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

Kitaaba Yo'elii fi Waldaa Adveentistii Guyyaa Torbaffaa Laa’odiiqeyyaa - Lakkoofsa Afurtamii Afur

Number Forty-Four

Lakkoofsa Afurtamii Afur

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

୧୮୪୪ ମସିହାରେ, ସପ୍ତମଦିନୀୟ ସବ୍ବଥର ସିଦ୍ଧାନ୍ତ ଉନ୍ମୋଚିତ ହେଲା, ଏବଂ ଭୋଣୀ ହ୍ୱାଇଟ୍ ଯେତେବେଳେ ଚୁକ୍ତିର ସିନ୍ଦୁକଭିତରକୁ ଦେଖିଲେ, ସେତେବେଳେ ଏହା ତାଙ୍କୁ ବିଶେଷ ଭାବରେ ଜୋର ଦିଆଗଲା। ସେ ଏହା ମଧ୍ୟ ଲିପିବଦ୍ଧ କରିଥିଲେ ଯେ, ଶେଷ ଦିନମାନରେ ଅବତାରର ସିଦ୍ଧାନ୍ତ ମଧ୍ୟ ସେହିପରି ସ୍ୱର୍ଗୀୟ ଗୁରୁତ୍ୱ ଧାରଣ କରିଥିଲା। ସପ୍ତମଦିନୀୟ ସବ୍ବଥ, ପ୍ରତିରୂପାତ୍ମକ ପ୍ରାୟଶ୍ଚିତ୍ତ ଦିନ ଆରମ୍ଭ ହେବାବେଳେ ସିନ୍ଦୁକରୁ ଆସୁଥିବା ବିଶେଷ ଆଲୋକକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ଏବଂ ସପ୍ତମ-ବର୍ଷୀୟ ସବ୍ବଥ, ପ୍ରତିରୂପାତ୍ମକ ପ୍ରାୟଶ୍ଚିତ୍ତ ଦିନ ତାହାର ଉପସଂହାରକୁ ପହଞ୍ଚିବାବେଳେ ସିନ୍ଦୁକରୁ ଆସୁଥିବା ବିଶେଷ ଆଲୋକକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Leviwota diigdamii sadii keessaa walga’ii qulqulluu isa dhumaa keessatti barsiifanni foon uffachuu fakkeenyaan ibsameera; innis Sabata guyyaa torbaffaa isa walga’ii qulqulluu jalqabaa, jalqaba Leviwota boqonnaa digdamii sadii irratti argamuuf omega dha. Sabatni jalqabaa sun humna uumuu Waaqaatiin bakka bu’a; Sabatni dhumaa immoo humna Waaqaatiin irra deebi’ee uumuu Isaatiin bakka bu’a. Sabatni jalqabaa sun lakkoofsa “23” tiin bakka bu’ama; inni dhumaa immoo lakkoofsa “252” tiin bakka bu’ama.

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Mallattoon kun mallattonni kun Kitaaba Leewwotaa boqonnaa digdamii sadi keessaa keessatti argaman, akkasumas seenaa Millerootaa keessattiis mallattoolee jalqabaa fi xumuraa dha. Bara 1798 raawwatamuu waggoota 2,520 mootummaa kaabaa Israa’el irratti ture, akkasumas waggoota 2,300 immoo Onkoloolessa 22, 1844 raawwatame. Obboleettii White yeroo mana qulqullummaa keessa geeffamtee Ajajoota Kurnan ilaaltetti, isheen saba Waaqayyoo guyyoota dhumaa kan Kiristoosin hojii araara tokkummaa xumuruuf yeroo Inni Gara Iddoo Hundumaa Caalaa Qulqulluutti seenu isa duukaa bu’an fakkeessitee turte. Qormaanni mana qulqullummaa qormaata Hoolicha bakka Inni deemu hundatti duukaa bu’uu dha.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Isaan dubartootaan hin xureeffamne; durbummaa isaanii eeggatan. Isaan kun Hoolicha inni dhaqutti hundatti isa duukaa buʼan. Isaan kun keessaa namoota irraa furamanii, Waaqayyoo fi Hoolichaaf mootummaa keessaa firii jalqabaa taʼan. Mul’ata Yohaannis 14:4

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Obboleettiin Waayitii, akka raajittii tokkootti, warra amanamoo jalqabaatti amantiidhaan Gara Iddoo Hundumaa Caaluutti seenan fakkeenyaan ibsaa turte; akkas gochuudhaanis warra amanamoo dhumaatti amantiidhaan Gara Iddoo Hundumaa Caaluutti seenanii achitti gara taabota sanaatti ilaalanif fakkeenya kennaa turte. Wanti isaan achitti ifa ta’ee argan barsiisa foon uffachuu, xumura tokkummaa taasisuu sanaati. Kiruubeelii haguuggii lamaa uwwisan, Sabboonota uumamaa fi irra-deebiin uumamuu lamaan bakka bu’an ni argu. Gama tokko taabota sanaa irratti 252, gama kaan irratti 23 ni argu; uumamaa fi irra-deebiin uumamuutti waliigaluudhaan 23 gaa’ela Waaqummaa fi namummaa bakka bu’a jechuun ni hubatu; 252 immoo nama tokko gara nama Waaqummaa wajjin walitti makameetti geeddaramuu isaatiin mallattoo ta’uu isaa ni argu.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Asansaa no nkonnwa no nni hɔ sɛ wɔbeyi afi hɔ; enti sɛ Onuawa White hwɛɛ mu a, na ɛyɛ adiyisɛm soronko bi, na nkɔmhyɛ mu no, mfonini no fa nna a edi akyiri no ho sen nna a ɔtenaa mu no. Sɛ yɛhwɛ a, yɛsakra. Asɔredan sɔhwɛ no ne sɛ Kristo di Ne mmaa a wɔyɛ mmabun no anim kɔ Ne asɔredan mu, anammɔn biara anammɔn biara. Nkɔmhyɛ mu nokware ahorow no gyina hɔ ma anammɔn ahorow a ɛwɔ ɔkwan a Wuraadwo Sufrɛ no nkrasɛm no ama ahyerɛn so no so.

The Millerite temple of forty-six years is a step.

Mana qulqullummaa Miilariitotaa kan waggaa afurtamii ja’aa kun tarkaanfii tokko dha.

The human temple of “23,” (male and female, He created them) is a step.

Mana qulqulluun “23,” (dhiirotaa fi dubartii, Isaan uume) tarkaanfii dha.

Christ raising His temple in three days is a step.

⠠⠉⠓⠗⠊⠎⠞⠀⠗⠁⠊⠎⠊⠝⠛⠀⠓⠊⠎⠀⠞⠑⠍⠏⠇⠑⠀⠊⠝⠀⠞⠓⠗⠑⠑⠀⠙⠁⠽⠎⠀⠊⠎⠀⠁⠀⠎⠞⠑⠏⠲

The storehouse is the temple of Malachi.

Bakki kuusaa Maalaakii keessatti mana qulqullummaa dha.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemiyaan mana kuusaa sana xureeffannaa Toobiyaa irraa qulqulleesse.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Mana qulqulluun sun yeroo haaromsa mootummaa Yoosiyaas mootichaa keessatti angafni lubootaa Hilqiyaa barreeffamoota Musee itti argate dha.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

መቅደሱ ነህምያ ከርኵሰት ያነጻው፣ እኅት ዋይት እንደገለጸችው ክርስቶስ ሁለት ጊዜ ከ“ቅዱስነትን ከሚያረክስ ርኵሰት” ያነጻው ያው መቅደስ ነው።

The casket of Miller’s dream was a step.

Bokkaan abjuu Miller keessatti mul’ate sun tarkaanfii tokko ture.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

ଯେବେ କ୍ରୀଷ୍ଟ ତାଙ୍କର ବିଶ୍ୱସ୍ତମାନଙ୍କୁ ଅତି ପବିତ୍ର ସ୍ଥାନରେ ନେଇଯାଇସାରିଛନ୍ତି, ସେବେ ସିଷ୍ଟର ୱାଇଟଙ୍କୁ ନିୟମ ସିନ୍ଦୂକ ପର୍ଯ୍ୟନ୍ତ ନେଇଯାଇଥିବା ପ୍ରତିକରେ ଯେପରି ଦର୍ଶାଯାଇଛି, ସେ ସେମାନଙ୍କୁ ସେଠାକୁ ନେଇଯାନ୍ତି, କୃପା-ଆସନକୁ ଉପରକୁ ଉଠାନ୍ତି ଏବଂ ସେମାନଙ୍କୁ ତାହାର ଭିତରକୁ ଦେଖିବାକୁ ଅନୁମତି ଦେଇଥାନ୍ତି। ସେମାନେ ଭିତରକୁ ଦେଖିବାବେଳେ, ଅବତାରର ସିଦ୍ଧାନ୍ତ ଓ ସପ୍ତମ ଦିନର ସବ୍ବାଥ—ଉଭୟ—ମୃଦୁ ପ୍ରଭାମଣ୍ଡଳରେ ଆବୃତ ଥିବାକୁ ଦେଖନ୍ତି। “ମୃଦୁ ଦ୍ୟୁତିରେ ଆବୃତ” ଥିବା ସିଦ୍ଧାନ୍ତଗୁଡ଼ିକୁ ଯେମାନେ ଚିହ୍ନିଥାନ୍ତି, ସେମାନେ ପଙ୍କ୍ତି ପରେ ପଙ୍କ୍ତି, ବିଶ୍ୱାସ ଦ୍ୱାରା ଅତି ପବିତ୍ର ସ୍ଥାନରେ ପ୍ରବେଶ କରି ନିୟମ ସିନ୍ଦୂକର ଭିତରକୁ ଦେଖୁଥିବା ସିଷ୍ଟର ୱାଇଟଙ୍କ ସହ ନିଜମାନଙ୍କୁ ସମରେଖିତ କରନ୍ତି।

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Raajonni durii dubbatan raajotii bara isaanii keessa jiraatan sanaaf caalaa guyyoottan dhumaa irratti xiyyeeffatanii dubbatan. Raajonni durii sun ofii isaanii ragaa keessaa yeroo taʼan, isaan saba Waaqayyoo kan guyyoottan dhumaa keessatti jiru bakka buʼu; sabni Waaqayyoo kan guyyoottan dhumaa keessa jirus dhibba afurtamii afur kuma taʼu. Obboleettiin White tarii raajota durii keessaa isa hundumaa caalaa barbaachisaa taʼuu dandeessi; sababiin isaas fakkeenyonni ishee hundinuu seenaa omegaa kan dhibba afurtamii afur kumaatiif seenaa alphaa bakka buʼu. Raajonni hundinuu haftee sana agarsiisu; garuu Obboleettiin White akkasumas seenaa jalqabaa tokko bakka buuti; seenaa jalqabaa sunis seenaa dhumaa keessatti — qubeedhaan qubeetti — raawwatama.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Seenaa bu’uuraa alfa keessatti, Obboleettii White mul’ataan gara Iddoo Hundumaa Caalaa Qulqulluu mana qulqullummaa samii keessaatti fudhatamte. Achi erga geesseen booda, teessoon araaraa isa taabota kakuu irra ture, teessoo hin kaafamne ta’uu qabu sana, akka Obboleettiin White keessa ilaaltuuf ol kaasame; achittis Isheen Ajajawwan Kurnan argite.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “በእቲ ቅድስቲ ቅዱሳን ታቦት ርኤኹ፤ ኣብ ላዕሉን ኣብ ጎናቱን እቲ ንጹሕ ወርቂ ነበረ። ኣብ ነፍሲ ወከፍ ጫፍ እታ ታቦት ሓደ ጽቡቕ ኪሩብ ነበረ፣ ክንፉታቱ ድማ ኣብ ልዕሊኣ ተዘርጊሑ ነበረ። ገጾም ናብ ሓድሕዶም ተመልሲሎም ነበሩ፣ ናብ ታሕቲውን ይጥምቱ ነበሩ። ኣብ መንጎ እቶም መላእኽቲ ወርቃዊ መዓጠኒ ነበረ። ኣብ ልዕሊ እታ ታቦት፣ ኣብቲ እቶም መላእኽቲ ደው ኢሎም ዝነበሩሉ ስፍራ፣ እጅግ ብሩህ ክብሪ ነበረ፤ ንሱ ኸም እግዚኣብሔር ዝነብረሉ ዝፋን ይመስል ነበረ። ኢየሱስ ኣብ ጥቓ እታ ታቦት ደው ኢሉ ነበረ፣ ጸሎት ቅዱሳን ድማ ናብኡ ክድይብ ከሎ፣ እቲ ዕጣን ኣብቲ መዓጠኒ ይትክኽ ነበረ፣ ንሱውን ጸሎቶም ምስ ጢስ እቲ ዕጣን ናብ ኣቦኡ የዕርግ ነበረ። ኣብታ ታቦት ድማ ወርቃዊ መሶብ ማና፣ ናይ ኣሮን ዘበቘለ በትሪ፣ ከምኡውን ከም መጽሓፍ ተጠቕሊሎም ዝነበሩ ጽላት እምኒ ነበሩ። ኢየሱስ ከፈቶም፣ ኣነውን እተን ዓሰርተ ትእዛዛት ብኣጻብዕቲ እግዚኣብሔር ተጻሒፈን ኣብኦም ርኤኹ። ኣብ ሓንቲ ጽላት ኣርባዕተ ነበራ፣ ኣብታ ካልአይቲ ድማ ሽዱሽተ። እተን ኣብታ ቀዳመይቲ ጽላት ዝነበራ ኣርባዕተ ካብተን ሽዱሽተ ዝያዳ ይበርሃ ነበራ። ነገር ግን እታ ራብዐይቲ፣ ትእዛዝ ሰንበት፣ ካብ ኵለን ንላዕሊ ትበርህ ነበረት፤ ምኽንያቱ ሰንበት ንቕዱስ ስም እግዚኣብሔር ብኽብሪ ክትሕሎ ተፈልያ ነበረት። እታ ቅድስቲ ሰንበት ክቡርቲ ትመስል ነበረት—ዓንዲ ክብሪ ኣብ ዙርያኣ ኵሉ ነበረ። ትእዛዝ ሰንበት ኣብ መስቀል ከም ዘይተሸንከረ ርኤኹ። እንተ ተሸንኪሩ ነይሩ፣ እተን ካልኦት ትሽዓተ ትእዛዛትውን ተሸንኪረን ነይረን፤ ንሕናውን ኵለን ክንጥሕስ፣ ከምቲ ነታ ራብዐይቲ ክንጥሕስ ነጻነት ኣሎና ማለት እዩ። እግዚኣብሔር ሰንበት ከም ዘይለወጣ ርኤኹ፣ ምኽንያቱ ንሱ ፈጺሙ ኣይልወጥን እዩ። ጳጳስ ግና ካብ ሻብዓይ መዓልቲ ናብ ቀዳማይ መዓልቲ ሰሙን ለወጣ፤ ምኽንያቱ ዘመናትን ሕግታትን ክልውጥ ንሱ እዩ ዝተወሰነ።” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

በሚለራይት እንቅስቃሴ መሠረታዊ ታሪክ ውስጥ የሰባተኛው ቀን ሰንበት ትምህርት የአልፋ ትምህርት ነበረ፤ ይህ እንቅስቃሴ መጀመሪያ እንደ ፊላዴልፊያዊ ሚለራይት እንቅስቃሴ ጀመረ፣ ከዚያም በ1856 ወደ ላኦዲቅያዊ ሚለራይት እንቅስቃሴ ተለወጠ፣ ከዚያም በ1863 ወደ ላኦዲቅያዊ የሰባተኛው ቀን አድቬንቲስት ቤተ ክርስቲያን ተለወጠ። እህት ዋይት ደግሞ በኋለኛው ዘመን ታሪክ ውስጥ ያለውን የኦሜጋ ትምህርት ትለይታለች፤ በዚያ ጊዜ የመቶ አርባ አራት ሺህ ላኦዲቅያዊ እንቅስቃሴ ወደ የመቶ አርባ አራት ሺህ ፊላዴልፊያዊ እንቅስቃሴ ይለወጣል። የአልፋና የኦሜጋ ብርሃኖች በሰባተኛው ቀን ሰንበት ትምህርትና በሥጋ መውሰድ ትምህርት ይወከላሉ።

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Warri hundi Waaqayyoo wajjin walqunnaman ifa Aduu Qajeelummaa keessa deemu. Isaan karaa isaanii Waaqayyo duratti xureessuudhaan Fayyisaa isaanii hin salphisan. Ifni samii isaan irratti ni ibsa. Yeroo isaan dhuma seenaa lafaa kanaatti dhiyaatanitti, beekumsi isaanii waa’ee Kiristoosii fi raajiiwwan isa ilaallatan baay’ee ni dabala. Fuula Waaqayyoo duratti gatii isaanii daangaa hin qabne dha; sababiin isaas Ilma isaa wajjin tokkummaa keessa jiru. Isaaniif Dubbiin Waaqayyoo bareedinaa fi miidhagina caaluun guutameera. Barbaachisummaa isaa ni argu. Dhugaan isaaniif ni mul’ata. Barsiisni foon uffachuu isaa ifa laafaan ni miidhaga. Isaan Caaffanni Qulqullaa’aan furtuu iccitii hundumaa banuu fi rakkoo hundumaa hiiku ta’uu isaa ni argu. Warri ifa fudhachuufii fi ifa keessa deemuu hin jaallanne iccitii waaqeffannaa hubachuu hin danda’an; garuu warri fannoo baatanii Yesuusin duukaa bu’uuf hin labne, ifa Waaqayyoo keessatti ifa ni argu.” The Southern Watchman, April 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

“የሥጋ መልበስ ትምህርት” እንዲሁም “የእግዚአብሔርነት ምሥጢር” ተብሎ ይጠራል።

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Kana hin mormiin guddaan iccitii waaqeffannaa guddaadha: Waaqayyo fooniin mul’ate, Hafuuraan qajeeltoo ta’e, ergamoota duratti mul’ate, Ormoota keessatti lallabame, biyya lafaa keessatti isatti amaname, ulfinaan ol fudhatame. 1 Ximotewos 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“Mystery” kun dhaloota dhumaa hammaatti dhokfamee ture; yeroo sanatti amanamoonni barumsi foon uffachuu (incarnation) omega Sanbata guyyaa torbaffaa taʼuu isaa argu.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> መልክዕ ምሥጢር እቲ ካብ ዘመናትን ካብ ወለዶታትን ተሰዊሩ ዝነበረ፣ ሕጂ ግና ንቅዱሳኑ ተገሊጹ እዩ፤ ንሳቶም ኣምላኽ ኣብ ኣህዛብ ዘሎ ሃብቲ ክብሪ እዚ ምሥጢር እንታይ ምዃኑ ከፍልጦም ፈቐደ፤ እዚ ድማ ክርስቶስ ኣባኻትኩም ምዃኑ፣ ተስፋ ክብሪ እዩ። ቈሎሴ 1፥26, 27።

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Kolosaa 1:26 keessatti “dhoksaa” “dhokfamee ture” jedhamee dubbachuun isaa kan malu dha; garuu dhoksaan sun guyyoota dhumaa keessatti “mul’ifama.” Ifni raajii yeroo raajiin cufame hiikamutti mul’ifama; kunis akka Daani’el boqonnaa kudha lamaan keessatti bakka bu’etti, yeroo dhumaatti, guyyaa 1,260 dhumarratti raajiin tokko hiikama. Raajiin dhaloota hedduudhaaf dhokfamee ture hiikama; raajiin sunis dhugaa dha; innis yeroo hiikamutti “ulfina” jechuun Sabootaaf seera Dilbataa irratti beeksifamu dha. Dhoksaan sun Kiristoos isin keessa jiraachuun, abdiin ulfinaa ta’uu isaa; kunis guyyoota malakata torbaffaa afuufamu keessatti raawwatama.

> 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 10:7.

> Garuu guyyoota sagalee ergamaa torbaffaatti, yeroo inni afuufu jalqabutti, akka inni tajaajiltoota isaa raajotaatti dubbate sanatti, iccitii Waaqayyoo ni raawwatama. Mul’ata 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Mul’ata 10:7 irratti akka ibsametti, sagaleen ergamaa torbaffaa guyyaa kudhaffaa ji’a torbaffaatti dhagahamuu jalqabuun isaa guutummaatti kan malu dha. Ergamaan torbaffaanis akkasuma badiisa sadaffaa akka ta’etti bakka bu’ameera; badiisawwan lamaan duraas Islaama turan; kanaafuu, badiisni sadaffaan Islaama ta’uu isaa dhugaa-baatota lama kennu. Yeroo malakanni Islaamaa afuufamaa jirutti, icciitiin Waaqayyoo raawwatamee xumurama.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Ҭабааҭы жьаԥшьатәи абжьы аҭоурых аҟны, Христос шәарҿы иҟоу иӡааԥшу, мамзаргьы Христос Ихаҭа ауаҩытәыҩса иитә еилаҵаны дшыҟалазшәа иҽеидызкыло, Аиҭареи ауаҩытәыҩсаареи реидкылара иазку агәырҵара—аҭәыла хә-ашәҩи ҩ-ԥшьҩы рзы рыбжьара аҟалара зҭаху ауаа, Иң Абзиабара Аҭыԥ ахь раларц азы иаҭаху аҵаӡыцәеи аихаҵареи рымоу ирымамоу ала иԥышәахоит. Егьа иаанҿасуазар, рымаҵрахь аҵх кеиуеит; Барашк ицагонаҵы иахьцалакгьы ианеишьҭалалак, аковчег ахь иԥшырц рнаԥхьоит. Аковчег аҟны дара ԥшаауеит ажәабжьтәи амҽыша шәабза ақәныҳәара иазку агәырҵара, насгьы Аиҭареи ауаҩытәыҩсаареи реидкылара иазку агәырҵара.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Akkuma barumsoonni lameen kun baay’ee barbaachisoo ta’an iyyuu, wanti ani irratti xiyyeeffadhu ifa alfaa fi oomeegaa miti; garuu raajittiin uummata Waaqayyoo gara mana qulqullummaa samii seenuu fi taabota kakuu keessa ilaaluun isaanii akka agarsiifte dha. Guyyoota boodaa keessatti, seenaa dhibba tokkoo fi afurtamii afur kuma keessaa, yeroo tokko jiraachuu qaba; yeroo sanatti dhibba tokkoo fi afurtamii afur kumni gara Iddoo Hundumaa Caaluutti geeffamanii taabota baname irratti akka ilaalan.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Yoo ati amantii raajota Waaqayyoo bara dhumaa keessatti raajonni fakkeenyaan akka mul’isan qabda taanaan, akkasumas Obboleettii White akka raajota Macaafa Qulqulluu keessatti argaman hundumaa wajjin waan hundumaan walqixa hafuuraan geggeeffamteetti amanuuf amantii qabaatta taanaan—itti fayyadamni ani amma ibse kun dhugaa ta’ee fudhatamuu qaba. Kuma dhibba tokkoo fi afurtamii afur Kiristoosin duukaa, amantiidhaan, gara Iddoo Hundumaa Caalaa Qulqulluu keessaatti seenuu qabu; akkuma Obboleettiin White warri amanamoon Onkoloolessa 22, 1844 keessa akkas godhan jetteetti. Yeroo sana gareen lama mul’atan; warri amantiidhaan keessa seenuu didan, fi warri keessa seenan.

> “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.

> “Kiristoosiin dhufaatii isaa isa jalqabaa labsamuu sanaatti deebifamee nan agarsiifame. Yohaannis karaa Yesuus qopheessuuf hafuuraa fi humna Eliyaasiin ergame. Warri dhugaa ba’umsa Yohaannis didan barsiisa Yesuusiin hin fayyadamne. Mormiin isaanii ergaa dhufaatii Isaa dursee beeksisu sana irratti qaban, Isa Masiihii ta’uu isaa ragaa cimaa hundumaa caalaa ta’e salphaatti akka hin fudhanne isaan godhe. Seexanni warra ergaa Yohaannis didan sana gara fuulduraatti caalaatti akka deeman, Kiristoosin akka didanii fannisan isaan geggeesse. Kana gochuudhaan iddoo eebba guyyaa Phenteqoostee irratti kennamu, isa karaa gara mana qulqullummaa samii isaan barsiisu sana fudhachuu hin dandeenye keessa of kaa’an. Facaafamuu golgaa mana qulqullummaa sun aarsaawwanii fi sirnoonni Yihudootaa si’achi akka hin fudhatamne agarsiise. Aarsaan Guddaan dhihaatee ture; innis fudhatameera; Hafuurri Qulqulluun guyyaa Phenteqoostee irratti bu’e sun yaada bartoota sana mana qulqullummaa lafaa irraa gara mana qulqullummaa samii, isa Yesuus dhiiga Isaa ofiitiin seenee turetti geesse; kunis faayidaa araara Isaa bartoota Isaa irratti akka dhangalaasuuf ture. Garuu Yihudoonni dukkana guutuu keessatti hafan. Ifa karoora fayyinaa irratti qabaachuu danda’an hundumaa isaanii dhaban; amma iyyuu aarsaawwanii fi kennaawwan isaanii faayidaa hin qabne irratti amananii turan. Manni qulqullummaa samii bakka mana qulqullummaa lafaa bu’eera ture; garuu jijjiirama sana hin beekne. Kanaaf, iddoo qulqulluu keessatti araara Kiristoosiin hin fayyadamne.”

> “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.

> “Baayʼeen, Yihuudoonni Kiristoosin diduu fi fannisuudhaan karaa isaan deemaa turan ilaaluudhaan sodaadhaan guutamu; seenaa akka inni salphina guddaadhaan miidhame dubbisanii, akka isa jaallatan yaadu, akkasumas akka Pheexiroos akkuma godhe isa hin ganne, yookaan akka Yihuudoonni godhanitti isa hin fannifne ofitti amanu. Garuu Waaqayyo inni garaa nama hundumaa dubbisu, jaalala isaanii Yesuusiif qaba jedhu sana qorumsa irratti fideera. Samii guutuun ergaa ergamaa isa jalqabaa akkamitti fudhatame jedhu irratti fedhii gadi fagoo taʼeen ilaalaa ture. Garuu namoonni baayʼeen Yesuusin jaallanna jechuun amanan, warri seenaa fannoo dubbisanii imimmaan dhangalaasanis, oduu gaarii dhufaatii Isaa tuffatan. Ergaa sana gammachuudhaan fudhachuu mannaa, dogoggora jechuun labsan. Warra mulʼachuu Isaa jaallatan ni jibban; waldoota amantii keessaa isaaniis ni baasani. Warri ergaa isa jalqabaa didan, isa lammaffaa irraa faayidaa argachuu hin dandeenye; akkasuma iyyi halkan gidduu sanaa, kan amantiidhaan Yesuus wajjin iddoo hundumaa caalaa qulqulluu mana qulqullummaa samii keessa jiru seenuuf isaan qopheessu, isaan hin fayyadne. Ergaawwan lamaan duraanii diduudhaanis hubannaa isaanii hamma dukkaneessanitti, ifa ergaa ergamaa isa sadaffaa keessaa, isa karaa iddoo hundumaa caalaa qulqulluutti agarsiisu, arguu hin dandaʼan. Ani akka Yihuudoonni Yesuusin fannisanitti, waldoonni maqaa qofa qabanis ergaawwan kana fannisan nan arge; kanaafis karaa iddoo hundumaa caalaa qulqulluutti geessu hin beekan, achittis araara Yesuus isaan gidduutti godhu irraa fayyadamuu hin dandaʼan. Akkuma Yihuudoonni aarsaawwan isaanii faayidaa hin qabne dhiʼeessan sana, isaanis kadhannaa isaanii faayidaa hin qabne gara kutaa Yesuus keessaa baʼetti ol dhiʼeessu; Seexanni immoo gowwoomsichaatti gammadee, amala amantii of irratti fudhata, sammuu Kiristiyaanota jechuun of himatan kanaas gara ofiitti geessa; humna isaatiin, mallattoolee isaatiin, dinqii sobaatiin hojjechaa, kiyyoo isaa keessatti akka ciman godha.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

እህት ዋይት፣ በመጨረሻ አይሁድ ፍጹም በጨለማ ውስጥ እንዲወድቁ ያበቃውን የዮሐንስ መጥምቅና የክርስቶስ ታሪክ ውስጥ ያለውን በደረጃ የሚገሰግስ የፈተና ሂደት ለመለየት ትጠቀማለች፤ ይህም በሚለርአውያን ዘመን ውስጥ ያለውን ያንኑ ታሪክ ለማሳየት ነው፣ እርሱም የእህት ዋይት አልፋ ታሪክ ነው፤ የኋለኛው ዘመን ጥንታዊት ነቢይት። በመጀመሪያ ያለው የሕይወት ወይም የሞት ፈተና ወደ ቅድስተ ቅዱሳን መግባት ወይም እንዳይገባ መቃወም ላይ ነበር። ይህን ለማድረግ እምቢ ማለት፣ በክርስቶስ ታሪክ ውስጥ በዓመፀኛ አይሁድ ላይ የመጣውን ያንኑ ጨለማ፣ በሚለርአውያን ታሪክ ውስጥ ባሉ ዓመፀኞች ላይ አመጣ።

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Yesuus yeroo hunda dhuma wantaa jalqaba wantaa wajjin fakkeenyaan ibsa; kanaaf, yeroo Obboleettiin White Iddoo Hundaa Caalaa Qulqulluutti geeffamtee taabota banamaa irratti ilaaltu, qormaata Onkoloolessa 22, 1844 wajjin walqabatee, kun namoonni dhibba tokkoo fi afurtamii afur kuma ta’an Hoolicha Iddoo Hundaa Caalaa Qulqulluutti hordofuu yookaan dukkana bara baraa guutuutti seenuu irratti akka qorataman adda baasa. Dhugaan kun amantii raajonni durii yeroo isaan ofii isaanii kutaa dhugaa ba’umsa galmeeffamee ta’anitti saba Waaqayyoo warra guyyoota dhumaa akka fakkeenyaan agarsiisan hubatu irratti hundaa’a. Obboleettiin White garee lamaan isaanii iyyuu fakkeenyaan agarsiisti.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Yeroo ani haala abdii kutannaa kana keessa turetti, abjuu sammuu koo irratti dhiibbaa gadi fagoo godhe tokko nan abjoodhe. Abjuu keessatti mana qulqullummaa tokko nan arge; namoonni baayʼeen gara isaatti yaaʼaa turan. Yeroon cufamu yeroo sanatti kanneen mana qulqullummaa sana keessatti baqatummaa argatan qofa fayyuu turan. Warri alatti hafan hundinuu bara baraan baduu turan. Tuutni namootaa alatti turan, kanneen karaa isaanii garaagaraa deemaa turan, warra mana qulqullummaa sana keessa seenaa turan tuffatanii qoosan; akkasumas karoora fayyinaa kana gowwoomsaa haxxummaa taʼe jechuun itti himan, dhugumatti balaa irraa of qusachuun barbaachisu tokko iyyuu akka hin jirres dubbatan. Isaan keessaa muraasota illee, akka isaan dafee dallaa keessaa hin seenne ittisuudhaaf qabatanii turan.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Qaanfatamuu sodaadhaan, namoonni walga’an sun hamma bittinnaa’anitti, yookaan hamma anis isaanii utuu na hin hubatin ol seenuu danda’utti eeguun wayya jedheen yaade. Garuu baay’inni isaanii hir’achuu mannaa dabalaa deeme; anis akka yeroo darbe na hin geenye sodaadhaan mana koo ariitiidhaan ba’ee tuuta sana keessaa daddabareen darbuuf carraaqe. Yaaddoo koo isa mana qulqullummaa ga’uuf qabu keessatti, tuuta na marsitee turte sana hin hubanne yookaan isheedhaaf xiyyeeffannoo hin kennine. Yeroon ijaarsa sana seene, mana qulqullummaa guddaa sana utubaa guddaa tokko qofaan utubame ta’uu arge; isa kanattis hoolaan tokko baay’ee cicciramee dhiigni isaa yaa’u hidhamee ture. Nuyi warri achi jirru, hoolaan kun nuuf jedhee akka cicciramee madeeffame ni beekna fakkaanne. Namoonni mana qulqullummaa sana keessa seenan hundinuu isaa duratti dhufanii cubbuu isaanii himachuu qabu.”

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Jabbiichaa duratti teessoowwan ol kaafaman turan; isaan irra gareen tokko gammachuu guddaadhaan guutamee taaʼaa ture. Ifni samii fuula isaanii irratti ifuu fakkaata ture; isaanis Waaqayyoon galateeffachaa, faarfannaa galata gammachuutiin guutame, kan akka muuziqaa ergamootaa fakkaatu faarfataa turan. Isaan kun warra jabbiichaa dura dhufanii, cubbuu isaanii himatanii, dhiifama argatanii, amma immoo taʼee gammachiisaa tokkoo dhufuuf eeggannoo gammachuutiin guutame keessa turan.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> “ከህንጻው ውስጥ ከገባሁ በኋላም ፍርሃት ተጫነብኝ፤ በእነዚህ ሰዎች ፊት ራሴን ማዋረድ እንዳለብኝም የኀፍረት ስሜት መጣብኝ። ነገር ግን ወደ ፊት እንድገፋ የተገደድሁ ይመስለኝ ነበር፤ በጉንም ለመጋፈጥ እንድችል ምሰሶውን ዙሪያ ቀስ በቀስ መንገዴን እያደረግሁ ሳለሁ፣ መለከት ተነፋ፣ ቤተ መቅደሱ ተናወጠ፣ ከተሰበሰቡት ቅዱሳን የድል እልልታ ተነሣ፣ አስፈሪ ብርሃንም ህንጻውን አበራ፤ ከዚያም ሁሉ ጽኑ ጨለማ ሆነ። እነዚያ ደስተኛ ሰዎች ሁሉ ከብርሃኑ ጋር ተሰውረው ነበር፤ እኔም በሌሊቱ ዝምታማ አስፈሪነት ውስጥ ብቻዬን ቀረሁ። በአእምሮ ሥቃይ ነቃሁ፤ ሕልም እያየሁ እንደ ነበርኩም ራሴን ለማሳመን እጅግ ከባድ ሆነብኝ። ፍርዴ የተወሰነ መስሎኝ ነበር፤ የጌታም መንፈስ ትቶኝ እንደ ሄደ፣ ዳግመኛም ፈጽሞ እንደማይመለስ።”

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> “Kunis yeroo gabaabaa booda ani abjuu biraa arge. Ani akka nama harka isaatiin fuula isaa haguugatee abdii guutumaan guutuutti kutateetti taa’ee akkana jechuun yaadaa ture: Yesuus lafa irra utuu jiraatee, ani gara Isaa nan dhaqa, miila Isaa irratti of nan darbadha, dhiphina koo hundumaa Isatti nan hima. Inni na irraa hin garagalu, natti ni araarama, anis yeroo hundumaa Isa nan jaalladha, Isa nan tajaajila. Achumaan balballi baname; namni bifa fi fuula bareedaa qabu tokko ni seene. Inni gara koo gara laafinaan ilaalee akkana naan jedhe: ‘Yesuus arguu ni barbaaddaa? Inni as jira; yoo ati barbaadde Isa arguu ni dandeessa. Waan qabdu hundumaa fudhadhuutii na duukaa bu’i.’”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> “Aniga gammachuu ibsamuu hin dandeenyeen kana dhaga’e, qabeenya koo xixinnoo hunda, wantoota xixiqqoo ani jaalladhu hundas gammachuudhaan walitti qabee, qajeeltuu koo duukaa bu’e. Inni gara sadarkaa ol-ba’iinsa irraa garaa cimaa fi laafaa fakkaatu tokkootti na geesse. Yeroo ani sadarkaawwan sana ol ba’uu jalqabutti, inni akka ani mataa naannessuudhaan kufuu hin dandeenyeef ija koo gara olitti qofa akka maxxanfadhu na akeekkachiise. Namoonni baay’een biroonis yeroo ol-ba’iinsa jabaa sana ol ba’an, osoo gara gubbaatti hin geenye dura kufan.”

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> “Dhuma irrattis gara tarkaanfii isa dhumaa geenye; achittis karra tokko dura dhaabanne. Asitti qajeelchaan koo wantoota ani of wajjin fide hunda akka dhiisu na ajaje. Ani gammachuudhaan isaanii buuse; innis ergasii karra sana banee akka ani seenu na afeere. Yeroo xinnoo keessatti ani Yesus duratti dhaabadhe. Fuula bareedaa sana dogoggoraan beekuun hin danda’amu ture. Ibsi gaarummaa fi ulfinaa sun eenyu biraa illee kan ta’uu hin danda’u ture. Akkuma iji Isaa natti bu’e, Inni haala jireenya koo hunda, yaada koo keessaa fi miira koo hunda sirriitti akka beeku battalumatti hubadhe.

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> ମୁଁ ତାଙ୍କର ଦୃଷ୍ଟିରୁ ନିଜକୁ ଆଚ୍ଛାଦିତ କରିବାକୁ ଚେଷ୍ଟା କଲି, କାରଣ ତାଙ୍କର ଖୋଜୁଥିବା ଚକ୍ଷୁଦ୍ୱୟକୁ ସହନ କରିବାରେ ମୁଁ ଅସମର୍ଥ ବୋଧ କରୁଥିଲି; କିନ୍ତୁ ସେ ହସିତମୁଖେ ନିକଟକୁ ଆସି, ମୋର ମୁଣ୍ଡ ଉପରେ ତାଙ୍କର ହାତ ରଖି କହିଲେ: ‘ଭୟ କରିବ ନାହିଁ।’ ତାଙ୍କର ସୁମଧୁର ସ୍ୱରଧ୍ୱନି ମୋର ହୃଦୟକୁ ଏମିତି ଏକ ଆନନ୍ଦରେ ଉତ୍କମ୍ପିତ କରିଦେଲା, ଯାହାକୁ ସେ କେବେ ପୂର୍ବରୁ ଅନୁଭବ କରିନଥିଲା। ମୁଁ କୌଣସି କଥା କହିପାରିବାକୁ ଅତ୍ୟଧିକ ଆନନ୍ଦିତ ଥିଲି; କିନ୍ତୁ ଭାବାବେଗରେ ଅଭିଭୂତ ହୋଇ, ତାଙ୍କର ପାଦପଦ୍ମରେ ସଷ୍ଟାଙ୍ଗେ ପତିତ ହେଲି। ସେଠାରେ ଏପରି ଅସହାୟ ଭାବରେ ପଡ଼ି ଥିବା ବେଳେ, ସୌନ୍ଦର୍ଯ୍ୟ ଓ ମହିମାର ଦୃଶ୍ୟଗୁଡ଼ିକ ମୋର ସମ୍ମୁଖରେ ଅତିକ୍ରମ କରୁଥିଲା, ଏବଂ ମୋତେ ଲାଗିଲା ଯେ, ମୁଁ ସ୍ୱର୍ଗର ନିରାପତ୍ତା ଓ ଶାନ୍ତିକୁ ପହଞ୍ଚିଯାଇଛି। ଶେଷରେ ମୋର ଶକ୍ତି ଫେରିଲା, ଏବଂ ମୁଁ ଉଠି ଦାଁଡିଲି। ଯୀଶୁଙ୍କର ସ୍ନେହମୟ ଚକ୍ଷୁଦ୍ୱୟ ଏପର୍ଯ୍ୟନ୍ତ ମୋପରେ ନିବିଷ୍ଟ ଥିଲା, ଏବଂ ତାଙ୍କର ହସ ମୋର ପ୍ରାଣକୁ ଆନନ୍ଦରେ ପୂର୍ଣ୍ଣ କରିଦେଲା। ତାଙ୍କର ସନ୍ନିଧି ମୋତେ ଏକ ପବିତ୍ର ଭକ୍ତିଭାବ ଓ ଅବର୍ଣ୍ଣନୀୟ ପ୍ରେମରେ ପରିପୂର୍ଣ୍ଣ କରିଦେଲା।

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> “Amma qajeelchaan koo amma balbala bane, nus lamaanis keessaa baanee dabarre. Inni waan ani alatti dhiisee ture hunda deebi’ee akka fuudhu na ajaje. Kun erga raawwatamee booda, funyoo magariisa walitti maramee cufamee ture tokko naaf kenne. Kana onnee koo bira akkan kaa’u, yeroo ani Yesuusin arguuf fedhus qoma koo keessaa baasee hanga inni dheerachuu danda’utti akkan diriirsu na qajeelche. Inni yeroo dheeraaf akka walitti maramee hin teenye naan akeekkachiise; yoo akkas ta’e walxaxee diriirsuun isaa rakkisaa ta’a. Ani funyicha onnee koo bira kaa’ee, gammachuudhaan sadarkaa dhiphaa sana gad bu’e, Gooftaa galateeffachaa, namoota ani wal argu hundatti Yesuusin eessa akka argatan himaa deeme. Abjuun kun anaaf abdiin kenne. Funyoon magariisaan sun akka hubanna kootti amantii bakka bu’e; miidhaginni fi salphinni Waaqayyotti amanachuu immoo lubbuu koo irratti mul’achuu jalqabe.” Testimonies, volume 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

ካብ መወዳእታ ናይቲ ብዕለት 17 ነሓሰ ኣብ Exeter ዝተኻየደ ናይ ካምፕ ኣኼባ ክሳዕ 22 ጥቅምቲ 1844 ስሳን ሽዱሽተን መዓልታት ነበሩ። እተን ስሳን ሽዱሽተን መዓልታት ነቲ ናይ ምእዋጅ ናይቲ ለይቲ ፍርቂ ጭድርታ ዘመን ይውክላ፤ ኣብ ውሽጢ ኣውድ እታ ምሳሌ ናይ ዓሰርተ ደናግል ድማ፡ እቶም በቲ ጊዜ ነቲ መልእኽቲ ዝኣወጁ እቶም ዘይቲ ዘለዎም ይውክሉ፤ እቶም በቲ ጊዜ ነቲ መልእኽቲ ዘይኣወጁ ግና ዘይቲ ኣይነበሮምን።

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Fakkeenya kana keessatti, gaaʼelli jalqaba yeroo turtii irratti raawwatame. Gaaʼelli seera qabeessi ni raawwatame; achiis hundinuu gara mana isaaniitti deebiʼanii hamma abbaan misirrichaa yeroo gaaʼelli sun guutummaatti raawwatamu murteessutti eegaa turan. Amanamummaa dhabuu gaaʼela jalqabaa fi sirna lammaffaa halkan walakkaatti raawwatamu gidduutti raawwatame ejja akka taʼeetti ilaalama ture. Yeroon turtii kunis abbaa misirrichaa yeroo muraasa keessatti wanti misirritti taʼe maal akka taʼe arguuf eeguu isaa irratti hundaaʼee ture. Isheen ulfooftee turtee ree?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

ଯେତେବେଳେ ପିତା ନିଷ୍ପତ୍ତି କଲେ ଯେ ସବୁ କିଛି ସୁସ୍ଥିତ ଅଛି, ସେତେବେଳେ ମଧ୍ୟରାତ୍ରିର ଶୋଭାଯାତ୍ରା ଆରମ୍ଭ ହେଲା; ଏବଂ ପାଲେସ୍ତାଇନର ଦିନକାଳୀନ ଦମନକାରୀ ଉଷ୍ଣତାକୁ ଏଡ଼ିବା ପାଇଁ ଏହା ରାତ୍ରିରେ ଆରମ୍ଭ ହେଉଥିଲା। ଏହି କାରଣରୁ, ବରକନ୍ୟାର ପରିଚାରିକାମାନେ, ଅର୍ଥାତ୍ ଦୃଷ୍ଟାନ୍ତର କୁମାରୀମାନେ, ବିବାହ ନିମନ୍ତେ ଯାଉଥିବା ଶୋଭାଯାତ୍ରା ଚାଲିଆସିଛି ବୋଲି ଘୋଷଣା କରୁଥିବା ମଧ୍ୟରାତ୍ରିର ଡାକ ପାଇଁ ନିଜ ନିଜ ଦୀପ ଓ ତେଲର ଆପୂର୍ତ୍ତି ସହିତ ପ୍ରସ୍ତୁତ ରହିବାକୁ ପଡ଼ୁଥିଲା, କାରଣ ଏହା ରାତ୍ରିରେ ହେବାକୁ ଥିଲା। ଏକ୍ସେଟରରେ ସେହି ମଧ୍ୟରାତ୍ରିର ଡାକ ଆସିଲା, ଏବଂ ଶୋଭାଯାତ୍ରା ପାଇଁ ତୁମ ପାଖରେ ପର୍ଯ୍ୟାପ୍ତ ତେଲ ପ୍ରସ୍ତୁତ ଥିଲା କିମ୍ବା ଥିଲା ନାହିଁ।

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Yeroo isaan ergaa sanaan Exeter irraa ba’an, saba mallatteeffaman tokko agarsiisaa turan. Namoota keessaa gariin gaafa fuudhaa fi heerumaatti, jechuunis Onkoloolessa 22, 1844, seenanuf zayitii gahaa qabu turan; gariin immoo hin qaban turan. Guyyoonni jahaatamii ja’an sun yeroo saba Waaqayyoo seera Dilbataa balbala cufameetti mallatteeffaman agarsiisu. Yoo isaan hamma zayitii sirrii qaban, amantiidhaan Gara Qulqulluu Hunda Irra Qulqulluu ta’etti seenan. Obboleettiin White guyyoota dhumaa keessatti saba Waaqayyoo Gara Qulqulluu Hunda Irra Qulqulluu ta’etti seenaa jiru agarsiifte; seenaa alfaa ishee keessatti immoo amantiidhaan Gara Qulqulluu Hunda Irra Qulqulluu ta’etti seenuun qormaata jireenya yookaan du’aatiin walqabate ture. Guyyoota dhumaa keessatti dhibba afurtamii afurii fi kuma afur sun amantiidhaan Gara Qulqulluu Hunda Irra Qulqulluu ta’etti seenuu isaanii ilaalchisee ni qoramu. Innis ammas qormaata jireenyaa yookaan du’aati.

We will continue these things in the next article.

Nuti a kan akka itti aanu keessatti waan kana itti fufna.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> “Mana qulqullina mana qulqulleessuu sana keessatti, Yesus hojii Isaa akka Masiihii taʼe beeksisaa ture; hojii Isaa irrattis seenaa ture. Mana qulqullummaa sana, iddoo Jireenya Waaqayyoo itti buufatuuf ijaarame, Israaʼeliifii addunyaaf barumsa ifa taʼe akka taʼuuf qophaaʼe. Bara baraan kaasee kaayyoon Waaqayyoo, uumama hundumaa, keessaas seraafoota ifaa fi qulqulloota irraa jalqabee hanga namaatti, Mana Uumaa keessa qubatu akka taʼu ture. Sababa cubbuutiin, namummaan mana Waaqayyoof taʼuu dhiise. Garaan namaa hamaaʼinaan dukkanaaʼee fi xuraaʼee, ulfina Isa Waaqummaa sanaa mootummaa isaa kana booda mulʼisuu hin dandeenye. Garuu qaama namaa uffachuu Ilma Waaqayyootiin kaayyoon mootummaa samii ni raawwatama. Waaqayyo namummaa keessa in jiraata; ayyaana fayyisuun immoo garaan namaa deebiʼee mana Isaa taʼa. Waaqayyo akka mana qulqullummaa Yerusaalemitti argamu sun dhugaa baʼaa ittifufiinsa qabu taʼee, ulfina ol-aanaa lubbuu hundumaaf banaa taʼe sana agarsiisuuf karoorfate. Garuu Yihuudonni hiika ijaarsichaa, isa isaan of tuulummaa guddaadhaan ilaalan sana, hin hubanne. Isaan of isaanii akka manneen qulqulluu Hafuura Waaqayyootiif hin kennine. Odaan mana qulqullummaa Yerusaalem, jeequmsa daldala xuraaʼaatiin guutame sun, dhugumatti mana garaa, hawwii foonii fi yaadota xuraaʼaatiin xuraaʼe sana sirriitti bakka buʼe.”

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “ବିଶ୍ୱର କ୍ରେତା ଓ ବିକ୍ରେତାମାନଙ୍କଠାରୁ ମନ୍ଦିରକୁ ଶୁଦ୍ଧ କରିବା ସମୟରେ, ଯୀଶୁ ହୃଦୟକୁ ପାପର କଳୁଷତାରୁ ଶୁଦ୍ଧ କରିବା ପାଇଁ ନିଜର ମିଶନକୁ ଘୋଷଣା କଲେ,—ସେହି ପାର୍ଥିବ ଆକାଙ୍କ୍ଷାମାନରୁ, ସ୍ୱାର୍ଥପର କାମନାମାନରୁ, ମନ୍ଦ ଅଭ୍ୟାସମାନରୁ, ଯେଉଁମାନେ ଆତ୍ମାକୁ ଦୁଷିତ କରେ। ମଲାଖି 3:1–3 ଉଦ୍ଧୃତ।” The Desire of Ages, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Raajiin sun akkana jedha, “Ani maleekaa biraa kan aangoo guddaa qabu samii irraa gad buʼaa dhufe nan arge; laftis ulfina isaa tiin ifte. Innis sagalee cimaadhaan guddaadhaan iyyee, akkana jedhe; Baabilon isheen guddittiin kufteerti, kufteerti; iddoo jireenyaa hafuurota hamootaa taateerti” (Mulʼata 18:1, 2). Kun ergaa isa maleekaa lammaffaatiin kenname sanauma dha. Baabilon kufteerti, “sababii isheen biyyoota hundumaa daadhii ejja ishee, isa dheekkamsaatiin guutame, dhugsiifteef” (Mulʼata 14:8). Daadhiin sun maal dha?—Barsiisota ishee sobaa dha. Isheen Sanbata ajaja afraffaa irraas bakka buusuudhaan sanbata sobaa addunyaadhaaf kenniteerti; akkasumas soba Seexanni jalqabatti Eeden keessatti Hewwaaniif hime sana, jechuun lubbuun duʼa uumamaa hin qabu jedhu, irra deebiʼitee barsiifteerti. Dogoggoroota gosa isaaniitiin wal fakkaatan hedduus fagoo fi balʼinaan tamsaasiteerti; “ajaja namootaa akka barsiisaatti barsiisaa” (Maatewos 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Yeroo Yesuus tajaajila isaa ifa taʼe jalqabetti, Inni Mana Qulqullummaa xureeffannaa arrabsoo qulqullina isaatiin irraa qulqulleesse. Hojiiwwan tajaajila Isaa keessaa kanneen dhumaa keessaa tokko immoo qulqulleessuu Mana Qulqullummaa yeroo lammaffaati. Akkasuma hojii dhumaa addunyaa akeekkachiisuuf godhamutti, waamichoonni adda ta’an lama waldoota kiristaanaatiif kennamu. Ergaan ergamaa lammaffaa, ‘Baabilon kufteerti, kufteerti, magaalaa guddittiin sun, sababni isaas isheen daadhii dheekkamsa sagaagalummaa isheetiin saboota hundumaa dhugsiteerti’ jedha (Mul’ata 14:8). Iyyi jabaan ergaa ergamaa sadaffaa keessattis sagaleen mootummaa samii irraa, ‘Yaa saba koo, cubbuu ishee keessatti akka hin hirmaanneef, dha’icha ishee irraas akka hin fudhanneef, ishee keessaa ba’aa. Cubbuuwwan ishee mootummaa samii ga’aniiru; Waaqayyos jal’inawwan ishee yaadateera’ jedhee dhaga’ama (Mul’ata 18:4, 5).” Selected Messages, book 2, 118.

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