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# The Revelation of Jesus Christ - Number Sixteen

Mul’ata Yesuus Kiristoos - Lakkoofsa Kudha Jaha

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Mul’achuun Torbanii Mul’ifamuun: Xiinxala Raajii Mul’ataafi Seenaa Dhoksaa

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Nuti ibsa raajii dhokataa qilleensota torbanii tiin adda baafaman, kan Mul’ata boqonnaa kudha tokko hanga kudha sadiitti bakka bu’amanitti, tartiiba taateewwan raajii ibsaa turreerra. Guddina taateewwan kana keessatti amma iyyuu bakka seennee hin geenye; achitti seenaa gaanfa Pirotestaantummaa fi gaanfa Riphaabilikaanummaa wal irratti ni diriirsina. Akkasumas, ergaa Iyyata Halkan Giddugaleessaa keessatti gaheen Islaamaa maal akka ta’e ifatti agarsiisuuf bu’uura hubannoo qopheessinee iyyuu hin jirru. Haa ta’u malee, dhugaan baay’ee barbaachisaan taateewwan kana waliin walqabatu tokko jira; inniis namni tokko yeroo dhugaawwan banamaa jiran hubatu, maal gochuu akka qabu adda baasa. Eebbi Mul’ataa keessatti argamu itti gaafatamummaa waan “eeguu” isa keessatti barreeffaman of keessaa qaba.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Seenaa seenaa kan hiikamaa jiruu humna uumamaa Waaqayyoo warra wantoota achi keessatti barreeffaman dhaga’an, dubbisan, eeganiif dabarsa. Kanaafuu amma hiika “guyyoota sadii fi walakkaa” Eliyaasii fi Museen karaa guddaa odeeffannoo kan sulula lafeewwan du’an goggogan keessa darbu irratti du’anii ciisan sanaa hundeessuuf, yaada keenya seenaa raajii dhumaa Isaayaasii fi Mul’ata boqonnaa kudha tokko irraa hanga kudha sadiitti irraa addaan kutuun yeroo isaa ga’eera. Amma immoo mallattoo “gammoojjii” jedhu adda baafnee ilaalla.

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Mata-duree isa dhumaa keessatti, waltajjii taateewwanii kan seenaa dhokataa qaqawwee torbaa irraa hundeeffameef ragaa raajii afur adda baasne. Sarara fakkii Kiristoos, sarara dhuga-baatota lamaan, sarara fakkii bineensichaa, fi sarara mootii kaabaa sobaa taʼe.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Sararicha hafuura mootummaa sobaa mootii kaabaa, humneeffamuu abbaa taayitaa Phaaphaasii bara 538ttiin jalqaba. Sana booddee Phaaphaasiin, mootii kaabaa hafuuraa kan sobaa ta’e, Yerusaalem hafuuraa fi Israa’el hafuuraa waggoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf miilla jala dhidhiite.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Isaanis qara mootummaa lolaa tiin kufu; saba hundumaatti booji’amanii geeffamus; yeroo saboota Ormaa guutamututti Yerusaalem miilla saboota Ormaa jalatti dhidhiitamti. Luqaas 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Yohannis qulqulluu iddoo sanaa fi waraana sanaa lamaan isaanii iyyuu akka safaru itti himame; garuu, mooraa sana garuu akka dhiisu itti himame, sababiin isaas inni waggaa kuma tokko fi dhibba lamaa fi jaatamaaf ormootaaf kennamee ture.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Uleedii bokkaa ulee warraaqsaa fakkaatu naa kenname; ergamichis dhaabatee, “Ka'i, mana qulqullummaa Waaqayyoo, iddoo aarsaa, warra isa keessatti waaqeffatanis safari. Garuu oobdii mana qulqullummaa alaa dhiisi; hin safarin, sababiin isaas saboota Ormaatiif kennameera; isaanis magaalaa qulqullittii ji'oota afurtamii lama miillaan ni dhidhiitu” naan jedhe. Mul'ata Yohaannis 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Yohaannis fi Luqaas akka saba Waaqayyoo hin taane “Yerusaalem” “miilla jalatti dhidhiitan,” jiʼoota “afurtamaa lama”f taʼuu isaanii dhugaa baʼu. Yohaannis yeroo sana adda baasee ibsa; Luqaas immoo xumura seenaa sana mallatteessa. Dhugaa baatonni lamaan kun gaaffii Daaniʼel boqonnaa saddeet, lakkoofsa kudha sadii keessatti kaafame irratti dubbachaa jiru.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Ergasii ani tokko dubbachaa jiru nan dhagaʼe; qulqulluun biraa immoo qulqulluu isa dubbachaa ture sanaan akkana jedhe: Mulʼanni waaʼee aarsaa guyyaa guyyaadhaan dhiʼeeffamuu, fi cubbuu onnee namaa gaddisiisuu, iddoo qulqulluu fi loltoota lamaan isaanii miilla jalatti dhidhiitamanitti kennu sana hammam yeroo turuu? Daaniʼel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

ስለ መቅደሱና ሠራዊቱ እስከ መቼ በእግር እንደሚረገጡ የተነሣው ጥያቄ፣ በዳንኤል “መቅደስ” እንዲሁም “ሠራዊት” ተብሎ የተመለከተችውን ኢየሩሳሌም የመርገጥ ሥራ የሚፈጽሙ ሁለት አጥፊ ኃይሎችን ይለይታል። የዚህ ቁጥር ትክክለኛ መሠረታዊ ግንዛቤ፣ በJ. N. Andrews እንደተገለጸው፣ ቁጥሩ መቅደሱንና ሠራዊቱን ሁለቱንም የረገጡ ሁለት አጥፊ ኃይሎችን እንደሚለይ ነው። በቁጥሩ ውስጥ የተለየው የመጀመሪያው አጥፊ ኃይል አረማዊነት ሲሆን፣ ሁለተኛው ጳጳሳዊነት ነው። “ሠራዊት” የሚለው ቃል፣ ዮሐንስ በመቅደሱ ውስጥ፣ ማለትም በኢየሩሳሌም፣ “አምላኪዎች” ብሎ ለሚጠራቸው ሰዎች ዳንኤል የሚጠቀመው አገላለጽ ነው።

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> “དཱ་ནེལ་ ༨ ནང་ལ་ ‘སྟོང་པར་བཞག་པ་’ གཉིས་ཡོད།—དོན་འདི་ནི་ཇོ་སཱཡ་ལིཆ་གིས་ཧ་ཅང་གསལ་པོར་བསྟན་པས། ང་ཚོས་ཁོང་གི་ཚིག་རང་འདིར་འདྲེན་པ་ཡིན།

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> “‘እቲ ዕለታዊ መሥዋዕቲ’ ዝብል እዚ ኣብ እንግሊዝኛ ጽሑፍ ሕጂ ዘሎ ንባብ እዩ። ግና ኣብ መበቆላዊ ጽሑፍ ከምዚ ዝበለ መሥዋዕቲ ኣይርከብን እዩ። እዚ ብሰፊሑ ዝተኣመነ እዩ። እዚ ተርጓሚታት ዝኣተውዎ ትርጉም ወይ ሕንጻጽ እዩ። እቲ ሓቀኛ ንባብ ድማ፣ ‘እቲ ዕለታዊን እቲ ምትሕልላፍ ምድማስን’ እዩ፤ ዕለታዊን ምትሕልላፍን ብ “እና” ተኣሳሲሮም እዮም፤ እቲ ዕለታዊ ምድማስን እቲ ምትሕልላፍ ምድማስን። እዚኣቶም ንመቕደስን ንሰራዊትን ከጥፍኡ ዝነበሩ ክልተ ኃይልታት ምድማስ እዮም።’—Prophetic Expositions, Volume 1, page 127.”

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> “ንጹር እዩ እቲ መቕደስን ሰራዊትን ብቲ ዘወትርን ብቲ መተላለፊ ምድረ-በዳን ኣብ ትሕቲ እግሪ ክርገጽ ዝነበረ። ጥንቃቐ ዘለዎ ንባብ ናይ ፍቕዲ 13 ነዚ ነጥቢ ይፈትሖ። እዚ ሓቂ ድማ ካልእ ሓቂ ይመስርት፣ ማለት፦ እዘን ክልተ ምድረ-በዳታት ሰይጣን ንኣምልኾን ንጉዳይ የሆዋን ክወድቕ ብእነኦም ክልተ ዓበይቲ ቅርጽታት እየን ዝፈተነ። ርእይቶ ኣቶ ሚለር ብዛዕባ ትርጉም ናይ እዘን ክልተ ቃላት፣ ከምኡውን እቲ ንሱ ነቲ ትርጉም ንምፍላጥ ዝተኸተሎ መገዲ፣ ኣብ ትሕቲ ዝስዕብ ኣርእስቲ ተቐሪቡ ኣሎ፦”

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> “LAMMIIN DUWWAA LAMAAN WAANTOTA WAAQA TOLOCHUU FI PAAPASUMMAADHA”

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> “‘Ani dubbisaa itti fufe, iddoo inni keessatti argame kan biraa tokko illee hin arganne; Dani’el keessatti qofa isa arge [gargaarsa concordance tokkoon]. Ergasii jechoota isaa wajjin walitti hidhata qaban, “take away”; inni ni fuudha, “the daily”; “yeroo the daily ni fudhatamu irraa jalqabee”, kkf. nan fuudhe. Ani dubbisaa itti fufe, ifa tokko illee waa’ee barreeffamichaa irratti nan argadha jedhee yaade; dhuma irratti garuu 2 Tasalonqee 2:7, 8 irra ga’e. “Sababni isaas iccitii hamaa duraan iyyuu hojjechaa jira; garuu inni amma dhowwu ni dhowwa, hamma inni karaa irraa fuudhamutti; yeroo sana inni hamaan sun ni mul’ata,” kkf. Yeroon gara barreeffama sanaatti ga’e, oo! dhugaan sun akkam ifaa fi ulfina qabeessa ta’ee naaf mul’ate! Inni as jira! Inni kun “the daily” dha! Egaa amma Phaawulos “inni amma dhowwu,” yookaan gufachiisu, jechuun maal jechuu isaa? “Nama cubbuu,” fi “hamaa” jechuun popery dha. Egaa maaltu popery akka mul’atu dhowwa ree? Maaliif, inni paganism dha; egaa, “the daily” jechuun paganism jechuu qaba.’—Second Advent Manual, fuula 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Lewwii “yeroo torbaa” kan Seera Leewwotaa boqonnaa digdamii ja’a keessatti ibsame sanaatti, waaqeffannaan mootummaa lafaa qulqullina iddoo qulqulluu fi tuuta isaa waggoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf gad dhiitee miidhe; achiis paappaasummaan hojii isuma sana waggoota kuma tokkoo fi dhibba lamaa fi jahaatama dabalataaf raawwate. Akka Luqaasii fi Yohaannisitti, paappaasummaan Yerusaalem waggoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf gad dhiitee miidhe, hamma paappaasummaan madaan isaa du’a geessisu sun bara 1798tti itti dhaga’amee argamutti. Bara 1798 irraa waggoota kuma tokkoo fi dhibba lamaa fi jahaatama yoo hir’isan, bara 538 irra ga’a. Bara 538 irraa waggoota kuma tokkoo fi dhibba lamaa fi jahaatama yoo hir’isan, gara bara dhaloota Kiristoos dura 723tti geessa; yeroo sanatti Asoor, mooticha kaabaa isa hiika qulqulluu keessatti yeroo sana ture, mootummaa kaabaa Israa’el booji’amee gabrummaatti geesse.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

ዮሐንስ የሚያመለክተው ጳጳሳዊ ሥርዓት መቅደሱንና ሠራዊቱን ለአንድ ሺህ ሁለት መቶ ስድሳ ዓመታት እስከረገጠበት ድረስ ብቻ ነው፤ ሉቃስ ግን አረማዊነትና ጳጳሳዊነት ኢየሩሳሌምን ረግጠው ያሳለፉትን ሁለቱንም የአንድ ሺህ ሁለት መቶ ስድሳ ዓመት ዘመናት ያመለክታል፤ ምክንያቱም “የአሕዛብ ዘመናት እስኪፈጸሙ ድረስ” ብሎ ይናገራልና። ሉቃስ ኢየሩሳሌም መረገጥን ከአንድ ብቻ “ዘመን” በላይ መሆኑን ያሳያል፤ ምክንያቱም ይህን የአሕዛብ “ዘመናት” ፍጻሜ ብሎ ይጠራዋል።

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Dhugumatti, bara 1856 keessatti Adveentizmiin Millariitii Laa’odiiqeyaa ta’e; waggaa torba booddees dhugaa “yeroo torbaa” kan Lewwota boqonnaa digdamii jaha keessatti ibsame ni didan; kanaafuu Adveentizmiin dhugaawwan Macaafa Qulqulluu salphaa kana arguuf hin danda’u. Dhugaan ani adda baafachaa jiru immoo, seenaa dhokataa kakuu torban sanaa, kan mallattoolee karaa sadii adda baasu, akkasumas yeroo tokko mallattoo karaa isa jalqabaa fi isa lammaffaa gidduu jiru, ergasii ammoo yeroo lammaffaa mallattoo karaa isa lammaffaa fi isa sadaffaa gidduu jiru, sarara raajii mootii kaabaa sobaa keessatti bakka bu’amee akka jiru dha.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Sariin sun bara 723 Dh.Kd. keessatti jalqabe; yeroo mootummaa kaabaa Israa’el harka mootii Asoor, jechuunis mootii kaabaa isa dhugaa, jala garbummaatti gale. Sana booddee, bara 538 keessatti, mootichi kaabaa hafuuraa aangoo argate; innis Yerusaalem hafuuraa waggaa kuma tokkoo fi dhibba lamaa fi jaatama dabalataaf miidhee jalatti ukkaamsaa ture, hamma bara 1798 keessatti madaa du’aa argatutti. Bara 723 Dh.Kd. irraa jalqabee hamma bara 538tti, humnoonni Israa’el mootummaa jala bittaa keessatti qabanii turan yeroo hundumaa humnoota waaqeffannaa tolfamaa turan.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Kiristoos sararaani kun bara 27 keessatti cuuphaatti dibamuu mooticha dhugaa kan kaabaa agarsiisa; akkasumas guyyoota raajii kuma tokkoo fi dhibba lamaa fi jahaatama booddee Inni fannifame. Ergasii hamma bara 34 keessatti Istifaanos dhagaadhaan rukutamee ajjeefamutti bartoonni Isaa ergaa mooticha dhugaa kan kaabaa dhiheessuuf humneeffaman. Yeroo qofa Kiristoos guyyoota kuma tokkoo fi dhibba lamaa fi jahaatama tajaajila Isaa guutuu keessatti hin adeemin, yeroo Inni seensa mo’ichaa sanaan Yerusaalemitti yaabee seene ture. Kanaafuu Inni guyyoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf Yerusaalemiin miilaan dhidhiite; akkuma bartoonni Isaas fannoodhaa booddee godhan. Sararoonni lameen, mootichi sobaa kan kaabaa fi Kiristoos, mootichi dhugaa kan kaabaa, guyyoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf Yerusaalemii fi raayyaa miilaan dhidhiitan.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

ୈଦିକ ଯିହୂଦୀମାନଙ୍କର ପୃଥିବୀସ୍ଥ ମନ୍ଦିର ସେବାର ଉପାସନା-ପ୍ରଣାଳୀର ଏକ ଜାଲିଆତ ଅନୁକରଣ ଥିଲା ପୌତ୍ତଳିକତା; ଏବଂ ଆତ୍ମିକ ଯିହୂଦୀମାନଙ୍କର ସ୍ୱର୍ଗୀୟ ମନ୍ଦିର ସେବାର ଏକ ଜାଲିଆତ ଅନୁକରଣ ହେଉଛି ପାପତନ୍ତ୍ର। ପୌତ୍ତଳିକତାର ଏକ ହଜାର ଦୁଇ ଶତ ଷାଠି ବର୍ଷ, ଖ୍ରୀଷ୍ଟଙ୍କର ଏକ ହଜାର ଦୁଇ ଶତ ଷାଠି ଦିନଙ୍କ ସହ ସମାନ୍ତର ଥିଲା; ଏବଂ ପାପତନ୍ତ୍ରର ଏକ ହଜାର ଦୁଇ ଶତ ଷାଠି ବର୍ଷ, ଶିଷ୍ୟମାନଙ୍କର ଏକ ହଜାର ଦୁଇ ଶତ ଷାଠି ଦିନଙ୍କ ସହ ସମାନ୍ତର ଥିଲା।

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Sararri lamaan lameen kun bifa seenaa dhokataa qajeelcha raajii qilleensa torbanii kan wal fakkaatu of keessaa qabu; kunis Adoolessa bara 2023 irraa eegalee ifatti hiikamuu jalqabe. Hiikamni sun gar tokkeen sochii Millerite keessatti abdii kutannaa isaanii isa jalqabaa beekamuu isaatiin raawwatame. Abdii kutannaan isaanii inni jalqabaa yeroo tokko seensise; yeroo sanis fakkeenya durboota kudhanii keessatti “yeroo tursiisaa” jedhamee waamama. “Yeroon tursiisaa” sun walga’ii qubannaa Exeter, New Hampshire keessatti xumurame; yeroo san ergaan Iyya Halkanii guutummaatti hundeeffamee ture. Walga’iin qubannaa Exeter mallattoo karaa isa lammaffaa ta’e; achiis hanga mallattoo karaa isa sadaffaa, jechuun murtii fi abdii kutannaa isa dhumaa, ga’utti yeroo ergaan Iyya Halkanii labsamaa ture tokko seensise.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Mallattoon sadan sunis jalqabaa isa duraa, ergaa Iyyisa Halkan Gidduu, fi abdii kutannaa isa dhumaa turan. Mallattoowwan sadan sun jecha Ibraayisxii “dhugaa” jedhuun wal simatu; kunis qubee jalqabaa, qubee kudha sadi keessaa isa kudha sadaffaa, fi qubee isa dhumaa qubee Ibraayisxii ni bakka bu’a. Inni jalqabaa fi inni dhumaa lamaan isaanii iyyuu abdii kutannaa ta’uun, mallattoo Alphaa fi Oomeegaa ni bakka bu’a.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Seenaa Miiliiraayit keessatti guyyoota kuma tokkoo fi dhibba lamaa fi jaatama bakka bu’iinsi kallattiin hin jiru; haa ta’u malee, seenaa Miiliiraayit jechuun seenaa sochii isa jalqabaa ti, kanaafis sochii isa dhumaa fakkeessa. Seenaa mufannaa isa jalqabaa keessatti sochii isa dhumaa keessaa Adoolessa 18, 2020 irraa eegale, innis Mul’ata boqonnaa kudha tokko keessatti ibsama. Mul’ata boqonnaa kudha tokko keessatti, dhugaa baatonni lamaan ni ajjeefamu; kunis mufannaa isa jalqabaa keessatti sochii isa dhumaa keessa ture kan agarsiisu yoo ta’u, innis sochii isa jalqabaatiin fakkeeffame ture.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Mu Mulʼata kumi na tokko keessatti, abdii kutannaan yeroo guyyoota kuma tokkoo fi dhibba lamaa fi jahaatama kan reeffi isaanii karaa irratti ture fide; kanaanis yeroo tursiisaa fakkeenyichaa mallatteesse. Duʼaa kaʼumsa isaanii irratti, isaan saʼaatii isuma keessatti akka mallattoo ol kaasamu; kunis murtii seera Dilbataatiin wal qabata. Seenaa dhugaa baatota lamaan keessatti yeroo fakkeenya taʼe guyyoota kuma tokkoo fi dhibba lamaa fi jahaatamaa of keessatti hammata.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Seenaa sochii ergamaa sadaffaa keessatti seenaa dhokataa onkoloolessa torbanii mul’atu, sararoota wal fakkaatoo kaan caalaa ibsa bal’aa hedduu kenna; garuu sararri ergamaa sadaffaa, sararri mootii kaabaa dhugaa, fi sararri mootii kaabaa sobaa, hundinuu amaloota raajii walfakkaataa qabu; isaanis qabxii jalqabaa tokko, sana boodaan yeroo hamma qabxii gidduutti geessu tokko, innis itti aansuudhaan yeroo hamma murtii qabxii dhumaatti geessu tokko of keessaa qabu.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Bara kumaa dhibbaa lamaa fi jaatamni seenaa dhokataa torban guugguubaa keessaa qooda ijoo dha. Bara kumaa dhibbaa lamaa fi jaatamni Mul’ata boqonnaa kudha lammaffaa keessatti akka “gammoojjii”tti fakkeeffamee mul’ata.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Dubartittiinis gara lafa onaatti baqatte; achittis iddoo Waaqayyo isheedhaaf qopheesse qabdi; akka isaan achitti guyyoota kuma tokkoo fi dhibba lamaa fi jaatama ishee sooranitti. Mul’ata Yohaannis 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Tajaajilli papalummaa waggoota kuma tokkoo fi dhibba lamaa fi jaatamaaf turu jalaa ba’uuf waldaan gara lafa onaa baqatte. Lakkoofsi kudha afur raga biraa kenna.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Dubartittiin sun lama guguddoo risaa guddaa kennameef; akka isheen gara lafa onaa, gara iddoo ishee, achitti fuula bineensa irraa bara tokkoof, baroota lamaaf, walakkaa baraa immoo ittiin sooramtutti balaliituuf. Mul’ata Yohaannis 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Waldaan kiristaanaa ariifannaa bineensa guddaa fi paaphaasummaa irraa bara kuma tokkoo fi dhibba lamaa fi jahaatamaaf baqatte; kanaafuu “lafti onaa” guyyaa kuma tokkoo fi dhibba lamaa fi jahaatamatti fakkeenya. Lakkoofsi sun kitaabota Daani’elii fi Mul’ata keessatti yeroo torba ifatti ni mul’ata; garuu Caaffata Qulqullaa’oo keessatti karaa biraa hedduunis ni bakka buufama. Haala hundumaa keessatti, inni “yeroo torba” Seera Lewwotaa digdamii jaha sanaa ni bakka bu’a.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

እቲ ካብ 723 ቅ.ል.ክ. ክሳዕ 538 ዓ.ም. ኣረማውነት ነቲ መቕደስን ሰራዊትን እንተ ረገጸ፣ ወይስ ጳጳሳዊ ስርዓት ንመንፈሳዊት የሩሳሌምን ኣብኣ ዘለዉ ኣምለኽትን እንተ ረገጸ፣ እዚ ኣብ ዘሌዋውያን ምዕራፍ ሓሙሽተን ሽዱሽተን ከም ዝተወከለ ህዝቢ ኣምላኽ ኪዳን “ሰንበታት-ምድሪ” ብምፍራስ ዝመጸ ምብታን ህዝቢ ኣምላኽ ዘርኢ ምሳሌ ነበረ። ኣብ ምዕራፍ ሽዱሽተ ድማ ጥልመት ኪዳን ኣምላኽ ተባሂሉ ይጽዋዕ።

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> Aniis billaa isinitti nan fida; innis kakuu koo cabsitanii morman san haaloo baasa. Isin yommuu magaalaawwan keessan keessatti walitti qabamtan, ana keessaa dhaʼicha isin gidduutti nan erga; isinis harka diinaatti kennamtu. Lewwota 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Walii-galteen Waaqayyoo irratti kaʼe gabrummaa fi bittinnaa’insa saba Waaqayyoo irratti fide; kunis “wal-dhabdee kakuu koo” jedhamee ibsama. Adabbii sana—kan Daani’el abaarraa fi kakuu Musee jedhee waamu, kan akkasumas “wal-dhabdee kakuu koo” jedhamee waamamu—hubachuu dhabuun nama hojii Kiristoos isa Daani’el boqonnaa sagal keessatti bakka bu’amee jiru hiika isaa gadi fagoo ta’e akka argu irraa isa jaamsa. Barreeffamoota Ellen White keessatti madaalliin wal irraa hin cinne inni saba Waaqayyoo kan jaamummaa Laa’odiqiyaa keessa jiran irratti kennitu, isaan “sababaa irraa gara bu’aa” yaaduu hin danda’an jedhuudha. Bara kuma tokkoo fi dhibba lamaa fi jahaatama Dukkana Giddugaleessaa hubachuu kee ni himatta ta’a; garuu “sababii” ukkaamfamu sanaa yoo hin beekne, ati jaamaa dha.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Innis torban tokkummoota hedduudhaaf torban tokkoof jabeessa; walakkaa torbanichaattis aarsaa fi kennaa dhaabsiisa; bal’ina jibbinsa diigumsaa sanaatiin immoo iddoo sana onsa godha; kunis hamma xumuraatti ta’a; murtiin murtaa’es isa onsee irra dhangala’a. Daani’el 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

ክርስቶስ ኪዳኑን ማጽናቱ ከ«የኪዳኑ ክርክር» ጋር በቀጥታ የተያያዘ ነው። የ«እርግማኑ» ቆይታ ሁለት ሺህ አምስት መቶ ሀያ ዓመታት ነበረ፣ እና ክርስቶስ ያንኑ ኪዳን ማጽናቱ የቆየው ሁለት ሺህ አምስት መቶ ሀያ ቀናት ነበር። የሰባቱ ነጎድጓዶች የተሰወረ ታሪክ አወቃቀሩን ከሚሰጠው የዕብራይስጥ ቃል «እውነት» ጋር በመስማማት፣ ክርስቶስ ኪዳኑን የሚያጸናበት ትንቢታዊ ሳምንት በዕብራይስጥ ፊደላት አልፋቤት የመጀመሪያውን፣ የአሥራ ሦስተኛውን እና የመጨረሻውን ፊደላት የሚወክሉ ሦስት የመንገድ ምልክቶች ነበሩት።

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

ସପ୍ତାହର ପ୍ରଥମ ପଥଚିହ୍ନ ଥିଲା ତାଙ୍କର ବପ୍ତିସ୍ମା, ଦ୍ୱିତୀୟ ପଥଚିହ୍ନ ଥିଲା କ୍ରୁଶ, ଏବଂ ଶେଷଟି ଥିଲା ସ୍ତିଫନଙ୍କର ମୃତ୍ୟୁ। ଯେପରି ସ୍ୱର୍ଗୀୟ ଦୂତମାନେ ଉଇଲିୟମ୍ ମିଲରଙ୍କୁ ଲେବୀୟ ପୁସ୍ତକ ଛବିଶର “ସାତ କାଳ” ଦେଖିବାକୁ ନେତୃତ୍ୱ କରିଥିଲେ, ସେହି “ସାତ କାଳ”କୁ ଦେଖିବାକୁ ଅସ୍ୱୀକାର କରିବାର ଅର୍ଥ ହେଉଛି ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀକୁ ପୂର୍ଣ୍ଣରୂପେ ବୁଝିବାର କ୍ଷମତାକୁ ହଟାଇଦେବା, ଯେଉଁଠାରେ ଖ୍ରୀଷ୍ଟ ନିଜ ରକ୍ତ ଝରାଇଥିଲେ ଏବଂ ସେହି ନିୟମକୁ ସ୍ଥିର କରିଥିଲେ ଯାହାକି ତାଙ୍କର ପ୍ରାଚୀନ ସାକ୍ଷାତ୍ ଜନମାନେ ପ୍ରତ୍ୟାଖ୍ୟାନ କରିଥିଲେ। ଯେମାନେ ଶେଷପର୍ଯ୍ୟନ୍ତ ଉଦ୍ଧାର ପାଇବେ, ସେମାନଙ୍କ ସବୁଙ୍କର “ସତ୍ୟ” ବିଷୟରେ କେବଳ ଆଂଶିକ ଏବଂ ଅସମ୍ପୂର୍ଣ୍ଣ ବୁଝାମଣା ଥିବ। କିନ୍ତୁ ଯେ ଲୋକ ଇଚ୍ଛାପୂର୍ବକ “ସତ୍ୟ”କୁ ଦେଖିବାକୁ ଅସ୍ୱୀକାର କରେ, ସେ ଉଦ୍ଧାର ପାଉନାହିଁ। ପିତାଙ୍କ ପାଖକୁ ଯିବାର କେବଳ ଗୋଟିଏ ପଥ ଅଛି, ଏବଂ ସେହି ପଥ ହେଉଛନ୍ତି ଯୀଶୁ; ଏବଂ ଯୀଶୁହିଁ “ସତ୍ୟ”।

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Kun hubannoo yaada keessa galchuun barbaachisaa dha; inni kakuu Lewwota boqonnaa digdama shan fi digdama jahaatiin wal qabata. “Abaarri” “torba yeroo” jedhamu sun, sababii isaanii qajeelfamoota lafti boqotuuf hayyamuufi qajeelfamoota Iyyoobilee guutuu hojii irra oolchuu didaniif, Israa’el durii isa dhugaa irratti fide. Inni cubbuu dhiisuu ture. Abaarri sun isaan irratti fideef, ajaja akka hojjetanitti isaanii kenname tokko dhiisanii turan malee, akka “hin ajjeesin” yookaan “hin hatin” jedhuutti ajaja tokko kallattiidhaan cabsaniif miti. Isaan qajeelfamoota lafti boqotu wajjin wal qabatan salphaatti tuffatanii darbani. Adveentistoonni “torba yeroo” sana (kan ergamoonni mootummaa samiitii William Miller akka argatu geggeessan) sababii kam iyyuu isa hin qulqulloofneef salphaatti hin fudhanne, dhugaa sana dhugumaan qorachuuf yeroo hin fudhanne; akkasumas, odeeffannoo kakuu isuma Israa’el durii isa dhugaan tuffate sana tuffachuudhaan, fincila dhiisuu wal fakkaatu sana raawwachaa jiru. Jalqabni dhuma ni ibsa.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Guyyaan kudha lamaan fi jaʼa Mulʼata boqonnaa kudha lama keessatti akka “lafa onaatti” ibsame, mallattoo “yeroo torbaa” ti. Guyyaawwan kudha lamaa fi jahaatamni tajaajila Kiristoosii, akkasumas guyyaawwan kudha lamaa fi jahaatamni tajaajila bartootaa, torban guutuu kakuu sun itti mirkanaaʼaa ture bakka buʼu. Waggaawwan kuma tokkoo fi dhibba lamaa fi jahaatamni heeddumminni waaqeffannaa waaqota sobaa uummata Waaqayyoo ittiin dhidhiite, akkasumas waggaawwan kuma tokkoo fi dhibba lamaa fi jahaatamni paapalizmiin uummata Waaqayyoo ittiin dhidhiite, “yeroo torbaa” guutuu abaarama Musee bakka buʼu.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Mul’ata kurnan tokko keessatti, guyyaa kuma tokkoo fi dhibba lamaa fi jahaatama booddee, lafeen du’an akka dhibba tokkoo fi afurtamii afur kuma ta’anii kakuu keessa galaniif jireenyatti deebi’anii fidamu. Garuu hariiroo kakuu sana raawwachuuf, akkuma Daani’el boqonnaa sagal keessatti godhe, isaan ulaagaalee kakuu sanaa guutuun isaan irraa barbaachisa. Ulaagaaleen kakuu “yeroo torbaa” warra biyya diinaa keessatti of argatanif qajeelfama addaa of keessaa qabu. Warri dhugaa akka bittinnaa’anii jiranitti dammaqanii gara Gooftaa deebi’uu fedhan, Leewwota digdamii ja’a keessatti akkaataa itti deebi’an qajeelfamni isaaniif kennameera.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Isin warra isin keessaa hafan, biyya diinota keessan keessatti cubbuu isaanii keessatti ni mancaʼu; akkasumas isaanis cubbuu abbootii isaanii keessatti isaanii wajjin ni mancaʼu. Yoo isaan cubbuu isaanii, cubbuu abbootii isaanii, yakka isaan natti hojjetan sana, akkasumas ana irratti faallaa deemuu isaanii yoo himatan; anis isaan irratti faallaa deemee gara biyya diinota isaanii isaan galchuu koo yoo himatan; yoos garaan isaanii sun kan hin dhaqabamin gad of qabee, adabbii cubbuu isaanii yoo fudhatan; yeroo sanatti ani kakuu koo Yaaqoob wajjin gale nan yaadadha; kakuu koo Yisihaaq wajjin galeenis nan yaadadha; kakuu koo Abrahaam wajjin galees nan yaadadha; biyyattis nan yaadadha. Lewwota 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Jechoonni “laafuu” jedhu Caaffata Qulqullaaʼoo keessatti hiikni isaa diigamuu, mancaʼuu, fi dhumee baduu dha. Laafuu jechuun hamma lafee duʼe, gogaa taʼetti suuta suutaan mancaʼuu dha. Akkasumas qajeelfamni sun duʼa adda baasa; sababiin isaas, warra haala isaanii dammaqanii hubatan akka “biyya diinota keessan keessa” jiranitti bakka buʼa.

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Diinni isa dhumaa kan barbadaa’u du’a. 1 Qorontos 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

ጁላይ 18, 2020 እ.ኤ.አ. ውስጥ፣ በሦስተኛው መልአክ እንቅስቃሴ ውስጥ የመጀመሪያው ቅሬታ ተከሰተ። ይህም በቅዱሳን የትንቢታዊ ተሃድሶ መስመሮች ውስጥ በተከሰቱ ሌሎች ሁሉ የመጀመሪያ ቅሬታዎች በሙሉ ተምሳሌት ሆኖ ተገልጦአል። ሕዝቅኤል ምዕራፍ ሠላሳ ሰባት በመጨረሻዎቹ ቀኖች ያሉ የእግዚአብሔርን ሕዝብ እስኪፈቱ፣ እስኪበላሹ፣ እስኪጠፉም ድረስ ተበታትነው፣ ተበላሽተው እና ተቃጥለው እንደ ደረቁ የሞቱ አጥንቶች ሸለቆ ብቻ ሆነው እንደቀሩ ይገልጻል። እነርሱም በጠላት ምድር ውስጥ ናቸው፣ ይህም የሞት ምድር ነው። በራእይ አሥራ አንድ ውስጥ፣ ሁለቱ ምስክሮች ተገድለው በመንገድ ላይ ተተዉ። ነቢያት ሁሉ እርስ በርሳቸው ይስማማሉ። ስለዚህ ሙሴ በሕዝቅኤል ሸለቆ ውስጥ በሚያልፈው መንገድ ላይ ለሞቱት ሰዎች እየተናገረ ነው። በቅሬታቸው ሁኔታ ውስጥ በኤርምያስ አማካኝነት መመሪያ ይሰጣቸዋል።

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Kanaaf, akkuma Waaqayyo jedhuutti, Yoo ati deebi’te, ani si deebisee nan dhaaba, atis fuula koo dura ni dhaabbatta; yoo ati gatii guddaa kan hamaa keessaa baafte, akka afaan koo ni taata; isaan gara kee haa deebi’an; ati garuu gara isaanii hin deebi’in. Ermiyaas 15:19

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Ermiyaan yoo inni Waaqayyoof dubbachuu barbaade, akka deebi’u, akkasumas yeroo kana raawwatu keessatti qaalii kan ta’e irraa gadhee adda baasu akka qabu itti himame. Haalli yeroo keessaa namoota gadhee ta’an warra inni gara isaanii deebi’uu hin qabne akka ta’an ni mul’isa. Yeroo inni keessatti akka nama abdii kutateetti ibsame, kophaa isaa akka ture ni ibsa.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Ani utuu walga’ii qoositootaa keessa hin teenye, yookaan gammadee hin turre; ani sababii harka kee irraa ka’e kophaa koo teenye; ati aarii na guuttee jirtaatii. Ermiyaas 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Ermiyaas “walgaʼii qoostotaa” keessa hin teenye; inni kophaa isaa taaʼee ture. Inni gara warra xuraaʼoo, warra walgaʼii qoostotaa taʼanitti deebiʼuu hin qabu ture. Bara 1863 keessatti, Adveentizimiin yeroo “torban yeroo” Musee diduuf mala hiikkaa Macaafa Qulqulluu kan intallan Baabilonitti deebiʼe, yeroo sana irraa kaasee gara “walgaʼii qoostotaa” deebiʼuun isaa jalqabe. Garuu Ermiyaas seenaa Mileroota caalaa, guyyoota dhumaa irratti ifatti dubbachaa jira. Yeroo warri gammoojjii lafeewwan duʼanii keessa jiran diinota isaanii biyya keessa akka jiranitti dammaqan, isaan warra duʼa isaanii karaa irratti irratti gammadan sanaatti gonkumaa deebiʼuu hin qaban. Gareen sun gara Ermiyaasitti deebiʼuu dandaʼa; inni garuu gara isaanii deebiʼuu hin dandaʼu.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Garuu yoo isaan deebi’uuf ta’an, isaanis qajeelfamoota Museedhaan kenname, kanneen kallattiidhaan “yeroo torba” wajjin walqabatan, guutuu qabu. Warri Mul’ata boqonnaa kudha tokko keessatti daandii irratti du’an, guyyoota sadii fi walakkaadhaaf du’anii jiru; kunis raajii keessatti “lafa onaa” dha.

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

ଏହି କାରଣରୁ ମୃତମାନଙ୍କର ପ୍ରଥମ ଜାଗ୍ରତି ଏମିତି ଏକ ସନ୍ଦେଶ ଦ୍ୱାରା ସଫଳ ହୁଏ, ଯାହା ହାଡ଼ଗୁଡ଼ିକୁ ଏକସାଥିରେ ଗଠିତ କରାଏ, କିନ୍ତୁ ସେମାନେ ଏଯାବତ୍ ଜୀବିତ ନୁହନ୍ତି। ସେମାନଙ୍କୁ ଏକ ପ୍ରବଳ ସେନାରେ ପରିଣତ କରିବା ପାଇଁ ଚାରି ପବନର ସନ୍ଦେଶ, ଯାହା ମୁଦ୍ରାଙ୍କନର ସନ୍ଦେଶ, ଆବଶ୍ୟକ ହୁଏ। ସେମାନଙ୍କୁ ଏକତ୍ର କରୁଥିବା ପ୍ରଥମ ସନ୍ଦେଶ ଏକ “ସ୍ୱର” ରୁ ଆସେ।

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Jajjabeessaa, jajjabeessaa saba koo, jedha Waaqa keessan. Gara Yerusaalemitti qalbii namaa tuquudhaan dubbadhaa; waraanni ishee akka raawwatame, jal'inni ishee akka dhiifame itti lallabaa; cubbuu ishee hundumaatiif harka Waaqayyoo irraa dachaa akka fudhatteef. Sagaleen isa lafa onaa keessatti iyyuuti, Karaa Waaqayyoo qopheessaa, gammoojjii keessatti Waaqa keenyaaf daandii qajeelaa godhaa. Sululoonni hundinuu ol in kaafamu, tulluu fi gaarreen hundinuu gadi in buufamu; kan dachaafame qajeelaa in ta'a, iddoowwan gogaan immoo diriiraa in ta'u. Isaayyaas 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Sagaleen kun mallattoo bittinneettii “yeroo torba” facaafamuu irraa dhufa. Sagaleen sun bittinneettii keessa jira; sababiin isaas Hisqi'eel illee gara sulula lafee duʼaa geeffameera. Inni sulula sana keessaa iyyuu, fagoorraa utuu hin taʼin, dhugaa baʼaa ture.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Harki Waaqayyoo ana irra turee, hafuura Waaqayyootiin na baasee lafa buusee gidduu sulula lafee guutamee ture sana keessa na kaaʼe. Hisqiʼeel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Gaarren sun lafa onkoloolessa guyyoota sadii fi walakkaa ti. Waadaan sagalee sanaa jalʼinni Yerusaalem dhiifama argateera, waraanni ishees xumurameera, jedhuu dha. Waadaan kun guyyaa dhumaa keessatti mallatteefamuu namoota kuma dhibba tokkoo fi afurtamii afur raawwatamu argisiisa. Garuu dhiifamni jalʼina ishee cubbuuwwan ishee hundaaf “lama dachaadhaan” fudhachuu isheetti walqabata. Furmaanni Museen dhiheesse jalʼina isaanii qofa utuu hin taʼin, jalʼina abbootii isaanii illee jechuun himachuu gaafata. Yoo isaan ajaja sana raawwatan, jalʼinni isaanii dhiifama argata.

We will continue these truths in the next article.

Mata-duree itti aanu keessatti dhugaa kana itti fufna.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Eeyyee, Israa’el hundinuu seera kee cabsaniiru; isin keessaa deebi’anii sagalee keetiif akka hin ajajamne godhaniiru; kanaaf abaarri sun nu irratti dhangala’eera, kakuu seera Musee garbicha Waaqayyoo keessatti barreeffames, sababni isaas nuti isa irratti cubbuu hojjanneerra. Inni immoo dubbii isaa, isa nu irratti dubbatee fi abbootii murtii keenya, warra nu murteessan irratti dubbate, hamaa guddaa nu irratti fidaan jabeesseera; samii guutuu jala wanti Yerusaalem irratti raawwatame akka kanaa hin raawwatamne. Akkuma seera Musee keessatti barreeffametti, hammeenyi kun hundinuu nu irratti dhufeera; ta’us, hammeenya keenya irraa akka deebinuuf, dhugaa kees akka hubannuuf, fuula Waaqayyo gooftaa keenya duratti kadhannaa hin dhiyeeffanne. Daani’el 9:11–13.

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