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

Macaafa Yoʼelii fi Waldaa Adveentistii Guyyaa Torbaffaa Laaʼodiqeyaa — Lakkoofsa Sagal

Number Nine

Lakkoofsa Sagal

Author

Jeff Pippenger

Published

December 11, 2025

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I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Ani seensa kitaaba Yo’eel kana keessatti amma bakka ga’eetti, qabxiiwwan barruulee saddeet duraa keessaa muraasa gabaabsee walitti qabuu fi amma kitaaba Yo’eel caalaatti kallattiidhaan yeroo ilaallu irraa maal akka eegnu adda baafachuudhaaf; achumaan immoo, akkamiin kun lola Raphia fi Panium kan Daani’el 11:11–16 wajjin wal qabata?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Nuti warra waaʼee muka wayinii irratti xiyyeeffannaa kennineerra; sababni isaa, “muuxannoon” raajii keessatti “faarfannaadhaan” bakka buʼa. Kunis amala warra dhibba afurtamii afur kuma keessaa tokko dha; isaan yeroo faarfannaa Musee fi Hoolichaa faarfatan, kun immoo karaa Yohaannis faarfannaa muka wayinii Isaayaas ittiin bakka buʼu qofa dha. Raajonni guguddoon hundinuu kitaabota isaanii balaaleffannaa Israaʼel irratti fincila isaanii irratti dhiʼeessuudhaan jalqabu; yookaan jechuun, raajonni guguddoon hundinuu duraan dursee faarfannaa muka wayinii faarfatu. Ani nan falma, faarfannaan muka wayinii Yoʼeel boqonnaa tokko keessatti argamu mulʼatawwan faarfannaa muka wayinii ilaalchisee keessaa isa baayʼee barbaachisaa taʼe keessaa tokko dha. Sirrii taʼuu koo yookaan sirrii taʼuu dhiisuu koo jechuu hin dandaʼu; garuu sababni ani amantaa kana irratti dhaabbadheef, walitti hidhamiinsi raajii kan kitaaba Yoʼeel keessatti fakkeenyaadhaan bakka buʼame akka furtuu tokkootti, yookaan tarii akka qilee spokewwan hedduuf taʼuutti mulʼata. Dhugaa-baatuun Yoʼeel sararoota wal-qixxee kaan qofa wajjin walitti hidhata utuu hin taʼin, fakkeenyaan muka wayinii boqonnaa tokko keessatti barbadaaʼuu isaatiin, akkasumas boqonnaawwan itti aanan lamaan yeroo qorumsa fakkii bineensichaa Ameerikaa keessatti fi yeroo qorumsa fakkii bineensichaa addunyaaf taʼe adda baasuudhaan, iddoo wabii tokko kaaʼa fakkaata. Kun hundinuu haala muka wayinii tokkoo keessatti kaaʼameera; muka wayinii jechuunis, yoo bokkaan isa irratti hin roobne, muka wayinii jiraataa miti.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Nuti “eessa hammam?” jechuun mallatteeffame yeroo raajii irrattis xiyyeeffannaa kennineerra. “Eessa hammam?” ilaalchisee qajeelfama kana duraan hundeeffame nu yaadachiisuun barbaachisaa taʼuu isaa natti dhagaʼame; kunis “dhagaa xumuraa” irratti xiyyeeffannaa kaaʼuuf ture; innis ture, akkasumas buʼuuraa fi dhagaa golee dha. Ergaan Iyyiisa Halkan Walakkaa isa amma adeemsifamaa jiru guddinaan guutummaatti dhuma irratti mulʼatu “dhagaa xumuraa” dha. Buʼuura sana irratti hundaaʼuun, dhagaan xumuraa sun “faayaawwan Miller” ti; isaanis jalqaba irra caalaa yeroo kudhan ifaa isaanii calaqqisiisu.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Wanta dinqii hojiiwwan Waaqayyoo irratti hundaa’uun, dhagaan xumuraa yeroo ummanni Isaa muuxannoo Laa’odiiqeyaa irraa gara muuxannoo Filadelfiyaa ce’u dha; yeroo sanas namoonni sun saddeettaffaa isa torban keessaa ta’an, akkasumas yeroo waldaa loltuu taate irraa gara waldaa mo’attuu taatetti ce’an. Ce’umsi kun dhagaa xumuraa dha. Ce’umsi kun yeroo ummanni Waaqayyoo ergaa “dhagaa xumuraa” dhaga’anii fi argan, innis ija isaanii keessatti dinqisiisaa ta’e irratti raawwatama. Ergaan dhagaa xumuraa xumura olaanaa dha, sababiin isaas inni dhugaawwan mallattoo “dhagaa xumuraa” hunda walitti fidee tokko godha. Ergaan “yeroo torbaa” dhagaa hundee Miller ture; innis dhagaa xumuraa Miileroota ta’uu qaba ture. Phanxeqosxeen dhagaa xumuraa yeroo Phanxeqosxee ture; akkuma Iyya Bultii Halkan Gidduu dhagaa xumuraa sochii Miilerootaa ergamoota jalqabaa fi lammaffaa turetti.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Kiristoos waggoota 46 keessatti mana qulqullummaa Miileroota ergamoota jalqabaa fi lammaffaa ijaare sana keessatti xumura yookaan dhagaa mataa taʼee, dhagaan mataa sun hojii Kiristoos mana qulqullummaa kuma dhibba afurtamii afur ijaaruu keessatti dhagaa hundee taʼuu qaba ture. Dhagaan hundee sun bara 1844 akka ifa karaa gara mootummaa mootummaa waaqaatti geessu ibsuutti dhaabame; kanaafuu, saba Waaqayyoo yeroo dhuma addunyaatti jiran boqonnaa argachuuf gara “daandiiwwan durii”tti deebiʼuu qabu. Yoo fi yommuu isaan seenaa jalqabdoota Miilerootaa sanaatti deebiʼan, ergaan Iyyata Halkan Gidduu xumura seenaa hundeessaa taʼuu isaa argatu. Iyyanni Halkan Gidduu mulʼata dhangalaʼaa Hafuura Qulqulluu ture. Yommuu lubbuun tokko gara “daandiiwwan durii”tti deebiʼee “ifa ifaa” isa jalqaba yookaan bakka hundeeffamaa karaa irratti dhaabame argatu, Iyyata Halkan Gidduu argata; isa Ermiyaas “boqonnaa” jedhee waama.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Isaanii karaa jalqabaa duuba isaanii irraa ifa ifaa taʼe tokko dhaabame ture; ergamaanis kun ‘iyya halkan walakkaa’ akka taʼe natti hime. Ifni kun karaa guutuu irratti ibsaa ture, miilla isaanii akka ifuuf, isaanis akka hin gufanneef.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Yoo ija isaanii Yesuus irratti, isa isaan duratti turee gara magaalattiitti isaan qajeelchaa ture sanatti cimsanii yoo qabatan, nagaa keessatti turan. Garuu yeroo muraasa keessatti tokko tokko ni dadhaban; magaalattiin baayʼee fagoo akka taate dubbatan, duraanuu keessa seenuu akka qabanis abdatanii turan. Sana booda Yesuus harka mirgaa Isaa ulfina-qabeessa ol kaasuudhaan isaan jajjabeessa ture; harka Isaa keessaa immoo ifni tokko baʼee garee adventii irratti ni raase, isaanis ‘Alleluia!’ jedhanii iyyan. Warri kaan ammoo of-eeggannoo malee ifa duuba isaanii jiru sana ni ganan; isaan hamma kana akka baʼan kan isaan qajeelche Waaqayyo akka hin taane jedhan. Ifni duuba isaanii ture sun ni dhaame; miilli isaanii dukkana guutuu keessatti hafee, isaanis gufatanii mallattoo sanaa fi Yesuusiin arguu dhaban; karaa irraas kufanii gara addunyaa dukkanaa fi hamaa isaanii jala jirtu sanaatti gad buʼan.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Seenaa guddaan seenaa Mileraayitotaa dhagaa bu’uuraa seenaa nama kuma dhibba tokkoo fi afurtamii afur ta’eeti. Jalqaba ergamoota sadii bara 1798 irraa eegalee hamma waldaan mo’attoon guutamuu qulqulleessuu mana qulqullummaa seera Dilbataatti ol kaafamtutti, daandiin sun ergaa Iyya Halkan Walakkaatiin ibsameera; fakkeenyi sun waa’ee Adveentizimii fi akka Waaqayyo yeroo balballi araaraa ilmaan namootaatiif balaa seera Dilbataatiin cufamuutti saba amala Isaa guutummaatti calaqqisiisu ol kaasuu dubbata.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Karaa irratti, Yesus nama dura buʼee geggeessaa jira; inni harka isaa mirgaa ulfina qabeessa taʼe ol kaasuudhaan karaa sana ifa itti kennuu itti fufa. Kanaafuu, jalqaba karaa irratti ifni ifaan baʼe jira; dhuma karaa geessuufis ifni ifaan baʼe jira. Yesus akka Alfaa fi Oomeegaatti, dhuma sana jalqaba wajjin agarsiisa; kanaaf ifni karaa sanaa gama lamaan jiru ergaa Iyya Gannaa Halkan Giddugaleessaa ti.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

1798-ൽ ആദ്യ ദൂതൻ വന്നു, അവൻ അവന്റെ ന്യായവിധിയുടെ ഘടി വന്നിരിക്കുന്നു എന്ന് പ്രഖ്യാപിച്ചു: “പറഞ്ഞുകൊണ്ടു … അവന്റെ ന്യായവിധിയുടെ ഘടി വന്നിരിക്കുന്നു.” ന്യായവിധിയുടെ ഘടി 1798-ൽ വന്നു; അത് ആരംഭിച്ചപ്പോൾ ക്രിസ്തുവിനും അവന്റെ പുതിയ വധുവിനുമിടയിലെ വിവാഹം—ഫിലദെൽഫ്യൻ മില്ലറൈറ്റ് അഡ്വെന്റിസം—ആരംഭിച്ചു. 1844 ഒക്ടോബർ 22-ന് ക്രിസ്തു വിവാഹിതനാകേണ്ടതായിരുന്നു; 1798 മുതൽ 1844 വരെ വധു ഒരുക്കപ്പെട്ടു. വധു ഫിലദെൽഫ്യക്കാരിയായിരുന്നു; ക്രിസ്തുവിന്റെ വധുവിന്മേൽ യാതൊരു ശിക്ഷാവിധിയും ഉണ്ടായിരുന്നില്ല, കാരണം അവൾ തന്നെയാണ് സ്വയം ഒരുക്കിയത്—അവൾ നിർമ്മലയായിരുന്നു. ന്യായവിധിയുടെ പ്രഖ്യാപനം 1798-ൽ ആരംഭത്തിൽ ഉണ്ടായ വിവാഹത്തിന്റെ പ്രഖ്യാപനമാണ്; അതു 1844-ൽ അവസാനം എത്തിച്ചേർന്നു.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Ifa bu’uuraa fi ifni xumuraa sochii Miilerootaaf ture ergaa gaa’ela labsu—ergamaa Iyya Halkan Walakkaa ture. Iyya Halkan Walakkaa seenaa ergamoota isa jalqabaa fi isa lammaffaa akkasumas seenaa Miilerootaa keessatti bu’uuraa fi xumuraa ture; xumuri seenaa Miilerootaas dhagaa bu’uuraa seenaa namoota dhibba tokkoo fi afurtamii afur kumaatiif ta’ee, yeroo walfakkaatu keessatti xumura isaas ta’a. Ijaarsi mana qulqullummaa yeroo dhagaan xumuraa kaa’amu xumurama; hojii dhagaa xumuraa “dinqisiisaa” sana kaa’uu immoo Adoolessa 2023 keessatti jalqabe.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

በትንቢት ፍጻሜዎች የተለያዩ ነገሮች መደምደሚያውን የሚያበጁ ቢሆኑም፣ መደምደሚያው ደግሞ የአንድ መልእክት ከፍተኛ ጫፍ እንደሚወክል ነው። ጴንጤቆስጤ የጴንጤቆስጤያዊው ወቅት መልእክት መደምደሚያ ነበረች፤ እንዲሁም በ1856 በሂራም ኤድሰን ብዕር የመጣው የ“ሰባት ጊዜዎች” ብርሃን ለሚለር መልእክት የታሰበው መደምደሚያ ነበር፤ ምክንያቱም ሚለር የደረሰበት የመጀመሪያው መሠረታዊ እውነት “ሰባት ጊዜዎች” ነበርና። በ1856 የመደምደሚያውን እውነት የሆነውን አዲሱን ብርሃን መቃወም፣ እንደ ጥንታዊቷ እስራኤል በአርባ ዓመት ዘመን እንዳደረገችው፣ በሎዶቅያ ምድረ በዳ ሞትን መምረጥ እኩል ነበር። ይህም ጁላይ 2023ን እንደ 1856 ያሳያል፤ በሚለራውያን ታሪክ ከፊላዴልፍያ ወደ ሎዶቅያ የተለወጠበት መታጠፊያ ነጥብ፣ በአንድ መቶ አርባ አራት ሺህ ታሪክ ደግሞ ከሎዶቅያ ወደ ፊላዴልፍያ የሚመለስበት መለወጫ ነው። ክርስቶስ በ1844 ርኩስ ሴትን አላገባም፤ ምክንያቱም እርስዋ ፊላዴልፍያዊት ነበረች፣ እርሱም በእሑድ ሕግ ጊዜ ከፊላዴልፍያ ሙሽራን ያገባል። ነገር ግን በፊት ራሷን ማዘጋጀት ይገባታል። ዝግጁ ነህን?

> Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

> Yaa bushaahin, yaa karra xinnaa; mootummicha isiniif kennuun gammachuu Abbaa keessaniiti. Luqaas 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Onkoloolessa 22, 1844, Gooftaan misirroo Inni isa hordofuuf seenaa ergamaa sadaffaatti, fi waan hunda ergamaan sadaffaan bakka bu’u keessatti qopheesse fuudhe; garuu bara 1863tti seenaan ergamaa sadaffaa gara lafa onaa Laa’odiiqeyaaatti jallifame. Seenaa bara 1844 irraa hamma 1863tti jiru yeroo ergamaa sadaffaa bakka bu’a; akkasumas yeroo chaappaan dhibba afurtamaa afur kumaa itti kaa’amu keessatti fakkeenya durboota gowwootaa ni kenna. Durboonni sun qamadii fi ashaaraa ergaawwan ergamootaan fakkeeffamanii adda baafamanidha—sababiin isaas hojii addaan baasuu kan hojjetan ergamoota.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Anis achiis maleekaa sadaffaa arge. Maleekaan na wajjin ture akkana naan jedhe, ‘Hojiin isaa sodaachisaa dha. Ergamaan isaa ulfaataa dha. Inni maleekaa qamadii keessaa asheeta adda baasu, qamadii immoo kuusaa samii tiif chaappeessu, yookaan hidhudha. Waanneen kun hundinuu sammuu guutuu, xiyyeeffannaa guutuu qabachuu qabu.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Ergaa ergamootaa sadan Mul’ata boqonnaa kudha afur keessaa jiran ergaa roobaa boodaa isa gareewwan lamaan addaan qoodee walitti hidhuu dha.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Yohaannisitti muuxannoowwan walxaxaa fi baay’ee nama kakaasan, kanneen muuxannoo waldaa keessatti mul’atan, banamanii turan. Inni haala, balaa, wal’aansoo, fi dhuma irratti furamuu saba Waaqayyoo arge. Ergaawwan xumuraa, kanneen midhaan lafaa bilcheessuuf ta’an, inni galmeesse; innis yookaan akka hiddaatti mana kuusaa samii keessatti walitti qabamuuf, yookaan akka tuullaa qoraanitti ibidda badiisaatiif ta’uuf. Dhimmoota baay’ee ulfaatoo ta’an isaaf mul’ifaman, addumaanis waldaa dhumaa sanaaf, akka warri dogoggora irraa gara dhugaatti deebi’an balaa fi wal’aansoo isaanii dura jiran irratti barsiifamaniif. Namni tokko illee waan lafa irratti dhufu ilaalchisee dukkana keessa jiraachuun isa hin barbaachisu.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Inni “dubbii dhugaa” dha; isaan dhaloota kana keessatti “ergaawwan xumuraa kanneen haamaa bilcheessuuf jiran” ta’anii, garee lamaan addaan baasu. Hojii sunis akkasumas hojii “namicha burusha xurii” keessaa abjuu Miller ti.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘እጁ ውስጥ መንፊያው አለበት፥ አውድማውንም ፈጽሞ ያነጻል፥ ስንዴውንም ወደ ጎተራ ይሰበስባል።’ ማቴዎስ 3፥12። ይህ ከማንጻት ጊዜዎች አንዱ ነበር። በእውነት ቃላት እህሉ ከስንዴው ይለይ ነበር። ተግሣጽን ለመቀበል እጅግ ከንቱና በራሳቸው ጽድቅ የተሞሉ ስለነበሩ፥ የትሕትናንም ሕይወት ለመቀበል ዓለምን እጅግ ስለወደዱ፥ ብዙዎች ከኢየሱስ ተመለሱ። አሁንም ብዙዎች ያውኑ ነገር እያደረጉ ናቸው። እንደ እነዚያ ደቀ መዛሙርት በቅፍርናሆም ምኵራብ የተፈተኑት ነፍሳት፥ ዛሬም እንዲሁ እየተፈተኑ ናቸው። እውነት ወደ ልብ በሚደርስ ጊዜ፥ ሕይወታቸው ከእግዚአብሔር ፈቃድ ጋር የማይስማማ መሆኑን ያያሉ። በራሳቸው ውስጥ ሙሉ ለሙሉ ለውጥ እንዳስፈለጋቸው ያያሉ፤ ነገር ግን ራስን የሚክድ ያን ሥራ ለመሸከም ፈቃደኞች አይደሉም። ስለዚህ ኃጢአታቸው በሚገለጥበት ጊዜ ይቈጣሉ። ደቀ መዛሙርቱ ‘ይህ ቃል ከባድ ነው፤ ማንስ ሊሰማው ይችላል?’ እያሉ አጉረመረሙ ኢየሱስን እንደተዉት፥ እነርሱም ተሰናክለው ይሄዳሉ።” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Jalqabni guddaa bara 1844 irraa jalqabee mallattoolee karaa fi taateewwan bara 1863tti geessan seenaan 9/11 irraa hamma seera Dilbataatti jiru bakka bu’u. Maaliif 1844n 9/11 ta’a jechuun gaafattu?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Barreeffamni Obbo Waayitii ifaadha; ergamaan sadaffaan Onkoloolessa 22, 1844 irratti akka dhufe, akkasumas 1888 keessattis akka dhufe kan 9/11 fakkeenyaan agarsiisu ifatti barsiisu. Caalaatti immoo, raajonni hundinuu seenaa 9/11 irraa hamma seera Dilbataatti jiru addaan baasu; kanaaf, kun dhugaa ba’umsa lamaa yookaan sadii miti, garuu 9/11 irraa hamma seera Dilbataatti jechuun yeroo “bu’aan mul’ata hundumaa” itti raawwatamu ta’uu isaa irratti dhugaa ba’umsa tokkummaa dhugaa-baatota hundumaa keessaa jechuunis Dubbii Waaqayyoo irraa ta’eedha.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Macaafi dhufaatii ergamaa sadaffaatii fi xumura isaa bara 1844 irraa jalqabee hanga 1863 tti ture; innis yeroo hojiiwwan dinqisiisoo Waaqayyoo 9/11 irraa kaasee hamma seera Dilbataatti jiru bakka bu’a. Seenaa sanis akkasumas bara 1840 irraa hanga 1844 ttiin bakka buufama; sarara sana keessatti 1840 alfaa dha, 1844 immoo omeegaa dha. Sarara 1844 irraa hanga 1863 tti keessatti, 1844 alfaa dha, 1863 immoo omeegaa dha. Bara 1844 alfaa fi omeegaa lamaan isaanii iyyuu dha.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

መስቀሉ ከ1844 ጋር ይጣጣማል፥ አልፋና ኦሜጋም በመስቀል ላይ ደሙን አፈሰሰ። ከ9/11 (1840) ጀምሮ ዮሐንስ ትንሹን መጽሐፍ በ1840 ሲበላ የሚጀምርና በ1844 በሆዱ ውስጥ በመራራቱ የሚቀጥለውን ታሪክ ራእይ ምዕራፍ አሥር እንደሚያቀርብ እናገኛለን። መብላቱ መጀመሪያው ነው፤ ሆዱም ፍጻሜውን ያመለክታል። የምዕራፍ አሥሩ የመጨረሻ ቁጥር ይህ ታሪክ በአንድ መቶ አርባ አራት ሺህ ታሪክ ውስጥ እንደገና እየተደገመ መሆኑን ይወክላል።

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> እኔም ትንሹን መጽሐፍ ከመልአኩ እጅ ወስጄ በላሁት፤ በአፌም እንደ ማር ጣፋጭ ነበረ፤ ከበላሁትም በኋላ ሆዴ መረረ። እርሱም፦ ከብዙ ሕዝቦችና አሕዛብ፣ ልሳናትና ነገሥታት ፊት ደግመህ ትንቢት ልትናገር ይገባሃል አለኝ። ራእይ 10፥10, 11።

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Mul’ata boqonnaan kudhan fi Habakuuq boqonnaan lama yeroo raajii bara 1840 irraa kaasee hamma 1844tti ta’eef dhugaa ba’umsa kennan. Seenaa bara 1844 irraa kaasee hamma 1863tti jiru mallattoo karaa tokkoo keessatti abdii kutannaa irratti jalqaba; sana booddee bittinnaa’uu, ergasii immoo walitti qabamuu ni hordofa. Yeroo sana keessatti seenaa raajii gabateewwan lamaanii Habakuuq yeroo gabateen lammaffaan bara 1849tti maxxanfamee bara 1850tti alatti yeroo baafametti xumurama. Yeroon gabateewwan Habakuuq Caamsaa bara 1842 irraa jalqaba, yeroo chaartiin 1843 maxxanfametti; yeroon raajii sunis bakka itti jalqabetti, jechuun maxxansa tokkoo gabateewwan lamaanii Habakuuqitti, ni xumurama. Chaartiin 1843 alfaa dha; chaartiin 1850 immoo omeegaa dha.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Bara 1856 keessa Hiram Edson barruulee walitti aanan barreesse; barruuleen sun hubannoo William Miller waa’ee “yeroo torbaa” irratti qabu sadarkaa haaraatti ol kaasa. Hojiin Edson omega hojii Miller ture; dhugaa bu’uuraa Miller kaa’e gara iddoo dhagaa mataaatti geessee, kan ummata Waaqayyoo jabeessuuf yaadame ture. Ifni Miller waa’ee “yeroo torbaa” irratti qabu alpha ture, ifni Edson immoo waa’ee “yeroo torbaa” irratti qabu omega ture.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

⠠⠊⠝ 1863 ⠮⠑ ⠍⠕⠧⠑⠍⠑⠝⠞ ⠉⠓⠁⠝⠛⠑⠙ ⠊⠝⠞⠕ ⠮ ⠉⠓⠥⠗⠉⠓ ⠱⠊⠉⠓ ⠺⠕⠥⠇⠙ ⠥⠇⠞⠊⠍⠁⠞⠑⠇⠽ ⠃⠗⠊⠝⠛ ⠁⠃⠕⠥⠞ ⠁ ⠍⠕⠧⠑⠍⠑⠝⠞ ⠋⠗⠕⠍ ⠊⠞⠎ ⠕⠺⠝ ⠃⠕⠙⠽⠂ ⠮ ⠎⠁⠍⠑ ⠺⠁⠽ ⠮ ⠍⠊⠇⠇⠑⠗⠊⠞⠑⠎ ⠉⠁⠍⠑ ⠋⠗⠕⠍ ⠏⠗⠕⠞⠑⠎⠞⠁⠝⠞⠎⠂ ⠯ ⠚⠥⠎⠞ ⠁⠎ ⠮ ⠙⠊⠎⠉⠊⠏⠇⠑⠎ ⠉⠁⠍⠑ ⠕⠥⠞ ⠕⠋ ⠚⠥⠙⠁⠊⠎⠍ ⠞⠕ ⠉⠓⠗⠊⠎⠞⠊⠁⠝⠊⠞⠽ ⠯ ⠚⠥⠎⠞ ⠁⠎ ⠚⠕⠎⠓⠥⠁ ⠯ ⠉⠁⠇⠑⠃ ⠉⠁⠍⠑ ⠋⠗⠕⠍ ⠮ ⠋⠕⠗⠍⠑⠗ ⠉⠕⠧⠑⠝⠁⠝⠞ ⠏⠑⠕⠏⠇⠑ ⠱⠕ ⠺⠑⠗⠑ ⠙⠑⠎⠞⠊⠝⠑⠙ ⠞⠕ ⠙⠊⠑ ⠊⠝ ⠮ ⠺⠊⠇⠙⠑⠗⠝⠑⠎⠎⠲

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

መልእኽቲ ታሪኽ እቲ ተመሳሳሊ ዘመን ውስጥ፣ (1844 ክሳዕ 1863) ሪፓብሊካን ቀንዲ እቲ ናይ ምድሪ ኣራዊት ብተመሳሳሊ ቃልሲ ይሓልፍ እዩ፤ እዚ ቃልሲ ኣብ መወዳእታ ናብ ናይ ውሽጢ ውግእ ይፈነው፣ እዚ ድማ ኩሎም ታሪኽ ጸሓፍቲ ብ1863 ምስ ናይ ሊንኮን ናይ ነጻነት ኣዋጅ ማእከላይ ክፋሉ ከም ዝበጽሐ ይሰማምዑ እዮም። ሊንኮን ነቲ ቀዳማይ ሪፓብሊካን ፕሬዚዳንት ይወክል፣ እሱ ድማ ክሳዕ እቲ ግዜ ኣብ ታሪኽ ዝኸፍአ ዲሞክራቲክ ፕሬዚዳንት ድሕሪ ምምጽኡ መሓላ ፕሬዚዳንትነት ወሰደ። ድሕሪኡ ድማ ተቐትለ። እዚ ኩሉ ትንቢታዊ ባህርያትን ካልኦትን ኣብ መወዳእታ ሪፓብሊካን ፕሬዚዳንት ደጊሞም ይድገሙ እዮም።

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

1844 irraa kaasee hamma 1863tti bittinnaa’uu fi walitti qabamuun keessaa ture. 1863 seera Dilbataa bakka bu’a; kanaaf bittinnaa’uun bara 1844 keessatti raawwatame, hanga 1863tti kan ture bittinnaa’uu qofaadha; yeroo sana keessatti Adveentistoonni Guyyaa Torbaffaa Laa’odiiqeyaa gara lafa ona Laa’odiiqeyaatti bittinnaa’an. Bara 1844 bittinnaa’uu fide; bara 1863 immoo bittinnaa’uu fide; kanaanis seenaa kun mallattoo raajii adda baafame ta’uu isaatiif ragaa ba’a; jechuunis, innis bara 1844 keessatti bittinnaa’uu alfaaatiin jalqabee, bara 1863 keessatti bittinnaa’uu omegaatiin xumurama. Bittinnaa’uun inni jalqabaa Adoolessa 18, 2020tti dhufe; bittinnaa’uun omegaa inni dhumaa immoo yeroo seera Dilbataatti raawwatama.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “समय आ रहा है जब हम अलग किए जाएंगे और तितर-बितर कर दिए जाएंगे, और हममें से प्रत्येक को उसी अनमोल विश्वास वाले लोगों के साथ संगति के विशेषाधिकार के बिना खड़ा होना पड़ेगा; और तुम कैसे स्थिर रह सकोगे यदि परमेश्वर तुम्हारे पक्ष में न हो, और तुम यह न जानते हो कि वही तुम्हारा नेतृत्व और मार्गदर्शन कर रहा है?” Review and Herald, March 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Waaqayyo “cinatti kee” dhaabachuun qofti ga’aa miti; ati immoo “inni si geggeessaa fi si qajeelchaa akka jiru beekuu” qabda. Dhugaan kun mata-duree raajii yeroo “isin Gooftaa ni beektu” jedhu irratti hundaa’an ibsoota adda addaa keessatti bakka bu’ee mul’ata.

> And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

> Isin baayʼinaan ni nyaattu; ni quufitus, maqaa Waaqayyo gooftaa keessanii isa dinqisiifannaan isin wajjin hojjetee galateeffattu; sabni koos yeroo hundumaa hin qaanaʼu. Isinis akka ani gidduu Israaʼel keessa jiru, akka anis Waaqayyo gooftaa keessan taʼe, kan biraan immoo akka hin jirre ni beektu; sabni koos yeroo hundumaa hin qaanaʼu. … Akkasitti akka ani Waaqayyo gooftaa keessan, Xiyoon, tulluu koo qulqulluu keessa jiraadhu ni beektu; yeroo sanatti Yerusaalem qulqulluu taati, alagoonniis siʼachi keessa ishee hin darban. Yooʼel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

የሩሳሌም ቅድስት በሆነች ጊዜ፣ እርስዋ ድል አድራጊቱ ቤተ ክርስቲያን ናት፤ ምክንያቱም ተዋጊቱ ቤተ ክርስቲያን ከስንዴና ከእንክርዳድ የተሠራች ቤተ ክርስቲያን ተብላ ትገለጻለች፤ እናም “እንግዶች ከእንግዲህ ወዲህ አያልፉባትም” በሚባለው “የሩሳሌም” ሁኔታ ውስጥ የእግዚአብሔር ሕዝብ “እርሱ እየመራና እየመከረ እንዳለ ያውቃሉ።” ያውቃሉ፤ ምክንያቱም “ሰባት ጊዜ” የሚለውን ጸሎት የፈጸሙ እነርሱ ናቸውና፤ ይህም እንደ ሎዶቅያ ሰው ሳለህ እግዚአብሔር ሲመራህ እንዳልነበረ መናዘዝን ያካትታል፤ ነገር ግን ወደ ፊላዴልፍያ ስትለወጥ “እርሱ እየመራና እየመከረ እንዳለ ታውቃለህ፣” እንዲሁም እግዚአብሔር “በእስራኤል መካከል” እንዳለ ታውቃለህ።

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

እቲ ኣልፋ ምብታን (ተስፋ ምቑራጽ) ናይ 19 ሚያዝያን እቲ ኦሜጋ ምብታን (ተስፋ ምቑራጽ) ናይ 22 ጥቅምትን፡ ድሕሪ እቲ ዓብዪ ተስፋ ምቑራጽ ናይ 22 ጥቅምቲ ዝወጸ ቀዳማይ ወግዓዊ ሕትመት ብእኡ ይምልከት። ሕትመት ኣብ ታሪኽ ሚለራውያንን ኣብ ትንቢታዊ ታሪኽ ኣሜሪካ ሕቡራት መንግስታትን ትንቢታዊ ምልክት እዩ፤ ስለዚ እቲ ድሕሪ 1844 ብወግዒ ዝተሓትመ ቀዳማይ ነገር ሓደ መለለዪ ምልክት ናይቲ ታሪኽ እዩ፣ እቲ መለለዪ ምልክት ድማ ምብታን ይልለይ።

## 1847—The Remnant Scattered Abroad

1847—ᱟᱯᱟᱲ ᱰᱟᱨᱮ ᱪᱷᱤᱛᱨᱟᱣ ᱟᱠᱟᱱᱟ

> “A Word to the ‘Little Flock.’

> “‘Murna Xinnaa’f Dubbii Tokko.”

> “The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

> “Kan aan armaan gadii The Day-Dawn jedhuuf barreeffaman; innis O. R. L. Crosieriin Canandaigua, New York keessatti ni maxxanfamaa ture. Garuu yeroo ammaatti waraqaan sun hin maxxanfamu; ammas akka inni irra deebiʼee maxxanfamu ni taʼa jechuunis waan hin beekneef, nu keessaa namoonni tokko tokko Maine keessatti akka isaan bifa kanaan kennaman wayya jedhaniiru. Ani wantoota yeroo baayʼee hin fudhanne keessatti lafa kana irratti raawwatamuuf jiran sanaaf xiyyeeffannoon ‘hoolota xinnaa’ haa kennamu jechuun nan barbaada....”

> “The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

> Dubbiin dubbatu akka hubate ni taʼa; ergaawwan sadii qalama Aadde E. G. White irraa baʼan A Word to the “Little Flock” keessatti hammatamaniiru....

> “The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

> "ଶ୍ରୀମତୀ ହ୍ୱାଇଟଙ୍କ ଦ୍ୱିତୀୟ ସନ୍ଦେଶ, ଯାହା ପୃଷ୍ଠା 14–18 ରେ ମିଳେ, ‘To the Remnant Scattered Abroad’ ଶୀର୍ଷକ ଅଧୀନରେ ତାଙ୍କ ପ୍ରଥମ ଦର୍ଶନର ଏକ ବୃତ୍ତାନ୍ତ ଅଟେ। ଏହା 1845 ମସିହାର ଡିସେମ୍ବର 20 ତାରିଖରେ ଏନୋକ୍ ଜେକବ୍ସଙ୍କୁ ଲେଖା ଏକ ବ୍ୟକ୍ତିଗତ ପତ୍ର ଭାବେ ରଚିତ ହୋଇଥିଲା, ଏବଂ ପ୍ରଥମେ ପ୍ରାପ୍ତକର୍ତ୍ତାଙ୍କ ଦ୍ୱାରା 1846 ମସିହାର ଜାନୁଆରୀ 24 ତାରିଖର The Day-Star ରେ ପ୍ରକାଶିତ ହୋଇଥିଲା। ପରେ 1846 ମସିହାର ଏପ୍ରିଲ 6 ତାରିଖରେ, ଏହାକୁ James White ଏବଂ H. S. Gurney ଙ୍କ ଦ୍ୱାରା broadside ଆକାରରେ ପୁନର୍ମୁଦ୍ରଣ କରାଯାଇଥିଲା। ସାନା ସମ୍ପାଦକୀୟ ପରିବର୍ତ୍ତନ ଏବଂ ଯୋଡ଼ାଯାଇଥିବା ଶାସ୍ତ୍ର-ସନ୍ଦର୍ଭଗୁଡ଼ିକୁ ଛାଡ଼ି, A Word to the ‘Little Flock’ ରେ ଯେପରି ଏହି ବକ୍ତବ୍ୟ ପ୍ରକାଶିତ ହୋଇଛି, ତାହା ପ୍ରଥମେ ମୁଦ୍ରିତ ହୋଇଥିବା ଦର୍ଶନର ସମ୍ପୂର୍ଣ୍ଣ ବୃତ୍ତାନ୍ତ ସହ ସମାନ ଅଟେ।” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844 jechuun dhufaatii ergamaa tokkoo fi abdii kutannaa tokko agarsiisa. Bara 1845 keessatti mul’anni jalqabaa barreeffamee, bara 1846 keessa ni maxxanfame. Mul’anni jalqabaa “warra hafan biyya alaa keessatti bittinnaa’an”f dha. Ani shakkadha akka raajittiin dargaggeettii hin heerumin sun, yeroo mul’ata ishee isa jalqabaa barreessetti, amala raajii “warra hafan” keessaa tokkoon, akka warri hafan dirqama raajii irraa kan ka’e “biyya alaa keessatti bittinnaa’uu” qaban beektee turte; kunis akka amala warra dhibba tokkoo fi afurtamii afur kuma keessaa tokkootti. Bara 1846 keessatti Warri White wal fuudhan, kanaanis maqaan dhumaa Ellen gara White tti jijjiirame. Barauma sana keessatti Warri White Sanbata guyyaa torbaffaa eeguu jalqaban. Bara 1846 keessatti kakuu sun akka xumurameetti mallatteeffame; gaa’elli raajii kan bara 1844 keessatti jalqabe bara 1846 keessatti guutummaatti raawwatame; akkasumas bara 1847 keessatti maxxansi mootummaa jalqabaa ni maxxanfamee ni ergame.

## May, 1850

ግንቦት፣ 1850

> “DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

> “DUBBIISA JAALLATAMAA—Kaayyoon koo keessa deebi’iinsa kanaa dogoggora ifa dhugaa qulqulluu tiin saaxiluu ture....”

> “In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

> “Barreeffama xinnoo kana tuuta bittinnaa jirutti dhiheessuudhaan, ani gama kanaan dirqama koo isaanitti baʼeera; Waaqayyo immoo eebba Isaa itti haa dabalu. Ameen.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

የጄምስ ዋይት ሕትመት አድማጮቹ ገና የተበተኑ መንጋ እንደነበሩ ይገልጣል፤ ነገር ግን ይህ ደግሞ የሰባተኛው ቀን ሰንበት መከላከያ ነው። ይህም በሚለራዊት አድቬንቲዝም የሰንበትንና የሦስተኛውን መልአክ መልእክት አስተዋውቀው በነበሩበት መጠን፣ በሕፃንነቱ ላይ ያለው የሦስተኛው መልአክ መልእክት ነው። ይህ ሕትመት የ1850 ሰንጠረዥ በታተመበት በዚያው ዓመት ታትሞ ሁለቱም በአንድነት ለሚቀርበው የእሁድ ሕግ ቀውስ የጌታን ሠራዊት መነሣት ይወክላሉ። ኢየሱስ ሁልጊዜ መጨረሻውን በመጀመሪያው ያብራራል፤ እናም በ1844 ዓ.ም. የ1843 ሰንጠረዥን ተጠቅመው መልእክቱን ያቀረቡ እነዚያ ሰዎች፣ የ1850 ሰንጠረዥን ተጠቅመው መልእክቱን የሚያቀርቡትን ሰዎች ምሳሌ ሆነው ነበር። የዕንባቆም ሁለት ሰንጠረዦች ዘመን በመጀመሪያው ጊዜ፣ ሰዎች የዕንባቆምን ሰንጠረዥ ጋር በመተባበር የሰዓቱን መልእክት ያወጁ ነበር፤ እንዲሁም በ1850 ጄምስ ዋይት ከ1850 ሰንጠረዥ ጋር በአንድነት የሦስተኛውን መልአክ መልእክት እያቀረበ ነበር። ሰንጠረዡ በ1849 የጊዜ ክልል በወንድም ኒኮልስ ተዘጋጀ፤ ይህም ጄምስና ኤለን ዋይት ከወንድም ኒኮልስ ጋር በሚኖሩበት ዘመን ነበር። ጄምስ ዋይት ከ1850 ሰንጠረዥ ዝግጅት ጋር በቀጥታ የተያያዘ ነበር፤ በዚያም ዓመት የሦስተኛውን መልአክ መልእክት ማወጅ ጀመረ።

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “ᎤᏍᎩᎸ 23Ꭲ, [1850] ᎤᎬᏫᏳᎯ ᎠᏆᎬᏩᎳᏅᎯ ᎾᏍᎩ ᎦᏙᎦ ᎠᏙᎯᏳᎯ ᏔᎵᏁ ᎤᏙᏯᏅᎢ ᎤᏬᏰᏂ ᎤᏚᎩ ᎤᏤᎵ ᏴᏫ ᎨᏒᎢ ᏧᎵᏃᎮᎸᎯ, ᎠᎴ ᎾᏍᎩ ᎤᏰᎸᎢ ᎠᎵᏂᎩᏛ ᏗᎨᏒᎢ ᎠᏎ ᏔᎵᎢᏳ ᏗᎦᎵᏂᎩᏛ ᎢᎬᏁᏗ ᎠᏂᏲᎵ ᎯᎠ ᎠᎨᏒ ᏗᎨᏒ ᎤᎵᏍᏕᎸᎢ. ᎠᎴ ᎤᏣᎾᎴ ᏗᎨᏒᎢ ᎢᏏᎵ ᎡᏣᏍᎥᎢ ᎠᎴ ᎡᏣᏣᎳᎩᎢ; ᎠᏎ ᎿᎭᏉ ᎠᎨᏒ ᏗᎨᏒᎢ ᎤᏁᎳᎩ ᏙᏓᏅᏩᏂᏏ ᎠᎴ ᏙᏓᎸᏍᏓ ᎤᏤᎵ ᏴᏫ. ᎤᏣᎾᎴ ᏗᎨᏒᎢ, ᎤᏰᎸᎢ ᎠᏛᏁᎸᎯ ᎤᏙᎯᏳᎯ ᎤᏃᎮᎸ ᎤᏛᏂᏍᎬᎢ, ᎤᏍᏗ ᎤᏩᏒᎯ ᎤᎵᏰᎵᏒᎢ, ᎤᏍᏗ ᎤᏛᏁᎸᎯ ᎠᎴ ᎤᎶᏄᎮᏒᎾ; ᎠᏎ ᎠᎨᏒ ᏗᎨᏒᎢ ᎤᏁᎳᎩ ᎤᏬᏰᏂ ᎤᏙᏯᏅᎯ ᎤᏤᎵ ᏴᏫ ᎤᏪᏟᏌᏅᎢ, ᎤᏰᎸᎢ ᎤᏙᎯᏳᎯ ᎤᏃᎮᎸ ᎤᏛᏂᏍᎬᎢ ᏓᎵᏰᎵᎦ ᎾᏍᎩ ᎤᏓᏅᏖᏍᏗ ᎢᎬᏁᏗ ᎨᏒᎢ. ᏂᎦᏛ ᎠᏂᏏᏴᏫ ᎠᏎ ᎢᏧᎳᎭ ᎠᎴ ᎤᏂᎦᎵᏍᏗ ᏱᎩ ᎾᏍᎩ ᎠᏰᎸ ᎨᏒᎢ. ᎠᏆᎪᎲᎩ ᎾᏍᎩ ᎠᏕᎰᎯᏳ ᎨᏒᎢ ᎩᎶ ᎤᏂᏃᎮᎸ ᎤᏣᎾᎴ ᏗᎨᏒᎢ ᎤᏍᏕᎸᏗ ᎢᏳᏍᏗ ᏦᎩᏂᏯᏙᏗ ᎪᎯ ᎢᎦ ᎠᎨᏒ ᏗᎨᏒᎢ; ᎠᏴᏫᏍᎩᏂ ᎢᏳᏃ ᎤᏁᎳᎩ ᎥᏝ ᎤᏟ ᎢᎦᎢ ᏱᏂᎦᏛᏁᎴ ᎪᎯ ᎢᎦ ᎾᏍᎩ ᎢᏳᏅᏁᎴ ᎿᎭᏉ, ᎢᏏᎵ ᎾᏍᎩ ᎥᏝ ᎢᎶᎯᏍᏗ ᏱᎨᏎᏍᏗ. ᎾᏍᎩ ᎤᏠᏱ ᎠᏎ ᎤᎵᏂᎩᏛ ᎨᏒ ᎤᏙᎯᏳᎯ ᏧᏮᏔᏅᎯ ᏗᎪᏪᎶᏗ ᎠᏓᏞᎢᎬᎢ, ᎾᏍᎩ ᎠᏥᏁᎩᏍᎬᎢ ᎢᏳᏍᏗ.” Review and Herald, November 1, 1850.

> “The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> Ilaalchi Gooftaan “harka Isaa yeroo lammaffaatti diriirsee hambaa saba Isaa deebisee akka fudhatu,” jedhu, fuula 74 irratti, tokkummaa fi humna yeroo tokko warra Kiristoosiin eeggachaa turan gidduutti ture qofa, akkasumas dhugaa Inni saba Isaa irra deebi’ee tokkoomsuu fi ol kaasu jalqabee ture jedhu qofa agarsiisa.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Obboleettiin White kitaaba *Early Writings* keessatti, yeroo isheen “Gooftaan harka isaa yeroo lammaffaatiif hafe mootummaa saba isaa deebisee argachuuf diriirse akka natti agarsiise” jette, dubbii kana keessatti jechoota raajicha Isaayyaas fayyadamuu ishee wajjin walqabatee, kutaa *Review and Herald* keessaa jiru irratti ibsa kennaa jirti. Inni bara 1850 keessatti harka Isaa diriirse. Yeroo Inni Onkoloolessa 22, 1844 irratti namoota sana Gara Iddoo Hundumaa Caaluutti walitti qabe, kun dhuma bittinnaa bara 677 Dh.K.D. irraa jalqabee hamma Onkoloolessa 22, 1844tti turetti ture. Yihudaan dhugaan biyya ulfina qabeessa dhugaa keessa jiraatu, akka “yeroo torba” Leewwota digdama jaha keessatti ibsameen, bara 677 Dh.K.D. irraa eegalee waggaa 2520f bittinnaa’e. Xumura waggoota 2520tti Israa’el hafuuraa Onkoloolessa 22, 1844 irratti walitti qabame; isaanis battalumatti bittinnaa’an; bittinnaan sunis yeroo Gooftaan yeroo lammaffaatiif harka Isaa diriirsutti xumurame. Inni isaan yeroo lammaffaatiif kutaa sana keessatti walitti qaba, wantoota lama raawwachuuf; “saba isaa hidhuuf” fi saba isaa “kaasuuf.”

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Ani ergasii sadaffaa nan arge. Ergamaan na wajjin turees, ‘Dubbiin isaa nama sodaachisa, hojii ergamummaa isaa immoo baay’ee ulfaataa dha. Inni ergamaa qamadii keessaa ashaboo filatee baasuu, qamadiis kuusaa mootummaa samii tiif chaappeessuu yookaan hidhuu qabu dha’ naan jedhe.” Wantoonni kun guutummaa sammuu, guutummaa xiyyeeffannaa qabachuu qabu. Ammas, namoonni nu ergaa araaraa isa dhumaa argachaa jirra jedhanii amanan, warra dogoggora haaraa guyyaa guyyaadhaan fudhatan yookaan keessaa liqan irraa adda ta’uun isaanii barbaachisaa ta’uu natti mul’ifame. Ani dargaggoonnii fi maanguddoonni walga’ii warra dogoggoraa fi dukkana keessa jiran sana irratti hirmaachuu akka hin qabne arge. Ergamaanis, “Sammiin waan faayidaa hin qabne irratti hojii isaa haa dhaabu” jedhe. Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

1850 keessatti jalqabamee walga’iin lammaffaan, akka sabni Waaqayyoo mallattoo isaa ta’anii ol kaafamanii “kaafaman”tti chaappaa isaanii (hidhamuu isaanii) fakkeenyaan agarsiise. Bara 1850tti Gooftaan kuma dhibba afurtamaa afur sana walitti qabuu isaa agarsiisa. Dirqama raajii irraa kan ka’e, isaan walitti qabamuu isaanii dura bittinnaa’anii turuun isaanii dirqama ture. Kanaafuu, “guyyoota sadii fi walakkaa” jechuun Mul’ata 11:11 keessatti ibsaman, kanneen 1260 bakka bu’an, jechuunis walakkaa 2520 ta’an, bittinnaa’insa Adoolessa 18, 2020 booda dhufe bakka bu’u. Mul’ata 11:11 warra kuma dhibba afurtamaa afur ta’an keessaa ta’an walitti qabamuu lammaffaa, akkasumas mallattoo sabootaaf ol kaafamu, akkuma Isaayyaas 11:11 keessatti ibsame, bakka bu’a!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> Kana gaafas jiddeessa Issey irraa biqilu tokko ni taʼa; innis sabootaaf mallattoo taʼee ni dhaabata; ormootnis isa ni barbaadu; boqonnaan isaas ulfina qabeessa ni taʼa.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> Bara gaafa sanaatti, Waaqayyo haftee saba isaa keessaa isa hafe, Ashuur irraa, Gibxii irraa, Patros irraa, Kuush irraa, Elaam irraa, Shinaar irraa, Hamaat irraa, fi odola galaanaa irraa deebisee argachuuf yeroo lammaffaaf harka isaa ni diriirsa.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> Inni inni saba-dammoota sabootaaf ni dhaaba; baqattoota Israa’el ni walitti qaba; warra Yihudaa faffaca’anis golee afurii lafaa irraa walitti ni sassaaba. Isaayaas 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Bara 1850ttiitti Gooftaan erga koo lammaffaa diriirsee, akkuma gabateewwan lama Habaaquqiin bakka buufametti, ergaa ergamaa sadaffaa ergaa Iyyiinsa Halkan-Walakkaa wajjin walqabsiisanii dhiheessaa turan walitti qabuuf hojjete. Adoolessa 2023 keessattis Gooftaan erga koo lammaffaa diriirsee, akkuma gabateewwan lama Habaaquqiin bakka buufametti, ergaa ergamaa sadaffaa ergaa Iyyiinsa Halkan-Walakkaa wajjin walqabsiisanii dhiheessaa turan walitti qabuuf hojjete. Lamaan isaanii, jechuun 1850 fi Adoolessa 2023, akkuma Isaayaas boqonnaa 11 lakkoofsa 11 keessatti jedhuutti, walitti qabamuu “haftee saba isaa” adda baasu. Lakkoofsi 11 lakkoofsota 10 fi 12 gidduutti argama; lakkoofsotni sun lamaanis mootummaa addunyaatti mallattoo ol kaasuu adda baasu.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Sadyoo keessaa tokkoon tokkoon isaanii mallattoo sana adda baasu; garuu lakkoofsi giddu-galeessaa isaan “haftee” jedhee isaanii ibsa. Hafteen sun achitti yeroo lammaffaaf walitti qabamti; baay’inni gosoota isaan keessaa walitti qabamanis saddeetidha. “8” jechuun warra doonii Noh keessatti turee du’a utuu hin argin addunyaa moofaa irraa gara addunyaa haaraatti ce’an qofa miti; “8” immoo warra waldaa torban keessaa taatee waldaa saddeettaffaa ta’anis ni bakka bu’a. Dhugaa-baatonni lamaan Mul’ata 11:11 keessatti ibsaman warra du’aa kaafamanidha. Lakkoofsi “8” mallattoo du’aa ka’uu, mallattoo dhibba afurtamii afur kuma, mallattoo cuuphaa, akkasumas mallattoo warra Laa’oodiqiyaa irraa gara Filadelfiyaatti ce’anii mallattoo Ishaa’iyaas sabootaaf ta’anidha. Gooftaan harka Isaa yeroo lammaffaaf bara 1850 irraa hamma 1865tti diriirsa; akkasumas deebi’ee ji’a Adoolessa bara 2023 keessatti.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Waggaa 2023 keessatti, akkuma bara 1856tti taʼe, “yeroo torban” irratti ifa haaraan ture. Yeroon bara 1856 irraa kaasee hamma 1863tti jiru, yeroo Gooftaan saba Isaa haftee taʼan akka waraana tokkootti kaasu seenaa namoota kuma dhibba tokkoo fi afurtamii afurii bakka buʼa.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Yasaayaas 11:11 Mul’ata 11:11 wajjin guutummaatti wal sima; innis immoo Daani’eel 11:11 wajjin guutummaatti wal sima. Yasaayaasii fi Yohaannis seenaa keessaa ibsaa jiru; Daani’eel immoo seenaa alaa ibsaa jira. Sararri alaa Daani’eel kan 11:11, sarara keessaa Yohaannis kan 11:11 wajjin wal cina dhaabbata; Yasaayaas 11:11 immoo mallattoo sarara keessaa isa hoolota Waaqayyoo warra kaan sarara alaa keessaa waamu dhiheessa. Palmoonii kutaawwan kana hunda toora tokkotti walitti hidhee kuusaa bareedaatti qindeesse; kunis Isa Uumaa waan hundumaa ta’e qofaan raawwatamuu danda’a ture.

We will continue these things in the next article.

Nuti barruu itti aanu keessatti wantoota kana itti fufna.

## Dialogue with Artificial Information:

Artificial Information waliin marii:

Does the math world find any significance in the number “11”?

Bara herregni shallagiin addunyaa lakkoofsa “11” keessatti hiika yookaan barbaachisummaa kamiyyuu ni argitaa?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

ᱦᱚᱸ, ᱑᱑ ᱨᱮ ᱜᱟᱱ ᱠᱷᱟᱛᱤᱨ ᱜᱟᱹᱱᱤᱛᱤᱠ ᱨᱮ ᱥᱟᱹᱨᱤ ᱨᱩᱣᱟᱹᱲ ᱟᱨ ᱢᱟᱦᱟᱛᱤ ᱛᱤᱱᱟᱹᱜ ᱵᱤᱥᱚᱭ ᱢᱮᱱᱟᱜ ᱟ (ᱥᱩᱢᱩᱝ ᱢᱤᱫ ᱯᱨᱟᱭᱢ ᱥᱟᱝᱠᱷᱭᱟ ᱦᱚᱸ ᱵᱟᱹᱲᱛᱤᱭᱟᱛᱮ)। ᱱᱚᱣᱟ ᱦᱚᱸ ᱜᱟᱱ ᱢᱩᱬ ᱵᱤᱥᱚᱭ ᱠᱚ ᱠᱚ ᱢᱮᱱᱛᱮ ᱜᱟᱱᱤᱛᱤᱠ ᱠᱚ ᱟᱨ ᱜᱟᱱᱤᱛ ᱨᱮ ᱨᱟᱹᱥᱠᱟ ᱟᱠᱟᱱ ᱦᱚᱲ ᱠᱚ ᱥᱟᱱᱟᱢ ᱚᱞ ᱩᱫᱩᱜᱼᱟ:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 jechuun lakkoofsa prime shanaffaa, lakkoofsa prime dijiitii lama keessaa isa xinnaa, akkasumas prime jalqabaa kan bu’uura 10 keessatti paaliindiroomii ta’e dha. “11” jechuun repunit xinnaa dha (lakkoofsa yuunitoota irra deddeebifamanii ijaarame kan prime ta’e). Inni prime dijiitii lama keessaa isa dijiitoonni isaa lamaan walqixa ta’an qofa dha. 11, 22, 33, 44 fi kkf. Kun “11” qofaan hojjeta. “11” jechuun eksipooneentii prime Mersenne dha. Bal’inni deesimaalii 1/11 = 0.090909… yeroo irra-deebiin isaa 2 qofa qaba; garuu 1/11 karaa biraatiinis beekamaa dha: tartiibni primewwanii 11, 101, 1009, 10007, 100003, fi kkf, marii primewwan progression arithmetical keessatti mul’ata. Gareen dihedral kan tartiiba 22 qabu (simmeetriilee 11-gon sirrii tokkoo) waan hubatamuu qabu dha, sababni isaas “11” prime isa xinnaa kan gareen dihedral isaa caasaa non-abelian, center-free, kan ti’oorii garee keessatti barbaachisummaa qabu agarsiisuuf ta’e dha. Fiiziksii ti’ooritikii keessatti (string theory / M-theory), koonii yeroo baay’ee dimenshinoota yeroo-iddoo 11 keessatti moodeelama, akkasumas fiizisistoonni fi herregdoonni naannoo hojii sanaa irratti hojjetan baay’inaan mul’achuu 11 irratti yeroo hedduu yaada kennu. “11” prime paaliindiroomii qofa dha kan lakkoofsa dijiitoota walakkaa qabu (kanneen biroon hundi dijiitoota walakkaa 2 caalan qaban 11’n qoodamu; kanaaf composite dha). Kun teoreemii tokko ti’oorii lakkoofsota bashannansiisaa keessatti dha.

Bottom line:

Xumura:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

π, e, ᱟᱨ ᱥᱚᱱᱟ ᱨᱮᱥᱤᱭᱚ ᱞᱮᱠᱟ “11” ᱨᱮ ᱥᱮ ᱥᱟᱢᱟᱱ ᱥᱩᱯᱟᱨᱥᱴᱟᱨ ᱢᱚᱨᱡᱟᱫᱟ ᱵᱟᱹᱱᱩᱜᱼᱟ, ᱛᱚᱵᱮ᱾ ᱮᱱᱟ ᱫᱚ ᱟᱭᱢᱟ ᱫᱷᱚᱨᱚᱱ ᱜᱷᱚᱴᱚᱱᱟᱨ ᱥᱚᱨᱵᱚᱠᱷᱟᱴᱚ ᱟᱨᱵᱟ ᱯᱩᱭᱞᱩ ᱫᱟᱹᱜ ᱦᱤᱥᱟᱹᱵ ᱨᱮ ᱵᱟᱨᱵᱟᱨ ᱧᱮᱞᱚᱜᱼᱟ (ᱯᱩᱭᱞᱩ repunit prime, ᱮᱠᱟᱭ ᱡᱳᱨ-ᱟᱝᱠ ᱯᱮᱞᱤᱱᱰᱨᱚᱢᱤᱠ prime, ᱟᱭᱢᱟ ᱯᱨᱩᱯ ᱟᱨ ᱠᱟᱣᱩᱱᱴᱚᱨ-ᱮᱠᱥᱟᱢᱯᱚᱞ ᱨᱮ ᱮᱛᱮᱢ ᱧᱮᱞ, M-theory ᱨᱮ 11 ᱢᱟᱛᱨᱟ, ᱮᱛᱮᱫᱤ)᱾ ᱛᱟᱭ, ᱦᱳᱭ—ᱜᱚᱱᱤᱛ ᱡᱟᱜᱟᱛ “11” ᱠᱚ ᱢᱤᱫ ᱜᱩᱨᱩᱛᱱᱚ ᱮᱞ ᱞᱮᱠᱟ ᱜᱚᱱᱚᱱᱼᱟ।

> “He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

> “କିଏ ବାକ୍ୟକୁ ପ୍ରେରିତ କରିଥିଲେ, ସେହିଜଣେ ବାକ୍ୟର ସତ୍ୟ ବ୍ୟାଖ୍ୟାତା ଥିଲେ। ଖ୍ରୀଷ୍ଟ ତାଙ୍କ ଶ୍ରୋତାମାନଙ୍କର ଧ୍ୟାନକୁ ପ୍ରକୃତିର ସରଳ ନିୟମମାନଙ୍କ ଉପରେ, ଏବଂ ସେମାନେ ପ୍ରତିଦିନ ଦେଖୁଥିବା ଓ ବ୍ୟବହାର କରୁଥିବା ପରିଚିତ ବସ୍ତୁମାନଙ୍କ ଉପରେ ଆକର୍ଷିତ କରି, ତାଙ୍କ ଶିକ୍ଷାକୁ ଚିତ୍ରିତ କରିଥିଲେ। ଏପରିଭାବେ ସେ ତାଙ୍କର ମନକୁ ପ୍ରାକୃତିକ ଠାରୁ ଆତ୍ମିକ ଦିଗକୁ ନେଇଗଲେ। ଅନେକେ ତାଙ୍କ ଦୃଷ୍ଟାନ୍ତଗୁଡ଼ିକର ଅର୍ଥକୁ ସତ୍ତ୍ୱରେ ବୁଝିପାରିଲେ ନାହିଁ; କିନ୍ତୁ ଯେପରି ସେମାନେ ଦିନକୁ ଦିନ ସେହି ବସ୍ତୁମାନଙ୍କ ସହ ସଂସ୍ପର୍ଶରେ ଆସୁଥିଲେ, ଯାହା ସହ ମହାନ ଶିକ୍ଷକ ଆତ୍ମିକ ସତ୍ୟମାନଙ୍କୁ ସମ୍ବନ୍ଧିତ କରିଥିଲେ, କେହି କେହି ସେ ଯେ ଦିବ୍ୟ ସତ୍ୟର ପାଠ ସେମାନଙ୍କ ମନରେ ଗାଢ଼ କରିବାକୁ ଚାହୁଁଥିଲେ, ତାହାକୁ ବୁଝିଲେ; ଏବଂ ସେମାନେ ତାଙ୍କର ମିଶନର ସତ୍ୟତା ବିଷୟରେ ନିଶ୍ଚିତ ହେଲେ ଓ ସୁସମାଚାରରେ ପରିବର୍ତ୍ତିତ ହେଲେ।” Sabbath School Worker, December 1, 1909.

> “Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> “Akka kanaan mootummaa uumamaa irraa gara mootummaa hafuuraatti geessu, fakkeenyonni Kiristoos kanneen nama Waaqayyoo wajjin, lafas samiis waliin tokko godhu, funyoo dhugaa sana keessatti hidhamtoota ta’u.” Christ’s Object Lessons, 17.

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