዝቢ እግዚኣብሔር እዩ፣ ከምቲ ብራእይ ርባ ሂዴቄል ዝተወከለ፣ ምዕጻው ፍርዲ እናኣወጅ።

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Malli raagaa raajii Masiihichaa keessaa tokko, kan Maatewos Kiristoosiin raawwatame jedhee adda baase, mala raajii kana bakka buʼa; akkas gochuudhaanis 1831 fakkeessa; “abbaa”n ilma isaa bara 1996 keessatti bakka buʼa. Dhugaa-baatonni lamaan kan malaa alfa fi omeegaa dha; hirmaannaa ergamaa namaa wajjinis walitti dhufanii hariiroo abbaa fi ilmaa hundeessu; kunis hariiroo ergaa Eliyaas kan Milkiyaas ti. Garaan abbootii gara ijoolleetti deebiʼa; kan ijoollees akkasuma gara abbootiitti deebiʼa. Seerotni Miller, seerota “Furmaatawwan Raajii” jedhaman wajjin walitti qabamuu qabu. Ifni haaraan ifa duraanii irratti ijaaramee taʼuu qaba. Warri mala bara 1831 fi 1996 hojii irra oolchuu filachuu dhiisan abaaramoo dha. Gareen tokko abaarama; inni kaan immoo eebbifama. Filannoon kan kee ti?

## The Second Messianic Waymark —1996

Lakkobsa Masiihichaa Lammaffaa —1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Kana akka dubbatame raawwatuuf, “Afaan koo mammaaksiin nan bana; wantoota hundee addunyaatii jalqabee dhokfamee turan nan dubbadha.” Maatewos 13:35.

## Prediction

Raaga jechuun hojii raawwatamu keessaa isa tokko dha.

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Ani maqaa koo mammaaksaan nan banadha; waan dhokataa durii keessaa nan dubbadha. Faarfannaa 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Mammaaksi dukkanaa; fakkeenyonni Leenci gosa Yihudaa “dubbatu” sun dhugaawwan sarara irratti sararaan dhiyaatan kanneen hundee biyya lafaa irraa jalqabee cufamanii turan, yookaan dhokfamanii eegamanii turan bakka bu’u. Ergaan sun yeroo tokko sirnaan qindaa’ee erga dhiyaatee booddee, raawwii raajii yeroo qorumsa tokko jalqabu mallattoo ta’een aangofama.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Yeroo roobni boodaa Fulbaana 11, 2001tti facaasuu jalqabetti, fincilli bara 1888 fi kan Qoraa irra deebi’ame. Fincila Minneapolis bara 1888 keessatti fi fincila Qoraa keessatti, ergamoonni Waaqayyoo filate ergaa isaan dhiheessan wajjin ni didaman. Mucaanii fi bishaanii dhiqannaa isaa waliin walitti darbamanii gataman. Isaanis yaada guutummaan waldaa akkuma warra Waaqayyo filate san qulqulluu ta’e jedhu irratti hundaa’anii gataman. Warri fincilan namaa fi ergamoota nama ta’an sana keessatti Uumama Waaqayyummaa arguu hin dandeenye. Wanti isaan arguu danda’an ofuma isaanii qofa, jechuunis nama Waaqayyummaa irraa duwwaa ta’e ture; kanaafuu namni hundinuu tokkouma akka ta’e isaanitti fakkaate.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Amma Qorahi, inni Ilisaara ilma Qaahaat, ilma Leewii, fi Daataanii fi Abiiraam ilmaan Eliyaab, akkasumas Oon, ilma Peelet, ilmaan Ruubeen, namoota fudhatan; isaanis Musee dura, ilmaan Israa’el keessaa namoota tokko tokkoo wajjin, mootummaa waldaa keessaa bulchitoota dhibba lamaa fi shantama, warra walga’ii keessatti beekamoo, namoota maqaa qaban, ka’an. Isaanis Musee fi Aaron irratti walitti qabamanii, akkana isaaniin jedhan: Isin baay’ee of irratti fudhattaniirtu; sababni isaas waldaan hundinuu qulqulloota dha, tokkoon tokkoon isaanii, Waaqayyos gidduu isaanii jira; egaa maaliif waldaa Waaqayyoo irratti of ol kaaftu ree? Lakkoobsa 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Fincila Qoraah, 1888 fi 9/11, akka filannoo Waaqayyoo keessatti geggeessitoota filatamanitti of jala galchuu diduutti bakka bu’amee dhihaata; yeroo walfakkaatutti immoo ibsa sobaa waaʼee waldaa Waaqayyoo irratti amanamummaa kaaʼuu agarsiisa. Ermiyaas yeroo finciltoonni, “mana qulqullummaa Waaqayyoo, mana qulqullummaa Waaqayyoo jechuun kunooti isaan” jedhan, taʼuma kanauma adda baasa.

> The word that came to Jeremiah from the Lord, saying,

> Dubbiin gara Ermiyaasitti Waaqayyoo biraa dhufe, akkana jedhu,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Balfama mana qulqullummaa Waaqayyoo dura dhaabadhu; achittis dubbii kana lallabi, akkanas jedhi: Yaa warri Yihuudaa hundinuu, warri karaa balbala kanaa gara mana qulqullummaa Waaqayyoo keessatti isa waaqeffachuuf seentan, dubbii Waaqayyoo dhaga’aa. Waaqayyo Gooftaan mootummaa samiitii, Waaqni Israa’el, akkana jedhu: Karaa keessanii fi hojii keessan sirreessaa; anis iddoo kana keessa akka jiraattan isin nan godha. Jechoota sobaa, “Kun mana qulqullummaa Waaqayyoo dha; mana qulqullummaa Waaqayyoo dha; mana qulqullummaa Waaqayyoo dha” jettanii abdii hin godhatinaa.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Yoo yoo guutummaatti karaa keessanii fi hojii keessan yoo fooyyessitan; yoo namaa fi ollaa isaa gidduutti murtii qajeelaa guutummaatti raawwattan; yoo alagaa, abbaa hin qabnee fi haadha manaa duʼe hin cunqursine, iddoo kanaattis dhiiga nama balleessaa hin qabnee hin dhangalaasne, akkasumas badiisa keessaniif waaqota biraa duukaa hin buune: ani immoo akka isin iddoo kana keessa jiraattan nan godha, biyya ani abbootii keessaniif kenne sana keessatti, bara baraa hamma bara baraatti.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Kunoo, isin jechoota sobaa, warri homaa hin fayyanne irratti amanattu. Ermiyaas 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Jaarraa sobduu Yihuudoonni bara Ermiyaasitti dubbatan, jaarraa sobduu Qooraahii fi garee isaa, warra finciltoota 1888 fi, dhugumatti, finciltoota 9/11 ti. Isaan sobawwan warri machaaʼoonni Efreem keessaa dhokatan Isaayaas boqonnaa digdamii saddeet keessatti argamanidha.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Kanaaf dubbii Waaqayyoo dhaga’aa, isin namoota qoosoo, warra saba Yerusaalem keessa jiru kana bulchitan. Isin, “Nuti du’a wajjin kakuu galleerra; si’ool wajjinis walii galleerra; yeroo adabbii lolaan yaa’u sun darbu, nu hin ga’u; sababiin isaas soba iddoo kooluu keenya gooneerra, kijiba jalattis of dhokfanneerra” jettaniirtu. Isaayaas 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Innisis sobaas, jaalala Dhugaa dhabuun kan agarsiisu sobaadhuma; kanas 2 Tasalonqee keessatti dogoggora cimaa fida.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> Kanaaf immoo isaan soba akka amananitti, jallina jabaa isaanitti erga; kunis warri dhugaa hin amanne hundinuu, warri jal’inaatti gammadan immoo akka itti faradamaniif. 2 Tasalonqee 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“sobsisi dubbii” jechuun yaada gowwummaa, fayyinni waldaa keessatti argama malee ergamtoota filatamanii fi ergaa isaanii filatame keessatti hin argamu jedhu agarsiisu. Hariiroon Waaqayyoo fi nama gidduu jiru karaa Dubbii Isaa qofa raawwatamaa fi tikfamaa dha. Inni Dubbiidha; namni kam iyyuu Dubbii malee gara Abbaa hin dhufu. Kiristoos ergamtoota Isaa filatamanii fi ergaa isaan dhiyeessaniin bakka bu’amee mul’ata. Kana irraa kan hafe amanuun, Dhugaa jibbuudhaa fi soba amanuudha. Ermiyaas Yihudoota mana qulqullummaa irratti amanatan Shiloo yaadachiisuudhaan ni balaaleffata; achittis Taabon Waaqayyoo yeroo isaanii gara Biyya Abdachiifamtetti seenan irraa eegalee ture.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Kanaaf ani mana maqaa kootiin waamamu kana, isa isin itti amanamtan, iddoo ani isinii fi abbootii keessaniif kenne sanas, akkuma ani Shiilootti godhe nan godha. Ani immoo fuula koo duraa isin nan ari’a, akkuma obboloota keessan hundumaa, jechuunis sanyii Efreem guutuu, ani ari’e sanaatti. Kanaafuu ati saba kanaaf hin kadhatin; iyya yookaan kadhannaa isaanii keessaa tokko illee ol hin kaasin; ana birattis isaanif hin araarsin; ani si hin dhaga’u. Ermiyaas 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

ଅଧର୍ମୀ ଏଲୀ ଏବଂ ତାହାର ଦୁଇ ଅଧର୍ମୀ ପୁତ୍ର, ହୋଫ୍ନୀ ଓ ଫୀନହାସ, ବଢୁଥିବା ଧର୍ମତ୍ୟାଗକୁ ବିକଶିତ ହେବାକୁ ଅନୁମତି ଦେଇଥିବାରେ କୋରହ, ଦାଥନ ଓ ଅବୀରାମଙ୍କ ସହ ସମାନାନ୍ତର ଏବଂ ସମ୍ମିଳିତ ହୋଇଥାନ୍ତି; ପରୀକ୍ଷାକାଳ ସମାପ୍ତ ହେବା ପର୍ଯ୍ୟନ୍ତ ଏହା ବଢ଼ିଲା, ଏବଂ କୋରହ, ଦାଥନ ଓ ଅବୀରାମଙ୍କ ପରି ସେମାନେ ତିନିଜଣେ ଏକେ ଦିନେ ମୃତ୍ୟୁବରଣ କଲେ। ସେମାନେ ସମସ୍ତେ ରବିବାରୀୟ ବ୍ୟବସ୍ଥା ସମୟରେ ମରିଯାନ୍ତି!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

9/11 irratti Qoraaʼin fincilii, akkasumas fincila Eelii, fincila Yihudootaa dhugaa baʼumsaa Ermiyaas keessatti mulʼatee fi finciltoonni bara 1888 ergaa fi ergamoota yeroo sanaa ni didu, irratti immoo ni fincilu. Yeroon sun qormaata lama booddee seera Dilbataatti xumurama. Qormaanni jalqabaa 9/11 irraa jalqabee hanga Adoolessa 18, 2020tti jira; qormaanni lammaffaan immoo qulqulleessuu fi chaappeessuu ergaa Iyya Waraabessaa Halkan Walakkaa tiin bakka buʼamedha. Adeemsa qulqulleessuu sana keessaa Giʼidoonii fi dhibba sadii isaa afuuffii isaanii afuufuuf qophaaʼu; isaanis yeroo Saamuʼeel seera Dilbataatti kaafamu, jechuunis yeroo Taabotni Filisxeemotaan qabamtu, sana keessatti akkas godhu. Sana booddee waldoonni injifattoon akka mallattoo ol kaafamti.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Akkasii sun maqaa Daawit jedhamuun mootummaa qaba; akkasumas yeroo Shiiloon kufetti, nabiin Hisqiʼeelii fi Saamuʼeeliin bakka buʼame qaba. Akkasumas akkasiin sun lubummaa, Yoosefiin bakka buʼame, ni qabaata. Yeroon qormaata seera Dilbataa bakka ibiddi Hafuura Qulqulluu safara malee dhangalaafamu dha; kunis chaappaa torbaffaatiin bakka buʼameera. Ibiddi sun namoota maqaa guddaa qaban kan Qoraah, Daataan, Abiiraam, Eelii, Hophnii, Fiinehaas fi finciltoota bara 1888 wajjin fincilan ni balleessa.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

መንፈስ ቅዱስ የፈሰሰበት ያ በግልጽ የሆነ እሳት ራሱ፣ የድል አድራጊቱ ቤተ ክርስቲያን ድራማ የሚካሄድበት ጀርባ መድረክ ነው። ቤተ ክርስቲያኒቱ በንጉሥ ዳዊት፣ በነቢዩ ሕዝቅኤል፣ እና በካህኑ ዮሴፍ ተወክላለች። እነዚህ ሶስቱ 250 የታወቁ ሰዎችን በሚያጠፋው እሳት ውስጥ ቆመዋል፤ እንደዚሁም የናቡከደነጾር እሳት እነዚያን ሶስት ታማኞች ወደ ምድጃው የጣሉአቸውን ሰዎች እንዳጠፋ ነበር። ዓለም ሁሉ፣ እንደ ድል አድራጊቱ ቤተ ክርስቲያን፣ ወደ እሳታማው ምድጃ ሲጣሉ ሲመለከት፣ ድንገት የእግዚአብሔር ልጅ ከቤተ ክርስቲያናቱ ነቢይ፣ ካህን እና ንጉሥ ጋር—በሰድራክ፣ በሜሳቅ እና በዓብድናጎ የተወከሉ—ይታያል። በእሳታማው ምድጃ ውስጥ ያሉ አራት የሠላሳ ዓመት ሰዎች፣ መለኮት ከሰብአዊነት ጋር ሲቀላቀል ኃጢአት እንደማያደርግ ያለውን እውነት ይወክላሉ!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Qoraaḥ, Daataanii fi Abiiraam, kanneen akkasumas Eelii, Hofnii fi Fiinees ta’an, waldaa mo’ataa raajii, lubaa fi mootii of keessaa qabdutti fakkeenyummaa sobaa dha. Sadan kun 300 Giide’oonii, lubbuuwwan kuma sadii guyyaa Pheenxeqoostee, lallabdoota Miilleriitota 300, kaartota 1843 dhibba sadii, yeroo seerri Dilbataa dhufu fi ibiddi samii irraa gad bu’utti umuriin isaanii waggaa soddoma ta’eedha. Eliyaas wajjin immoo ibiddi raajota dhugaa fi sobaa gidduutti garaagarummaa agarsiisuuf ture. Ibiddi guyyaa “saddeettaffaa” keessatti Lewwoota irratti gad bu’u, yeroo Aaroon tajaajiluu jalqabu, aarsaa Aaroon ni fixa; kunis aarsaa Miilkiyaas boqonnaa sadii keessatti ibsame, isa akka bara duriitti nama gammachiisudha. Ibiddi sunuma iyyuu warra ibidda ormaa yookaan ibidda beekamaa dhiheessan ni balleessa; kunis Hofnii fi Fiinees, ilmaan Aarooniin bakka bu’ameera.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Yeroo Waaqayyo Eliyaasiin raajii dhugaa taʼe akka mirkaneessu, yookaan Aaroniin lubicha dhugaa taʼe akka mirkaneessu, ibiddi raajota sobaa Baʼaal kanneen Hophnii fi Fiinees immoo taʼan gara duʼaatti geessa. Hophnii fi Fiinees ilmaan Aarooniiti; isaan dhaloota isa dhumaa saba kakuu kan yeroo seera Dilbataa afaan Gooftaa keessaa tufamanii baafamanidha.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Kana jechuun jecha Obboleettii White miti, garuu jecha Gooftaa ti; ergamaan Isaas ishee naaf kenneera, ani immoo isiniif akka kennuuf. Waaqayyo isin waama, siʼachi Isaa wajjin kaayyoo wal faallessu irratti akka hin hojjenne. Qajeelfamni baayʼeen waaʼee namoota Kiristiyaana ofiin jedhuu kennamte; garuu isaan amala mootummaa Seexanaa mulʼisuudhaan, hafuuraan, dubbii fi gochaadhaan guddina dhugaa danquudhaan, karaa Seexanni isaan geessutti sirriitti duukaa buʼaa jiru. Isaan jabina garaa isaanii keessatti aangoo isaaniif matumaa hin taane qabatanii jiru; aangoo sanas fayyadamuu hin qaban. Barsiisaan guddaan, ‘Ani nan garagalcha, nan garagalcha, nan garagalcha’ jedha. Namoonni Battle Creek keessatti, ‘Mana qulqullummaa Gooftaa, mana qulqullummaa Gooftaa nu dha’ jedhu; garuu ibidda idilee fayyadamaa jiru. Garaan isaanii ayyaana Waaqayyootiin laafee, jilbeenfamee hin jiru.” Manuscript Releases, volume 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“Waraabni waloo ta’e” jechuun yeroo lubummaan jalqabetti wanta ilmi Aaroon itti fayyadame dha. Lakkoofsi “81” mallattoo lubummaa ti; keessatti immoo Leewwota 8:1 keessatti guyyaan torban qulqulleeffannaa fi eebba lubichaa fakkeenyaan ni mul’ata. Uffanni isaanii irraa baafamee uffata Angafa Lubaa Samii kan ta’eetiin bakka buufama; kunis akkuma mul’ata Zakaariyaas boqonnaa sadii keessatti waa’ee Iyyaasuu fi ergamaa irratti mul’ifametti. Namoonni 300 Zakaariyaas keessatti “namoota ajaa’ibsiifaman” jedhanii bakka bu’aniiru; sababiin isaas isaan seenaa keessatti yeroo Waaqayyo hammina saba Isaa irraa balleessu kan bakka bu’anidha; kunis seera Dilbataa yeroo waldoonni waraantuu irraa mo’attuuttetti jijjiiramtudha. Guyyoota torba eebbifamanii booda, guyyaa saddeeti irratti tajaajiluu jalqaban.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Isin guyyaa torbaatti balbala godoo walgaʼii keessaa hin baatinaa; hamma guyyoonni qulqulleeffamuu keessanii dhumaniitti achuma turaa; inni guyyoota torbaaf isin ni qulqulleessa. Leewwota 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Guyyaan saddeetiin mallattoo saddeetammaa isa torban keessaa ta’eedha; Laa’odiiqeyaan Filadelfiyaa ta’uu ishee; lubbuu saddeet doonii Nohi keessa turan; guyyaa saddeettaffaa dhagna qabanii, akkasumas guyyaa saddeettaffaa du’aa ka’uu. Guyyaan sun seera Dilbataa dha; yeroo madaan du’aa papaasii fayyee, kanaaf du’aa kaafamee saddeetammaa, jechuunis isa torban keessaa, ta’uudha.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Akkasumas guyyaa saddeettaffaatti Museen Aroonii fi ilmaan isaa, akkasumas maanguddoota Israa’el waame. Lewwoota 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

ᱟᱴᱷ ᱢᱟᱦᱟᱨᱮ ᱡᱟᱡ ᱠᱟᱹᱢᱤ ᱮᱦᱚᱵ ᱠᱮᱫᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱟᱨᱚᱱᱚᱜ ᱦᱚᱯᱚᱱᱠᱚ “ᱥᱟᱫᱷᱟᱨᱚᱱ ᱢᱟᱹᱪᱤ” ᱡᱚᱢ ᱠᱮᱫᱟᱠᱚ᱾ ᱟᱫᱽᱵᱮᱱᱴᱤᱡᱽᱢ ᱫᱟᱣᱟ ᱠᱟᱱᱟ ᱡᱮ ᱩᱱᱠᱩ ᱯᱨᱟᱹᱵᱷᱩᱣᱟᱜ ᱢᱚᱱᱫᱤᱨ, ᱟᱨ ᱥᱤᱥᱴᱟᱨ ᱦᱣᱟᱭᱤᱴ ᱚᱱᱟ ᱫᱟᱣᱟᱠᱚ ᱥᱟᱫᱷᱟᱨᱚᱱ ᱢᱟᱹᱪᱤ ᱢᱮᱱᱛᱮ ᱪᱤᱱᱦᱟᱹ ᱠᱮᱫᱟ᱾ ᱚᱱᱟ ᱥᱩᱢᱩᱝ ᱢᱤᱫ ᱠᱟᱹᱪ ᱜᱤ ᱵᱟᱝ, ᱵᱟᱝᱠᱷᱟᱱ ᱚᱱᱟ ᱥᱟᱫᱷᱟᱨᱚᱱ ᱢᱟᱹᱪᱤ ᱦᱚᱸ, ᱡᱮᱞᱮ ᱯᱟᱹᱵᱤᱛᱨ ᱢᱟᱹᱪᱤ ᱥᱟᱶᱛᱮ ᱵᱤᱨᱚᱫᱷᱨᱮ ᱵᱚᱨᱱᱚᱱ ᱮᱢᱚᱜᱼᱟ᱾ ᱯᱟᱹᱵᱤᱛᱨ ᱢᱟᱹᱪᱤ ᱦᱚᱭ ᱢᱤᱫᱱᱟᱭᱤᱴ ᱠᱨᱟᱭ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ, ᱟᱨ ᱥᱟᱫᱷᱟᱨᱚᱱ ᱢᱟᱹᱪᱤ ᱦᱚᱭ ᱡᱟᱞ ᱥᱩᱠᱩ ᱟᱨ ᱥᱩᱨᱚᱠᱷᱭᱟ ᱥᱟᱱᱫᱮᱥ, ᱡᱮᱫ ᱵᱚᱵᱚᱝ ᱠᱩᱠᱩᱨ ᱚᱠᱟᱭ ᱞᱟᱛᱟᱨ ᱥᱟᱱᱫᱮᱥ ᱮᱢ ᱠᱟᱛᱮ ᱦᱚᱸᱠᱟᱨ ᱵᱟᱝ ᱨᱩᱣᱟᱹᱲ ᱠᱮᱫᱟᱠᱚ, ᱩᱱᱠᱩ ᱥᱟᱶ ᱯᱨᱚᱠᱟᱥ ᱠᱟᱱ ᱛᱟᱦᱮᱱᱟ ᱢᱩᱪᱟᱹᱫ ᱥᱟᱱᱫᱮᱥ ᱦᱚᱭᱚᱜᱼᱟ᱾ ᱑᱙ ᱚᱫᱷᱟᱭᱨᱮ, ᱟᱨᱚᱱ ᱡᱚᱢ ᱥᱟᱢᱟᱨᱯᱚᱱ ᱠᱟᱱᱟ, ᱟᱨ ᱥᱚᱨᱜ ᱠᱷᱚᱱ ᱢᱟᱹᱪᱤ ᱟᱸᱜᱚᱜᱼᱟ ᱟᱨ ᱚᱱᱟ ᱡᱚᱢᱠᱚ ᱡᱚᱠᱚᱡ ᱠᱟᱱᱟ᱾ ᱛᱟᱦᱮᱱ ᱩᱱᱤᱡᱟᱜ ᱵᱟᱨ ᱫᱩᱥᱴ ᱦᱚᱯᱚᱱ ᱥᱟᱫᱷᱟᱨᱚᱱ ᱢᱟᱹᱪᱤ ᱡᱚᱢ ᱠᱮᱫᱟᱠᱚ, ᱟᱨ ᱤᱥᱚᱨᱟᱜ ᱢᱟᱹᱪᱤ ᱩᱱᱠᱩᱠᱚ ᱡᱚᱠᱚᱡ ᱠᱮᱫᱟ᱾

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Aariinis harka isaa gara sabaatti ol kaasee isaan eebbise; aarsaa cubbuu, aarsaa gubamuu fi aarsaawwan araaraa dhiyeessuudhaa gad buʼe. Museenii fi Aariinis godoo walgaʼii keessa seenanii, achii baʼanii sabicha eebbisan; ulfinni Waaqayyoo saba hundumaatti mulʼate. Ibiddisni tokko fuula Waaqayyoo duraa baʼee, iddoo aarsaatti aarsaa gubamuu fi cooma isaa fixa; kana sabni hundi yeroo argan, iyyaa sagalee isaanii ol fuudhanii fuula isaanii irratti kufan. Naadaabii fi Abiihuun ilmaan Aariin keessaa tokkoon tokkoon isaanii miʼa isaanii ibiddaa qabsiisaniin fuudhanii, ibidda isa keessa kaaʼan, ixaana irra kaaʼanii, ibidda ormaa Waaqayyoo duratti dhiyeessan; isa inni isaan hin ajajne. Kanaaf ibiddisni tokko Waaqayyoo duraa baʼee isaan fixe; isaanis Waaqayyoo duratti duʼan. Lewwota 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

መናብርቲ ባትል ክሪክ እቶም ኣብ መልእኽቲ ናይ እቲ ናብ ሎዶቅያ ዝተላእከ ሓቀኛ ምስክር እንተይኮነስ፡ ኣብ ስርዓት ቤተ ክርስቲያኖም እምነቶም ዘንብሩ ዘመናዊ ሳንሄድሪን እዮም። እቲ ሓቀኛ ምስክር ናብ ሎዶቅያ ክርስቶስ እዩ፤ ንሱ ከቶ ኣይልወጥን እዩ፣ ምኽንያቱ ኩሉ ጊዜ ነቶም ባህርያት ሎዶቅያ ዘርእዩ ህዝቢ መልእኽቲ ክቕርቡ ብናቱ ገዛእ ምርጫ ዝመረጾም ሰባት እዩ ዝጥቀመሎም። ኣብ ትሕቲ ጸሓይ ሓድሽ ነገር የለን።

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Inni akkuma Yesuusii fi ilma obboleessa isaa Yohaannis leenjifamanitti, Musee waggaa afurtamaaf Waaqa qofaan leenjifame filate. Inni Musee, Kiristoosii fi Yohaannisin akka fakkeenya warra sirna barnootaa idilee alatti leenjifamaniitti filate. Naazireet nama filatame tokkoo agarsiisa; akkuma bara 1888 fincila Minneapolis keessatti Jones fi Waggoner warra haaraa ol-ka’anitti. Naazireet waamichaa fi qulqulleessuu nama filatame tokkoo agarsiisa; garuu namni filatame sun lammii magaalaa tuffatamtuu tokkoo dha.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Naataanaaʼel immoo isaatiin, “Nazaareet keessaa wanti gaariin kam iyyuu dhufuu dandaʼaa?” jedhe. Filiphos immoo isaatiin, “Kottuu ilaali” jedhe. Yohaannis 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Arrabsoon daddafaa Isaayyaas 28 keessatti ibsaman, warra Naazreet keessaa dhufan bakka bu’u. Ergaa Miilaar bara 1831 keessatti sirnaan qindaa’ee booddee, guutamuun raajii wayyoo lammaffaa sanaatiin ergaan sun humna argate; kunis guutamuu raajii wayyoo sadaffaa kan 9/11 irratti ta’e fakkeessa. Raajii Masiihaawaa sadaffaa barruu itti aanu keessatti ni ilaalla.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> “Review office’n gubachuun isaa dura halkanii sadii, ani dhiphina jechoonni ibsuu hin dandeenye keessa ture. Rafuu hin dandeenye. Waaqayyo akka saba Isaa irratti araara godhu kadhadhaa kutaa keessa naanna’aa ture. Achi irratti ani akka Review office keessa, namoota dhaabbata sana bulchan wajjin jiru natti fakkaate. Isaanitti dubbachuuf, akkasitti isaan gargaaruuf yaalaa ture. Tokko aangoo qabu ka’ee, ‘Ati, Mana qulqullummaa Gooftaa, mana qulqullummaa Gooftaa nu dha jetta; kanaafis waan kana fi waan sana fi waan biraa gochuu irratti aangoo qabna jettu. Garuu Dubbiin Waaqayyoo wantoota ati gochuu yaaddu keessaa baayʼee ni dhowwa’ jedhe. Dhufaatii Isaa isa jalqabaatti, Kiristoos Mana qulqullummaa qulqulleesse. Dhufaatii Isaa isa lammaffaatiin dura, ammas mana qulqullummaa ni qulqulleessa. Inni achi ture; mana qulqullummaa qulqulleessaa ture. Maaliif? Sababiin isaas hojii daldalaa achitti galfamee ture, Waaqayyos irraanfatamee ture. Ariifannaa asii fi ariifannaa achii fi ariifannaa bakka biraa wajjin, samii yaaduuf yeroo hin turre. Qajeeltoowwan seera Waaqayyoo dhihaatanii turan; anis gaaffiin, ‘Seera keessaa hammam ajajamtan?’ jedhamee gaafatamu nan dhagaʼe. Sana booda dubbiin, ‘Waaqayyo mana qulqullummaa Isaa dheekkamsa Isaatiin ni qulqulleessa, ni qulleessas’ jedhamee dubbatame.”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> “Mul’ata halkan keessaatiin ani goraadee ibiddaa Battle Creek irratti fannifamee arge.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> “Yaa obboloota, Waaqayyo dhimma keenya keessatti ciminaan hojjachaa jira. Ani isinitti himuu barbaada, akeekkachiisni gubamoota kana keessatti kennamee booddee, hooggantoonni saba keenyaa akkuma duraan godhaa turanitti of ol kaasuu isaanii itti fufan yoo taʼe, Waaqayyo yeroo itti aanu qaamota isaanii fudhata. Inni jiraataa taʼuu isaa akkuma dhugaa taʼetti, afaan isaan hubachuu dhiisuu hin dandeenyeen isaanitti dubbata.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> “Waaqayyo akka nu ijoollee xixinnaatti fuula Isaa duratti of gad qabnu yoo taʼe ilaalaa jira. Jechoota kana amma nan dubbadha; akka gad of qabuu fi gara laafinaatiin gara Isaa dhufnee, waan Inni nu irraa barbaadu beeknuuf.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> “Waaqayyo ergaan yeroo kanaaf qabu, ‘Manni qulqullummaa Gooftaa, manni qulqullummaa Gooftaa, manni qulqullummaa Gooftaa nu dha’ miti.” Gooftaan eenyutu akka mi’a ulfinaaf ta’anitti simata?—Warra Kiristoos wajjin hojjetan; warra dhugaa amanan, warra dhugaa jiraatan, warra dhugaa bifa ishee hunda keessatti labsan.” Review and Herald, October 22, 1903.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Kuni si ergaa Obboleettii White miti, garuu dubbii Gooftaa ti; ergamaan Isaas isinitti akkan kennuuf natti kenneera. Waaqayyo si waama akka ati kana irraa kaaste Isa waliin hojii wal faallessu dhaabdu. Namoota ofiin Kiristiyaana jechuun himatan, yeroo isaan amala Seexanaa mul’isan, hafuuraan, dubbii fi hojii isaaniitiin guddina dhugaa morman, karaa Seexanni isaan geggeessutti immoo dhuguma hordofan ilaalchisee gorsi baay’een kenname. Jabeenya garaa isaanii keessatti aangoo karaa kamiinuu kan isaanii hin taane qabataniiru; aangoo sana immoo isaan raawwachuu hin qaban ture. Barsiisaan guddaan akkana jedha, ‘Ani garagalcha, garagalcha, garagalcha.’ Namoonni Battle Creek keessatti, ‘Mana qulqullummaa Gooftaa, mana qulqullummaa Gooftaa nuu dha’ jedhu; garuu ibidda idilee fayyadamu. Garaan isaanii ayyaana Waaqayyootiin hin laafifamne, hin jilbeenfanne.” Manuscript Releases, volume 13, 222.

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