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# The Book of Daniel - Number Eighty-Five

Kitaaba Daani’eel - Lakkofsa Saddeettamii-Shan

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Imala Raajii Raajii Ibsa Addaa Gad-lakkisuu: Walitti Hidhamiinsa Waaqummaa Mallattoolee Seenaa keessaa

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

bara 1863tti fincila erga fincila waggaa dhibba tokkoo fi digdamii jaha booda, bara 1989 keessatti lakkoofsonni jahan dhumaa Daniel boqonnaa kudha tokkoo chaappaa irraa hiikaman. Beekumsi jalqaba bara sana keessatti chaappaa irraa hiikame hubannoo sararoota haaromsaa seenaa qulqulluu ture, akkasumas mul’ata isaan hundi walii wajjin akka wal-simatan ture. Sana booda bara 1992 keessatti, ifni lakkoofsota jahan dhumaa sanaa banamuu jalqabe. Dhiheessiin dhugaa kanaa yeroo jalqabaaf uummata duratti taasifame bara 1994 ture, mata-dureen isaas sararoota haaromsaa ture. Bara 1996 keessatti barruun The Time of the End jedhamuun maxxanfame; innis lakkoofsota jahan dhumaa Daniel boqonnaa kudha tokkoo adda baasee ibse.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

Bara 1996 ergaan itti ergaan sun sirnaan bocamee dhaabate; kunis mallattoo yeroo ergaa William Miller bara 1831 keessatti sirnaan bocamee dhaabate wajjin wal qixxeessu dha. Ergaan Miller beeksisa murtiin jalqabamuu isaa ture; aayatonni ja’an dhumaa Dani’el boqonnaa kudha tokko immoo beeksisa xumura murtii turan. Dhimmi ergaa Miller yeroo raajii akkuma Kitaaba Qulqulluu keessatti mul’atutti ifa ba’e ture. Dhimmi aayatota ja’an dhumaa Dani’el boqonnaa kudha tokko immoo Roomaa ammayyaa (mootii kaabaa sobaa fakkeessituu) ture. Mala hojii Milleritti mul’ifame Seerota Hiika Raajii isaa 14 turan. Mala hojii bara 1989 keessatti mul’ifame immoo “sarara irratti sarara” kan sochii haaromsaati.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Hojiin Miilaar hojii isaa keessatti Dubbii Waaqayyoo akka aboo qabuutti hundeesse; kunis duudhaa fi aadaa paaphaasummaa waggaa kuma tokkoo fi dhibba lamaa fi jahaatamaaf addunyaa keessatti hojiirra turanitti faallaa ture. Kanaaf, ergaan Miilaar yeroo jalqabaatiif bara 1831 maxxanfame; akkasumas kanaan ergaan Miilaar sirnaan bifa mootummaa argate; kunis erga Macaafni Qulqulluun King James qophaa’ee booda waggaa dhibba lamaa fi digdama sirriitti ture. Hojiin Future for America immoo gahee Ameerikaan yeroo seerri Dilbataa dhihoo dhufu keessatti madaa du’aa paaphaasummaa fayyisuu keessatti qabdu adda baasuu ture. Kanaaf, barruun yeroo xumuraa The Time of the End jedhamu bara 1996 maxxanfame; akkasumas kanaan ergaan sun sirnaan bifa mootummaa argate; kunis erga Ameerikaan bara 1776 jalqabdee booda waggaa dhibba lamaa fi digdama sirriitti ture.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Wanti waggoota dhibba lamaa fi digdamaa kan mata-duree sochii haaromsa tokkoo tokkoo qabxii wabii seenaa wajjin walqabsiise sanaa hamma Fulbaana 11, 2001 boodatti hin hubatamne; sababiin isaas, badiisa sadaffaan guyyaa sana gaʼetti qofa Gooftaan saba Isaa gara daandiiwwan durii Ermiyaas boqonnaa jahaa, lakkoofsa kudha jaha fi kudha torbaatti deebiʼuuf geggeesse. Achi keessatti ifni “yeroo torbaa” jedhu irra deebiʼamee argame; ifni sun akkuma guddachaa adeemeen, dhibbi lamaa fi digdamni lakkoofsa Daaniʼel boqonnaa saddeet, lakkoofsota kudha sadii fi kudha afur walitti hidhu taʼuun isaa ifatti mulʼate. Lakkoofsa kudha sadaffaatti mulʼanni “chazon” jechuun seenaa raajii adda baafamee ibsameera; lakkoofsa kudha afuraatti immoo mulʼanni “mareh” jechuun “mulʼata” adda baafamee ibsameera. Walitti hidhamiinsi lakkoofsota lamaan kanaa waan Gabriʼel Daaniʼeliif barsiisuuf dhufe dha; Daaniʼelis saba Waaqayyoo bara dhumaa keessatti mulʼata lamaan sana gidduu walitti hidhamiinsa jiru hubatu bakka buʼa.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Mul’anni lakkoofsa kudha sadii mul’ata “yeroo torba” (waggoota kuma lama dhibba shan fi digdama) ni bakka bu’a; mul’anni lakkoofsa kudha afur immoo guyyoota kuma lama dhibba sadii (waggoota) ni bakka bu’a. “Yeroon torba” mootummaa kibbaa Yihuuda irratti, inni Yihuudaa, Yerusaalemii fi mana qulqullummaa bakka bu’u, bara dhaloota Kiristoos dura 677 keessa jalqabe; waggoonni kuma lama dhibba sadii, deebisanii dhaabamuu Yerusaalemii fi mana qulqullummaa kan agarsiisan immoo, bara dhaloota Kiristoos dura 457 keessa jalqaban.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

ବିଶ ଓ ଦୁଇ ଶତ ବର୍ଷ ଏହି ଦୁଇ ଦର୍ଶନକୁ ଏକତ୍ର ବାନ୍ଧି ରଖିଛି, ଏବଂ ଦୁଇ ଶତ ବିଶ ସଂଖ୍ୟାକୁ ପୈଗଣତ୍ୱ ଓ ପାପତ୍ୱର ବିନାଶକାରୀ ଶକ୍ତିମାନଙ୍କ ଦ୍ୱାରା ସୈନ୍ୟଦଳ ଓ ପବିତ୍ରସ୍ଥାନର ପଦଦଳନ ସହିତ ଥିବା ସମ୍ବନ୍ଧର ପ୍ରତୀକ ବୋଲି ଚିହ୍ନଟ କରାଯାଇଥିଲା, ଯାହାକି ଛିଣ୍ଡିଯିବା ଓ ଈଶ୍ୱରଙ୍କ କ୍ରୋଧରୂପେ ପ୍ରତିନିଧିତ ହୋଇଛି। ଏହି ଦୁଇ ଶତ ବିଶ ବର୍ଷ ପବିତ୍ରସ୍ଥାନକୁ ପଦଦଳିତ କରିବାର ଶୟତାନୀ କାର୍ଯ୍ୟର ଦର୍ଶନକୁ ସେହି ମନ୍ଦିରକୁ ପୁନଃସ୍ଥାପନ କରିବାର ଧାର୍ମିକ କାର୍ଯ୍ୟର ଦର୍ଶନ ସହିତ ଏକତ୍ର ବାନ୍ଧିଦେଇଥିଲା। ତେଣୁ, ଏହି ଦୁଇ ଶତ ବିଶ ବର୍ଷ ଏକ ପବିତ୍ର ସମ୍ବନ୍ଧକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ପ୍ରତୀକ ଅଟେ।

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Akkuma sochii Mileraayitii fincila bara 1863tti xumuramee, achiis waggoota dhibbaa tokkoo fi digdamii jaha booda sochiin ergamaa sadaffaa dhufe; kanaanis sochiileen lamaan mallattoo “yeroo torbaa”tiin (dhibbaa tokkoo fi digdamii jaha) walitti hidhamiinsa akka qaban ni jabeesse; waggoonni dhibbaa lamaa fi digdamni, hundeeffama ergaa Macaafa Qulqulluu kan Miller bara 1831 keessatti godhe, maxxansama King James Bible bara 1611 waliin akka walitti hidhatan godhan; akkuma kana yeroo wal fakkaataan sun Future for America jalqaba Ameerikaa waliin walitti hidhata gochaa, yeroo dhuma Ameerikaa adda baase.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Onkoloolessa 22, 1844, Ergamtuun Kakuu sanaan hin eegamin gara mana qulqullummaa Inni waggoota afurtamii jaha keessatti ijaaretti dhufe; kunis bara 1798 irraa, dhuma dheekkamsa isa jalqabaa irraa, hamma bara 1844, dhuma dheekkamsa isa dhumaaatti ture. Seenuun Isaa gara mana qulqullummaatti sochii Iyya Barmootaa Halkan Giddugaleessaa keessatti dhangala’iinsa Hafuura Qulqulluu tiin dura adeemsifamee ture; kunis seensa injifannoo Kiristoos gara Yerusaalemitti taasise dursee agarsiifamee ture. Dhugaa-baatonni lamaan sun yeroo sochiin Iyya Barmootaa Halkan Giddugaleessaa guyyoota dhumaa keessatti irra deebi’amu, Kiristoos mana qulqullummaa namoota kuma dhibba tokkoo fi afurtamii afur sanaa akka ijaaree ta’u ni hundeessu. Sochiiwwan lamaan keessatti Iyya Barmootaa Halkan Giddugaleessaa fakkeenya durboota kudhanii itti raawwatamu wal cina dhaabbata qabu.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Anga emikolo mingi njogererwako olugero olw’abawala kkumi, bataano ku bo nga bagezi, ne bataano nga basirusiru. Olugero luno lwatuukirizibwa era lunaatuukirizibwanga ddala nga bwe luli, kubanga lulina okukozesebwa okw’enjawulo eri ekiseera kino, era, ng’obubaka bwa malayika ow’okusatu, lwatuukirizibwa era lunaasigala nga ge mazima agaliwo mu kiseera kino okutuusa enkomerero y’ebiseera.” Review and Herald, August 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Seenaa Milarootaa (sochiin ergamaa isa jalqabaa) mul’ata humna Waaqayyoo kan yeroo yerootti dabalaa dhufe bakka bu’a; kunis bara 1798tti yeroo macaafni Daani’el baname jalqabe. Humni sunis yeroo ergamaan Mul’ata Yohaannis boqonnaa kudhaffaa irraa ta’e Hagayya 11, 1840tti gad bu’e keessatti caalaatti dabale. Ergasii abdii-kutannaan inni jalqabaa kan Ebla 19, 1844 dhufe, fi dhuma irratti walga’ii qubsumaa Exeter irratti, Hagayya 12, 1844 irraa eegalee dhangala’ina Hafuura Qulqulluutti geesse; innis hamma Onkoloolessa 22, 1844tti akka dambalii galaanaa biyya irra faca’aa itti fufe.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

ᱯᱷᱭᱩᱴᱩᱨ ᱯᱷᱚᱨ ᱟᱢᱮᱨᱤᱠᱟ (ᱛᱮᱥᱨᱟ ᱮᱧᱡᱮᱞ ᱨᱮᱱ ᱟᱱᱰᱚᱞᱚᱱ) ᱨᱮᱱ ᱤᱛᱤᱦᱟᱥ, ᱤᱥᱚᱨ ᱨᱮᱱ ᱥᱟᱛᱤ ᱨᱮ ᱢᱤᱫ ᱵᱟᱹᱲᱛᱤᱭᱟ ᱯᱨᱚᱠᱟᱥ ᱠᱚ ᱫᱚᱨᱥᱟᱣᱟᱜᱼᱟ, ᱡᱮᱛᱟ 1989 ᱨᱮ ᱫᱟᱱᱤᱭᱮᱞ ᱯᱚᱛᱚᱵ ᱩᱫᱩᱜ ᱟᱠᱟᱱ ᱛᱮ ᱮᱦᱚᱵ ᱮᱱᱟ। ᱥᱟᱛᱤ ᱟᱨᱚ ᱵᱟᱹᱲᱛᱤ ᱮᱱᱟ ᱡᱟᱦᱟᱸ ᱨᱮ 2001 ᱥᱟᱞ ᱨᱮ ᱥᱮᱯᱴᱮᱢᱵᱚᱨ 11 ᱨᱮ ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱮᱴᱤᱱ ᱨᱮᱱ ᱮᱧᱡᱮᱞ ᱟᱸᱰᱮ ᱡᱚᱦᱚᱨ ᱮᱱᱟ। ᱛᱟᱦᱮᱱ 2020 ᱥᱟᱞ ᱨᱮ ᱡᱩᱞᱟᱭ 18 ᱨᱮ ᱯᱨᱚᱛᱷᱚᱢ ᱵᱤᱨᱚᱥᱟ ᱦᱟᱹᱛᱤᱧ ᱦᱚᱪᱚ ᱮᱱᱟ, ᱚᱱᱟ ᱪᱮᱫ ᱢᱩᱪᱟᱹᱛ ᱨᱮ ᱯᱚᱵᱤᱛᱨ ᱟᱛᱢᱟ ᱨᱮᱱ ᱩᱛᱟᱹᱨ ᱥᱮᱨᱮᱧ ᱞᱮᱠᱟ ᱦᱟᱯᱟᱛᱤᱧ ᱛᱮ ᱯᱩᱨᱤ ᱫᱷᱟᱨᱛᱤ ᱨᱮ ᱯᱷᱮᱞᱟᱣ ᱞᱮᱠᱟ ᱪᱟᱞᱟᱣᱟ ᱪᱟᱞᱟᱣᱟ, ᱡᱟᱹᱦᱟᱸ ᱫᱷᱟᱣ ᱢᱟᱭᱠᱮᱞ ᱛᱤᱸᱜᱩ ᱟᱨ ᱢᱟᱱᱣᱟ ᱨᱮᱱ ᱯᱨᱚᱵᱷᱮᱥᱚᱱ ᱢᱩᱪᱟᱹᱛ ᱦᱚᱪᱚᱣᱟ।

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Onkoloolessa 22, 1844, raajiiwwan hedduun guutaman; kanaafuu, yeroo seerri Dilbataa dhihoo dhufu sanatti, raajiiwwan hedduun deebi’anii akka guutaman ni agarsiisa. Raajiiwwan keessaa tokko turtii mul’ataa kan boqonnaa lammaffaa Habquuq keessatti bakka bu’ame dha. Boqonnaan lammaffaan Habquuq muuxannoo sochii ergamoota isa jalqabaa fi isa sadaffaa lamaan isaanii ni ibsa. Sochiileen lamaan kun falmii mala sirrii Kitaaba Qulqulluu irratti geggeeffamuun ni mudatu; falmiin kunis bakka bu’oota sochii sanaa fi saba duraan filataman, yeroo adeemsi falmichaa deemaa jirutti bira darbamanii jiran gidduutti raawwatama.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Ergaan dhaamsitoota ergamaa isa jalqabaatiin eegumtootaan ittifamuu qabu, dhugoota sanaa (faayaawwan Miller) adda baasuu ture; isaanis dhuma irratti kaartota qulqulluu lama, kan 1843 fi 1850 irratti bakka bu’aniiru. Adeemsa falmii sana keessatti, abdii kutannaa tokko ni jiraata; innis gareewwan mormitoota lamaan irraa addaan baʼuu mallattoo godhata, warra amanamoo taʼaniifis of kennuu gadi fagoo taʼeetti waamicha ni kenna.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Achiis Habaaquq adeemsa qorannaa dhugaa bu’uuraa keessatti gareewwan lama hirmaatan gidduu jiru adda jechuun ibsa. Adeemsi qorannaa sun, kan falmii gareewwan lamaan Onkoloolessa 22, 1844 irratti callise of keessaa qabu, bakka Habaaquq boqonnaa lama itti xumurametti xumurame.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Garuu Waaqayyo mana qulqullummaa isaa keessaa jira; lafti hundinuu isa duratti cal’isee haa turu. Habakuuk 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Gooftaan utuu hin turin mana qulqullummaa Mileroota isaa keessa seene; yeroo sana immoo lafti hundinuu callisuu qabdi ture, sababni isaas Guyyaan Araaraa fakkeenya sanaa guutuu taʼe dhufeera, murtiin warra duʼanii immoo jalqabameera. Seenaa raajii boqonnaa lammaffaa Habquuq keessa jiru Onkoloolessa 22, 1844 irratti dhume; Yesusis yeroo hundumaa dhuma waan tokkoo jalqaba waan tokkootti walitti hidhata. Jalqabni mulʼata waggoota kuma lama dhibba shan dhibba digdama kan mana qulqullummaa fi loltoota gadi dhiitaman keessaa tokkoo, fi mulʼata deebisanii dhaabamuu mana qulqullummaa fi loltootaa keessaa tokkoo, walumaan jalqaban; garuu waggoota dhibba lamaa fi digdamaan addaan fagaatan; yeroo isaan dhumanittis, akka xumuramanitti Habquuq boqonnaa LAMMAFFAA keeyyata DIGDAMA keessatti ibsaman.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Seerri Dilbata Dhufuutti seera Wiixataa isa dhihaachaa jiru keessatti, raajiiwwan hedduun ni raawwatamu. Raajiiwwan keessaa tokko turtii mul’ataa, akkuma boqonnaa lamaffaa Habaaquuq keessatti ibsame, dha. Boqonnaan lammaffaan Habaaquuq muuxannoo sochii ergamaa jalqabaa fi sadaffaa lamaan isaanii ni mul’isa. Sochiileen lamaan kunis falmii mala sirrii Macaafa Qulqulluu irratti hundaa’e tokkoon ni walitti dhufu; falmiin kun immoo adeemsa falmii sana keessatti bakka bu’oota sochii sanaa fi saba duraan filatame kan yeroo sana keessa darbamaa jiru gidduutti raawwatama.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

SABABA ergamtoonni ergamtoota ergaa ergamaa sadaffaatiin eegamaniin falmisiifamu, dhugaawwan (luluuwwan Miller) isa dhuma irratti chaartiiwwan qulqulluu lamaan bara 1843 fi 1850 irratti bakka bu’anii turan adda baasuudha. Adeemsa falmii sana keessatti gaddi abdii kutannaa tokko uumamee ture; innis gareewwan lama wal morman gidduutti addaan baasuu agarsiise, akkasumas amanamootaaf qulqulleeffamuu gadi fagoo ta’eef waamicha kenne. Sana booda immoo Habaaquq garaagarummaa gareewwan lamaan adeemsa qorumsa dhugaawwan hundeessaa keessatti hirmaatan adda baasa. Adeemsi qorumsa sun, kan falmii gareewwan lamaan gidduutti ta’een bakka bu’ee ture, guutummaatti seera Dilbataa dhihootti dhufu irratti xumurama; achuma irratti boqonnaan lammaffaan Habaaquq xumurame.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> ତଥାପି ସଦାପ୍ରଭୁ ତାଙ୍କ ପବିତ୍ର ମନ୍ଦିରରେ ଅଛନ୍ତି; ସମସ୍ତ ପୃଥିବୀ ତାଙ୍କ ସମ୍ମୁଖରେ ନିରବ ରହୁ। ହବକ୍କୂକ 2:20।

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Gooftaan utubaa dhibba afurtamii afur kuma keessaa hatattamaan seena; yeroo sana immoo lafti hundinuu calʼisuu qaba; sababni isaas Guyyaan Araaraa fakkeenya dhugaa sana murtii warra jiraatanii bira ni gaʼa. Seenaa raajii Habakkuk boqonnaa lamaa seerri Dilbataa dhiʼootti dhufu irratti ni xumurama; Yesus immoo yeroo hundumaa dhuma wantaa tokkoo jalqaba wantaa tokkoo wajjin walitti hidhata.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

ᱡᱤᱣᱤᱛ ᱠᱚᱣᱟᱠ ᱵᱤᱪᱟᱨ ᱑᱑ ᱥᱮᱯᱴᱮᱢᱵᱟᱨ, ᱒᱐᱐᱑ ᱨᱮ ᱮᱦᱚᱵ ᱮᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱵᱤᱪᱟᱨ ᱫᱚ ᱢᱤᱫ ᱯᱨᱚᱥᱮᱥ ᱠᱟᱱᱟ। ᱚᱱᱟ ᱯᱨᱚᱥᱮᱥ ᱫᱚ ᱤᱥᱚᱨᱟᱠ ᱚᱲᱟᱜ ᱠᱷᱚᱱ ᱮᱦᱚᱵᱟ, ᱟᱨ ᱛᱟᱭᱚᱢ ᱢᱤᱫ ᱮᱢᱚᱱ ᱫᱷᱟᱯ ᱨᱮ ᱛᱷᱤᱛᱤᱭᱟ ᱡᱟᱦᱟᱸᱨᱮ ᱵᱤᱪᱟᱨ ᱤᱥᱚᱨᱟᱠ ᱚᱲᱟᱜ ᱵᱟᱦᱨᱮ ᱥᱟᱭ ᱠᱚᱣᱟᱠ ᱪᱮᱛᱟᱱᱨᱮ ᱦᱮᱡ ᱚᱛᱟᱭᱟ। ᱡᱚᱠᱷᱚᱱ ᱱᱤᱣ ᱭᱚᱨᱠ ᱥᱤᱴᱤ ᱨᱮᱭᱟᱜ ᱢᱟᱨᱟᱝ ᱵᱤᱞᱰᱤᱝ ᱠᱚ ᱞᱟᱦᱟᱜ ᱞᱮᱱᱟ, ᱚᱱᱟ ᱵᱤᱪᱟᱨ ᱚᱱᱟ ᱥᱤᱞ ᱤᱧᱡᱮᱞ ᱟᱜ ᱭᱮᱨᱩᱥᱟᱞᱮᱢ ᱛᱟᱞᱟ ᱛᱮ ᱥᱮᱱᱚᱜ ᱟᱨ ᱡᱟᱦᱟᱸᱠᱚ ᱪᱟᱨᱪ ᱨᱮ ᱦᱚᱪᱚ ᱟᱠᱟᱱ ᱜᱷᱤᱱᱟᱹᱣᱟᱱᱟᱜ ᱠᱟᱹᱢᱤ ᱠᱚ ᱞᱟᱹᱜᱤᱫ ᱥᱤᱦᱟᱹᱨᱟᱜ ᱟᱨ ᱠᱟᱸᱫᱟᱜ ᱛᱟᱱᱠᱚᱣᱟᱠ ᱞᱟᱛᱟᱨ ᱨᱮ ᱪᱤᱱᱦᱟᱹ ᱫᱚᱦᱚᱭᱟ, ᱟᱨ ᱫᱤᱥᱚᱢ ᱨᱮ ᱦᱚᱪᱚ ᱟᱠᱟᱱ ᱜᱷᱤᱱᱟᱹᱣᱟᱱᱟᱜ ᱠᱟᱹᱢᱤ ᱠᱚ ᱟᱦᱚ ᱮᱦᱚᱵ ᱮᱱᱟ। ᱫᱷᱤᱨ ᱦᱮᱡᱚᱜᱼᱟᱜ ᱥᱟᱱᱰᱮ ᱞ ᱨᱮ, ᱠᱷᱨᱤᱥᱴ ᱢᱤᱫ ᱥᱚ ᱪᱟᱞᱤᱥ ᱪᱟᱨ ᱦᱟᱡᱟᱨ ᱠᱚᱣᱟᱠ ᱢᱟᱱᱫᱤᱨ ᱮᱨᱮᱠᱥᱚᱱ ᱠᱟᱹᱢᱤ ᱪᱟᱵᱟ ᱥᱟᱨᱮ ᱮᱢᱟ ᱛᱟᱢᱟ, ᱟᱨ ᱫᱷᱚᱝᱥᱚᱠᱟᱨᱤ ᱤᱧᱡᱮᱞ ᱠᱚ ᱭᱮᱨᱩᱥᱟᱞᱮᱢ ᱪᱮᱛᱟᱱᱨᱮ ᱵᱤᱪᱟᱨ ᱟᱱᱟᱭᱟ।

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Warri kumaa afurii afurtamii afurii kuma afurtamii san booda akka alaabaa ol kaafamu; murtiin warra jiraatanii immoo tuuta biraatiif ni jalqaba; isaanis Daani’el boqonnaa kudha tokko, lakkoofsa afurtamii tokko keessatti Edoom, Mo’aabii fi ilmaan Amoon keessaa warra angafoota ta’aniin bakka bu’aniiru.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Sochii haala sochii sochii ergamaa jalqabaa kan Millerootaa ilaallus, yookiin haala sochii jabduu ergamaa sadaffaa ilaallus, seenaa guutuun sochii haaromsa sanaa mul’ata dhugaa isa dabalaa deemu bakka bu’a; mul’anni sunis dhuma irratti dhangala’uun Hafuura Qulqulluutiin xumurama. Dhangala’uun Hafuura Qulqulluu xiyyeeffannaa raajii guyyoota dhumaa ti. Kanaafuu durboonni gowwoon zayitii hin qaban; warri ogeeyyiin garuu qabu. Zayitiin bokkaa dha.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Isaan ni jedhu, Yoo namni tokko haadha manaa isaa hiikee, isheenis isa irraa baatee nama biraa taate, inni deebi’ee gara isheetti ni galaa ree? Lafti sun baayʼee hin xuroofuu ree? Ati garuu jaalallee hedduu wajjin sagaagaltuu taateerta; taʼus gara kootti deebiʼi, jedha Waaqayyo. Ija kee gara iddoo ol kaʼoo sanaatti ol qabiitii ilaali; eessa irratti akka ati hin ciisin hin jiru. Daandiiwwan irratti isaan eegaa teesseerta, akkuma Arabni lafa onaa keessatti godhu sana; ati sagaagalummaa keetiinii fi hamaamummaa keetiin lafa xureessiteerta. Kanaaf roobni dhangalaʼaan dhowwameera, roobni boodaa immoo hin turre; garuu ati fuula sagaagaltuutii qabda, qaanofuu diddeerta. Amma irraa eegalee akkas jettee natti hin iyyituu, Abbaa ko, ati qajeelchaa dargaggummaa koo ti? Ermiyaas 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Keessa kana keessatti (raajonni hundinuus bara dhumaa waaʼee ni dubbatu), Waaqayyo akka saba Isaa sagaagaltuu taʼanii jiran ibsa; hamma isaan adda-mata sagaagaltuu qabaatanitti. Sagaagaltuun bara dhumaa humna paaphaasii dha; addi immoo murtii kaayyoo-qabeessa taʼe agarsiisa. Sabni Waaqayyoo kan bara dhumaa hamaa dha; garuu Waaqayyo waamicha isa dhumaa dhiyeessaa jira, yeroo isaan murtii walfakkaataa sagaagaltittiin gaʼte sanatti gaʼan illee. Isaan amala dhaloota afuraffaadhaan bakka buʼame horataniiru; achitti isaan akka aduu waaqeffachuuf qophaaʼanitti, akkuma boqonnaa saddeeti Ifa Ezeeqeel keessatti dhaloota afuraffaadhaan bakka buʼametti.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘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.’” Review and Herald, July 13, 1897.

> “Yeroon ifa dhugaan dukkana amalaa gidduutti akka ifuuf ga’eera. Ergaan ergamaa sadaffaa addunyaatti ergameera; innis namoonni mallattoo bineensichaa yookaan fakkii isaatii adda isaanii irratti yookaan harka isaanii irratti akka hin fudhanne akeekkachiisa. Mallattoo kana fudhachuun jechuun murtii bineensichi godhe sanauma irra gahuu fi yaada isa wal fakkaatu deeggaruu jechuudha; kun immoo kallattiidhaan Dubbii Waaqayyoo mormuudha. Warra mallattoo kana fudhatan hundumaa ilaalchisee, Waaqayyo akkana jedha: ‘Inni sunis daadhii dheekkamsa Waaqayyoo isa xoofoo isaa keessatti walitti hin makamin dhangalaafame ni dhuga; ergamoota qulqullootaa durattis, Hoolicha durattis ibiddaa fi dinyiidhaan ni dhiphatama.’ Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Ermiyaas saba bara dhumaa keessatti saba Waaqayyoo akka duraanuma mataa sagaagaltittii qabanitti adda baasee mul’isa. Isaan “hamoota” waan ta’aniif mallattoo bineensichaa fudhachuuf qophii irra jiru. Keeyyata amma caqasame keessatti Obboleettii White itti fuftee akkana jette:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Yoo ifni dhugaa siif dhihaatee, Sanbanni abboommii afraffaan ibsame sitti mul’ifamee, eegumsi Dilbataa jedhu immoo Dubbii Waaqayyoo keessatti hundee akka hin qabne sitti agarsiifamee, ati garuu amma iyyuu Sanbata sobaa sanaatti maxxantee, Sanbata Waaqayyo ‘guyyaa koo qulqulluu’ jedhu qulqulleessitee eeguu yoo didde, mallattoo bineensichaa ni fudhatta. Kun yeroo kamitti raawwatama?—Yeroo ati ajaja Dilbata hojii irraa boqottee Waaqayyoon waaqeffadhu jedhu sanaaf ajajamtu, utuma Dilbanni guyyaa hojii idilee malee waan biraa akka ta’e agarsiisu jechi tokko illee Macaafa Qulqulluu keessatti hin jirre beektuu, mallattoo bineensichaa fudhachuuf mootummaa keetiin walii galta, chaappaa Waaqayyoo immoo ni didda. Yoo nuti mallattoo kana adda keenya irratti yookaan harka keenya irratti fudhanne, murtiin warra ajajamuu didan irratti labsame nurra bu’uu qaba. Chaappaan Waaqayyoo isa jiraataa garuu warra qalbii isaanii guutuudhaan Sanbata Gooftaa eegani irra kaa’ama.”

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘Waaqayyo jal’ina namaa akka lafa irratti guddaa taʼe, yaadni hundi kan yaada garaa isaa immoo yeroo hundumaa hamaa qofa akka ture in arge…. Lafti Waaqayyo duratti mancaatee turte; lafti immoo jeequmsaan guutamtee turte…. Waaqayyos Nohiin, Dhumni foon hundumaa fuula koo dura gaʼeera; isaaniin lafti jeequmsaan guutamteerti; kunoo, ani isaanii fi laficha walumaan nan balleessa, jedhe.’ Sababni isaanii irraa muramanii baduufis, lafa Waaqayyo uummata qajeelaadhaan gammachiifamee itti fayyadamaaf uume sana waan xureessaniif ture.

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “‘Akkuma bara Nohi keessatti turetti,’ jedhe Kiristoos, ‘akkasuma immoo bara Ilma Namaa keessattis ni ta’a.’ Egaa akkas miti ree? Namni kam iyyuu gaazexaa guyyaa guyyaatti maxxanfamu yoo ilaale, tarree dheeraa yakkootaa—machii, hannaa, saamichaa, maallaqa amanametti fudhatame irraa saamuudhaa, ajjeechaa—arguu ni danda’a. Yeroo tokko tokko guutummaan maatiiwwan ni ajjeefamu; kunis namni tokko hawwii isaa maallaqa yookaan qabeenya kan isa hin taane argachuu fi qabachuuf qabu akka guutamuuf ta’a. Addunyaan dhuguma akkuma bara Nohi keessatti ture sanaa ta’aa jirti, sababni isaas namoonni ajajawwan Waaqayyoo ifatti tuffatanii darbuu isaaniiti.” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Ermiyaas saboota Waaqayyoo kan bara dhumaa aduuf sagadan jedhu adda baasee agarsiisaa jira; yeroo akkas godhus, “bokkaan roobaa dhowwameera, roobni boodaa hin jirres; ati adda sagaagaltuutii qabda turte, qaanfachuus didde” jedhee isaan adda baasa. “Hamoonni” saboota Waaqayyoo kan bara dhumaa roobni boodaa isaanitti hin roobu; isaanis qaanfachuu ni didu; yaadni isaanii akka seenaa Nohiitti yeroo hundumaa hammina qofa taʼeera; kana malees, kun mana suuraa keessaa jirtu kan ciiggaa lammaffaa Hisqiʼeel boqonnaa saddeet keessatti ibsameen bakka buʼa.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Ermiyaas namoota Waaqayyoo keessaa warri hamaan qaanii hin qabne bara dhumaatti jiran sana, “yeroo” sanaa “kaasee” gara “qajeelchaa” “dargaggummaa” isaanii “iyyu” jedhanii akeekkachiisa. Qajeelchi dargaggummaa Adventizimii gabatee lamaan Habaaquuqii fi faaya isaanii irratti mul’atan ture. Hammina bara dhumaatti namoota Waaqayyoo keessaa warra hamaa irratti du’a bara baraa fiduuf jedhu keessaa ba’uuf abdiin jiru tokkichi, gara Waaqayyo isa jalqaba irraa qajeelchaa tureetti iyyuudha; jalqabni sunis bara 1798tti “yeroo dhumaa”tti ga’e.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Dhimmichi seenaa ergamaa isa jalqabaa yookaan isa sadaffaa keessatti jiru, roobni boodaa siif kennamuu isaa yookaan siif kennamuu dhiisuu isaa ti. Roobni boodaa yeroo saboonni aarii itti ka’an Fulbaana 11, 2001 jalqabe.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Yeroo sana, utuu hojii fayyinaa xumuramaa jiruu, dhiphinni lafa irratti dhufaa ni ta’a; saboonni ni aaru, garuu hojii ergamaa sadaffaa akka hin gufachiisneef ni to’atamu. Yeroo sana ‘roobni boodaa,’ yookaan haaromsi fuula Gooftaa irraa dhufu, sagalee guddaa ergamaa sadaffaatiif humna ni kenna; qulqullootaas yeroo dha’ichi torban inni dhumaa dhangalaafamu keessatti akka dhaabatan ni qopheessa.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Roobni isa boodaa,” kan “haaromfamuu” jedhamees, yeroo saboonni aaramanitti jalqabe; yeroo sanattis “hojiin fayyinaa” cufamuu jalqabe. Ergamoonni afran kan Mul’ata boqonnaa torbaa keessa jiran, yeroo chaappaa namoota dhibba keessaa afurtamii afur kumaa irratti kaa’amu raawwatamutti bubbee afran qabatanii ittisu; hojii sunis Hisqi’el boqonnaa sagal keessatti, warra xuraa’ummaawwan Yerusaalem keessatti hojjetamanitti booyanii iyyaafatan irratti ergamoonni mallattoo kaa’an jechuun fakkeeffamee dhihaata. Fulbaana 11, 2001, ergamoonni hojii cufaa namoota dhibba keessaa afurtamii afur kumaa keessaa warra irratti mallattoo kaa’uu jalqaban.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Hojiin xumuraa ergamaa sadaffaaffaan wal qabate bokkaa boodaa dhangala’uu isaatiin raawwatama; kunis “haaromsicha” kan jedhamu, ergaa ta’es dha.

> 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. Isaiah 28:12.

> Isaayyaas 28:12, “Inni, kun boqonnaa warri dadhaban itti boqotanidha; inni kun immoo boqonnaa haaromsaati” isaaniin jedhe; garuu isaan dhaggeeffachuu hin barbaadne.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Ergaan isaan Isaayaas keessatti dhagaʼuu didan ergaa afaan daddafaa dubbatuun kennamu sanaa dha; innis ergaa qormaataa, mala “sarara irratti sarara” jedhu bakka buʼu dha.

> 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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Garuu dubbii Waaqayyoo isaanii irratti ajaja irra ajaja, ajaja irra ajaja; sarara irra sarara, sarara irra sarara; asii xinnoo, achii xinnoo taʼe; akka isaan deeman, dugda duubatti kufan, caccaban, kiyyoo keessatti qabaman, fi qabamanii fudhataman. Kanaafuu isin namoota qoosaa, warra saba kana isa Yerusaalem keessa jiru bulchitan, dubbii Waaqayyoo dhagaʼaa. Isin, “Nuti duʼa wajjin kakuu galleerra; awwaala wajjinis walii galleerra; yeroo adabbiin lolaa fakkaatu darbutti nu hin geenyu; soba iddoo kooluu keenya taasifanneerra, kijiba jalattis of dhokfanneerra” jettaniirtu. Isaayaas 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Dubbiin Waaqayyoo, inni ergaa boqonnaa fi haaromfannaa (rooba boodaa) taʼe, kan isaan “deemanii, dugda duubatti kufanii, caccabanii, kiyyoodhaan qabamanii, qabamanii fudhataman” godhu, “namoota qoosaa, warra saba kana Yerusaalem keessa jiru bulchan”af kennameera. Yerusaalem iddoo ergamoonni warra booʼanii fi iyyan mallattoo itti godhanidha; maanguddoonni amanamummaa isaanii gantan immoo warra jalqabatti kufan dha.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “Mallattoon bilisummaa isaanii warra ‘jibbina hundaaf kan aadan, kan iyyaa jiran’ irratti kaa’ameera. Amma ergamaan du’aa gara hojii isaatti ba’a; inni mul’ata Hisqi’eel keessatti namoota meeshaa qalmaa qabaniin bakka buufameera; isaanis ajajni akkana jedhu isaaniif kenname: ‘Maanguddoo fi dargaggoota, durboota, ijoollee xixinnoo fi dubartoota guutummaatti fixaa; garuu nama mallattoo sana qabu kam iyyuu hin dhihaatinaa; iddoo qulqullummaa Koo irraas jalqabaa.’ Raajichi ni jedhu: ‘Isaan maanguddoota mana sana duraa turan irraa jalqaban.’ Hisqi’eel 9:1–6. Hojiin badiisaa warra of isaanii eegdotta hafuuraa saba sanaa ta’uu isaanii dubbatan gidduutti jalqaba. Eegdota sobaa warri duraan kufan isaanuma. Nama garaa laafu yookaan nama oolchu hin jiru. Dhiironni, dubartoonni, durboonni, fi ijoolleen xixinnoon walumaan badu.” The Great Controversy, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Nuyi itti aanu keessatti dabalata beekumsaa bara 1989tti dhufe irratti ittuma fufnee ni ilaalla.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Inni fuula keessaa argu, kan garaa namoota hundumaa dubbisu, waa’ee warra ifa guddaa argatanii akkana jedha: ‘Isaan sababii haala isaanii naamusaa fi hafuuraa irraa kan ka’e hin dhiphatan, hin na’anis.’ Eeyyee, isaan karaa ofii isaanii filataniiru, lubbuun isaaniis wantoota jibbisiisoo isaanii keessatti gammaddi. Anis gowwoomsawwan isaanii nan filadha, waan isaan sodaatanis isaan irratti nan fida; sababiin isaas, yeroo ani waame namni tokkollee hin deebifne; yeroo ani dubbadhe hin dhageenye; garuu isaan fuula Koo duratti hamaa hojjetan, waan Ani itti hin gammannes filatan.’ ‘Waaqayyo akka isaan soba amananiif gowwoomsa cimaa isaanitti ni erga,’ sababii isaan akka fayyaniif jaalala dhugaa hin simanneef, ‘garuu jal’ina keessatti gammaduu filataniiru.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> ସ୍ୱର୍ଗୀୟ ଶିକ୍ଷକ ପଚାରିଲେ: ‘ତୁମେ ଠିକ ଭିତିର ଉପରେ ନିର୍ମାଣ କରୁଛ ବୋଲି ଏବଂ ଈଶ୍ୱର ତୁମର କାର୍ଯ୍ୟଗୁଡ଼ିକୁ ଗ୍ରହଣ କରୁଛନ୍ତି ବୋଲି ଯେ ଭଣିତା, ତାହାଠାରୁ ଅଧିକ ଶକ୍ତିଶାଳୀ ଭ୍ରମ ମନକୁ ଆଉ କଣ ପ୍ରଲୋଭିତ କରିପାରେ, ଯେତେବେଳେ ବାସ୍ତବରେ ତୁମେ ଅନେକ ବିଷୟରେ ସାଂସାରିକ ନୀତିଅନୁସାରେ କାର୍ଯ୍ୟ କରୁଛ ଏବଂ ଯେହୋବାଙ୍କ ବିରୋଧରେ ପାପ କରୁଛ? ହାୟ, ଏହା ଏକ ବଡ଼ ଠକେଇ, ଏକ ମୋହନୀୟ ଭ୍ରମ, ଯାହା ସେହି ମନମାନଙ୍କୁ ଆକ୍ରାନ୍ତ କରେ, ଯେତେବେଳେ ଲୋକମାନେ, ଯେମାନେ କେବେ ସତ୍ୟକୁ ଜାଣିଥିଲେ, ଭକ୍ତିର ଆକାରକୁ ତାହାର ଆତ୍ମା ଓ ଶକ୍ତି ବୋଲି ଭୁଲ କରନ୍ତି; ଯେତେବେଳେ ସେମାନେ ଭାବନ୍ତି ଯେ ସେମାନେ ଧନୀ, ସମ୍ପଦରେ ବୃଦ୍ଧିପ୍ରାପ୍ତ, ଏବଂ କିଛିର ଅଭାବ ନାହିଁ, କିନ୍ତୁ ବାସ୍ତବରେ ସେମାନେ ସବୁକିଛିରେ ଅଭାବଗ୍ରସ୍ତ।’” Testimonies, volume 8, 249, 250.

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