Article

# The Hidden History of Verse Forty - Number Fifteen

Seenaa Dhoksaa Keeyyata Afurtamaa — Lakkoofsa Kudha Shan

The Second Woe - Part Two

Badii Lammaffaa — Kutaa Lammaffaa

Author

Jeff Pippenger

Published

June 11, 2026

Formats

PDF Unavailable
Word Unavailable
Song MP3

Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.

Obboleettiin Whyitii yeroo hedduu akka dubbattetti, kutaan macaafa Isaayyaas keessaa Yesuus manneen sagadaa Naazireet keessatti dubbise sun hojii Isaa qofa utuu hin taʼin, hojii keenya illee fakkeenyaan agarsiise. Raawwii guutuun hojii dibamaa sanaa warra alaabaa dhibba afurtamii afur kuma sanaa ijaaraniin raawwatama.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.

> Hafuuri Waaqayyo Gooftaa narra jira; sababni isaa Waaqayyo Gooftaan ani warra garraamoo taʼaniif oduu gaarii lallabuudhaaf na dibee jira; inni gara warra garaan isaanii cabee jirutti fayyisuu, boojiʼamtootaaf bilisummaa labsuu, warra hidhatamanitti mana hidhaatii banamuu isaanii labsuuf na erge; bara itti Waaqayyo Gooftaan simatu labsuuf, guyyicha haaloo baʼuu Waaqa keenyaa labsuuf, warra gaddan hundumaa jajjabeessuuf; warra Xiyoon keessatti gaddaniif murteessuuf, daaraa iddoo miidhaginaa, gadda iddoo zayitii gammachuu, hafuurri ulfina-dhabuu iddoo uffata galataa akka isaanii kennamuuf; isaan mukoota qajeelummaa, dhaabinsa Waaqayyoo Gooftaa, akka inni ulfina argatuuf jedhamanii akka waamamaniif. Isaanis diigamtoota durii ijaaru; oneeffamoota duraanii ol kaasu; magaalota mancaʼan, onaa dhaloota baayʼeetiif turan suphu. Ormoonnis ni dhaabatu, bushaayee keessan ni tiksu; ilmaan biyya alaas qotiyyoo keessan taʼu, iddoo wayinii keessanis ni hojjetu. Isin garuu Luboota Waaqayyoo Gooftaa jedhamtu; namoonni Tajaajiltoota Waaqa keenyaa isiniin jedhu; sooroma saboota keessaa ni nyaattu, ulfina isaanii keessattis ni boontu. Salphina keessan iddoo isaa dachaa ni qabaattu; qaanii iddoo isaattis qooda isaanii keessatti ni gammadu; kanaafuu biyya isaanii keessatti dachaa ni dhaalu; gammachuun bara baraa isaaniif ni taʼa. Isaayaas 61:1–7.

In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”

ପୂର୍ବବର୍ତ୍ତୀ ଲେଖାରେ ଆମେ ତିନି ଶତ ଏକାନବେ ବର୍ଷ ଏବଂ ପନ୍ଦର ଦିନର ସମୟ-ଭବିଷ୍ୟବାଣୀକୁ ଗଠନ କରୁଥିବା “ଘଣ୍ଟା, ମାସ, ଦିନ ଏବଂ ବର୍ଷ”କୁ ଚିହ୍ନଟ କରିବା ଆରମ୍ଭ କରିଥିଲୁ। ସମୟ ଆଉ ରହିଲା ନାହିଁ; ତେଣୁ ସମୟର ଏହି ଚାରିଟି ପ୍ରକାଶକୁ ଅନ୍ତିମ ଦିନମାନଙ୍କରେ ପ୍ରତୀକାତ୍ମକ ଭାବେ ପ୍ରୟୋଗ କରିବା ଉଚିତ, ଯେତେବେଳେ ପ୍ରଥମ ଏବଂ ଦ୍ୱିତୀୟ ବିପତ୍ତିର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବୈଶିଷ୍ଟ୍ୟଗୁଡ଼ିକ ତୃତୀୟ ବିପତ୍ତିରେ ପୁନରାବୃତ୍ତ ହୁଏ। “ବର୍ଷ” ହେଉଛି “ପ୍ରଭୁଙ୍କର ଗ୍ରହଣଯୋଗ୍ୟ ବର୍ଷ,” ଏବଂ ଏହା “ଆମ ପରମେଶ୍ୱରଙ୍କ ପ୍ରତିଶୋଧର ଦିନ” ମଧ୍ୟ ଅଟେ।

The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.

“Guyyaan” kun “guyyaa badiisaa” ti; akkuma Museen ibsetti, guyyaa kafaltii fi haaloo ba’iinsaa dha.

> To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.

> Dheekkamsi fi mindaa deebisu anaaf ta’a; yeroo isaa keessatti miilli isaanii ni siqxa; guyyaan badiisa isaanii dhihaateeraatii, wantoonni isaan irratti dhufan saffisaan ni dhufu. Keessa Deebii 32:35.

In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.

Isaayaas keessatti “waggaa fudhatamaa” fi “guyyaa haaloo baafannaa” dha; guyyaan haaloo baafannaa immoo “guyyaa badiisaa” Museeti; achittis miilli Laa’odiiqeyaa ni mucucaata, isaanis mindaa isaanii fi haaloo baafannaa yeroo fudhatan. Sa’aan kirkira lafaa guddaa sanaa, guyyaan badiisaa, waggaan fudhatamaan, fi jiini jalqabaa hundinuu seera Dilbataa wajjin wal simu. Jechi “ji’a” jedhu Yo’el keessatti jecha dabalame dha; garuu jechi dabalame sun sirrii dha. Hiiktoonni jecha “ji’a” jedhu dhugaa roobni boodaa ji’a jalqabaatti dhufe jedhuun walii galanii dabalaniiru.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Kanaaf gammadaa, isin ijoolleen Xiyoonis, Waaqayyo gooftaa keessan keessatti ililchaa; inni bokkaa duraa safaraan isiniif kenneeraatii, bokkaa, bokkaa duraa fi bokkaa boodaa baatii jalqabaatti isiniif ni buusa. Yo’el 2:23.

The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.

Jechi “ji’a” jedhu hiikaadhaan galfame malee kutaa barruu jalqabaa hafuuraan kakaafamee miti. Afaan Ibrootaa keessatti salphaatti roobni “jalqabaatti” yookaan “akkuma jalqabaatti” akka dhufu in jedhu—kunis Waaqayyo rooba yeroo isaatti sirriitti deebisee akka kennu, akkuma bara duriitti, jechuu dha. Obboleettii White yeroo hedduu sochii Millerite bara 1840 irraa hanga 1844tti Pentekoostee wajjin walqixxeessitee rooba boodaa guyyoota boodaa ibsuuf fayyadamti. Roobni boodaa “akkuma jalqabaatti” in dhufa; sunis Pentekoostee ture; Pentekoosteen immoo akka seera Dilbataa ta’etti Obboleettii White yeroo hedduu walqixxeessitee ibsiti.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Ergamaan inni lallaba ergamaa sadaffaatiin walitti hidhamee tamsaasu guutummaa lafaa ulfina isaatiin ni ifsiisa. Asitti hojii addunyaa guutuu hammatuu fi humna addaa hin baratamneen guutame tokko dursee himameera. Sochiin dhufaatii bara 1840–44 mul’ata ulfina qabeessa humna Waaqayyoo ture; ergaan ergamaa jalqabaa buufata ergamootaa addunyaa hundumaatti geeffame, biyyoota tokko tokkos keessatti haaromsa amantii jaarraa kudha jahaffaa irraa eegalee biyya kamiyyuu keessatti mul’ate caalaa fedhiin amantii guddaan mul’ate; garuu kun hundinuu sochii humna qabeessa akeekkachiisa isa dhumaa ergamaa sadaffaa jalatti ta’uun ni caalama.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Hojiin kun hojii guyyaa Phenteqoosxee wajjin wal fakkaatu ta’a. Akkuma ‘roobni duraa’ yeroo wangeelli jalqabamutti dhangala’uun Hafuura Qulqulluutiin kennamee sanyii gatii guddaa qabu akka biqilu godhe, akkasuma ‘roobni boodaa’ yeroo xumura isaatti midhaan sana akka bilchaatuuf ni kennama. ‘Ergasii, yoo Waaqayyoon beekuu itti fufne, ni beekna; ba’iinsi isaa akka barii qophaa’eera; innis akka roobaatti, akka rooba boodaa fi rooba duraa lafatti nutti ni dhufa.’ Hosea 6:3. ‘Kanaaf yaa ijoollee Xiyoon, gammadaa; Waaqayyo Waaqa keessanitti ililchaa; inni rooba duraa safaraan isiniif kenneera; rooba, rooba duraa fi rooba boodaa, isiniif ni buusa.’ Joel 2:23. ‘Bara isa dhumaatti, jedha Waaqayyo, Ani Hafuura Koo keessaa irratti nama hundumaa irratti nan dhangalaasa.’ ‘Namni maqaa Gooftaa waammatu hundinuu ni fayya.’ Hojii Ergamootaa 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Hojii guddaan wangeelaa mul’ata humna Waaqayyoo isa jalqabni isaa mallattoon ibsame sanaa gadi ta’een akka hin xumuramne. Raajiiwwan yeroo rooba duraa yeroo jalqaba wangeelaatti dhangala’uu isaatiin raawwataman, yeroo xumura isaatti rooba boodaa keessatti ammas ni raawwatamu. Kunoo yeroo ‘haaromfamaa’ isa ergamaan Phexros fuulduratti ilaalee yeroo akkana jedhetti: ‘Kanaafuu cubbuun keessan akka haqamuuf qalbii jijjiirradhaa, deebi’aas; yeroo haaromfamaa fuula Gooftaa irraa ni dhufa; innis Yesusin ni erga.’ Hojii Ergamootaa 3:19, 20.” The Great Controversy, 611.

Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.

Ayyaanni shanan “baniinsaa” yookaan “jalqaba” hojii wangeelaa ture; roobni boodaa immoo yeroo “xumuraa”tti “dhuma” dha. Kan jalqabaa kan dhumaa bakka bu’a. Ji’i jalqabaa lola Dilbataa irratti dhangala’uun Hafuura Qulqulluu ta’uu isaa adda baasa.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …

> “Nu keessaa tokko illee yeroo amala keenya irratti xurii yookaan faalama tokko illee jirutti mallattoo Waaqayyoo hin fudhatu. Hanqinoota amala keenya keessa jiran sirreessuun, mana qulqullummaa lubbuu xuraa’ummaa hundumaa irraa qulqulleessuun nu irratti hafee jira. Sana booda roobni boodaa akkuma roobni duraa Guyyaa Pheenxeqoosxee irratti bartoota irratti bu’e sana nu irrattis ni bu’a. …

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Obboloota, hojii guddaa qophii kana keessatti maal gochaa jirtu? Warri addunyaatti of makaa jiran bifa addunyaa fudhachaa jiru; mallattoo bineensaa sanaafis of qopheessaa jiru. Warri of irratti amanamoo hin taane, warri Waaqa duratti of gad deebisanii, dhugaaaf abboomamuudhaan lubbuu isaanii qulqulleessan immoo bifa samii fudhachaa jiru; mallattoo Waaqayyoo adda isaanii irratti argamuufis of qopheessaa jiru. Yommuu labsichi ba’u, mallattoon sunis irratti maxxanfamu, amala isaanii bara baraaf qulqulluu fi xurii hin qabne ta’ee ni hafa.” Testimonies, volume 5, 214, 216.

The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.

“Ji’ni” inni jalqabaa duraanii seera Dilbataa ti; “sa’aatiin” kirkira lafaa guddaa immoo seera Dilbataa ti; “guyyaan” balaa, beenyaa fi haaloo ba’iisaa immoo seera Dilbataa ti; “waggaan” fudhatamaanis seera Dilbataa ti. Waggaa dhibba tokkoo fi shantamni raajii wayyaa duraanii kan jalqabaa seera Dilbataatti xumurama; achittis waggaa dhibba sadii fi sagaltamii tokkoo fi guyyoota kudha shanii jalqabu.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> ወደ ስድስተኛው መልአክ መለከቱን ያዘ የነበረውን፦ “በታላቁ ወንዝ ኤፍራጥስ የታሰሩትን አራቱን መላእክት ፍታቸው” እያለ። አራቱም መላእክት ተፈቱ፤ እነርሱም የሰዎችን ሦስተኛ ክፍል ለመግደል ለአንድ ሰዓትና ለአንድ ቀንና ለአንድ ወርና ለአንድ ዓመት ተዘጋጅተው ነበር። ራእይ 9፥14-15።

The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.

“Ergamoonni afran” kanneen “lagaa guddaa Efraaxiisitti hidhaman” yeroo seera Dilbataa irratti “hiikamu”. Isaan lola lammaffaa keessatti “sa’aatii, guyyaa, ji’aa fi waggaa” sanatti kutaa sadaffaa namootaa ajjeesuuf raajii keessatti “qophaa’anii” turan. Yunaayitid Isteetis seera Dilbataa irratti mootummaa jahaffaa raajii Macaafa Qulqulluu keessatti ni ajjeefama; akkasumas Yunaayitid Isteetis walitti dhufeenya sadiin marfame keessaa kutaa tokko sadaffaa kan seera Dilbataa irratti hundeeffamudha. Lola lammaffaan akkuma ergamaan lammaffaan ergamaa sadaffaa keessatti irra deebi’amu, lola sadaffaa keessattis irra deebi’ama.

Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.

Bubbeen afran sun Fulbaanaa 9/11 irratti gadhiifaman; kunis cufamuu namoota dhibba tokkoo fi afurtamii afur kuma jalqabuu isaanii mallatteeffatee, achumaan boodas ni qabaman. Warri Isaayyaas boqonnaa jahaatama tokko keessatti warra boo’an jedhamanii bakka bu’an yeroo jajjabina argatan, jajjabinni isaanii dhangala’iinsa guutuu Jajjabeessaa seera Dilbataa irratti argamuun ta’a; kunis akkasumas “sa’aatii” kirkira lafaa guddaa sanaati. Warri waggaa fudhatamaa keessatti boo’an, warra isauma kana Hisqi’eel boqonnaa sagal keessatti boo’anii kan mallattoo Waaqayyoo argatanidha. Yesus tajaajila Isaa Isaayyaas boqonnaa jahaatama tokko caqasuudhaan jalqabe; Obboleettii White immoo labsii Isaa hojii keenya waliin walitti hidhatti.

> “Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.

> “Kiristoos ergama isaa addunyaatti labse yeroo mana sagadaa Naazireet keessatti raajii Isaayyaas irraa dubbisee akkana jedhetti: ‘Hafuuri Gooftaa ana irra jira; inni hiyyeeyyiidhaaf Wangeela lallabuuf na dibee jira; garaa caban fayyisuuf, boojiʼamtootaaf bilisummaa labsuuf, jaamotaaf arguu deebiʼuu isaanii labsuuf, warra cunqurfaman bilisa baasuuf, waggaa Gooftaan fudhatu lallabuuf na ergee jira.’ Hojiin akkamii isa dura ture!—Waggaa Gooftaan fudhatu lallabuu. Yeroon kun bara irraa gara baraatti hammata, jaarraa irraa gara jaarraatti dheerata, hamma yeroo qorannaa turutti. Waaqayyo kadhannaa fi balbala rukutuu isaanii dhagaʼuuf eeggachaa jira; nama isa qofa nu gargaaruu dandaʼu sanatti namummaan dhihaachaa jiru arguuf ilaalaa jira. Inni cubbuu isaanii dhiisuuf, akka kan isaatti isaan simachuuf hawwa. Lubbuun qalbiin isaanii cabde kam iyyuu isa bira dhufu hundinuu inni ni simata; hojii kana hojjechuuf Waaqayyo Ilma isaa tokkicha dhalate dibee tureetii.”

> “But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.

> “Garuu Kiristoos maaliif ibsa Isaayyaas keessatti galmeeffame sana hin xumurre? Maaliif hima, ‘fi guyyaa haaloo Waaqayyo keenyaas’ jedhu sana dhiise? Kutaan boodaa hima kanaa akkuma kutaa jalqabaa sanaatti dhuguma ture; Kiristoosis cal’isuu isaatiin, jechuunis jechoota ofii isaa raajicha filatamaa isaatiif kenname keessaa kutaa tokko dhoksuudhaan, dhugaa sana hin gane. Garuu himni inni dhumaa kun isa dhaggeeffattoonni isaa irratti gammachuudhaan yaada isaanii dheereffatan, akkasumas warra amantii isaanii keessaa hin taane hundumaarratti murtii labsuuf itti janjeeffaman ture. Isaan ummataaf jechoota dhugaa, qajeelinaa fi dhiifamaa kennuu mannaa, Waaqayyo addunyaa saboota Waaqayyoon hin beekne hundumaa akka jibbu barsiisaniiru. Amalli abbummaa Waaqayyoo sirriitti hin ibsamne; duudhaa namootaatiin awwaalameera. Signs of the Times, January 14, 1897.

> “The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’

> “Ergamaan saba Waaqayyoo bara kanaa keessatti, dubbii hafuuraa hojiin Masiihii itti ibsamu keessatti kaaʼameera: ‘Hafuurri Gooftaa Waaqayyoo ana irra jira; sababni isaas Gooftaan misiraachoo warra gad of qabaniif lallabuuf ana dibeera; inni garaa caban fayyisuuf, boojiʼamtootaaf bilisummaa labsuuf, warra hidhatamaniifis hiikamuu mana hidhaatii beeksisuuf ana ergeera; waggaa jaalatamaa Gooftaa, akkasumas guyyaa haaloo Waaqayyo keenyaas labsuuf; warra boonan hundumaa jajjabeessuuf, warra Xiyoon keessatti boonan qopheessuuf, daaraa isaanii iddoo isaa miidhagina kennuuf, boquu gaddaa iddoo isaa zayitii gammachuu kennuuf, hafuurri ulfinaa dhabuu iddoo isaa uffata galataa kennuuf; isaan muka qajeelummaa, dhaabbiidha Gooftaa inni ittiin ulfina argatu jedhamanii akka waamamaniif.’

> “‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.

> “‘ⴰⴷ ⵙⴱⵏⵓⵏ ⵜⵉⵖⵔⵎⵉⵏ ⵉⵇⵇⵉⵎⵏ ⵙ ⵓⴳⴰⴳ, ⴰⴷ ⵙⵙⵏⴽⵔⵏ ⵜⵉⵙⵏⴰⴳⵉⵏ ⵉⵣⵡⴰⵔⵏ, ⴰⴷ ⵙⵙⵓⵖⴰⵍⵏ ⵜⵉⵖⵔⵎⵉⵏ ⵉⵅⵔⵉⴱⵏ, ⴰⴽⴷ ⵜⵉⵙⵏⴰⴳⵉⵏ ⵏ ⴰⵜⴰⵙ ⵏ ⵜⵉⵡⵙⵉⵡⵉⵏ.’” Lake Union Herald, November 11, 1908.

Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.

Utuu gara deebi’anii ibsa badii lammaffaa badii sadaffaa keessatti caalaatti seenuu keenya dura, ergaan “sarara irratti sarara” fiduudhaan akka hubatamu of yaadachiisuu qabna. Kunis jecha Waaqayyoon hafuuraan kenname keessatti “sa’aatii,” “guyyaa,” “ji’a,” fi “waggaa” kamiyyuu haala seera Dilbataa wajjin wal simatu, qophii Islaamni seera Dilbataa irratti rukutuuf taasifamu irrattis hojii irra oolu akka qabu agarsiisa.

As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel “hour” is mentioned five times.

Akka fakkeenyaatti: jechi “sa’aatii” jedhu kitaaba Tokko qofa keessatti Kakuu Moofaa keessatti argama, kitaabni sunis Kitaaba Daani’el ti. Kitaaba Daani’el keessatti “sa’aatii” yeroo shan tuqameera.

> And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.

> Namni kamiyyuu kufee sagaduu didde saʼaatii sanuma keessa bobaʼaa ibiddaa keessatti ni darbatama. … Egaa amma yommuu sagalee qarnayii, afuuffaa, kiraaraa, saaqbuutii, faarsaa, dulsiimerii, fi gosa muuziqaa hundumaa dhageessanitti kufitanii fakkii ani hojjadheef yoo sagaddan, gaarii dha; garuu yoo hin saganne taʼe, saʼaatii sanuma keessa bobaʼaa ibiddaa keessatti ni darbatamtu; Waaqni isin harka koo keessaa baasu sun eenyu? Daaniʼel 3:6, 15.

Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.

Obboleettiin Waayitii Daanya’el boqonnaa sadii irra deddeebitee, kanaafis “sa’aatii sanauma” seera Dilbataatti hojiirra oolchiti. Daanya’el boqonnaa afur keessatti immoo, Daanya’el murtii Nebukadnezaar irratti dhufu ibsuuf yeroo dadhabutti “sa’aatii tokkoof” rifatee ture.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Achi boodameen isaa Belxishaazaar jedhamus saʼaatii tokkoof baayʼee rifatee ture; yaadawwan isaas isa jeeqan. Mootichis dubbatee, “Belxishaazaar, abjuun yookaan hiikni isaa si hin dhiphisinii” jedhe. Belxishaazaaris deebisee akkana jedhe; “Yaa gooftaa ko, abjuun kun warra si jibban irratti haa taʼu; hiikni isaas diinota kee irratti haa buʼu.” Daaniʼel 4:19.

Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.

Daani’eel, murtii isaa dhufu Nebukadnezaaritti akkamitti beeksisuu akka qabu hubachuuf yeroo yaalu, “sa’aatii tokkoof” dinqisiifate. Daani’eel ergamaa ergamaa jalqabaa isa “sa’aatiin” murtii dhufuu isaa labsu bakka bu’a. Raagni inni dubbate Nebukadnezaaritti kenname; waggaa tokko booddee immoo murtiin Baabilon irratti buufamu Nebukadnezaar irratti raawwatame.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> Sa’aatii sanatti wanti sun Nebukadnezaar irratti raawwatame; innis namoota keessaa ari’ame, akka loonii marga nyaate, qaamni isaas fixeensa samii irraa jiidhe, hamma rifeensi isaa akka baallee risaa’otaa ta’utti, qeensa isaas akka quba simbirootaa ta’utti guddatan. Daani’eel 4:33.

Daniel is predicting the soon-coming Sunday law, and when it arrives it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.

ዳንኤል በቅርቡ የሚመጣውን የእሑድ ሕግ እየተነበየ ነው፤ እርሱም ሲደርስ በባቢሎን ላይ የፍርድ “ሰዓት” ነው። ሁለቱም “ሰዓቶች” የሚያመለክቱት የእሑድ ሕጉን ነው፤ እርሱም የታላቁ የምድር መናወጥ ሰዓት ነው። ናቡከደነፆር የባቢሎን ታሪክ አልፋ ሲሆን ብልጣሶር ደግሞ ኦሜጋ ነው፤ ብልጣሶርም በግድግዳው ላይ የእጅ ጽሕፈት በታየበት በዚያው ሌሊት ተገደለ።

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> Saʼaatii sanuma keessatti quboonni harka namaa mulʼatanii, mana mootummaa mootichaa keessatti dibata dallaa irratti, fuuldura ibsaa sanaatti barreessan; mootichis kutaa harka sanaa isa barreessaa ture ni arge. Daaniʼel 5:5.

The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.

“Saʼaatii wal fakkaataa”tti barreeffamni sun dallaa irratti mulʼate, yoom akka seerri Dilbataa barreeffame seera Dilbataa keessatti “dallaa” addaan baafamuu mootummaa fi waldaa keessaa balleessu ni ibsa; achiis Baabilon akkuma xumuramte Ameerikaanis mootummaa jaʼaffaa raajii Macaafa Qulqulluu taatee ni xumuramti. Mootummaa jaʼaffaa taʼuun Ameerikaan humna Isaayyaas boqonnaa digdamii sadii keessatti bara torbaatama fakkeenyaatiin yeroo sagaagaltuun Xiiroos dagatamtu mootummaa qabu dha. Mootummaan yookaan mootiin Isaayyaas itti akeeku guyyoota waggoota torbaatamaa dha; mootummaa waggoota torbaatamaaf bulche raajii Macaafa Qulqulluu keessatti immoo Baabilon ture. Kufaatiin Baabilon Belshaazaar kufaatii Ameerikaa ni fakkeessisa; inni seera Dilbataa irratti, bakka barreeffamni dallaa irratti mulʼatu dubbachuu akka ajjaaʼaa Mulʼata Yohaannis kudha sadii wajjin wal simutti.

In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.

Mul’ata Kadhata kudha saddeetitti seerri Dilbataa yeroo lammaffaan sagaleen lammataa murtiin ishee sa’aatii tokko keessatti akkasumas guyyaa tokko keessattis akka dhufu ibsutti keeyyata afur keessatti jalqaba.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Anis sagalee biraa samii keessaa dhagaʼe; akkana jedha ture: Yaa saba koo, cubbuu ishii keessatti hirmaattota akka hin taaneef, dhaʼichaawwan ishii irraas akka hin qooddanneef, ishee keessaa baʼaa. Cubbuun ishii gara samii gaʼeeraatii, Waaqayyos hammina ishii yaadateera. Akkuma isheen isiniif deebifte isheedhaaf deebisaa; hojii ishii akka taʼe sanatti dachaa lama isheedhaaf kennaa; xoofoo isheen guutte keessatti dachaa lama isheedhaaf guutaa. Akkuma isheen of ulfeessitee fi qananiin jiraatte, akkasuma dhiphinaa fi gadda isheedhaaf kennaa; garaa ishii keessatti, “Ani mootittii taʼee taaʼeera; ani abbaan manaa irraa hafe miti; gadda illee hin argu” jetteeti. Kanaaf dhaʼichaawwan ishii guyyaa tokko keessatti ni dhufu; duʼa, booyicha, beela; ibiddaanis guutummaatti ni gubatti; gooftaan Waaqayyo ishee irratti murteessu jabaadhaatii. Mootonni lafaas, warri ishee wajjin ejja raawwatanii fi qananiin jiraatan, yeroo aarri gubamuu ishii arganitti, isheedhaaf ni booʼu, isheedhaafis ni wawwaatu; soda dhiphina ishii irraa kan kaʼe fageenya irraa dhaabbatanii akkana jedhu: Yaa badii, yaa badii, magaalaa guddittii Baabilon, magaalaa jabaattuu! saʼaatii tokko keessatti murtiin kee dhufeeraatii. Mulʼata Yohaannis 18:4–10.

Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.

⠠⠉⠇⠑⠁⠗⠇⠽ ⠮ ⠏⠗⠕⠛⠗⠑⠎⠎⠊⠧⠑ ⠚⠥⠙⠛⠍⠑⠝⠞ ⠥⠏⠕⠝ ⠠⠃⠁⠃⠽⠇⠕⠝ ⠃⠑⠛⠊⠝⠎ ⠁⠞ ⠮ ⠠⠎⠥⠝⠙⠁⠽ ⠇⠁⠺ ⠕⠋ ⠧⠑⠗⠎⠑ ⠋⠕⠥⠗ ⠱⠢ ⠠⠛⠕⠙⠄⠎ ⠕⠮⠑⠗ ⠋⠇⠕⠉⠅ ⠊⠎ ⠉⠁⠇⠇⠫ ⠕⠥⠞ ⠕⠋ ⠠⠃⠁⠃⠽⠇⠕⠝⠲ ⠠⠚⠕⠓⠝ ⠊⠙⠢⠞⠊⠋⠊⠑⠎ ⠮ ⠞⠊⠍⠑ ⠕⠋ ⠓⠻ ⠚⠥⠙⠛⠍⠑⠝⠞ ⠁⠎ ⠃⠕⠞⠓ ⠁ “⠙⠁⠽” ⠯ “⠓⠕⠥⠗⠂” ⠉⠕⠝⠋⠊⠗⠍⠔ ⠞ ⠮ ⠎⠽⠍⠃⠕⠇⠎ ⠕⠋ ⠞⠊⠍⠑ ⠜ ⠖ ⠃⠑ ⠥⠝⠙⠻⠎⠞⠕⠕⠙ ⠎⠽⠍⠃⠕⠇⠊⠉⠁⠇⠇⠽⠲

Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.

ⴰⵢⴹ ⵏ ⵓⵣⴻⵍⵍⵉⴼ ⵉⵍⵍⴰ ⴰⴷ ⵉⵜⵜⵓⵃⴼⴰⴹ ⴳ ⵓⵢⵢⵓⵔ ⴰⵎⵣⵡⴰⵔⵓ, ⵓⴷⴷⵓⵔ ⵏ ⵓⵣⴻⵍⵍⵉⴼ ⵉⵜⵜⵎⵙⴰⵙⴰ ⴷ ⵜⵣⴳⵍⵉⵜ, ⵎⴰⵢⴰⴷ ⴷⴰⵔⵙ ⵉⵜⵜⵎⵙⴰⵙⴰ ⴷ ⵓⵣⵔⴼ ⵏ ⵓⵙⵙ ⵏ ⵍⴰⵃⴰⴷ.

> And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.

> Waaqayyo biyya Gibxi keessatti Musee fi Aaronitti akkana jechuun dubbate; Jiʼi kun jiʼoota keessaa jalqabaa isiniif haa taʼu; inni isiniif jiʼa jalqabaa baraa haa taʼu. Waldaa Israaʼel hundumaatti dubbadhaa, akkana jechuun; Guyyaa kudhanaffaa jiʼa kanaa keessatti namni hundinuu, akka mana abbootii isaanii keessatti taʼetti, hoolaa tokko ofii isaatiif haa fudhatu; mana tokkoof hoolaa tokko. Yoo maatiin sun hoolichaaf baayʼee xiqqaa taʼe immoo, inni ollaa isaa isa mana isaa itti dhiʼoo jiru wajjin, akka lakkoobsa lubbuotaatti haa fudhatu; namni hundinuu akka nyaata isaatti lakkaaʼamuudhaan hoolichaaf lakkoobsa keessan haa godhu. Hoolaan keessan mudaa malee haa taʼu, dhiira waggaa tokkoo; hoolota keessaa yookiis reʼoota keessaa haa fudhattan. Isinis hamma guyyaa kudha afraffaa jiʼa isuma sanaatti isa haa eegdan; walgaʼiin guutuun waldaa Israaʼel immoo galgala keessa isa haa qalu. Baʼuu 12:1–6.

Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.

Ayyaanni Faasikaa yeroon Pheenxeqoosxee jalqabaa ture; kanaafis Pheenxeqoosxeedhaan fakkeeffama, innis ammoo seera Dilbataatiin walitti qindaa’a. Godambaan guyyaa jalqabaa ji’a jalqabaatti dhaabame; kanaafis yeroo seera Dilbataatti mootummaa injifataa taate akka mallattoo ol kaafamuu waldaa fakkeessa. “Sa’aatiin,” “guyyaan,” “ji’anii” fi “waggaan” balaa lammaffaa keessaa seera Dilbataa adda baasanii agarsiisu; akkasumas, sarara irratti sararaan himamni yeroo sanaa hundinuu yeroo haalli dubbichaa walii galu seera Dilbataatti qindaa’u. Yeroo seera Dilbataatti, yeroo lammaffaan ari’atama paaphaasummaa ni jalqaba; inni jalqabaa waggoota 1,260 kan yeroo sanaa wareegamtoota keessatti, mallattoo shanaffaa keessatti, humni paaphaasummaa hamma murtaa’utti gaaffii “hanga yoomiitti” jedhuun Gooftaa isaanii waamsisan fide ture. Dhiqannaa dhiigaa paaphaasummaa lammaffaa keessatti Yesus, yeroo ari’atamanitti waan dubbatan irratti akka hin yaaddofne saba Isaa beeksiseera.

> But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.

> Garuu yeroo isaan isin geessan, dabarsaniis isin kennan, dura dursee waan dubbattan hin yaadina; yookaanis hin qopheeffatinaa; garuu waan sa’aatii sana keessatti isiniif kennamu, isa dubbadhaa; sababiin isaas dubbachaa kan jirtan isin miti, Hafuura Qulqulluutu dubbata. Maarqos 13:11.

In the first woe men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.

Badii jalqabaa isa jalqabaatti namoonni waggaa dhibba tokkoo fi shantamaaf dhiphataniiru. Waggaawwan sun Adoolessa 27, 1299 irraa jalqabanii Adoolessa 27, 1449 irratti xumuraman; yeroo ergamoonni afur qilleensota afur sa’aatii, guyyaa, ji’a, fi waggaa sanaaf qophaa’an gadhiisan, kutaa sadaffaa namootaa ajjeesuuf. Yeroon dhiphina sanaa yeroo fakkeenyi bineensichaa Ameerikaa keessatti dhaabamu agarsiisa. Yeroon sun guyyoota kudha shan keessaa isa Leewwota boqonnaa digdamii sadii keessatti ayyaana malakata irraa jalqabee hanga Pheenxeqoosxetti agarsiifamedha. Yeroon uumama fakkeenya bineensichaa 9/11 irraa eegalee hanga seera Dilbataatti ta’a; garuu yeroo labsii ergaa iyya halkan walakkaa jedhuu fractal uumama fakkeenya bineensichaa 9/11 irraa eegalee hanga seera Dilbataatti ta’eedha.

The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.

jalqabaa fi xumuraa mallattoo kaaʼamuu, akkasumas alfaafi omeegaa bifa bineensichaa ijaaramaa jiruu ti. Gareen tokko mallattoo Waaqayyootiif amala ijaarachaa jira; inni kaan immoo fakkii bineensichaa ijaarachaa jira. Yeroon sun Ameerikaa keessatti argamu, addunyaa keessatti yeroo walfakkaataa seera Dilbataa irraa jalqabamutti walii gala. “Jiʼi” sun dhiphina fakkii sana dhaabuutti dirqisiisu keessaa fakkeenya waan taʼeef, jiʼi sun seera Dilbataa irratti, akkuma mulʼata Yohaannis boqonnaa sagal lakkoofsa kudha shaniin agarsiifametti, addunyaa keessatti yeroo fakkii bineensichaa dhaabamu, dhiphina Islaamaa sana illee bakka buʼa.

There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.

Raajii lammaffaa raajii sanaa, sa’aan isaa, guyyaan, ji’ii fi waggaan seera Dilbataa fi akka Islaamni dhiifamee Ameerikaa rukutu kan bakka bu’an itti fayyadama raajii biraa ni jiru; garuu nuti gara qodaa biraatti ceʼuu qabna.

In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.

ପିଛଲା କିଛି ସମୟଧରି, ଅର୍ଥାତ୍‌ ଶେଷ ଛଅ ମାସ ପର୍ଯ୍ୟନ୍ତ ପ୍ରାୟ, ମୁଁ ଏହାକୁ ଜୋର ଦେଇ କହୁଛି ଯେ ତିନୋଟି ହାୟର ଇସ୍ଲାମ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଭାବରେ ତିନି ସ୍ଵର୍ଗଦୂତଙ୍କ ସହ ସଂଯୁକ୍ତ। ଯାକୁବଙ୍କ ଅନ୍ତିମ ଦିନର ପୂର୍ବବାଣୀରେ ଯିହୁଦାଙ୍କୁ “ଲତା” ବୋଲି କୁହାଯାଇଛି, ଯାହା “ଗଧା” ସହ ଜୁଡ଼ିତ, ତଥା ଖ୍ରୀଷ୍ଟଙ୍କ ତାଙ୍କର ବିଜୟୀ ପ୍ରବେଶର ପୂର୍ବରୁ ଗଧାକୁ ମୁକ୍ତ କରିବା, ଏବଂ ଅନ୍ୟାନ୍ୟ ପ୍ରମାଣରେ, ପ୍ରଥମ ଓ ଦ୍ୱିତୀୟ ହାୟର ଇସ୍ଲାମ ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସନ୍ଦେଶକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ ଯାହା ପ୍ରଥମ ଓ ଦ୍ୱିତୀୟ ସ୍ଵର୍ଗଦୂତଙ୍କ ସନ୍ଦେଶକୁ ଶକ୍ତିଦାନ କରିଥିଲା, ଏବଂ ତୃତୀୟ ହାୟର ଇସ୍ଲାମ ତୃତୀୟ ସ୍ଵର୍ଗଦୂତଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସନ୍ଦେଶକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.

Dhiheenyatti kitaaba A. T. Jonesiin barreeffame keessaa boqonnaan tokko wabeeffamee ture; innis dhugaa isuma sana adda taʼe irraa dhiyeessa. Jones seerlugaafi caasaa Mulʼataatti fayyadamee, afuufaawwan wayyoo sadii dhumaa ergaawwan ergamoota sadii irraa addaan baasuun akka hin dandaʼamne agarsiisa. Inni xumura irratti ergamaan inni jalqabaa isa lammaffaa irraa addaan baafamuu akka hin dandeenye, akkasumas inni sadaffaanis warra isa dura jiran lamaan irraa addaan baafamuu akka hin dandeenye cimsee ibsa. Xiyyeeffannaan Jones ergamoota sadan irra jira; yeroo inni hariiroo addaan hin baafamne ergamoota sadanii ilaalchisee falmii isaa dhiyeessu, loojikuma isa walfakkaatuun afuufaawwan Mulʼata sagal keessaa jiranis ergamoota sadan Mulʼata kudha afur keessaa jiran irraa addaan baafamuu akka hin dandeenye ni mirkaneessa. Barruu kana boqonnaa Jonesiin ni xumurra.

## CHAPTER XI. THE THIRD ANGEL'S MESSAGE

BOQONNAA XI. ERGAA MALAAKAA SADDEETII

> “THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.

> “Gaaffii gaaffii guddaa har’aaf ta’e sanaa, ‘Maal gochuu qabna?’ jedhuuf, bu’uura Torban Xurumbaa fi iddoo saboota gurguddoo yeroo ammaa irratti hundaa’uun mirkaneeffatamee kennamuu ni danda’a; sababni isaas deebiin sun bu’uura kana irraatti dubbii Waaqayyootiin kennameera.”

> “We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound.’ Revelation 8:13.

> “Ulfina addaan xumura Malakattoota Torbanii keessaa sadan dhumaa wajjin badiisawwan sadeen haala addaan hin baafamneen walitti hidhamanii jiran. Gidduu Malakattoota Torbanii keessatti—xumura Malakata Afraffaa booddee fi jalqaba Malakata Shanaffaa dura—akkas jechuun barreeffameera: ‘Anis ilaaleen, ergamaa tokko samii gidduudhaan balali’aa, sagalee guddaadhaan akkana jedhaa dhaga’e; Sababa sagaleewwan biroo malakata ergamoota sadan amma iyyuu afuufan sanaatiin, warra lafa irra jiraatan irratti wayyoo, wayyoo, wayyoo.’ Mul’ata Yohaannis 8:13.

> “That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.

> “Wantaan Badiisawwan Sadan sun sagalee malakata torbanii keessaa sadan dhumaa wajjin, tokkoon tokkoon isaanii tokkoo wajjin, addaan hin citin kan walitti hidhatan taʼuun isaanii dhugaa kanaan gaaffii hunda caalaa mirkanaaʼeera; jechuunis, yeroo sagaleen Malakataa Shanaffaa xumurame, akkana jechuun barreeffameera: ‘Badiisni tokko darbeera; kunoo immoo badiisawwan lama kan biraa booddee ni dhufu.’ Mul’ata 9:12. Akkasumas yeroo malakanni ja’affaan xumurame, akkana jechuun barreeffameera: ‘Badiisni lammaffaan darbeera; kunoo, badiisni sadaffaan dafee ni dhufa. Malakanni torbaffaanis sagalee isaa dhageessise.’ Mul’ata 11:15.”

> “Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.

> “Amma, ergamaan kan walitti hin cinne ta’een, ergamaa Woowwan Sadan dhufuu isaanii labsu kana wajjin, Woowwan Sadan kunis ergamaan walitti hin cinneen Xurumbaa Torban keessaa isa dhumaa sadiin walqabatan, ‘Ergamaa Sadaffaa’ Mul’ata 14 keessa jiru.”

> “That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.

> “Kunis kun gaaffii hunda caalaa sirriitti mirkanaa’e taʼuu isaa ifatti argamuuf, ergaa Ergamaa Sadaffaa Mulʼata 14 keessaa haa jalqabnu; walitti hidhamiinsa isaa kallattiidhaan gara jalqaba isaanii duubatti haa hordofnu.”

> “The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’

> Jechoonni jalqabaa galmee waa’ee “Ergamaa Sadaffaa” keessatti argaman akkana jedhu: “Ergamaan sadaffaanis isaan duukaa bu’e.” Mul’ata 14:9. Kunis namoonni tokko tokko isa dura deemanii akka turan, Ergamaan Sadaffaanis “isaan duukaa bu’e” akka ta’e agarsiisa.

> “Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’

> “Egaa, lakkoofsa isa duraa fudhadhaa: ‘Ergamaan biraan isa duukaa dhufe.’ Kunis ergamaan tokko inni kana dura durses akka jiru argisiisa; inni kun yeroo isa duukaa dhufu immoo, isa kana ‘biraan’ isa godha.”

> “Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’

> “Amma gara keewwata jaʼaffaa deebiʼaa: ‘Anis ergamaa biraa arge.’ Kunis duraan ergamaan tokko akka darbe ni mirkaneessa; kanaafis inni kun, yeroo samii gidduutti barrisu, ‘biraa’ taʼa.”

> “Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’

> “Gara kitaaba Mul’ata keessa duubatti deebi’anii yoo hordofne, ergamaa Xurumbaa Torbaffaa malee, hamma lakkoofsa jalqabaa boqonnaa kudhaffaatti geenyutti ergamaa tokko illee hin arginu; achittis akkana jennee dubbisna: ‘Anis ergamaa jabaa kan biraa nan arge.’ Ibsi kun, akkuma duraan ture, isa kana dura ergamaan tokko akka jiru mirkaneessa; innis yeroo inni kun mul’atutti, akka ‘kan biraa’ jedhamee waa’ee isaa dubbatamu taasisa.”

> “Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’

> “Duubatti deebiʼanii yoo hordofne, hamma lakkoofsa dhumaa boqonnaa saddeetiitti geenyutti, ergamoota buufata Xiyyafa Jahaffaa fi Shanaffaa malee ergamoonni biraa hin argaman; achittis isa jalqabaa bira geenya; jechuunis akkana dubbifna: ‘Anis ilaaleen, ergamaa tokko nan dhagaʼe’—‘ergamaa biraa’ miti, garuu jalqaba irraa, ‘ergamaa tokko.’”

> “Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:

> “⠞⠓⠥⠎⠂ ⠃⠑⠛⠊⠝⠝⠊⠝⠛ ⠺⠊⠞⠓ ⠗⠑⠧⠑⠇⠁⠞⠊⠕⠝ 8:13⠂ ⠞⠓⠑⠗⠑ ⠊⠎ ⠁⠝ ⠥⠝⠃⠗⠕⠅⠑⠝ ⠎⠑⠗⠊⠑⠎ ⠕⠋ ⠁⠝⠛⠑⠇⠎ ⠉⠕⠝⠝⠑⠉⠞⠑⠙ ⠃⠽ ⠞⠓⠑ ⠺⠕⠗⠙ ‘⠁⠝⠕⠞⠓⠑⠗⠂’ ⠎⠞⠗⠁⠊⠛⠓⠞ ⠞⠓⠗⠕⠥⠛⠓ ⠞⠕ ⠞⠓⠑ ⠞⠓⠊⠗⠙ ⠁⠝⠛⠑⠇ ⠕⠋ ⠗⠑⠧⠑⠇⠁⠞⠊⠕⠝ 14⠂ ⠺⠊⠞⠓ ⠓⠊⠎ ⠍⠑⠎⠎⠁⠛⠑⠲ ⠞⠓⠥⠎⠒”

> “‘I beheld, and heard an angel." Revelation 8:13.

> “‘Ani nan arge, ergamaan tokkoos dhaga’e.” Mul’ata 8:13.

> “‘And I saw another mighty angel.’ Revelation 10:1.

> “‘Ani ergamaa jabaa kan biraa nan arge.’ Mul’ata 10:1.

> “‘And I saw another angel.’ Revelation 14:6.

> “ ‘Ani ergamaa biraa nan arge.’ Mul’ata 14:6. ”

> “‘And there followed another angel.’ Verse 8.

> “‘Achiis ergamaan biraan ni duukaa buʼe.’ Lakkoofsa 8.”

> “‘And the third angel followed them.’ Verse 9.

> “‘Malaaʼikaan sadaffaanis isaan duukaa buʼe.’ Lakkoofsa 9.”

> “Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:

> “Tarii fakkeenya salphaan armaan gadii, ergamaa Waayyoota Sadan kan sagalee xurumbaa torban keessaa sadan dhumaa beeksisu, fi Ergaa Ergamaa Sadaffaa kan Mul’ata 14 wajjin walitti dhufeenyi isaanii ifa gochuuf gargaara ta’a:

> “1st Trumpet Revelation 8:7

> “Malakataa Tokkoffaa Mul’ata 8:7”

> “2nd Trumpet Revelation 8:8

> “Xurumbaa 2ffaa Mul’ata 8:8”

> “3rd Trumpet Revelation 8:10

> “Xurumbaa 3ffaa Mul’ata 8:10”

> “4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.

> “ቱርንቤት 4ኛው ራእይ 8:12 ‘ሓደ መልኣኽ’—ወዮ፣ ወዮ፣ ወዮ። ራእይ 8:13።”

> “5th Trumpet Revelation 9:1–11/ First Woe

> “ᱯᱟᱶᱪ ᱫᱷᱚᱨᱚᱢ ᱛᱩᱨᱤ — ᱯᱨᱚᱠᱟᱥ 9:1–11 / ᱯᱨᱚᱛᱷᱚᱢ ᱦᱟᱭ”

> “6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1

> “ⵜⴰⵙⴷⴷⵉⵣⵜ ⵜⵉⵙⵙ 6 ⵜⴰⵏⴰⵥⵔⵓⵜ 9:13 ⴰⵔ 11:13 ⴰⵎⵙⵏⴰⵎ ⵡⵉⵙ ⵙⵉⵏ ‘ⴰⵏⴰⵏⴳⴰ ⵢⴰⴹⵏ ⵉⵎⵇⵇⵓⵔ.’ ⵜⴰⵏⴰⵥⵔⵓⵜ 10:1”

> “7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6

> “Beeksisa Xomboraa 7ffaa Mul’ata 11:13–19 Wayyoo sadaffaa ‘Ergaa Waaqayyoo biraa. Mul’ata 14:6”

> “‘There followed another.’ Revelation 14:6

> “‘Kaan biraan kan biraa itti aane.’ Mul’ata Yohaannis 14:6

> “‘The third angel followed them.’ Revelation 14:9.

> “‛ᱛᱮᱥᱟᱨ ᱫᱩᱛ ᱩᱱᱠᱩᱣ ᱠᱚ ᱛᱟᱭᱚᱢ ᱠᱮᱫᱟᱭᱟ।’ ᱯᱨᱚᱠᱟᱥᱤᱛ 14:9।”

> “The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

> Hiikni waan hunda dhiibbaa qabu caalaatti guutummaatti ilaaluu dandeenya, ergaa Ergamaa Sadaffaa dhuguma of keessatti maal akka taʼe xiyyeeffannaan qoranneerra: Akka ifa isaatti, ibsi “Ergamaa Sadaffaa” jedhu ifatti tuuta ergamoota sadii keessaa isa sadaffaatti kan agarsiisudha. Akkuma duraan akeekame, tuuti ergamoota sadii kun, tokkoon tokkoon isaanii ergaa baatanii, Mul’ata boqonnaa kudha afuri keessatti, keeyyata 6–12 keessatti argamu. Ergaawwan ergamoota sadan kanaa walitti makamuudhaan isa sadaffaatti xumuramu; innis hamma midhaan lafti irraa gaʼe bilchaatutti, dhufaatii Gooftaa isa haamuuf qophaaʼutti dhagaʼamuu irraa hin dhaabatu.

> “The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

> Ergaan ergamaa sadaffaa mataan isaa, akkuma dubbii ergamaa sadaffaatiin labsamutti, akkana: “Ergamaan sadaffaanis isaanii duukaa bu’ee sagalee guddaadhaan akkana jedhe, Namni tokko yoo bineensichaafi fakkii isaa waaqeffate, mallattoo isaas irratti jechuun adda isaa irratti yookaan harka isaa irratti fudhate, innis akkuma isaanii daadhii dheekkamsa Waaqayyoo, isa utuu hin makamin xoofoo dheekkamsa isaa keessatti naqame sana ni dhuga; ergamoota qulqullootaa durattis, Hoolichaa durattis ibiddaafi diinniin ni dhiphifama; aarri dhiphina isaaniis bara baraan ol ba’a; warri bineensichaafi fakkii isaa waaqeffatan, akkasumas namni kam iyyuu mallattoo maqaa isaa fudhatu, guyyaa fi halkan boqonnaa hin qaban. Kunoo obsa qulqullootaa; kunoo warra ajajawwan Waaqayyoo eegan, amantii Yesusis qabaniidha.”

> “This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.

> “Kun Ergaa Maleekaa Sadaffaa ti akkuma inni of keessaa qabuun, warra lamaan kaan irraa adda baafamee jiru. Garuu, dhugumaan, inni akka waan adda ta’eetti ilaalamuu hin danda’u; akkasumas akka isa qofaatti ergaa tokko, addaa, addunyaaaf ta’ee ofumaan dhaabatu taasifamuu hin danda’u; jechuunis dubbiiwwan jalqabaa isa ilaalchisee kennaman akkana jedhu: ‘Maleekaan Sadaffaan ISAAN hordofe.’ Kanaafuu, dubbiiwwan jalqabaa ergaichaa keessaa ba’een iyyuu, isa dura kan ture tokko qofa utuu hin ta’in, lamaanuu akka ilaallu nutti agarsiifama. Jechi Giriikii ‘hordofe’ jedhamee hiikame immoo akka adda ba’ee hordofuu miti, yookaan hordofuu qofa miti, garuu ‘waliin hordofuu’ jechuudha; akkuma loltoonni ajajaa isaanii hordofan, yookaan tajaajiltoonni gooftaa isaanii hordofanitti; kanaaf, ‘dhimmicha keessatti nama tokko hordofuu; of nama tokkoon geggeeffamuuf hayyamuu’ jechuudha. Yommuu wantoota irratti dubbatamu immoo, akka bu’aa tokkootti hordofuu agarsiisa; jechuunis waan kana dura adeeme tokko keessaa ‘akka keessaa bu’aatti’ hordofuu agarsiisa. Kanaafuu, namoota ilaalchisee, Maleekaan Sadaffaan warra isa dura jiran lamaan waliin ni hordofa; ergaan isaas, akka waan tokkootti, waan isa dura deeme irraa akka bu’aa yookaan akka keessaa bu’aatti ni hordofa.”

> “But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.

> “தொடர்ந்து இரண்டாமவரைப் பற்றியும் இவ்வாறு எழுதப்பட்டுள்ளது: ‘பின்னர் வேறொரு தூதன் தொடர்ந்து வந்தான்.’ மூன்றாம் தூதன் இரண்டாம் தூதனைத் தொடர்ந்து வருவது போலவே, இரண்டாம் தூதனும் முதலாம் தூதனைத் தொடர்ந்து வருகிறான். மேலும் முதலாம் தூதனைப்பற்றி இவ்வாறு எழுதப்பட்டுள்ளது: ‘நான் வேறொரு தூதன் பறந்து செல்லுவதைக் கண்டேன்,’ முதலியன. இம்மூவரின் தொடரில் இவனே முதல்வன். அவனைத் தொடர்ந்து இன்னொருவன் வருகின்றான்; அவர்களைத் தொடர்ந்து மூன்றாம் தூதன் வருகின்றான். அவர்களின் எழுச்சியின் வரிசையில் தொடர்ச்சி உண்டு; ஆனால், இம்மூவரும் முறையாகத் தொடர்ச்சியாக எழுந்த பின், அவர்கள் ஒன்றாய் முன்னேறுகிறார்கள். முதலாம் தூதன் தன் செய்தியை ஒலிக்கச் செய்கிறான்; இரண்டாம் தூதன் தொடர்ந்து வந்து முதலாம் தூதனுடன் இணையுகிறான்; மூன்றாம் தூதன் அவர்களைத் தொடர்ந்து வந்து அவர்களுடனே இணையுகிறான்; ஆகையால், இம்மூவரும் இணைக்கப்பட்டு, தங்கள் ஐக்கிய வல்லமையில் ஒன்றாய் முன்னேறும் போது, அவர்கள் வல்லமையுள்ள, மும்மடங்கான, உரத்த சத்தமுள்ள ஒரு செய்தியை உருவாக்குகிறார்கள். மூன்றாம் தூதனுடைய செய்தி பூரணமடைய இம்மூன்றும் அவசியம்; மேலும் இவையெல்லாம் அறிவிக்கப்படாமல் மூன்றாம் தூதனுடைய செய்தி உண்மையாய்க் கொடுக்கப்பட முடியாது.”

> “What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’

> “Egaa, ergaan sun qooda isaanii adda addaa keessatti dhaamsi sadii maal dha?—Kunoo inni Duraa: ‘Anis ergamaa biraa tokko samii gidduu balali’u nan arge; innis warra lafa irra jiraatanitti, saba hundumaatti, gosa hundumaatti, afaan hundumaatti, fi ummata hundumaatti lallabuuf wangeela bara baraa qabaatee ture; sagalee guddaadhaanis akkana jedha, Waaqayyoon sodadhaa, ulfinas Isaaf kennaa; sa’aatiin murtii Isaa ga’eeraatii; Isa samii fi lafaa, galaanaa fi burqaawwan bishaanii uume waaqeffadhaa.’

> “Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’

> “Kunis isa lammaffaa: ‘Ergamaan biraan isa duukaa buʼee, “Baabilon kufteerti, kufteerti; magaalaan guddoon sunis sababii wayinii dheekkamsa sagaagalummaa isheetiif saboota hunda akka dhugan gooteerti” jedhe.’”

> “And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

> “Kanas Inni isa Sadaffaa dha: ‘Maleekaan sadaffaanis isaan duukaa buʼee sagalee guddaadhaan akkana jedhe; Namni kam iyyuu bineensichaafi fakkii isaa yoo waaqeffate, mallattoo isaas adda isaatti yookiin harka isaatti yoo fudhate, inni sun daadhii dheekkamsa Waaqayyoo kan xoofoo dallansuu isaa keessatti makaa malee naqame ni dhuga; fuula maleekota qulqullootaa durattis, fuula Hoolichaas duratti ibiddaafi biriimstoon ni dhiphatama; aarri dhiphina isaanii bara baraan ol in baʼa; warri bineensichaa fi fakkii isaa waaqeffatan, akkasumas namni kam iyyuu mallattoo maqaa isaa fudhatu, halkanii fi guyyaa boqonnaa hin qaban. Asitti obsaan qulqulloonni dhaabbatu jira; isaan ajajawwan Waaqayyoo eeganii amantii Yesuus qabatanis as jiraatu.’”

> “A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.

> ହେଁ, ଏହି ପ୍ରତ୍ୟେକ ସନ୍ଦେଶର ଶବ୍ଦବିନ୍ୟାସକୁ ଏକ ଦୃଷ୍ଟିରେ ଦେଖିଲେ, ଗ୍ରୀକ ଶବ୍ଦ “followed” ଭିତରେ ଥିବା ଭାବକୁ ଜଣାପଡ଼େ, ଯାହାର ଅର୍ଥ ହେଉଛି “ପରିଣାମସ୍ୱରୂପ ପଛୁଆଇ ଆସିବା।” ପ୍ରଥମଟି ଅନନ୍ତକାଳୀନ ସୁସମାଚାର ବହନ କରେ, ପ୍ରତ୍ୟେକ ସୃଷ୍ଟିକୁ ପ୍ରଚାର କରିବା ପାଇଁ, ସମସ୍ତଙ୍କୁ ଦେବଙ୍କୁ ଭୟ କରିବାକୁ, ତାଙ୍କୁ ଗୌରବ ଦେବାକୁ, ଏବଂ ତାଙ୍କର ଉପାସନା କରିବାକୁ ଆହ୍ୱାନ କରିଥାଏ; କାରଣ ତାଙ୍କର ବିଚାରର ଘଣ୍ଟା ଆସିପହଞ୍ଚିଛି। ଏହି ସନ୍ଦେଶର ପ୍ରତ୍ୟାଖ୍ୟାନ ଏମିତି ଏକ ପରିସ୍ଥିତି ସୃଷ୍ଟି କରେ, ଯାହାକି, ଏପରି ପ୍ରତ୍ୟାଖ୍ୟାନର ପରିଣାମସ୍ୱରୂପ, ପଛୁଆଇ ଆସୁଥିବା ଦ୍ୱିତୀୟ ଦୂତର ବାକ୍ୟରେ ବର୍ଣ୍ଣିତ ହୋଇଛି। ଏବଂ ପ୍ରଥମ ସନ୍ଦେଶର ପ୍ରତ୍ୟାଖ୍ୟାନକାରଣରୁ; ଏବଂ ଦ୍ୱିତୀୟରେ ଘୋଷିତ ସେହି ପ୍ରତ୍ୟାଖ୍ୟାନର ପରିଣାମମାନଙ୍କ ଦ୍ୱାରା; ଆଉ ଗୋଟିଏ ପରବର୍ତ୍ତୀ ପରିଣାମସ୍ୱରୂପ ଏମିତି ଏକ ଅବସ୍ଥା ଉତ୍ପନ୍ନ ହୁଏ, ଯାହା ପାଇଁ ଆବଶ୍ୟକ ହୁଏ ଯେ ତୃତୀୟ ଦୂତ ସେମାନଙ୍କ ପରେ ଆସୁନ୍ତୁ, ଏବଂ ଉଚ୍ଚ ସ୍ୱରରେ ତାହାର ଭୟାନକ ସତର୍କବାଣୀ ଘୋଷଣା କରୁନ୍ତୁ, ସେହି ଭୀଷଣ ଅଶୁଭମାନଙ୍କ ବିରୁଦ୍ଧରେ, ଯେଉଁମାନେ ପ୍ରଥମ ସନ୍ଦେଶର ପ୍ରତ୍ୟାଖ୍ୟାନର ଦ୍ୱିଗୁଣ ପରିଣାମରୂପେ ଉତ୍ପନ୍ନ ହୋଇଛନ୍ତି।

> “And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’

> “Akkasumas sagalee fi hojii Ergamaa Sadaffaa kan Ergamaa Tokkoffaa wajjin walitti makamuun isaa, dubbii isaa isa xumuraa irraa ifaadha: ‘Warri ajajawwan Waaqayyoo eeganii fi amantii Yesuus qaban kunoo as jiru;’ sababiin isaas, kun yeroo hundumaa kaayyoo lallaba wangeela bara baraati. Inni bu’uura Waaqayyoon sodaachuu fi ulfina isaaf kennuu, akkasumas ‘Isa samii fi lafa, galaanaa fi burqaawwan bishaanii uume’ waaqeffachuuti. Ajajawwan Waaqayyoo eeguu fi amantii Yesuus qabaachuun waan lubbuu kam iyyuu sa’aatii murtii isaa keessatti dhaabachuu dandeessisu tokkicha; murtiin sunis, akkuma ergamaan inni jalqabaa labsu, ‘dhufeera.’”

> “Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.

> ତୃତୀୟ ଦୂତଙ୍କର ସମାପନୀୟ ବାକ୍ୟଗୁଡ଼ିକ ପରେ ସତ୍ତ୍ୱରେ ଏହି କଥା ଆସେ—“ମୁଁ ସ୍ୱର୍ଗରୁ ଗୋଟିଏ ସ୍ୱର ଶୁଣିଲି, ଯାହା ମୋତେ କହୁଥିଲା, ଲେଖ, ଧନ୍ୟ ସେହି ମୃତମାନେ, ଯେମାନେ ଏହିଥରୁ ପ୍ରଭୁମଧ୍ୟରେ ମରନ୍ତି”—ଅର୍ଥାତ୍ ଏହି ସମୟରୁ ଆଗକୁ। ପ୍ରକାଶିତ ବାକ୍ୟ 14:13। ଏବଂ ସତ୍ତ୍ୱରେ ଏହା ପରେ ଏହି ବାକ୍ୟଗୁଡ଼ିକ ଆସେ, “ମୁଁ ଦେଖିଲି, ଆଉ ଦେଖ, ଗୋଟିଏ ଧଳା ମେଘ, ଏବଂ ସେହି ମେଘ ଉପରେ ମନୁଷ୍ୟପୁତ୍ରଙ୍କ ସଦୃଶ ଜଣେ ବସିଥିଲେ, ତାଙ୍କ ମୁଣ୍ଡରେ ସୁବର୍ଣ୍ଣମୟ ମୁକୁଟ, ଏବଂ ତାଙ୍କ ହାତରେ ଗୋଟିଏ ତୀକ୍ଷ୍ଣ ଦାଆ। ତାହାପରେ ଆଉ ଜଣେ ଦୂତ ମନ୍ଦିରରୁ ବାହାରିଆସି, ମେଘ ଉପରେ ବସିଥିବାଙ୍କୁ ଉଚ୍ଚ ସ୍ୱରରେ କହିଲେ, ତୁମ ଦାଆ ଚଲାଅ ଏବଂ କଟ; କାରଣ କଟିବାର ସମୟ ଆସିପହଞ୍ଚିଛି; କାରଣ ପୃଥିବୀର ଫସଲ ପକିଯାଇଛି। ତେବେ ଯିଏ ମେଘ ଉପରେ ବସିଥିଲେ, ସେ ପୃଥିବୀ ଉପରେ ନିଜ ଦାଆ ଚଲାଇଲେ; ଏବଂ ପୃଥିବୀ କଟାଯାଇଲା।” ପ୍ରକାଶିତ ବାକ୍ୟ 14:14–16। ଏବଂ “ଫସଲ ହେଉଛି ଜଗତର ଶେଷ।” ମାଥିଉ 13:39।

> “Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.

> “Ammasis: Ergamaan inni Sadaffaan Waaqa-bultii bineensaa fi fakkeenyasaa irraa, maal iyyuu yoo taʼan, namoota hundumaa addatti akeekkachiisa; akkasumas, Mul’ata 19:11–21 irraa akka hubannutti, yeroo Gooftaan duumessa samii keessatti dhufu bineensichi fi fakkeenyisaanii ‘jiraatoo’ dha; isaanis ‘lamaan isaanii iyyuu’ ulfina dhufaati isaatiin ni balleeffamu.”

> “These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.

> “ଏହି ସତ୍ୟଗୁଡ଼ିକ ଦର୍ଶାଉଛି ଯେ, ତୃତୀୟ ସ୍ୱର୍ଗଦୂତଙ୍କର ସନ୍ଦେଶ ଏକ ଶକ୍ତିଶାଳୀ, ତ୍ରିଗୁଣ, ଉଚ୍ଚସ୍ୱରଯୁକ୍ତ ସନ୍ଦେଶ, ଯାହା ପ୍ରଭୁଙ୍କ ଦ୍ୱିତୀୟ ଆଗମନର ଠିକ୍ ପୂର୍ବରୁ ପ୍ରତ୍ୟେକ ଜାତି, ବଂଶ, ଭାଷା ଓ ଲୋକଙ୍କ ପାଖକୁ ପ୍ରସ୍ଥାନ କରେ; ଏବଂ ଯାହା ପୃଥିବୀର ଶସ୍ୟକଟାକୁ ପକ୍କ କରେ, ଓ ପ୍ରଭୁଙ୍କ ପାଇଁ ପ୍ରସ୍ତୁତ ଏକ ଜନସମୁଦାୟକୁ ସଜାଇ ତୋଳେ, ଯେପରି ଯୋହନ ବପ୍ତିସ୍ତଙ୍କର ସନ୍ଦେଶ ପ୍ରଭୁଙ୍କ ପ୍ରଥମ ଆଗମନ ପାଇଁ ପଥ ପ୍ରସ୍ତୁତ କରିଥିଲା। ଏହିପରି ଏହା ହେଉଛି ଜଗତ ପାଇଁ ଈଶ୍ୱରଙ୍କର ଶେଷ, ସମାପନୀ, ସନ୍ଦେଶ।”

> “And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.

> “Amma yeroo kana, akkasiin ergaa Ergamaa Sadaffaa ofuma isaatiin maal akka ta’e hubannoo qabaanneerra; walitti dhufeenya ergaa sanaa fi saboota gurguddoo yeroo har’aa gidduu jiru, ‘Yeroo Ergaa Ergamaa Sadaffaa’ ilaaluudhaan caalaatti ifatti hubachuun ni danda’ama.” A. T. Jones, The Great Nations of Today, 114.

Back to Articles