Article

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

Kitaaba Daani’eel — Lakkoofsa Dhibba Tokko fi Digdama

Unveiling the Prophetic Signs: Understanding the Fulfillment of Biblical Prophecies

Mallattoowwan Mallattoota Raajii: Raawwii Raajiiwwan Kitaaba Qulqulluu Hubachuu

Author

Jeff Pippenger

Published

March 6, 2024

Formats

PDF
Word
Song MP3

The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.

Raawwiin mallattoolee aduu, jiʼaa, fi urjiiwwaniin argamaniis seenaa barreessitoota, durboota Adventizimii, akkasumas barreeffamoota Obboleettii Waayit keessatti balʼinaan ibsameera. Mallattoolee keessaa tokko tokko Yesuus kaase garuu akka kaanitti beekamoo miti. Namoonni muraasni qofa “dhiphina sabootaa” kan “lafa” irratti ture guutamuu addaa akka qabu ni hubatu. Isaanis mallattoo raafamuu “humnoota samii” jechuun maal akka agarsiisu, akkasumas raafamuu humnoota lafaa maal akka bakka buʼu ifatti hin beekan. Akkasumas Adventistoonni Laaʼodiiqeyaa muraasni qofa “dhufaatiin” “Ilmi namaa duumessa irratti dhufaa jiru” jedhu seenaa Milleri keessaa akka guutame ni hubatu.

> “The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’

> “Guyyaan fi sa’aatiin dhufaatii Kiristoos isa sirrii hin mul’ifamne. Fayyisaan bartoota isaatti akka inni mataan isaa yeroo mul’achuu isaa isa lammaffaa beeksisuu hin dandeenye hime. Garuu wantoota muraasa isaan dhufaatiin isaa yeroo dhihoo ta’e itti beekan ni ibse. Innis, ‘Mallattooleen aduu keessatti, ji’a keessatti, urjootas keessatti ni ta’u’ jedhe. ‘Aduun ni dukkanoofti, ji’inis ifa ishee hin kennitu, urjoonnis samii irraa ni kufu.’ Akkasumas lafa irratti, akka inni jedhetti, ‘saboota gidduutti dhiphina, yaaddoo wajjin; galaanni fi dalgaan isaa ni guungu’u; wantoota lafa irratti dhufaa jiran sodaachuudhaan fi eegaa ilaaluudhaan garaan namootaa ni dadhaba.’”

> “‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’

> “‘Isaanis Ilma namaa humnaa fi ulfina guddaadhaan duumessa samii irra dhufuu in argu. Inni sagalee guddaa malakataatiin ergamoota isaa ni erga; isaanis warra filatamoo isaa qilleensa afran irraa, andaara samii tokko irraa hamma andaara isa kaaniitti walitti ni qabatu.’

> “The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.

> “Mallattoowwan aduu, jiʼaa fi urjiilee keessatti argaman ni raawwatamaniiru. Yeroo sana irraa eegalee kirkirri lafaa, bubbeen hamaan, dambalii galaanaa ol-kaʼu, weerarri dhukkubaa, fi beelli ni baayʼataniiru. Badiisawwan akkaan suukanneessoon, ibiddaa fi lolaa bishaaniitiin dhufan, saffisaan wal dura wal hordofaa jiru. Balaa hammaatan torban irraa gara torbaniitti raawwatamaa jiran kun sagalee akeekkachiisaa cimaadhaan nu dubbatu; dhumni dhihoo akka taʼe, wanti guddaan fi murteessaan tokko yeroo dhiyootti dirqamaan akka raawwatamu ni labsu.”

> “Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

> “ପରୀକ୍ଷାକାଳୀନ ସମୟ ଆଉ ବହୁତ ଦିନ ଚାଲିବ ନାହିଁ। ଏବେ ଭଗବାନ ପୃଥିବୀରୁ ନିଜ ସଂୟମକାରୀ ହସ୍ତକୁ ପଛକୁ ନେଉଛନ୍ତି। ଦୀର୍ଘ ସମୟ ଧରି ସେ ନିଜ ପବିତ୍ର ଆତ୍ମାଙ୍କର କାର୍ଯ୍ୟଦ୍ୱାରା ପୁରୁଷମାନଙ୍କ ଓ ନାରୀମାନଙ୍କ ସହିତ କଥା କହୁଥିଲେ; କିନ୍ତୁ ସେମାନେ ସେହି ଆହ୍ୱାନକୁ ଗ୍ରହଣ କରିନଥିଲେ। ଏବେ ସେ ନିଜ ଲୋକମାନଙ୍କ ସହିତ ଏବଂ ଜଗତ ସହିତ ନିଜ ବିଚାରଦଣ୍ଡମାନଙ୍କ ଦ୍ୱାରା କଥା କହୁଛନ୍ତି। ଏହି ବିଚାରଦଣ୍ଡମାନଙ୍କର ସମୟ ସେମାନଙ୍କ ପାଇଁ କୃପାର ସମୟ, ଯେମାନେ ଏପର୍ଯ୍ୟନ୍ତ ସତ୍ୟ କ’ଣ ତାହା ଜାଣିବାର ସୁଯୋଗ ପାଇନଥିଲେ। ପ୍ରଭୁ ସେମାନଙ୍କ ଉପରେ କୋମଳତାର ସହିତ ଦୃଷ୍ଟି ପାତ କରିବେ। ତାଙ୍କର କୃପାମୟ ହୃଦୟ ସ୍ପର୍ଶିତ ହୁଏ; ତାଙ୍କର ହସ୍ତ ଏବେ ମଧ୍ୟ ଉଦ୍ଧାର କରିବା ପାଇଁ ପ୍ରସାରିତ ଅଛି। ଏହି ଶେଷ ଦିନମାନରେ ବହୁ ସଂଖ୍ୟକ ଲୋକ, ଯେମାନେ ପ୍ରଥମଥର ପାଇଁ ସତ୍ୟକୁ ଶୁଣିବେ, ସେମାନେ ସୁରକ୍ଷାର ଝୁଣ୍ଡରେ ଗ୍ରହୀତ ହେବେ।” Review and Herald, November 22, 1906.

The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.

Seenaa Milariitotaa bara dhumaa keessatti qubee irraa kaasee guutummaatti irra deebi’ama. “Mallattoowwan” dhufaatii fi seenaa ergamaa isa jalqabaa agarsiisan, “mallattoowwan” dhufaatii fi seenaa ergamaa isa sadaffaa agarsiisan fakkeenya ta’u. Sochiileen haaromsa qulqulluu hundinuu bara dhumaa keessatti sochii ergamaa isa sadaffaa waliin wal qixa deemu.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Hojiin Waaqayyoo lafa irratti hojjetu bara irraa gara baraatti, haaromsa guddaa yookaan sochii amantii guddaa hunda keessatti wal-fakkaannaa ajaa'ibsiisaa agarsiisa. Qajeelfamoonni Waaqayyo namoota wajjin ittiin hojjetu yeroo hundumaa isumauma. Sochiileen barbaachisoon yeroo ammaa jiran, kanneen bara darban keessa turan waliin wal-sima; muuxannoonis waldaa bara durii keessaa qabu yeroo keenyaaf barumsa gatii guddaa qabu.” The Great Controversy, 343.

The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.

Seenaa maleekaa jabaa Mul’ata boqonnaa kudha saddeet keessatti argamuun bakka buufame sun seenaa maleekaa sadaffaati; seenaaleen maleekaa sadaffaa immoo seenaa maleekaa jalqabaa fi lammaffaa kan seenaa Mileriitotaa wajjin wal cinaa deemu.

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

> Waaqayyo ergaawwan Mul’ata 14 keessatti argaman sarara raajii keessatti iddoo isaanii kenneera; hojii isaanii immoo hamma xumura seenaa lafaa kanaatti hin dhaabbatu. Ergaan ergamaa isa jalqabaa fi isa lammaffaa yeroo kanaaf ammas dhugaa dha; isaanis isa itti aanuun kana wajjin wal qixa adeemuu qabu. Ergamaan sadaffaan akeekkachiisa isaa sagalee guddaadhaan labsa. “Kana booddee,” jedhe Yohannis, “ergamaa biraa tokko humna guddaa qabu mootummaa waaqaa irraa gadi bu’aa arge; ulfinni isaatiinis lafti ni ifte.” Ifa kana keessatti ifni ergaawwan sadan hundumaa walitti makameera.” The 1888 Materials, 803, 804.

The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.

Hojiin ergamaa fi ergamaa lammaffaa, kan hojii ergamaa sadaffaa wajjin wal-qixa taʼeen, fakkeenya durboota kudhanii keessattis ni ibsama.

> “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.

> “Akkuma yeroo baayʼee gara fakkeenya durboota kudhanii, keessaa shan ogeeyyii fi shan immoo gowwoota turanitti akeekama. Fakkeenyi kun qubee isaatiin guutummaatti raawwatameera, akkasumas ni raawwatama; yeroo kanaaf hojii addaa qabaatii, ergaa ergamaa sadaffaatii wajjin wal fakkaatee, raawwatameera, akkasumas hamma xumura yerooatti dhugaa yeroo ammaa taʼee itti fufa.” Review and Herald, August 19, 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

Seenaa Macaafa Mul’ataa boqonnaa kudhan keessatti ibsamte akka torban qaqawwee taʼetti dhihaatte; torban qaqawweewwanis taateewwan seenaa Miileroota keessatti raawwataman ni bakka buʼu; innis seenaa ergaawwan ergamoota jalqabaa fi lammaffaa ture. Torban qaqawweewwan kun akkasumas “taateewwan gara fuulduraa” bara dhumaa keessatti raawwataman ni bakka buʼu; isaanis akkuma seenaa Miileroota keessatti turanitti “tartiiba” walfakkaatuun raawwatamu.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …

> “Ifa addaa Yohaannisiif kenname, isa torban sagalee qaqalloon ibsame, ibsa bal’aa taateewwan ergaa ergamoota isa jalqabaa fi isa lammaffaa jalatti raawwatamaniiti. …

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Booda sana gurguddoo torban sun sagalee isaanii erga dubbatan booddee, ajajni sun Yohaannisitti, akkuma Daani’eelitti waa’ee macaafa xinnoo sanaa irratti dhufe: ‘Waan sana gurguddoo torban dubbatan cufi.’ Kunniin taateewwan gara fuulduraatti yeroo isaanii keessatti ifa ta’an waliin wal qabatu.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Sochiin haaromsaa hundi wal-faana, akka “sarara irratti sarara”tti walitti fidamuu qabu; sochii haaromsaa isa dhumaa kan dhibba afurtamii afur kumaatiif fakkeenya taʼuuf. Fakkeenyi durboota kudhanii muuxannoo keessaa saba Waaqayyoo keessatti sochii Millerite fi sochii dhibba afurtamii afur kumaati keessatti mulʼata.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Fakkeenya durba kudhanii kurnan kan Maatewos 25 keessatti argamu muuxannoo saba Adventistotaa illee ni ibsa.” The Great Controversy, 393.

The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.

Hojii fi ergaan warra Milleritesii fi warra kuma dhibba tokkoo fi afurtamii afurii hundinuu ergamoota sadii Mul’ata boqonnaa kudha afuriin bakka bu’aniiru.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Akkuma argaa argachuuf carraa gatii guddaa qabu qabaadheera. Ergaa maleekota jalqabaa, lammaffaa, fi sadaffaa keessatti an muuxannoo qabaadheera. Maleekonni samii gidduu balali’anii, ergaa akeekkachiisaa addunyaatti labsaa, akkasumas ummata guyyaa dhumaa seenaa lafaa kana keessa jiraatan irratti dhiibbaa kallatti qabu qaban jechuun fakkeenyaan ibsamu. Namni tokko iyyuu sagalee maleekota kanaa hin dhaga’u; isaan mallattoo, ummata Waaqayyoo kan uumama samii hundumaa wajjin waliigaltee keessatti hojjetan bakka bu’uuf dhiyaatanidha. Dhiironni fi dubartoonni, Hafuura Waaqayyootiin ifa argatan, dhugaadhaan qulqulleeffamanis, ergaawwan sadan kana tartiiba isaanii keessatti labsu.” Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Taateewwan raajii Mul’ata boqonnaa kudhan keessatti bakka bu’an, qaqawwee torbaaniin bakka bu’aniiru. Taateewwan sun iddoo waaqayyummaan namaan walitti makamu agarsiisu. “Mallattooleen” Kiristoos Maatewos boqonnaa digdamii afur, Maarqos kudha sadii fi Luqaas digdamii tokko keessatti ibse, “mallattoolee” sochii Millerite seensisan bakka bu’u; akkasumas sochii dhibba afurtamii afur kuma tokkoo wajjin wal fakkaatu ta’e ragaa kennu. Dhibbi afurtamii afur kumni tokko akka Henookii fi Eliyaasiin bakka bu’ameetti du’a hin dhandhaman. Fulbaana 11, 2001, “mallattoo” Kiristoos dhaloota dhumaa seenaa lafaa dhufuu isaa akka mallatteessu ibse, Luqaas boqonnaa digdamii tokko keessatti adda baafameera. Garee Henookii fi Eliyaasiin bakka bu’ame, kan dhibba afurtamii afur kuma tokko jedhamee waamamu keessaa tokko ta’uuf, “mallattoon” sunii fi wanti inni hunda bakka bu’u beekamuu qaba.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Yesus ergaa Isaa boodaa barattoota Isaa “mallattoolee” sochii Milleriitiin dura deemanii seenaa isaanii keessa qajeelchee booddee, fakkeenya seenaa isuma sana bakka bu’u dabalachuun, dhuga-baatummaa seenaa Isaa irra deebi’ee bal’inaan ibse.

> And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.

> Innis isaan fakkeenya kana dubbate; “Ilaa mukicha balasii fi mukkeen hundumaa; yeroo isaan biqilanii baala baasan, ofuma keessaniin argitanii ni beektu akka bonaan dhihoo gaʼe. Akkasuma isinis, yeroo wantoonni kun taʼuu isaanii argitan, mootummaa Waaqayyoo akka dhihoo gaʼe beekaa. Dhuguman isinitti nan jedha, dhaloonni kun hamma wantoonni hundinuu raawwatamanitti hin darbu. Samii fi lafti ni darbu; dubbiin koo garuu hin darbu.” Luqaas 21:29–33.

Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.

Yesuus fakkeenya isaa jalqaba irratti “muka harbuu” jedhu, lakkoofsa tokkichaatiin ibsame, fi “mukoota hundumaa” gidduutti garaagarummaa akka jiru ibsa. “Muki harbuu” jechuun saba kakuu ti; inni bara dhumaa keessatti Adventizimii Laa’odiiqeyaa kan ta’e, isa ofii isaa akka saba hafe keessaa Waaqayyoo jechuun qoodu dha. “Mukoonni” biroon immoo saboota Ormaa turan.

> “Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.

> “Har’a abaarsa muka harbuu, isa saba Yihudootaa kan bakka bu’u, baala himannaa amantiitiin haguugamee, garuu firii homaayyuu irratti hin argamne. Abaarsi sun muka harbuu irratti labsame; kunis uumama naamusaa, yaadduu, jiraataa ta’e, Waaqayyoon abaarame bakka bu’a; akkuma Yihudoonni waggaa afurtama taatee kana booda jiraatan, inniis jiraataa fakkaatee ture, garuu du’aa ture. Hubadhaa, mukkeen kaan, warra Saba Waaqeffannaa kan hin ta’in bakka bu’an, hin haguugamne turan. Isaan baala hin qabne turan; beekumsa Waaqaatiin of fakkeessu tokko illee hin qaban turan. Yeroon isaanii firii dhiyeessuu amma iyyuu hin geenye ture.” Special Testimonies for Ministers and Workers, number 7, 59–61.

Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.

Adveentizimi Laa’odiqee yeroo dhumaa keessatti abaaramaa dha; sababiin isaas, inni hafe mootummaa Waaqayyoo akka taʼe jechuun of beeksisu iyyuu, himannaan isaa ija hin qabu. Yesuus keessatti dubbii kanaa keessatti qabxiilee walitti hidhaman lama, garuu garaagar taʼan, ibsaa jira. Inni garaagarummaa gidduu namoota Waaqayyoo jedhamanii of waamanii fi Saboota Ormaa, warra seera Waaqayyoo eeguu of irratti hin fudhanne yookaan Hafuura Raajii, isa amaloota hafee yeroo dhumaa taʼe, kan Adveentizimi Laa’odiqee eeguu jechuun of beeksisu, hin qabne, adda baasee agarsiisaa jira. Baalionni yeroo dhumaa keessatti hojii ofiin jedhuun hafee Yohaannis keessatti macaafa Mul’ataa keessatti adda baafame taʼuu himamu bakka bu’u.

> “The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.

> “Biyyoonni Ormaa muka harbuu baala hin qabnee fi ija hin godhanneen bakka buufamaniiru. Akkuma Yihudootaatti, Ormoonnis waaqeffannaa dhugaa irraa duwwaa turan; garuu isaan akka warri fuula Waaqayyoo duratti fudhatama qabanitti hin himanne. Isaan hafuuraan ol-ka’umsa isaanii irraa of hin jajanne. Isaan karaa fi hojii Waaqayyoo irratti guutummaatti, hiika hundaan iyyuu, jaamoo turan. Isaaniif yeroo harbuun ija godhu ammatti hin geenye ture. Isaan amma iyyuu guyyaa ifaa fi abdii isaaniif fidu tokko eegaa turan.” Signs of the Times, February 15, 1899.

The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.

Gargar jechuun muka harbuu fi mukoota kaan gidduutti jiru, Kiristoosiin amala addaa tokko dabalataan kennameef. Yeroon mukoonni ija baasan keessatti muka harbuu ija baasuuf murtaa’e, yeroo mukoonni Ormootaa ija baasan irraa adda ture. Guyyoota dhumaatti “waamichi addaan baafaman lama waldootaaf kennamu,” sagaleen jalqabaa ergamaa Mul’ata boqonnaa kudha saddeet keessaa immoo yeroo ija baafachuun namoota kuma dhibba afurtamii afurii fi kuma afurii sanaaf ta’uu qabu adda baasa. “Sagaleen lammaffaan” Mul’ata kudha saddeet keessa jiru, yeroo mukoonni kaan ija baasan agarsiisa.

In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.

ଖ୍ରୀଷ୍ଟଙ୍କ ଦିନରେ ଯିହୂଦୀମାନେ ଅଞ୍ଜୀର ଗଛ ଥିଲେ, ଏବଂ ଅନ୍ୟଜାତିମାନେ ଅନ୍ୟ ଗଛମାନେ ଥିଲେ। ମିଲେରୀୟ ଇତିହାସରେ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନେ ଅଞ୍ଜୀର ଗଛ ଥିଲେ, ଏବଂ ମିଲେରୀୟମାନେ ଅନ୍ୟ ଗଛମାନେ ଥିଲେ। ଶେଷ ଦିନମାନଙ୍କରେ, ଲାଓଦିକିୟ ଆଡଭେଣ୍ଟିଜମ୍ ହେଉଛି ଫଳହୀନ ଅଞ୍ଜୀର ଗଛ, ଯାହାକି ଯେରୁଶାଲେମରୁ (ଦାଖକ୍ଷେତ୍ରରୁ) ହଟାଯାଏ, ଏବଂ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାର ହେଉଛନ୍ତି ସେହି ଅଞ୍ଜୀର ଗଛମାନେ ଯେଉଁମାନେ ଫଳ ଧାରଣ କରନ୍ତି। ଈଶ୍ୱରଙ୍କ ଅନ୍ୟ ସନ୍ତାନମାନେ, ଯେମାନେ ଏପର୍ଯ୍ୟନ୍ତ ବାବିଲୋନରେ ଅଛନ୍ତି, ସେମାନେ ଅନ୍ୟଜାତିମାନଙ୍କ ଭାବେ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛନ୍ତି।

A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.

Hiikni, akka hiika jechuutiin, “nama alagaa” dha. Yeroo muka harbuu marguu jalqabee jiraachuutti deebi’u sanatti, mukkeen hiikni boqonnaa keessa jiran (du’anii jiran) buddeena yookaan ija hin qabatan. Muki boqonnaa keessa jiru muka goggogaa dha; yeroo saboonni Ormaa sagalee lammaffaa Mul’ata boqonnaa kudha saddeetiin Baabilon keessaa ba’uuf waamamanitti, isaan achiis Sanbata guyyaa torbaffaa eeguuf filatanii, Gooftaa wajjin kakuu keessa ni galu.

> Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.

> Ilmi nama biyya alaa kan of isa Waaqayyotti maxxanse, “Waaqayyo guutummaatti saba isaa keessaa na baaseera” jedhee hin dubbatiin; qarmuunis, “Kunoo, ani muka gogeedha” jechuu hin qabu. Waaqayyo qarmoota Sanbatoota koo eeganiif, wantoota ana gammachiisan filataniif, kakuu koo cimsanii qabataniif akkana jedha: Mana koo keessatti, dallaa koo keessattis, iddoo fi maqaa ilmaanii fi intaloota irra wayyu isaaniif nan kenna; maqaa bara baraa, isa hin muramne isaaniif nan kenna. Akkasumas ilmaan biyya alaa, warri Waaqayyotti of maxxansanii isa tajaajiluuf, maqaa Waaqayyoo jaallachuuf, garboota isaa ta’uuf, namni hundinuu Sanbata xureessuu irraa eeguu fi kakuu koo qabatu, isaanis gaara koo qulqulluutti nan fida; mana kadhannaa koo keessattis isaan nan gammachiisa; aarsaan isaanii guutuunii fi wareegamni isaanii iddoo aarsaa koo irratti fudhatama ni argata; sababiin isaas manni koo saba hundumaatiif mana kadhannaatii jedhamee ni waamama. Isaayaas 56:3–7.

A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.

እንግዳ ማለት “አሕዛብ” ማለት ነው፤ እና “ሁለተኛው ድምፅ” ከባቢሎን እንዲወጡ ይጠራቸዋል፤ ወደ እግዚአብሔርም ቅዱስ ተራራ ይመጣሉ፤ በዚያን ጊዜም የእርሱ “ቅዱስ” ተራራ ይሆናል፤ ምክንያቱም በ“መጀመሪያው ድምፅ” ታሪክ ውስጥ በተመለከተው የፈተና ሂደት ስንዴና እንክርዳዱ ተለይተው ይሆናሉና። በመጨረሻዎቹ ዘመናት ወደ ጌታ ተራራ በሚመጡበት ጊዜ፣ አሕዛብ ከእንግዲህ በኋላ እንግዶች ወይም ደረቅ ዛፎች አይሆኑም።

> The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.

> Aduunii fi jiʼi dukkanoofu; urjiileen immoo ifa isaanii ni dhoksu. Waaqayyo immoo Xiyoon keessaa ni aada; Yerusaalem keessaa sagalee isaa ni baasa; samii fi lafti ni raafamu; garuu Waaqayyo abdii saba isaati, humna ilmaan Israaʼelis ni taʼa. Kanaanis ani Waaqayyo Waaqa keessan, Xiyoon tulluu koo qulqulluu keessa jiraadhu akka taʼe ni beektu; yeroo sana Yerusaalem qulqulluu ni taati, alagoonniis deebiʼanii ishee keessa hin darban. Yoʼeel 3:15–17.

The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”

Seenaa itti “sagaleen lammaffaan” hoolota Waaqayyoo kan biroo Baabilon keessaa waamu seenaa keessatti seensisu sun “mallattoowwan” qaba; isaanis mallattoowwan sochii Milleriteen fakkeeffamanii turaniin duraan agarsiifamanii turan. Maatewos boqonnaa digdamii afur keessatti, Maarqos boqonnaa kudha sadii keessatti, fi Luqaas boqonnaa digdamii tokko keessatti dhugaan-baatuun Kiristoos kan nuti ilaalaa jirru ibsameera. Dhugaa-baatota sadan sana keessaa tokkoon tokkoon keessatti “mallattoowwan” adda baafaman keessaa tokko humnoonni mootummaa samii ni raafamu jedhuudha; garuu ibsa Yo’el keessatti waa’ee “mallattoowwan” yeroo Yerusaalem “qulqulluu” taatu adda baasan irratti, “samii fi lafti” lamaan isaanii iyyuu ni raafamu.

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

Yoʼeel yeroo Yerusaalem qulqulluu taʼutti “mallattoolee” raagaman sun guutummaatti raawwataman adda baasa. Yeroon sun yeroo Gooftaan cubbuu namoota kuma dhibba afurtamii afur irraa kaasee, waldaan Laaʼodiiqeyaa gara sochii Filadelfiyaaatti ceete dha. Yeroo sanatti sochiin jaʼaffaan (Filadelfiyaa), jechuun inni waldoota torbanii keessaa taʼe, sochii saddeettaffaa (Filadelfiyaa) taʼa. Yeroo sanattis Waldaan Loltuun Waldaa Injifattuutti geeddarama. Waldaan Loltuun maqaa waldaa Waaqayyoo isa qamadii fi aramaa irraa walitti qabameedha. Waldaan Injifattuun tulluu qulqulluu Waaqayyoo ti; isheenis “qulqulluu” dha, “ammallee alagaan ishee keessa hin darbu.”

The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.

ଉତ୍ତୋଳିତ ପତାକାର ପ୍ରବେଶ—ଯାହା ବିଜୟୀ ମଣ୍ଡଳୀ, ଯାହା “ସାତରୁ ଥିବା ଅଷ୍ଟମ,” ଯାହା ସେଇ ସମୟ ଯେବେ ଯେରୁଶାଲେମ “ପବିତ୍ର”—“ଚିହ୍ନ”ମାନଙ୍କ ସହିତ ସଙ୍ଗତ ହୁଏ। ଯୀଶୁ ତାଙ୍କ ପ୍ରଜାଙ୍କୁ ଜୀବନ କିମ୍ବା ମୃତ୍ୟୁର “ଚିହ୍ନ”କୁ ଚିହ୍ନିବା ପାଇଁ ସନ୍ଦର୍ଭବିନ୍ଦୁ ଯୋଗାଇଦେବାର ନିମନ୍ତେ—ଯେଉଁ ଚିହ୍ନ ଏକ ଲକ୍ଷ ଚଉଆଳିଶ ହଜାରଙ୍କର ମୁଦ୍ରାଙ୍କନକୁ ସ୍ପଷ୍ଟ କରେ—ଗଛମାନଙ୍କୁ ଏବଂ ଗଛର ଜୀବନର ପ୍ରାକୃତିକ ଚକ୍ରକୁ ବ୍ୟବହାର କରି ସେହି ସର୍ବପ୍ରମୁଖ ପାଠ ଶିଖାଇଥିଲେ।

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

> “Kiristoos saba isaatiin mallattoowwan dhufaatii Isaa akka eegan, yeroo isaan mallattoowwan Mootii isaanii dhufaa jiru arganittis akka gammadan ajajee ture. Innis, ‘Yommuu wantoonni kun jalqaban taʼuu, ol ilaalaa, mataa keessanis ol qabadhaa; furamuun keessan dhihaateeraatii’ jedhe. Innis hordoftoota Isaa gara mukaawwan birraa biqilanitti akeekee, akkana jedhe: ‘Yommuu isaan baala baasan, isin ofuma keessaniin argitanii ni beektu, bonaan akka dhihaate. Akkasuma isinis, yommuu wantoonni kun taʼuu isaanii argitan, mootummaa Waaqayyoo akka dhihaate beekaa.’ Luqaas 21:28, 30, 31.” The Great Controversy, 308.

When the trees of Spring begin to bud out, Summer is near.

Yommuu mukkeen Birraa biqilu jalqaban, Bonaan dhihaatee jira.

> The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

> Haamni darbeera, bona gannaa darbeera, nus hin fayyine. Ermiyaas 8:20.

The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.

Muktii daraaran biqiluun isaanii Biraa taʼuu ibsa; kanaanis Adooleessi dhihaatee akka jiru ni beekna; Adooleessa keessattis midhaan ni walitti qabama.

> The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.

> Diinni isaan facaase seexanadha; haamachuunis dhuma addunyaati; warri haamanis ergamoota taʼaniiru. Maatewos 13:39.

The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.

Sassaabni addunyaa dhuma addunyaatti taʼa. Yommuu mukkeen daraaran jalqaban, dhumni addunyaa akka dhiʼaate beekuun isin irra jira.

> “One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.

> “Dubbiin tokko Fayyisaa irraa dhufe kan biraa akka balleessu taasisamuu hin qabu. Guyyaa yookaan sa’aatii dhufaatii Isaa namni tokko illee yoo hin beekne, yeroo inni dhiʼaate akka beeknu barsiifamnee fi irraa eegamneerra. Akkasumas akeekkachiisa Isaa tuffachuu, yeroo dhufaatiin Isaa dhiʼaate beekuu diduu yookaan dagachuun, akkuma warra bara Nohi keessa jiraatanitti yeroo lolaan dhufu beekuu dhabuun isaanii isaaniif badiisa fidaa ture, nuufis akkasuma badiisa fidaa taʼuu akka qabu ni barsiifamne.” The Great Controversy, 371.

We will continue our study of Luke chapter twenty-one in the next article.

Maqaa itti aanu keessatti Luqaas boqonnaa digdamii tokko qorachuu keenya itti fufna.

> “I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Aangoon lafa amma lafaa biyya lafaa amma socho’aa jiraachuu isaanii fi wantoonni tartiibaan akka dhufan argeera. Lolni, oduun lolaas, billaan, beelli, fi weerarri dhukkubaa jalqaba aangoo biyya lafaa ni sochoosu; sana booddee sagaleen Waaqayyoo aduu, ji’a, fi urjoota, akkasumas lafa kana illee ni sochoosa. Sochiin aangoo biyya Awurooppaa keessa jiru akka warri tokko barsiisanitti sochii aangoo mootummaa mootummaa samii miti; garuu sochii saboota dheekkamaniti jedhee argeera.” Early Writings, 41.

Back to Articles