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# The Book of Daniel - Number One-Hundred and Three

Kitaaba Daani'el - Lakkoofsa Dhibba Tokkoo fi Sadii

Unlocking Prophecy: Understanding the Triple Application of Prophetic Frameworks

ᱯᱨᱚᱯᱷᱮᱥᱤ ᱠᱚ ᱩᱱᱞᱚᱠ ᱠᱟᱛᱮ: ᱯᱨᱚᱯᱷᱮᱛᱤᱠ ᱯᱷᱨᱮᱢᱣᱚᱨᱠ ᱠᱚᱨ ᱛᱨᱤᱯᱚᱞ ᱮᱯᱞᱤᱠᱮᱥᱚᱱ ᱞᱮᱠᱟᱛ ᱵᱩᱡᱷᱟᱹᱣ

Author

Jeff Pippenger

Published

February 29, 2024

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We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Raajii raajii sadii qabuun raawwiin raajii akkamitti hojjetu ilaalaa turreerra. Kana kan goonu, yeroo Gooftaan bara 1989tti, yeroo “dhuma baraa” keessatti kufaatii Sooviyeet Yuuniyanii wajjin walqabatee, Daani’el boqonnaa kudha tokko keessaa lakkoofsota jahan dhumaa hiike, “beekumsi dabalaa” akka dhalate, innis dhaloota saba Waaqayyoo sana qoruuf akka ture adda baasuufidha.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Innis ni jedheen, Deeni’eel, karaa kee qabadhu; dubbichi hamma yeroo dhumaatti cufamee chaappaa irratti kaa’ameera. Namoonni baay’een ni qulqulleeffamu, adii ni ta’u, ni qoramus; warri jal’oon garuu jal’inaan ni hojjetu; jal’oota keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu. Daniel 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

ᱡᱚᱠᱷᱚᱱ ᱡᱩᱫᱟ ᱠᱩᱞᱤᱭ ᱨᱮᱱ ᱥᱤᱝᱦ ᱠᱚᱛᱷᱚᱱ ᱢᱤᱫ ᱥᱟᱹᱹᱛᱭ ᱩᱱᱠᱩᱭᱟ, ᱛᱚᱵᱮ ᱥᱟᱛᱟᱱ ᱚᱱᱟ ᱥᱟᱱᱫᱮᱥ ᱨᱮ ᱵᱤᱨᱚᱫ ᱠᱟᱢᱤᱭᱟ। ᱫᱟᱱᱤᱭᱮᱞ ᱮᱞᱮᱵᱮᱱ ᱨᱮᱱ ᱚᱱᱟ ᱢᱩᱪᱟᱹᱫ ᱥᱤᱞᱚᱠ ᱠᱚᱨᱮ ᱩᱫᱩᱜ ᱟᱠᱟᱱ ᱥᱟᱹᱹᱛᱭ ᱠᱚ ᱵᱤᱨᱚᱫ ᱨᱮ ᱡᱮ ᱵᱟᱹᱦᱨᱮ ᱟᱫᱮᱨ ᱮᱢ ᱠᱟᱱᱟ, ᱚᱱᱟ ᱥᱤᱞᱚᱠ ᱠᱚ ᱥᱟᱶ ᱡᱚᱲᱟᱣ ᱟᱠᱟᱱ ᱥᱟᱹᱹᱛᱭ ᱠᱚ ᱨᱮ ᱜᱟᱹᱦᱨᱟᱹ ᱯᱟᱲᱦᱟᱣ ᱞᱟᱹᱜᱤᱫ ᱵᱟᱫᱷᱭ ᱠᱮᱫᱟ, ᱡᱮᱢᱚᱱ ᱚᱱᱟ ᱩᱞᱠᱟᱹᱹᱫ ᱠᱚ ᱨᱮ ᱥᱟᱱᱛ ᱠᱟᱱ ᱨᱚᱠᱷᱟ ᱡᱮ ᱩᱫᱩᱜ ᱟᱠᱟᱱ ᱥᱟᱹᱹᱛᱭ ᱠᱚ ᱵᱷᱚᱸᱰᱚᱱ ᱠᱟᱛᱮ ᱫᱟᱦᱟᱨᱮ ᱞᱟᱹᱜᱤᱫ ᱥᱟᱡᱟᱣ ᱟᱠᱟᱱᱟ, ᱛᱤᱥ ᱛᱤᱥ ᱛᱤᱥ ᱵᱟᱹᱨᱛᱤ ᱾ ᱚᱱᱟ ᱵᱤᱵᱟᱫ ᱛᱟᱞᱟᱨᱮ ᱡᱮ ᱢᱤᱫ ᱱᱤᱛᱤ ᱢᱟᱨᱥᱟᱞ ᱞᱮᱱᱟ, ᱚᱱᱟ ᱦᱚᱸ ᱵᱟᱹᱨᱛᱤ ᱟᱯᱞᱤᱠᱮᱥᱚᱱ ᱚᱯᱷ ᱯᱨᱚᱯᱷᱮᱥᱤ ᱾ ᱮᱴᱟᱜ ᱨᱮ ᱮᱴᱟᱜ ᱠᱚᱛᱷᱚᱱ ᱢᱮᱱᱟᱜ ᱮᱱᱟ ᱡᱮ, ᱫᱟᱱᱤᱭᱮᱞ ᱯᱩᱛᱷᱤ ᱨᱮ “the daily” ᱫᱚ ᱪᱮᱫ ᱠᱚ ᱩᱯᱨᱩᱢ ᱮᱫᱟ—ᱯᱮᱜᱟᱱᱤᱡᱚᱢ—ᱟᱨ “the taking away of the daily” ᱥᱟᱶ ᱡᱚᱲᱟᱣ ᱥᱟᱹᱦᱤ ᱤᱛᱤᱦᱟᱥ (508 AD) ᱵᱟᱵᱚᱛ ᱥᱟᱹᱦᱤ ᱦᱚᱭ ᱨᱮ ᱞᱟᱹᱜᱤᱫ။

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Humnoonni humna sadii badiisa fidan akka caasaa raajii taʼetti beekuun, caasaa raajii Milleraayitotaa kan humnoota lamaan badiisa fidan jalqabaa taʼe wajjin wal cina dhaabbata; akkasumas Milleraayitonni “guyyoota hunda” jedhamuu amantii waaqeffannaa mootummaa keessaa taʼe akka taʼetti adda baasuun isaanii, akka obboleettii White jedhetti, seenaa kutaa dhumaa Daaniʼel boqonnaa kudha tokkoffaa keessaa lakkoofsota jahan dhumaa wajjin walsimu dhiheesse. Kanaafuu, mormiin beekumsa hin banamin yeroo dhumaa bara 1989 keessatti kaʼe, yeroo beekumsi dabalaa deeme ifa caalu fide; akkasumas seera addaa sochii ergamaa sadaffaaaf taʼan adda baase; isaanis guddina seerota raajii muraasa William Milleriin walitti qabamanii fi sochii ergamaa jalqabaa keessatti hojii irra oolan wajjin wal cina dhaabbatu turan.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Nuti Roomee sadii, kufaatii Baabilon sadii, fi Eeliyaasota sadii akkamitti yeroo sadiitti hojii irra oolan ilaalleerra; amma immoo ergamoota sadii kan Ergamicha Kakuu duraan karaa qopheessan irratti xiyyeeffachaa jirra. Roomee sadii fi kufaatii Baabilon sadii gidduutti walitti dhufeenya cimaa fi wal fakkaataa taʼe adda baafanneerra; akkasumas Eeliyaasota sadii fi ergamoota sadii kan karaa qopheessan wajjinis wal fakkaatinsi cimaa jira. Bara dhumaatti William Miller fi Future for America lamaan isaanii iyyuu Eeliyaas isa sadaffaa akkasumas ergamaa isa sadaffaa kan karaa qopheessu bakka buʼu. Yesus yeroo hunda dhuma wantaa tokkoo jalqaba wanta tokkootiin ibsa; sochiin ergamaa jalqabaa immoo sochii ergamaa sadaffaa wajjin wal qixa deema.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> "Waaqayyo ergaawwan Mul’ata 14 iddoo isaanii sarara raajii keessatti kenneera; hojii isaanii immoo hanga xumura seenaa lafaa kanaatti dhaabatuu hin qabu. Ergaan ergamaa jalqabaa fi lammaffaa yeroo kanaaf ammas dhugaa dha; isa itti aanu kanas wajjin wal cina akka deemaniifis ta’u qabu. Ergamaan sadaffaan akeekkachiisa isaa sagalee guddaadhaan labsa. Yohaannis, ‘Kana booddee,’ jedhe, ‘ergamaa biraa samii irraa bu’aa arge; inni humna guddaa qaba ture, laftis ulfina isaatiin ifte.’ Ifa kana keessatti, ifni ergaawwan sadan hundumaa walitti makamee jira." The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Sochiin ergamaa fi ergamaa lammaffaa kan durfame William Milleriin ture. Obboleettiin White immoo Millerin “ergamaa filatame” jechuun adda baafti.

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

> “William Miller mootummaa Seexanaa jeequsaa ture; diinni guddaan sunis bu’aa ergaa sanaa fashaleessuu qofa osoo hin taane, ergamaa mataa isaa illee balleessuu barbaade.” Spirit of Prophecy, volume 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Akkasumas Millar Eliyaasii fi Yohannis Cuuphaa lamaaniniin fakkeeffamee akka ture ni mul’isti.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “Kumaatamni namoonni hedduun dhugaa William Miller lallabe fudhachuuf geggeeffaman; hojjettoonni Waaqayyoo immoo hafuuraa fi humna Eliyaas keessatti ergaa sana labsuuf kaafaman. Akka Yohaannis, isa Yesuus dura adeemu sanaatti, warri ergaa ulfaataa kana lallaban hundee mukaatti qottoo kaa’uun dirqama akka isaanitti dhaga’ame, akkasumas namoonni qalbii jijjiirraaf ija malu akka godhatan waamu.” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Yohannis Cuuphaan, inni akka Yesus jedhetti Eeliyaas lammaffaa ture, akkasumas ergamaa duraa kan Ergamaa Kakuu sanaaf karaa qopheessuuf ta’u ture. Kanaafuu, sochiin ergamaa sadaffaa “ergamaa filatamaa” tokko akka qabaatu ifaadha. Ergamaan sun Eeliyaas, Yohannis Cuuphaa fi Wiiliyaam Miileriin fakkeenya keessatti dursee mul’ifameera. Miiler wajjin, ergamoonni filatamoon lamaan sun jalqabaa fi xumura sochii ergamoota sadan Mul’ata boqonnaa kudha afur keessa jiru bakka bu’u; akkas godhachuudhaanis, walitti isaanii Eeliyaas sadaffaa akkasumas ergamaa sadaffaa kan Ergamaa Kakuu sanaaf karaa qopheessuuf jiru bakka bu’u.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Ergaa ergamaa inni filatame jalqabaa yookaan dhumaa keessaa tokko irraa dhufu kam iyyuu fudhachuu diduun du’a dha; ergaan Future for America immoo hojii raawwachiisummaa raajii “sarara irratti sarara” jedhu irratti hundaa’a; kunis mala roobaa boodaa ti. Hojiirra oolmaa “sarara irratti sarara” tiin sochiin Millerite sochii Future for America akka fakkeenyan agarsiisu ni mirkanaa’a. Mallattoon daandii tokkoo keessaa seenaa Millerite keessatti William Miller, “ergamaa filatame” dha. Mallattoo daandii sana diduun ergaa diduu dha; kanaafuu jalqabaa fi dhuma Adventismiin akka mirkanaa’etti, ergamaa diduunis ergaa diduu dha; sababiin isaas ergaan ergamaa filatame tokko ni adda baasa. Kanaaf, ergaa diduun ergamaa diduu dha; akkasumas faallaan isaa illee akkasuma. Yoo nama sirbu hin jirre, sirbi hin jiru.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Anaa gara labsii dhufaatii jalqabaa Kiristoositti deebifamee nan agarsiifame. Yohannis karaa Yesuusiif qopheessuuf hafuuraa fi humna Eliyaasiin ergame. Warri mootummaa Yohannisiin kennamu didan barsiisa Yesuus irraa fayyummaa hin arganne. Mormiin isaanii ergaa dhufaatii Isaa dursee labsu sanaaf qaban iddoo isaan ragaa isa inni Masiihii taʼuu isaa mirkaneessu keessaa isa cimaan illee salphaatti fudhachuu hin dandeenye keessa isaan kaaʼe. Seexanni warra ergaa Yohannis didan duratti geggeessee, kana caalaatti akka deeman, Kiristoosin akka didanii fi fannisan godhe. Kana gochuudhaan iddoo isaan eebba guyyaa Pheenxeqoosxee irratti kennamu, isa karaa mana qulqullummaa waaqa keessaa itti seenan isaan barsiisu, fudhachuu hin dandeenye keessa of kaaʼan. Golgaan mana qulqullummaa cicciramuun aarsaawwanii fi sirna Yihudootaa akka siʼachi hin fudhatamne agarsiise. Aarsaan Guddaan dhiyaatee ture, fudhatamas argatee ture; Hafuurri Qulqulluun guyyaa Pheenxeqoosxee irratti buʼe immoo yaada bartootaa mana qulqullummaa lafa irraa gara mana qulqullummaa waaqa keessaatti geesse; achitti Yesuus dhiiga ofii isaatiin seenee, buʼaa araara Isaa bartoota Isaa irratti dhangalaasuuf. Yihudoonni garuu dukkana guutuu keessa hafan. Isaan ifa karoora fayyinaa irratti qabaachuu dandaʼan hundumaa dhaban; aarsaa fi kenna isaanii faayidaa hin qabne irratti amanuus itti fufan. Manni qulqullummaa waaqa keessaa bakka mana qulqullummaa lafa irraa buʼe ture; garuu isaan jijjiirama sana hin beekne. Kanaafuu isaan araara Kiristoos iddoo qulqulluu keessatti raawwatamu irraa fayyummaa argachuu hin dandeenye.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Baayʼeenis Yihudoonni Kristoosin didanii fannisan sana sodaa guddaadhaan ilaalu; seenaa salphina isa irratti raawwatame yommuu dubbisanis, isa akka jaallatan yaadu, akka Phexiroos isa hin ganne, yookaan akka Yihudoonni godhanitti isa hin fannifne turan jedhaniis ofitti amanu. Garuu Waaqni onnee nama hundumaa dubbisu sun, jaalala Yesuusiif qabaachuu isaanii himatan sana qorumsatti fideera. Ergaa ergamaa isa jalqabaa simatamuun isaa guutummaan samii hundumaa fedhii gadi fagoodhaan ilaalaa ture. Garuu baayʼeen warra Yesuusin jaallachuu isaanii himatan, warri seenaa fannoo dubbisanii imimmaan dhangalaasan iyyuu, oduu gaarii dhufaatii Isaa qoosan. Ergaa sana gammachuudhaan simachuu mannaa, soba jechuun labsan. Warra mulʼachuu Isaa jaallatan jibban; waldaalees keessaa isaanii baasan. Warri ergaa isa jalqabaa didan, isa lammaffaadhaan fayyadamuu hin dandeenye; akkasumas iyya walakkaa halkan keessaa, kan amantiidhaan Yesuus wajjin iddoo hundumaa caalaa qulqulluu mootummaa waaqaa keessa jiru seenuuf isaan qopheessu sanaanis hin fayyadamne. Ergaawwan lamaan duraa diduudhaanis hubannaa isaanii hamma dukkaneessanitti, akka ifa tokko illee ergaa ergamaa isa sadaffaa keessaa hin argine taʼe; inni immoo karaa gara iddoo hundumaa caalaa qulqulluutiitti geessu argisiisa. Ani akkuma Yihudoonni Yesuusin fannisanitti, waldaaleen maqaa qofa qaban ergaawwan kana fannisu isaanii arge; kanaafis karaa gara iddoo hundumaa caalaa qulqulluutiitti geessu hin beekan, kadhannaan Yesuus achi keessatti isaanii godhuunis isaan hin fayyadu. Akkuma Yihudoonni aarsaawwan isaanii faayidaa hin qabne dhiʼeessanitti, isaanis kutaa Yesuus irraa baʼe sanaaf kadhannaawwan isaanii faayidaa hin qabne ol dhiʼeessu; Seexannis gowwoomsicha kanaan gammadee amala amantii of irratti fudhata, humna isaatiin, mallattoowwan isaatiin, dinqiiwwan sobaatiin hojjechaa, yaada Kiristaanota ofiin jedhu kana gara isaatti geessa, kiyyoo isaa keessatti jabeessee isaan qabachuuf.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Warri “dhugaa ba’umsa Yohannis didan barsiisa Yesusiitiin hin fayyanne,” akkasumas warri “ergaa jalqabaa didan isa lammaffaatiin fayyadamuu hin dandeenye; akkasumas iyya sa’aatii walakkaatiinis hin fayyanne.” Tajaajilli Yohannis cuuphaa Kiristoos dura ture; yeroo gabaabaa sana booddee immoo Inni jalqaba tajaajila Isaa irratti mana qulqullummaa qulqulleesse. Tajaajilli Millar, yeroo Inni Onkoloolessa 22, 1844 irratti tasaan dhufu ilmaan Leewwii qulqulleessuuf, Kiristoosiif qopheesse. Dhugaa baatota lamaan sana keessaa tokkoon tokkoon keessatti, ergamaa karaa qopheessu diduun du’a wajjin wal qixa ta’a.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Qulqulleessaa fi qulqulleessuun Kiristoosiin hojii Isaa akka Ergamaa Kakuu keessatti raawwatame, kaayyoon isaa uummata tokko hojii ergaa fayyinaa addunyaatti geessuu raawwachuuf kaasuudhaaf ture. Hojichi yeroo yeroo murtiin raawwiin itti jalqabu bakka buʼutti dura raawwatama. Seenaa bartootaa keessatti badiinsi Yerusaalem murtii raawwii bakka buʼa; Adventizimiinis hojii sana raawwachuuf itti gaafatamummaa isaanii irraa garagalan; garuu Gooftaan isaan walitti qabuu yaalee ture. Inni saba Isaa ergaa isaan addunyaatti geessuu dandaʼan isa fakkii agarsiisaatiin mulʼisuuf chaartii 1850 maxxansiisuutti geggeesse.

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> “Wanti Waaqayyoo akka Israaʼel bara afurtama gammoojjii keessa jooru miti ture; Isaan gara biyya Kanaʼaanitti kallattiidhaan geessee, achitti saba qulqulluu, gammadaa taʼanii akka hundeeffaman ni fedha ture. Garuu, ‘isaan amanuu dhabuu isaanii irraa kan kaʼe seenuu hin dandeenye.’ Ibroota 3:19. Sababa duubatti deebiʼuu isaanii fi gantummaa isaaniitiin gammoojjii keessatti badan; kaan immoo akka Biyya Abdachiifamte keessa seenaniif kaafaman. Haaluma wal fakkaatuun, dhufaatiin Kiristoos akka yeroo dheeraa akkanaatti turee fi sabni Isaa akka waggoota hedduu addunyaa cubbuu fi gaddaa kana keessatti hafan fedhi Waaqayyoo miti ture. Garuu amanuu dhabuun isaanii Waaqayyo irraa isaan addaan baase. Akkuma hojii Inni isaanii irratti muude hojjechuu didanitti, kaan ergaa sana labsuuf kaafaman. Yesus gara-laafina addunyaadhaaf qabuun dhufaatii Isaa ni tursiisa; kunis cubbamoonni akeekkachiisa sana dhagaʼanii, dheekkamsi Waaqayyoo utuu hin dhangalaʼin dura Isa keessatti iddoo baqannaa akka argataniif.” The Great Controversy, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Adventizmiin isaanii amantii isaanii jabeessanii qofa utuu turan, “hojiin isaanii ni xumuramee ture.”

> “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 kutannaa guddaa bara 1844 sanaa booddee amantii isaanii cimsee qabatanii, qophii banuu Waaqayyoo keessatti tokkummaadhaan itti fufanii, ergaa ergamaa sadaffaatti fudhatanii humna Hafuura Qulqulluutiin isa biyya lafaatti labsanii utuu turanii, fayyina Waaqayyoo ni arganii turan; Gooftaanis tattaaffii isaanii wajjin humnaan hojjetee ture; hojii sun ni xumuramee ture; Kiristoosis amma kanaan dura saba Isaa badhaasa isaanii fudhachiisuuf dhufee ture. Garuu yeroo shakkii fi wallaalummaa abdii kutannaa sanaa hordofe keessatti, amantoonni adventii hedduun amantii isaanii gad dhiisan.... Akkasitti hojii sun gufachiifame, addunyaanis dukkana keessatti hafte. Qaamni Adventistotaa hundinuu ajajawwan Waaqayyoo fi amantii Yesuus irratti tokkummaadhaan dhaabatanii utuu turanii, seenaa keenya akkam baayʼee garaagar taʼee ture!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

Bara baraa 1844 keessa, Ergamaan Kakuu sana sochii Millerootaa qulqulleesse, achiis Birraa keessa ergaa ergamaa sadaffaa fide. Miller, ergaan isaa fi sochiin inni bakka buʼe fakkeenya durboota kudhan sana raawwatanii turan. Walgaʼii qubannaa Exeter, NH keessatti ergaan Iyya Halkan Walakkaa dhufe; jiʼoota gabaaboo lama keessatti immoo, durboota keessaa warri zayita qaban eenyu akka taʼe mulʼifame. Gareewwan lamaan mulʼataniiru; ergamaan sadaffaanis ergaa harka isaa keessa ture, kan nyaatamuu qabu, fide; garuu durboonni ogeeyyiin “yeroo shakkii fi mirkaneeffannaa dhabuu keessatti” “amantii isaanii gadhiisan.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“ཐེ་ཚོམ་དང་མི་ངེས་པའི་དུས་ཡུན་” ཞེས་པ་ནི་ཁོང་གི་འཆི་བའི་སྐབས་སུ་ཁོང་གི་ཉེ་གནས་རྣམས་ཀྱིས་མཚོན་པར་བྱས་ཡོད་ལ། འོན་ཀྱང་ཉིན་གསུམ་པར་ཁོང་གིས་རང་གི་ཉེ་གནས་རྣམས་ལ་ཁོང་གི་འཆི་ལས་སླར་གསོན་པའི་འཕྲིན་བཟང་འགྲེལ་བཤད་མཛད་པ་དང་། ཁོང་ཚོས་ “རང་གི་དད་པ་མ་བཏང་།” ཞེས་པ་ཡིན། ཕོ་ཉ་དང་པོ་དང་གཉིས་པའི་འཕྲིན་བཟང་གི་འགུལ་སྐྱོད་ནང་གི་ཤེས་རབ་ལྡན་པའི་ན་ཆུང་མ་རྣམས་ཀྱི་ “ཐེ་ཚོམ་དང་མི་ངེས་པའི་དུས་ཡུན་” ནི་ལོ་གསུམ་ཙམ་མུ་མཐུད་དེ་བསྡད་པ་དང་། དེའི་མཚམས་སུ་གཙོ་བོས་སིས་ཊར་ཝཱའིཊ་ལ་ཁོང་གིས་རང་གི་མི་སེར་ལྷག་མ་ཡང་བསྐྱར་བསྡུ་བའི་ཕྱིར་ཕྱག་བསྲིངས་གནང་ཡོད་པ་གསལ་སྟོན་མཛད། ཁོང་གིས་རང་གི་མི་སེར་རྣམས་ལ་པར་སྐྲུན་གྱི་ལས་ཀ་འགོ་འཛུགས་པ་དང་། ཧ་བ་ཀུག་གི་རེའུ་མིག་གཉིས་པ་བཟོ་བར་འཁྲིད་གནང་ཡང་། “ཨེཊ་ཝེནཊ་དད་ལྡན་པ་མང་པོས་རང་གི་དད་པ་བཏང་སོང་།.... དེ་ལྟར་ལས་ཀ་ལ་བཀག་འགོག་བྱུང་ནས། འཛམ་གླིང་ནི་མུན་པའི་ནང་དུ་བཞག་སོང་།”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

꯱ꯦꯟ 1849 ꯗꯥ, ꯋꯤꯂꯤꯌꯝ ꯃꯤꯂꯔ—ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎꯖꯦꯜꯒꯤ ꯈꯟꯗꯣꯛꯄ ꯄꯥꯎꯈꯨꯝꯕ—ꯔꯦꯁꯠ ꯇꯧꯔꯦ꯫ October 22, 1844 ꯒꯤ ꯋꯥꯏꯔ ꯅꯨꯄꯤꯁꯤꯡꯅ “ꯃꯈꯣꯏꯒꯤ ꯐꯤꯇ ꯑꯗꯨ ꯆꯠꯅꯕ ꯊꯝꯂꯒ ꯑꯃꯁꯨꯡ ꯑꯇꯣꯞꯄ ꯑꯃꯗ ꯑꯥꯏꯈꯣꯏꯅ ꯂꯣꯏꯅ ꯏꯁꯔꯒ ꯂꯩꯔꯤꯕ ꯑꯇꯣꯞꯄ ꯄ꯭ꯔꯣꯕꯤꯗꯦꯟꯁ ꯑꯗꯨꯒꯤ ꯑꯁꯣꯏꯕ ꯂꯝꯗ ꯆꯠꯄꯤꯔꯛꯂꯕ” ꯑꯣꯏꯔꯝꯕꯗꯤ, ꯄ꯭ꯔꯚꯨꯅ ꯑꯦꯂꯥꯏꯖꯥꯒꯤ ꯑꯥꯇꯦꯟ ꯑꯃꯁꯨꯡ ꯄꯥꯋꯔꯗ ꯑꯣꯏꯕ ꯑꯇꯣꯞꯄ ꯃꯦꯁꯦꯟꯖꯔ ꯑꯃ ꯄꯣꯛꯍꯜꯂꯛꯄ ꯑꯣꯏꯔꯝꯃꯤ꯫ ꯑꯗꯨꯕꯨ “ꯈ꯭ꯔꯥꯏꯁꯠꯇꯒꯤ ꯂꯥꯛꯄ” ꯑꯗꯨ “ꯄꯨꯝꯅꯝꯂꯤ” ꯑꯃꯁꯨꯡ “ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝ” ꯑꯗꯨ “ꯃꯁꯤ ꯆꯥꯅꯥ ꯑꯣꯏꯅ” ꯑꯍꯥꯟꯕ ꯏꯁ꯭ꯔꯥꯌꯦꯜ ꯑꯗꯨꯒ ꯆꯥꯡꯗꯝꯅ “ꯁꯤꯟ ꯑꯃꯁꯨꯡ ꯁꯣꯔꯣꯎꯒꯤ ꯃꯃꯥꯡ ꯃꯥꯂꯦꯝꯑꯁꯤꯗ” “ꯃꯇꯝ ꯀꯌꯥ ꯂꯩꯒꯠꯀꯅꯤ”꯫

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Waggaa 1863 keessa fincila sana booda bara dhibba tokkoo fi waggaa digdamii jaha booda, Gooftaan ergamaa filatamaa ergamaa sadaffaa ni kaase. Hojii isaa keessatti, inni karaa qopheessuu qaba ture akka Ergamaan Kakuu iddoo qulqulluu Isaa keessatti tasumaa dhufuuf, akkasumas yeroo xumura murtii qorannoo keessatti warra kuma dhibba tokkoo fi afurtamii afur wajjin walitti dhufeenya kakuu keessa seenuuf; garuu immoo ergaa tokko dhiheessuu qaba ture, isa yeroo Murtii Raawwachiisaa keessatti, isa seera Dilbataa yeroo dhiyootti dhufu irraa jalqabu keessatti, tokkummaa sadii Ah’aab, Iizaabelii fi raajota ishee dura dhaabbatu.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Ergamaan inni karaa qopheessu hojii tokko, ergaa tokko, ergamaa tokko, fi sochii tokko bakka bu’a; kunis yeroo haalota xumuraa Murtii Qorannoo keessatti ta’a. Eliyaas inni sadaffaan hojii tokko, ergaa tokko, ergamaa tokko, fi sochii tokko bakka bu’a; kunis yeroo haalota xumuraa Murtii Raawwachiisaa keessatti ta’a. Ergaan ergamaa karaa qopheessuu, fi ergaan Eliyaas, ergaa isa sadaffaa keessaa balaa sadii kanneen Mul’ata boqonnaa saddeet irraa hamma kudha tokkootti keessatti ibsaman keessaa isa tokkoo dha.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

Seenaa ergamichaan karaa qopheessu sanaan bakka buufame keessatti, ergaan Woyyaffannaa sadaffaa jedhu sagalee Xurumbaa isa Adventizimii Laa’odiiqeyaa “warqee ibiddaan qorame na biraa bitadhu, akka ati sooressuuf; uffata adii uffadhu, akka uffatamtuu fi qaaniin qullaa ta’uu keetii hin mul’anneef; akkasumas ija kee qoricha ijaatiin dibadhu, akka argituuf” jedhee waamu dha. Inni ergaa jaalala Waaqayyoo kan sabni Waaqayyoo yakka isaanii ittiin arganidha; jechuunis, “hamma” Inni jaallatu hundumaa, Inni “ni ifata, ni adabas.” Inni ergaa qajeelummaa Kiristoos isa namoota amala Isaa fudhachuuf waamu dha; amalli sun yeroo Ergamichi Kakuu hojii mana qulqullummaa lubbuu qulqulleessuu raawwatu keessatti mul’ata; kanaafuu, warra Inni jaallatu amala Isaa akka mul’isanitti, “kanaaf hinaafaa, qalbii jijjiirradhaa” jedhee waama; Inni “balbala” qoodama baraa sanatti “jira,” innis yeroo carraan araaraa cufamu bakka bu’a, achittis Inni Adventizimii Laa’odiiqeyaa “afaan” Isaa keessaa “ni tufaa.” “Balballi” qoodama baraa sunis balbala Inni “bana, namni tokko illee hin cufu; cufa, namni tokko illee hin banu” jedhu dha.

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Wal-dhabbii fakkaatu kan mul’atu tokko jira; inni garuu hojii irra oolmaa “sarara irratti sararaa”tiin hiikama; ta’us namoonni baay’een fakkaachuu wal-dhabbii sana illee hin hubatan ta’a. Yommuu hiikamu, ce’umsa Murtii Qorannoo irraa gara Murtii Raawwachiisaa, isa seera Dilbataa yeroo dhihootti dhufu irratti ta’u, caalaatti ifa godha. Inni kan hiikamu, guyyaan Pheenxeqoosxee seera Dilbataa yeroo dhihootti Ameerikaa keessatti dhufu fakkeenyaan agarsiisa jechuun fudhachuudhaan. Ergamaa sadaffaa isa karaa qopheessu kan akka mallattoo Murtii Qorannoo keessatti ilaalle xumuruudhaaf, Eliyaas inni sadaffaan ammoo mallattoo Murtii Raawwachiisaa ta’uu isaa irraa garaagarummaa qabuun, fakkaachuu wal-dhabbii kana irratti ni dubbanna.

We will continue this study in the next article.

ꯑꯩꯈꯣꯏꯅꯥ ꯃꯊꯪꯒꯤ ꯑꯥꯔꯇꯤꯀꯜꯗ ꯃꯁꯤꯒꯤ ꯂꯩꯔꯤꯛ ꯑꯁꯤ ꯃꯈꯥ ꯆꯠꯊꯔꯒꯅꯤ।

> “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.

> “Maleekaan ergaa maleekaa sadaffaatiin wal qabatee labsu ulfina isaatiin lafaa guutuu ifsiisuuf jira. Hojii bal’ina addunyaa hunda hammatuu fi humna adda ta’e qabu asitti raajii keessatti dubbatameera. Sochiin dhufaatii bara 1840–44 mul’ata ulfina qabeessa humna Waaqayyoo ture; ergaan maleekaa jalqabaa buufata ergamtootaa addunyaa hundumaatti geeffame, akkasumas biyyoota tokko tokkotti haaromsa amantii jaarraa kudha ja’affaa irraa jalqabee lafa kamiyyuu keessatti mul’ate caalaa fedhiin amantii guddaan argameera; garuu kunniin hundinuu sochii humna guddaa qabu isa akeekkachiisa dhumaa maleekaa sadaffaa jalatti ta’uun caalamu.”

> “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 Phanqaxxeetiitti fakkaata. Akkuma ‘roobni duraa’ yeroo jalqaba lallaba wangeelaatti, dhangala’iinsa Hafuura Qulqulluu keessatti, sanyiin gatiin guddaan biqiluuf kennametti, akkasuma ‘roobni boodaa’ immoo xumura isaatti bilchaachuu midhaaniif ni kennama. ‘Yoos ni beekna, yoo itti fufnee Waaqayyoon beekuu barbaadne; ba’iinsi Isaa akka barii qophaa’eera; Inni akka roobaatti, akka rooba boodaa fi rooba duraatti lafatti nuuf ni dhufa.’ Hosea 6:3. ‘Kanaaf yaa ijoollee Xiyoon, gammadaa, Waaqayyo Waaqa keessanittis ililchaa; inni rooba duraas hamma madaalame isiniif kenneera, roobas, rooba duraatii fi rooba boodaa isiniif akka buusu ni godha.’ Joel 2:23. ‘Guyyoota dhumaatti, jechuun Waaqayyo, Hafuura Koo keessaa foon 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 ibsa humna Waaqayyoo isa jalqaba isaa mallatteesse irra xiqqaa taʼeen xumuramuu miti. Raajiiwwan jalqaba wangeelaatti dhangalaʼuu rooba duraa keessatti raawwataman, xumura isaatti immoo rooba boodaa keessatti irra deebiʼanii ni raawwatamu. Kunoo ‘yeroo haaromfinaa’ isa ergamaan Phexros akkana jechuun dursee eeggachaa ture: ‘Kanaaf yaada geddaradhaa, deebiʼaatis, cubbuun keessan akka haqamuuf, yeroo haaromfinaa fuula Gooftaa duraa akka dhufu; innis Yesusin erguuf.’ Hojii Ergamootaa 3:19, 20.” The Great Controversy, 611.

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