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# The Book of Daniel - Number Seventy-Five

ପୁସ୍ତକ ଦାନିଏଲ୍ - ପଞ୍ଚାତ୍ତର ସଂଖ୍ୟା

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

പരിശുദ്ധപ്രവാചകസാമ്യങ്ങൾ: യെശയ്യാവിന്റെ സന്ദേശത്തിൽ നിന്ന് ആധുനികകാല വെളിപ്പാടുകളിലേക്കു

Author

Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Akkuma Isaayaan ergaa waggoota jaatamii shanii (boqonnaa torba, lakkoofsa saddeet) tiin bakka bu’e sana geggeessaa hamaa Yerusaalemiif dhiheessu, inni kana kan godhu “dirree namicha uffata qulqulleessuu” biratti fi “dhuma qodaa bishaanii kuusaa gubbaa” irratti, bara dhaloota Kiristoos dura 742 keessatti. Bara dhaloota Kiristoos dura 742 bara 1863 bakka bu’a; jechuunis, Yesuus yeroo hundumaa dhuma wantaa jalqaba isaatiin fakkeessa. Fincilli bara 1863 immoo seera Dilbataa Ameerikaa keessatti raawwatamu bakka bu’a; sababni isaas, Yesuus yeroo hundumaa dhuma wantaa jalqaba wantaatiin fakkeessa. Bara 1863 jalqaba waldaa Adventistii Laa’odiiqeyaa seeraan galmaa’e ture; waldaan sunis yeroo “kirkira lafaa guddaa” kan seera Dilbataatti gammoojjii taatee dhiifamti. Dhaabbanni seeraan Mootummaadhaan bulu akkamitti yeroo mootummaa sanumaatiinis waaqeffannaan guyyaa torbaffa irratti seeraan dhorkamu keessatti Sanbata guyyaa torbaffaa eeguu itti fufuu danda’a?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Jalqabaa fi xumura tajaajila Kiristoositti, Inni mana qulqullummaa qulqulleesse. Yeroo mana qulqullummaa yeroo jalqabaatiif qulqulleessetti, Kiristoos geggeessitoonni “mana Abbaa isaa” boolla saamtootaa akka taasisan ibse; garuu yeroo mana qulqullummaa yeroo dhumaatiif qulqulleessetti immoo “manni isaanii” onaa taʼee isaaniif akka dhiifame ibse. Israaʼel durii Israaʼel ammayyaa fakkeessa. Inni jalqaba Adventizimii keessatti mana qulqullummaa Millerite ijaaree qulqulleesse; garuu qulqulleessuu isa dhumaa irratti, jechuunis qulqulleessuu dhibba afurtamii afurii kuma sanaa irratti, Adventizimiin Laaʼodiqeyaa afaan isaa keessaa tufama; achiis “manni isaanii” onaa taʼee dhiifama.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Isaayyaas yommuu mootummaa Ahaaziin dura dhaabbatu, dirree miiccaa uffataatii bira jira. Dirreen miiccaa uffataa qulqulleessuu Ergamaa Kakuu isa tasaa mana qulqullummaa Isaa dhufee ijoollee Leewwii akka “saamunaa miiccaa uffataa”tti qulqulleessu ni argisiisa. Qulqulleessuun kun jalqaba Adventizimii irratti raawwatame; dhuma irrattis deebi’ee ni raawwatama.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Kunoo, ani ergamaa koo nan erga; innis karaa fuula koo duratti qopheessa; Gooftaan isin barbaaddan sunis, akkasuma ergamaan kakuu kan isin itti gammaddan sun, yeroo hin eegamnetti gara mana qulqullummaa isaatti ni dhufa; kunoo, inni ni dhufa, jedha Waaqayyo Gooftaan mootummaa hedduu qabu. Garuu eenyutu guyyaa dhufaatii isaa obsuu dandaʼa? yeroo inni mulʼatutti eenyutu dhaabachuu dandaʼa? inni ibidda warra baqsanii qulqulleessanii fakkaata; akkasumas akka saamunaa warra uffata miiccaniiti. Innis akka nama meetii baqsanii qulqulleessu tokkootti taaʼee ni qulqulleessa; ilmaan Leewwiis ni qulqulleessa, akka warqee fi akka meetiitti ni calaqqisiisa; isaanis Waaqayyoon qajeelummaadhaan aarsaa ni dhiʼeessu. Ergasii aarsaan Yihudaa fi Yerusaalem Waaqayyo duratti akka guyyoota durii, akka waggoota jalqabaatti ni tola. Milkiyaas 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Isaayaan Ahaaziin wal arga, mallattoo ilma isaa wajjin; maqaan ilmi sun guyyaa dhumaa keessa “hafteen ni deebi’a” jedhuun hiika qaba. Hafteen warra “deebi’an” dha. Isaayaan yeroo seenaa qulqulleessuu mana qulqullummaa keessatti mootii hamaa Ahaazii wajjin wal argata; seenaa kunis seenaa Miileeraayitii keessatti bara 1844 jalqabee, bara 1863 keessatti jechuunis ajajamuu diduudhaan xumurame. Guyyaa dhumaa keessatti qulqulleessuun kun seenaa mallatteessuu dhibba afurtamii afurii fi kuma afurii keessaa ta’eeti. Osoo Miileeraayitoonni qophii Waaqayyoo isa banamaa kan bara 1844 booddee dhufe hordofanii, hojii sana ni xumuru turan.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Adventistoonni, abdii guddaan bara 1844tti caccabee sana booddee, amantii isaanii jabeessanii qabatanii, qajeelcha Waaqayyoo isa banu keessatti tokkummaadhaan itti fufanii, ergaa maleekaa sadaffaa fudhatanii humna Hafuura Qulqulluutiin addunyaatti labsanii utuu jiraatanii, fayyina Waaqayyoo argu turan; Gooftaanis hojii isaanii wajjin humna guddaadhaan hojjeta ture; hojii sunis xumuramee ture, Kiristoosis yeroo kana dura saba Isaa gatii isaanii fudhachuuf dhufa ture. Garuu yeroo shakkii fi wallaalummaa kan abdii caccabuu sana duukaa dhufe keessatti, amantoonni adventii keessaa baayʼeen amantii isaanii gad dhiisan.... Akka kanaan hojii sun gufate, addunyaanis dukkana keessatti hafe. Utuu qaamni Adventistotaa guutuun abboommii Waaqayyoo fi amantii Yesus irratti tokko taʼee jiraatee, seenaan keenya akkam baayʼee adda taʼa ture!” Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

“Bantummaa Waaqayyoo banamaa taʼe keessatti tokkummaadhaan itti fufanii duukaa buʼuu” dadhabuun isaanii bara 1856tti haala Laaʼodiiqeyaa keessatti isaan galche; fincilli itti aansuudhaan bara 1863 kaʼes, joollummaa durii Israaʼelitti fakkeenya taʼee agarsiifame sanaa jechuunis yeroo isaan qormaata isaanii isa kudhanii fi isa dhumaa kufanii, achiis waggoota afurtama itti aanan keessatti lafa onaa keessatti akka duʼanitti murtaaʼan sanaa, jalqaba naannaʼuu lafa onaa keessatti taasifamu mallatteesse.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Ilmi Ishaa’in waadaa ni kenna; innis qulqullinaa mana qulqullummaa kan bara dhumaa keessatti ta’u irratti, “hafni tokko ni deebi’a.” “Deebiin” isaanii Ermiyaasiin fakkeeffamee mul’ata; innis yoo “deebi’e,” eegduu Waaqayyoo akka ta’u abdachiifame. Kuma dhibba afurtamii fi afur sun warra mufannaa tokko irraa deebi’an dha.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Warri dhibbaan afurtamii afurii fi kuma afurtamii afur taʼan abdii kutannaa tokko keessa darbanii Goofta isaanii eeggataniiru. Isaan seenaa Miilaarotaa keessatti durboota ogeeyyii fakkeenyan ibsamaniiru; akkasumas seenaa jalqabaa fi xumuraa keessatti, yeroo Iyya Gooroo Halkan Walakkaa keessa hafuura qulqulluun dhangalaʼu, uleen lama saba tokko taʼanii walitti makamu.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Mootiin hamaan Aahaaz bulchiinsa Yihudaa isa ergaa sana dhagaʼuuf ture ni bakka buʼa; garuu isaan ergaa Isaayaasiin dhiyaate sana ni didu; akkas gochuudhaanis “ni gufatu, ni kufu, ni caccabu, ni kiyyoo keessatti qabamu, ni fudhatamus.” Isaan warra “gara warra hafuurota beekamoo qabanitti, gara warra falfalaniitti, warra guungumanitti fi hasaasanittis ni barbaadu” jedhamanidha; kunis muuxannoo hafuurota xuraaʼoo isa isaan itti kufan, yeroo gowwoomsaa jabaa 2 Tasalonqee keessaa fudhatan, bakka buʼa. Aahaaz ergaa Isaayaas bara dhaloota Kiristoos dura 742 keessa diduun isaa, bara 1863tti, yeroo ergaan Millar didame, wajjin wal simata. Isaayaas Millar fakkeessa; ergaan Isaayaasis taʼe kan Millar, lamaan isaanii iyyuu “yeroo torba” irratti kan hundaaʼe dha; kunis Isaayaas boqonnaa torba keessatti lakkoofsa saddeet irraa qabxii ankaraa isaanii argata. Ilmi Millar (ilmi Isaayaas) sochii Eliyaas isa guyyoota dhumaa keessa dhufu bakka buʼa.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Labsiin Ahaz irratti, sababii inni diduu isaatiin dubbatame, raajii akka inni mootii kaabaa tiin mo’amuu qabu of keessaa qaba; kunis guyyoota dhumaatti walitti dhufeenya sadan Roomaa ammayyaa ta’ee, isa abbaa-phaaphaasotaatiin bulfamu dha.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Waaqayyoos akkas jedhee deebiʼee natti dubbate; “Sababni isaas, sabni kun bishaanota Shiiloaa kan suuta yaaʼan didanii, Reziinii fi ilma Remaaliyaa keessatti gammaduuf; kanaafuu amma, kunoo, Gooftaan bishaanota lagichaa jajjaboo fi baayʼee taʼan isaan irratti ni kaasa; jechuunis mootii Asoorii fi ulfina isaa hundumaa. Innis lagaalee isaa hundumaa irra ni ol baʼa, qarqara isaa hundumaa irraas ni guuta; Yihudaa keessaas ni darba; ni lolaaʼa, ni irra darba, hamma mormaatti ni gaʼa; diriirfamuun qoochoo isaa balʼina biyya kee guutuu ni guuta, yaa Imaanu’el.” Isaayaas 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Isaayyaas hamaan dhuma yaa’ii bishaan kuusaa gubbaa irratti mootii hamaa Akaazii wajjin wal arguuf dhufe; akkasumas, yeroo Kiristoos keessatti kuusaan gubbaa sun kuusaa Silohaamii wajjin tokko ta’uu isaa ilaalchisee barreessitoota seenaa macaafa qulqulluu fi qorattoota hambaa durii gidduutti shakkiin yoo jiraate illee, haalli raajii Isaayyaas shakkii hunda ni balleessa; Isaayyaas mootichi kaabaa Akaaz irratti akka dhufu adda baasee ibsa, sababiin isaas inni bishaanota Shilohaa isa suuta yaa’u sana tuffatee waan tureef. “Shiloah” jechuun Maqaa Kakuu Moofaa keessatti “Siloam” jedhamu, kan Kakuu Haaraa keessatti argamu, dha.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Inni boolla Siloo’aamitti Yesus nama jaamaa sana fayyise; mootichi hamaan Ahaaz immoo hooggantoota Laa’odiiqeyaa jaamoo taʼan, bara 1863 keessattis akkasumas seera Dilbataa dhihoo dhufu sana irratti fayyifamuu didan ni bakka buʼa. “Shiloah” fi “Siloam” jechuun lamaan isaanii iyyuu “ergame” jechuu dha; ergaan tokko Abbaa irraa gara Ilmaatti ergame; inniis achumaan Gabri’elii fi ergamoota qulqullootaaf dabarse, isaanis Isaayaasiif akka himan godhe; Isaayaasis ergaa samii irraa “ergame” sana gara hoogganaa Laa’odiiqeyaa jaamaa taʼeetti fide.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Bakka itti Isaayyaas ergaa dhiheesse sun iddoo roobni Hafuura Qulqulluu itti gara saba Waaqayyootti geeffamu agarsiisa; kunis akkuma tuuboo warqee mul’ata Zakkaariyaas keessatti mul’atan, yookaan immoo sadarkaa abjuu Yaaqoob keessatti mul’ateenis bakka bu’ameera.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Wanti Waaqayyo nuuf qopheesse kitaaba Zakaariyaas boqonnaawwan 3 fi 4, akkasumas 4:12–14 keessatti bakka bu’amee mul’ata: ‘Ani ammas deebisee isa gaafadhee, Maali dha dameewwan ejersa lamaanuu kun kan tuubboowwan warqee lama sanaan zayita warqee of keessaa gad lolaasan? Innis deebisee naan jedhe, Kun maal akka ta’e hin beektuu ree? Anis, Lakki, Gooftaa koo, jedheen. Achiis inni jedhe, Isaan kunneen dibamtoota lamaan warra Gooftaa lafa hundumaa bira dhaabatanidha.’

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “ጎይታን ውስጥ ምንጮች ብዙ ናቸው። ለእርሱ የመሣሪያና የአቅርቦት እጥረት አይኖረውም። በንግግራችን ውስጥ የሚገለጥ የእምነታችን እጥረት፣ የምድራዊነታችን ሁኔታ፣ ቀላልና ዋጋ የሌለው ንግግራችን፣ ያልታመንነታችን ምክንያት ጨለማ ጥላዎች በእኛ ዙሪያ ይሰበሰባሉ። ክርስቶስ በቃልም ሆነ በባሕርይ ፈጽሞ የሚወደድ፣ ከአሥር ሺህም መካከል ሁሉን የሚበልጥ እንደ እርሱ አይገለጥም። ነፍስ ራሷን ወደ ከንቱነት ለማንሣት ሲበቃላት፣ የጎይታ መንፈስ ለእርሷ ብዙ ማድረግ አይችልም። አጭር አሳቢ የሆነ ራእያችን ጥላውን ብቻ ያያል፣ ከዚያ በላይ ያለውን ክብር ግን ማየት አይችልም። መላእክት አራቱን ነፋሳት ይዘው አሉ፤ እነዚህም የቁጣ ፈረስ ተመስለው ለመፈታትና በመንገዳቸው ጥፋትና ሞት እየሸከሙ በምድር ሁሉ ላይ ለመጥለቅ የሚሹ ናቸው።”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Nu addunyaa bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara bara? Nu dadhabina, qabbana, du’aanis ni taanaa? Oo, warri keenya waldoota keessatti Hafuurri fi hafuuri Waaqayyoo saba Isaa keessatti afuufamee akka argamu, isaanis miilla isaanii irratti dhaabatanii akka jiraatan utuu ta’ee! Daandiin sun dhiphaa akka ta’e, karri sunis dhiphaa akka ta’e arguuf nu barbaachisa. Garuu yeroo nuti karra dhiphaa sana keessa darbinu, bal’inni isaa daangaa hin qabu.” Manuscript Releases, volume 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“Zayiin warqee” jechuun ergaa hafuura Waaqayyoo isa kuufama gubbaatii irraa karaa tuuboo sanaa gadi buʼu dha; tuuboo sana immoo tuubboolee warqee lama, jechuunis dhugaa-baatota lama kan Kitaaba Qulqulluu fi Hafuura Raajii taʼan, yookaan Kakuu Moofaa fi Kakuu Haaraa, yookaan seeraa fi raajotaa, yookaan Musee fi Eliyaas dha.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Warri dibamoon kan Gooftaa guutummaa lafaatiin bira dhaabatan, iddoo yeroo tokko Seexanaaf akka kiirubii haguuguutti kenname qabu. Uumamtoota qulqulloota teessoo isaa marsaniin, Gooftaan jiraattota lafaatii wajjin walqunnamtii yeroo hundumaa itti fufaa qaba. Zayitiin warqee fakkaatu sun ayyaana isa Waaqayyo ittiin ibsawwan amantootaa guutu agarsiisa, akka isaan hin liphsine, hin badnes. Utuu zayitiin qulqulluun kun ergaawwan Hafuura Waaqayyootiin mootummaa irraa garaa jannataatti hin dhangalaane ta’ee, humnoonni hamaa guutummaatti nama irratti to’annoo ni qabaatu turan.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Yommuu ergaa inni nuuf ergu hin fudhanne Waaqayyo ni salphifama. Akkasiin zayitii warqee inni lubbuu keenya keessatti dhangalaasee warra dukkana keessa jiranitti darbuuf jedhu ni didna. Yommuu waamichi sun, ‘Kunoo, misirrichi dhufeera; isa simachuuf baʼaa,’ jedhu dhufu, warri zayitii qulqulluu hin fudhanne, warri ayyaana Kiristoos garaa isaanii keessatti hin kunuunsine, akkuma durboota gowwootaa, Gooftaa isaanii simachuuf qophaaʼoo akka hin taane ni argatu. Isaan zayitii sana argachuuf humna of keessaa qaban hin qaban, jireenyi isaaniis ni caccaba. Garuu yoo Hafuurri Qulqulluun Waaqayyoo kadhatame, yoo akkuma Musee, ‘Ulfinni kee natti mulʼisi,’ jennee kadhanne, jaalalli Waaqayyoo garaa keenya keessatti ni dhangalaʼa. Tuubowwan warqeetiin, zayitiin warqee sun nuuf ni darbama. ‘Humnaan miti, aangoodhaanis miti, garuu Hafuura kootiin, jedha Waaqayyo Gooftaan Maccaa.’ Ifa aduu Qajeelummaa keessaa baʼu fudhachuudhaan, ijoolleen Waaqayyoo akka ibsaa biyya lafaa keessatti ni ifu.” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Ergaan Ahaaz didaa ture ergaa Iyya Giddugaleessaa isa, yoo hoggantoonni Laaʼodiiqeyaa ergaa bara 1856 isaanitti “ergame” sana fudhatanii taʼe, dhufaatii lammaffaa Kiristoositti xumura argachuu qaba ture. Ergaan sun achii booddee iyyata guddaatti ni guddachaa ture; ummanni Waaqayyoo hojii sana ni xumuru ture, nagaanis ni jiraatu turan. Qooda kanaa garuu, isaan deebiʼanii gara qufaa isa isaan irraa bilisa baafamanitti deeman.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

Isaayyaasii fi Ahaaz adeemsa qulqulleessuu dirree namicha uffata miiccaa keessatti akka jiranitti bakka buufamu; qulqulleessuun kunis Ergamicha Kakuu kan Maalaakii boqonnaa sadii keessatti raawwatamuun ni taʼa. Isaan mulʼata Zakkaariyaas keessatti iddoo “zayitiin” (ergaa tokko) itti dhangalaafamaa jiru keessatti hiika raajii taʼeen argamu; bara dhumaattis, ergaan Isaayyaas Ahaazitti dabarse ergaa Islaamummaa jechuun kan Woe sadaffaa ti; inni ergaa seenaa dhokataa qaqawwee torbanii ti; inni ergaa inni saddeettaffaan torban keessaa taʼuu ti; inni ergaa iddoo wayinii ti; inni ergaa “Dhugaa” ti; kunniin hundinuu qaamolee Mulʼata Yesus Kiristoos taʼanii, kan bara dhumaa keessatti qulqulleessuu dirree namicha uffata miiccaa bakka buʼu sana fidan dha.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Innis akkasumas, akkasumasin “yeroo torbanii” ergaa isaati; inni dhagaa hundee Miller irraa gara mataa golee sanatti jijjiirama, sababni isaas inni dhugaa jalqabaa ture, kanaafis dhugaa isa dhumaa taʼuu qaba. Bara 1863 xumura adeemsa qulqulleessuu isa jalqaba ergamaan sadaffaan Onkoloolessa 22, 1844tti dhufe irraa eegalee, dhuma irrattis bara 1856 keessatti ifa “yeroo torbanii” gaʼe agarsiise. Bara 1844tti ifni waggoota kuma lamaa fi dhibba sadii jalqaba agarsiise; jalqabi sunis gara dhuma waggoota kuma lamaa fi dhibba shanii fi digdamii agarsiifametti geesse. Garuu, jalqabaa fi dhuma keessatti jaamummaan Laaʼodiiqeyaa mulʼata lamaan sanaa walitti dhufeenya isaanii arguu ni dida. Bara 1863 xumura adeemsa qulqulleessuu isa yeroo ergaan tokko hiikamu yeroo hundumaa taʼu bakka buʼa; ergaan ergamaa sadaffaatis Onkoloolessa 22, 1844tti hiikame ture.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Ifni ergamaan keessaa inni bara 1844 keessatti baname, ifa adda taʼe tokko qofa hin turre; inni waan obboleettiin White “ifa adeemsa irra jiru kan ergamaa sadaffaa” jedhuun waamtu ture. Ifni adeemsa irra jiru kan ergamaa sadaffaa bara 1844tti jalqabe, yeroo qorannaan cufamutti gaʼutti immoo adeemsa isaa itti fufa; garuu yeroo inni jalqaba dhufe, akkasumas yeroo inni xumurarratti gaʼu, yeroo qorumsaa addaa kan ergamaa sadaffaa ni jira. Yeroowwan qorumsaa sun, jalqabaa fi xumura irratti, adeemsa qorumsaa Daaniʼel “beekumsi ni dabala” jedhee bakka buuse keessaa tokko illee ni agarsiisu; innis immoo ifa adeemsa irra jiru kan ergamaa sadaffaa sana dha.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Adeemsi qormaataa jalqaba irratti bara 1844 keessatti eegale; ifni adeemsaatiin dabalaa dhufe beekumsa keessatti hamma xumura isaa bara 1856tti gaʼetti. Ifni jalqabaa fi ifni dhumaa yeroo qormaataa kun mulʼata lama kan Daaniʼel boqonnaa saddeet, lakkoofsa kudha sadii fi kudha afur keessatti argamanidha; isaanis hundee fi utubaa giddu-galeessaa Adventizimii bakka buʼu.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Yeroon qorannoo ergamaa isa jalqabaa Hagayya 11, 1840 irratti jalqabee, abdii kutannaa isa jalqabaa Ebla 19, 1844 irratti xumurame. Sana booda yeroon qorannoo ergamaa isa lammaffaa jalqabee, Onkoloolessa 22, 1844 hamma itti fufe. Achuma irratti ergamaan isa sadaffaan dhufe; yeroo qorannoo ergamaa isa sadaffaatis hamma Adveentizmi Laaʼodiiqeyaa bara 1863 keessatti ifa ergamaa isa sadaffaa didutti itti fufe.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Yeroon qorannoo ergamaa sadaffaa kan Adventizimii Mileraayitotaaf ture jalqaba fi xumura qaba ture; jalqabni fi xumurri immoo waanuma tokko bakka buʼuu qabu; sababni isaas, Yesuus yeroo hundumaa xumura waan tokkoo jalqaba waan sanaatiin ibsa. Baniinsi ifa guddachaa ergamaa sadaffaa ifa mulʼata mulʼachuu sanaa (“mareh” vision) kan Daaniʼel boqonnaa saddeet, lakkoofsa kudha afurii ture. Xumurri ifa guddachaa ergamaa sadaffaa immoo ifa iddoo qulqulluu fi loltoonni miilla jala dhidhiitaman sanaa (“chazon” vision) kan lakkoofsa kudha sadii ture. Mulʼanni lamaan kun karaa raajii wal keessa hidhatanii jiru.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Akkasumas ati afuraffaa baatii torbaffaa keessaa guyyaa kudhanaffaatti sagaleessita; guyyaa araaraattis qilleensa guutummaa biyya keessanii keessatti akka afuufamu gootu. Leewwota 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Malgalli araaramuu, jechuunis Onkoloolessa 22, 1844 irratti afuufamuun kan irra ture, malgallii Iyyoobilaayee ture; innis marsaa waggoota torbaa qulqulluu kan agarsiisu dha; kunis walitti qabamee guyyoota kuma lama dhibba shantamaa fi digdama ta’a. Gooftaan Israa’el durii kallattiidhaan Biyya Abdachiifamte keessa galchuuf yaade ture, garuu fincilli isaanii kun akka hin raawwatamne taasise. Gooftaan Israa’el ammayyaa kallattiidhaan Biyya Abdachiifamte keessa galchuuf yaade ture, garuu fincilli kun akka hin raawwatamne taasise. Israa’el ammayyaa ifa ergamaa sadaffaa fuulduratti tarkaanfatu sanaaf abboomamoo ta’anii utuu jiraatanii, addunyaa akeekkachiisanii turan; Gooftaanis waggoota dhibba tokkoo ol dura deebi’ee ni dhufa ture.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Kun akka san ta’uuf, Gooftaan Mileroota gidduutti jijjiirama hojjechuu qaba ture; jijjiiramni sunis Macaafa Qulqulluu keessatti dhoksaa Waaqayyoo jedhamuun beekama. Yoo Adventizimiin ifa isa ergamaa sadaffaatiin tarkaanfachaa dhufu sana hordofee ture, malakaan Yubilii hamma dhumaatti ni sagalee ture; sababiin isaas, guyyoota malakaan torbaffaan sagalee itti dhageessisutti, dhoksaan Waaqayyoo raawwatama. Mul’ata boqonnaa kudhan keessatti, malakaan sun, inni malakaa Yubilii ta’ee fi akkasumas malakaa wayyoo sadaffaa ta’e, Onkoloolessa 22, 1844 irraa eegalee sagalee jalqabe.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Ergamichisichi ani ani arge, bishaan irraas lafa irraas dhaabatee ani argu sun harka isaa gara samiitti ol kaase; isa bara baraan jiraatuun, isa samii fi wantoota ishee keessa jiran, lafa fi wantoota ishee keessa jiran, akkasumas galaana fi wantoota isa keessa jiran uumeen kakate; yeroo deebiʼee hin jiraatu jedhee. Garuu guyyoota sagalee ergamicha torbaffaatiin, yeroo inni afuufuu jalqabu, akka inni garboota isaa raajotaatti hime sanaatti, iccitiin Waaqayyoo ni raawwatama. Mul’ata 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Adeemsi qulqulleessuu qorumsaatiin jalqabe gaafa Onkololeessa 22, 1844, innis ifa ergamaa sadaffaatiin fuulduratti adeemaa ture, ifa Daani'el boqonnaa saddeet, lakkoofsa kudha afuriin jalqabe; akkasumas ifa Daani'el boqonnaa saddeet, lakkoofsa kudha sadiitiin xumurame. Inni deebii lakkoofsa kudha afuriin jalqabe; gaaffii lakkoofsa kudha sadiitiin immoo xumurame.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Waggoonni kudhan sagal sunkkanni sun ergaa akeekkachiisaa Isaayyaas mootii Ahaz, mootii Yihudaa dhugaa, yeroo waraana keessaa Kaabaa fi Kibbaa gidduutti turetti dhufeetiin fakkeenyeeffaman. Waggoonni kudhan sagal sun mootichi Kaabaa Israa’el garbummaatti geesseen xumuraman. Waggoonni kudhan sagal sun dhufaatii ergamaa sadaffaa bara 1844 irraa jalqabee hamma fincila bara 1863 tti ture fakkeenyeeffatan. Ifni guddachaa ture kan ergamaa sadaffaa ergaa Isaayyaasiin bakka buufame.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Diddaan ifa sana guddachaa ture sanaa fudhachuu diduun sochii Millerite dhaabe; yeroo qorumsa sana keessattis Sochiin Millerite Filadelfiyaa gara Waldaa Laa’odiiqeyaa ceʼe. Waggoonni kudha sagal kan bara dhaloota Kiristoos dura 742 keessatti jalqaban, fi waggoonni kudha sagal kan bara 1844 keessatti jalqaban, lamaan isaanii iyyuu guyyoota dhumaa keessatti adeemsa qorumsaafi qulqulleessuu bakka bu’u; jechuunis, yeroo qorumsa dhumaa ifa guddachaa ergamaa sadaffaati.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

ᱚᱱᱟ ᱪᱟᱜᱟᱣ ᱯᱚᱨᱤᱠᱷᱟ ᱯᱨᱚᱥᱮᱥ ᱨᱮ ᱤᱥᱚᱨ ᱨᱮᱭᱟᱜ ᱜᱩᱥᱤᱭᱟᱹᱜ ᱪᱟᱵᱟ ᱡᱚᱜᱼᱟ᱾ ᱚᱱᱮ ᱢᱤᱫ ᱥᱚ ᱪᱟᱹᱞᱤᱥ ᱥᱚ ᱩᱯᱩᱱ ᱠᱚ ᱩᱱᱠᱩ ᱜᱮᱭᱟ ᱚᱠᱚᱭ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱨᱩᱣᱟᱹᱲᱟ ᱟᱨ ᱢᱚᱦᱚᱨ ᱮᱢ ᱦᱚᱭᱚᱜᱼᱟ᱾

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Ragaa sana dhugaa kana, barsiisa kana immoo bartoota koo gidduutti chaappessi. Anis Waaqayyoon, isa fuula isaa mana Yaaqoob irraa dhoksee jiru, nan eeggadha; isas nan abdadha. Kunoo, ani fi ijoolleen Waaqayyo naaf kenne mallattoo fi dinqii taanee Israa’el keessatti Waaqayyo Gooftaa maccaa irraa, isa tulluu Xiyoon keessa jiraatu irraa in taana. Isaayaas 8:16–18

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Yeroon xumuraa qormaataa ifa adeemsaa ergamaa sadaffaa kan guyyoota dhumaa, bakka yeroo qormaataa jalqabaa itti jalqabetti jalqabe. Innis yeroo Yesus harka Isaa gara samii ol kaasee “yeroon siʼachi akka hin jirre” jedhee labsutti jalqabe. Labsiin sun Onkoloolessa 22, 1844 keessa taʼe; yeroo malakanni torbaffaan, xumura marsaa qulqulluu torbanii irratti Iyyoobilee labsetti. Marsaan waggoota torbaa, yeroo torba irra deebiʼamee, jechuun waggoota afurtamii sagalii sirriitti, yookaan guyyoota kuma lama dhibba shantamaa fi digdama ture.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

1989 jechuun sochii namoota dhibba afurtamii afur kuma keessaa “yeroo dhumaa” agarsiisa; akkasumas 1989 xumura waggoota dhibba tokkoo fi digdamii ja’a isa fincila bara 1863 irratti jalqabe agarsiisa. Sochiin namoota dhibba afurtamii afur kuma “yeroo dhumaa” irratti jalqabe, mallattoo “yeroo torbaa” wajjin; sababiin isaas dhibbi tokkoo fi digdamii ja’i kudhan keessaa tokko kan kumaa tokkoo fi dhibba lamaa fi jahaatamaati; kun immoo walakkaa kuma lamaa fi dhibba shanii fi digdamaa dha.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Yesus yeroo hunda dhuma wantaa tokkoo jalqaba wantaa tokkootiin bakka buusa; akkasumas jalqabi sochii dhibba tokkoo fi afurtamii afurii kun mallattoo “yeroo torbaa” tiin mallatteeffame, akkuma dhuma sochii sanaattis ta’e. Guyyoonni sagalee ergamaa torbaffaatii, yeroo iccitiin Waaqayyoo keessatti xumuramu, dhuma guyyoota “sadii fi walakkaa” Mul’ata boqonnaa kudha tokko keessatti jalqaban. Xurumpetaan Torbaffaan, inniis jechuun Iyya sadaffaa ta’e, sagalee isaa isa lammaffaa Onkoloolessa 7, 2023 irratti dhageessise; iccitiin Waaqayyoos amma xumuramaa jira, akkuma “inni garboota isaa raajotaatti beeksise.” Dhumni sochii kanaa mallattoo “yeroo torbaa” tiin mallatteeffameera, akkuma jalqabi sochii isuma kanaa mallattoo sanaan mallatteeffameetti.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

Yeroo dhumaatti bara 1798tti, “yeroon torba,” kan dheekkamsa Waaqayyoo mootummaa kaabaa irratti ture ni xumurame; akkasumas dhuma sochii Miilerootaatti, dhugaawwan “yeroo torba” wajjin walqabatan fudhachuu diduun fincila bara 1863 mallatteesse. Yesuus yeroo hundumaa dhuma waan tokkoo jalqaba waan tokkootiin agarsiisa; sochiin ergamaa isa jalqabaa (Miilerootaa) immoo sochii ergamaa isa sadaffaa (kuma dhibba afurtamii afur) ni fakkeessa. Sochiileen lamaan iyyuu “yeroo torba”n jalqabu; “yeroo torba”niis ni xumuramu. Wantoota kana nama tolchee uumuun hin danda’amu.

We will continue this study in the next article.

Nuyi kana itti aanu keessatti qo’annoo kana itti fufna.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Warri isaan iddoo itti gaafatamummaa qaban keessa jiran hundi seera of-jaallachuu fi qananii-badiisa qabeenyaatiin guutame kan biyya lafaa kanaa fudhatanii hin geeddaramuu qabu; waan kana baadhachuu hin danda’aniiti; yoo illee danda’an, seerri Kiristoos fakkaatu waan sana hin eeyyamu. Barsiifanni baay’een kennamuu qaba. ‘Inni beekumsa eenyu barsiisa? barsiisa eenyu hubachiisa? Warra aannan irraa harma irraa guutamanii boqotanii baafaman. Abboommiin abboommiirratti, abboommiin abboommiirratti; sararri sararrirratti, sararri sararrirratti; as xinnoo, achi xinnoo ta’uu qaba.’ Akkasitti dubbichi Waaqayyoo ijoolleetti obsaadhaan dhiyaatee, warra dubbii Waaqayyoo amanan ta’an warra maatii isaaniitiin fuuldura isaanii keessa tursiifamuu qaba. ‘Inni arraba dadhabaa fi afaan biraatiin saba kana ni dubbata. Isaanitti, Kun boqonnaa warra dadhaban itti boqochiiftan dha; kunis haaromsa dha jedhe; garuu isaan dhaggeeffachuu hin barbaadne. Kanaaf dubbichi Waaqayyoo isaanitti abboommiin abboommiirratti, abboommiin abboommiirratti; sararri sararrirratti, sararri sararrirratti; as xinnoo, achi xinnoo ta’e; akka isaanii deeman, dugda duubaan kufan, caccaban, kiyyoodhaan qabaman, qabamaniif.’ Maaliif?—waan isaan dubbii Waaqayyoo gara isaanii dhufe hin dhaggeeffanneef.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Kun warra barsiifama hin arganne, garuu ogummaa isaanii ofii jaallatanii, yaada isaanii ofii irratti hundaaʼanii hojjechuu filatan jechuudha. Gooftaan isaanii qormaata kana ni kenna; kanaanis isaan gorsa Isaa duukaa buʼuuf iddoo isaanii haa qabatan yookaan immoo didanii akka yaada isaanii ofiitti hojjetan. Achiis Gooftaan buʼaa isaa mirkanaaʼe keessatti isaan ni dhiisa. Karaa keenya hundumaa keessatti, tajaajila keenya hundumaa keessatti, inni akkana jechuun nu dubbata, ‘Garaa kee anaaf kenni.’ Kan Waaqayyo barbaadu hafuura of gadi qabu, barsiifamuu dandaʼuudha. Wanti kadhannaaaf ulfina isaa kennu immoo, inni garaa jaalalaan guutamee fi abboomamaa taʼe keessaa baafamee hafuudha.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Waaqni saba Isaa irraa wantoota muraasa ni barbaada; yoo isaan, Ani waan kana hojjechuuf garaa koo hin kennu, jedhan, Gooftaan hanga Caaffanni Qulqulluun kun [Isaayaas 28:13] raawwatamutti, ogummaa samiirraa dhufe malee, murtii ofii isaanii kan akka ogeessotaatti yaadan keessatti akka itti fufan isaan dhiisa. Isin, Ani qajeelfama Gooftaa hanga sadarkaa murtii koo wajjin walii galutti nan hordofa, jechuun, achiis yaadota ofii keessan cimsaadhaan qabattanii, fakkeenya Gooftaa irratti akka bocamtan diduun, jechuu hin qabdan. Gaaffiin, Kun fedha Gooftaatii? jechuun haa gaafatamu; miti, Kun yaada yookaan murtii ——— tii?” Testimonies to Ministers, 419.

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