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# The Hour of God's Judgment is Come - Number One

Yeroon Waaqayyoo Dhufee Jira - Lakkoofsa Tokkoffaa

The Judgment of the Living and the Prophetic Significance of 9/11

Murtii Warra Jiranii fi Hiika Raajii 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Yeroo dheeraadhaaf, jechuunis battaluma 9/11 booddee irraa eegalee, murtiin warra jiraatanii akka 9/11 irratti jalqabe yeroo hunda barsiisaa turre. Dhugaa kana ragaa Macaafa Qulqulluu hedduu irraa hubanneerra; isaanis kallattiiwwan guutummaatti garaagaraa irraa dhufanii isa deeggaran. Adoolessa 2023 irraa jalqabee, waa’ee murtii warra jiraatanii kan 9/11 irratti jalqabe sanaa bal’ina odeeffannoo caalaas hubanneerra; kunis bal’ina odeeffannoo yeroo gabaabaa 9/11 booddee argame caalaa dha. Murtiin warra jiraatanii maaliif 9/11 irratti jalqabe? Murtiin warra jiraatanii inni Macaafa Qulqulluu keessatti ibsame maal dha?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Mul’ata Mul’ata jedhamu Mul’ataa keessatti, amala guddaan Kiristoos irraa ibsame inni akka Inni Alfaa fi Oomeegaa, Jalqabaa fi Xumuraa, Isa Duraa fi Isa Boodaa ta’eedha. Inni, yeroo Yohannis wantoota jiran akka barreessu ajaje, fakkeenya amala Isaa sanaa mataa isaa ni kenna; akkas gochuudhaanis Yohannis wantoota dhufuuf jiran illee barreessaa ture. Yesuus yeroo hunda xumura jalqabaatiin ni ibsa. Kun eenyummaa Isaa ti.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Macaafni Qulqulluun Yesusin Dubbii akka ta’e ni beeksisa. Kitaabni jalqabaa Macaafa Qulqulluu, Seera Uumamaa, hiikni isaa “jalqaba” jechuu dha. Kitaabni Macaafa Qulqulluu keessaa inni dhumaa immoo Mul’ata Yohaannisii dha; dhugaawwan yeroo jalqabaatiif Seera Uumamaa keessatti dhiyaatanis kitaaba Mul’ataa keessatti ibsamu. Seerri Uumamaa Alfaadha, Mul’annis Omegadha; isaanis walumaan Dubbii dha, Dubbiin sunis Yesus, inni Alfaa fi Omegadha. Mallattoon Waaqayyoo, yookaan maqaan Isaa, kutaa raajii Macaafa Qulqulluu hunda keessatti barreeffameera. Mallattoon sun ifni kutaa sana keessa jiru dhugaa akka ta’e ni mirkaneessa.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

ଯଦି ଭବିଷ୍ୟଦ୍ବାଣୀର କୌଣସି ଅଂଶର ବ୍ୟାଖ୍ୟା ଦେବଙ୍କର ସ୍ୱାକ୍ଷର ବହନ କରେ ନାହିଁ—ଯାହା ହେଉଛି ତାଙ୍କର ନାମ, ଯାହା ହେଉଛି ତାଙ୍କର ଚରିତ୍ର—ତେବେ ସେହି ବ୍ୟାଖ୍ୟା ଭୁଲ। ଦେବଙ୍କର ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ବାକ୍ୟର ବ୍ୟାଖ୍ୟା କରିବାବେଳେ ଆହୁରି କିଛି ପରୀକ୍ଷା ଲାଗୁ କରାଯିବା ଉଚିତ, କିନ୍ତୁ ମଣିଷ ଯେକୌଣସି ପରୀକ୍ଷା ପ୍ରୟୋଗ କରୁନ୍, ସେହି ପରୀକ୍ଷା ଦେବବାଣୀର ମଧ୍ୟରେ ନିର୍ଦ୍ଧାରିତ ହେବା ଉଚିତ। ଯଦି ମନୁଷ୍ୟନିର୍ମିତ ପରୀକ୍ଷା ନଥାଏ, ତେବେ ମନୁଷ୍ୟନିର୍ମିତ ବ୍ୟାଖ୍ୟାମାନେ ମଧ୍ୟ କମ ହେବ। ତେଣୁ, କାହିଁକି? ଏବଂ କ’ଣ? 9/11ରେ ଆରମ୍ଭ ହୋଇଥିବା ଜୀବନ୍ତମାନଙ୍କର ବାଇବେଲୀୟ ବିଚାର କି?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Yeroo Kiristoos Kitaaba Mul’ataa keessatti Of beeksisu, Inni jalqabaa fi xumura akka ta’e Of ibsa; akkasumas amaloota eenyummaa Isaa keessaa kun maal akka bakka bu’u mul’isuuf raajicha Yohaannisiin fayyadama. Ergaa guutuu kitaabichaa akka mul’ata Ofii Isaa ta’es ni ibsa. Inni Yohaannisiin waan yeroo sana addunyaa Yohaannis keessa jiru barreessuuf ajaja; kana gochuudhaanis Yohaannis waan dhuma addunyaa irratti ta’u galmeessaa ture. Yohaannis jalqaba waldaa Kiristaanaa keessatti hooggantoota kudha lama keessaa tokko ture; kanaaf Yohaannis dhuma waldaa Kiristaanaa, isa Mul’ata boqonnaa torba keessatti namoota dhibba afurtamii afur kuma tokkoo fi tuuta guddaa jedhamaniin bakka bu’ame, fakkeessa.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

መጽሐፍ ቅዱሳዊ ሎጂክ ይህ ነው፤ ኢየሱስ ቃል ነው፣ ነገር ሁሉ በእርሱ የተፈጠረበት ቃል፣ ሁልጊዜም ከአባቱ ጋር የነበረው ቃል፤ እርሱም ደግሞ መጽሐፍ ቅዱስ ነው፥ ምክንያቱም እርሱ የእግዚአብሔር ቃል ነውና። በእግዚአብሔር ቃል የመጨረሻው መልእክት ውስጥ የሚገለጠው የክርስቶስ ባሕርይ የመጀመሪያው ባሕርይ ይህ ነው፤ እርሱ የአንድ ነገርን መጨረሻ በዚያው ነገር መጀመሪያ ያሳያል። ስለ እግዚአብሔር ባሕርይ ያለው ይህ እውነት በሰው መጽሐፍ ቅዱስ ጥናት ላይ ካልተግባራዊ ሆነ፣ የሕያዋን ፍርድ ምን እንደ ሆነ በእውነት ሊያውቁ አይችሉም፤ እንዲሁም ለምን በ9/11 እንደ ተጀመረ፣ እና ከሁሉ ይልቅ ለምን ሊያበቃ ቀርቦ እንዳለ ሊገነዘቡ አይችሉም።

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Fakkeenyaaf, buʼaa qajeelfama Alfaa fi Omeegaa akka taʼetti, Israaʼel durii Israaʼel ammayyaa fakkeessa; kunis dhugaa raajii kan akka Israaʼel dhugaa Israaʼel hafuuraa fakkeessu jedhamuunis adda baafamuu dandaʼu dha. Akkam iyyuu ibsamullee, Israaʼel durii inni dhugaa fi Israaʼel ammayyaa inni hafuuraa lamaan isaanii seenaa jalqabaa fi seenaa xumuraa qabu. Seenota afran keessaa sadii darban keessa jiru; amma immoo seenaa afraffaa fi isa xumuraa keessa jirra.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Seenaawwan darban sadan kun dhugaa-baatota dhaloota dhumaa seenaa lafaa bakka bu’u. Seenaawwan darban sadan sun dhaloota kitaaba Mul’ataa keessatti dhibba afurtamii afur kuma jechuun bakka buufame sana adda baasu. Sararoonni seenaa raajii kanneen biroonis dhibba afurtamii afur kuma irratti ni dubbatu; garuu lakkoofsi dhibba afurtamii afur kumaa mallattoo raajii of keessaa qaba; innis dhibba afurtamii afur kumni warra raajiidhaan gosoota kudha lama Israa’el isa durii, isa dhugaa fi mul’ataa, bartoota kudha lama Israa’el isa ammayyaa, isa hafuuraa, waliin baay’isuudhaan bakka buufaman akka ta’an agarsiisa.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

ଅଲ୍ଫା ଏବଂ ଓମେଗାର ଆଉ ଗୋଟିଏ ଉଦାହରଣ ଭାବରେ, ପ୍ରକାଶିତ ବାକ୍ୟର ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟର ତିନି ଦୂତ ଏକ ଆରମ୍ଭ ଓ ଶେଷର ଇତିହାସକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ମିଲରୀୟ ଆନ୍ଦୋଳନ ତିନି ଦୂତଙ୍କର ଆରମ୍ଭିକ ଇତିହାସକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କର ଆନ୍ଦୋଳନ ତୃତୀୟ ଦୂତର ବାର୍ତ୍ତାର ଶେଷକାଳୀନ ଇତିହାସକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଅଲ୍ଫା ଆନ୍ଦୋଳନ 1844 ମସିହା ଅକ୍ଟୋବର 22 ତାରିଖରେ ତଦନ୍ତମୂଳକ ବିଚାରର ଆରମ୍ଭକୁ ଘୋଷଣା କଲା। ଓମେଗା ଆନ୍ଦୋଳନ ଜୀବିତମାନଙ୍କର ବିଚାରର ଆରମ୍ଭକୁ ଘୋଷଣା କଲା, ଏବଂ ଏହାର ଆରମ୍ଭକୁ 9/11 ବୋଲି ଚିହ୍ନିତ କଲା।

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Fakkeenyaan sadaffaa Alfaa fi Oomeegaa, isa kaka’umsa hafuuraatiin salphaatti deggaramuu danda’u, jalqabatti sochiin Alfaa kan Miileriitotaa keessatti fakkeenyi durboota kudhanii qubee isaatiin guutameera. Obboleettii Waaqayyo seenaa Miileriitotaa kitaaba The Great Controversy keessatti, keessatti fakkeenyi sun yeroo sana akka guutamaa turee keessatti ni ibsiti. Isheen akkasumas barsiisti sochiin Oomeegaa kan dhibba tokkoo fi afurtamii afur kuma sanaa fakkeenya durboota kudhanii qubee isaatiin akka guutu. Dhugaa-baatota gabaaboo sadii kan Kiristoos dhuma jalqaba waliin walbira qabu.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

በጥንታዊት እስራኤል መጀመሪያ ላይ፣ ጌታ በደጅ መቃኖች ላይ በተቀባው ደም የተወከለውን ኪዳን ከዕብራውያን ጋር ገባ፤ ይህም በእርግጥ በእግዚአብሔር ቃል ውስጥ ስለ እኩለ ሌሊት ጩኸት የተጠቀሰው የመጀመሪያው መጠቀስ ነው። ጥምቀት ከክርስቶስ ጋር ያለው የኪዳን ግንኙነት ምልክት ነው፣ ጳውሎስም ከግብጽ የወጡት ዕብራውያን ሁሉ ‘በ“ደመናው” እና በቀይ “ባሕር” ውስጥ’ እንደ ተጠመቁ ያስተምረናል። ከባሕሩም ማዶ ከደረሱ በኋላ ማና ተሰጣቸው፤ ይህም ከሌሎች ነገሮች መካከል በፈተና መሆኑ አውድ ውስጥ የሰባተኛው ቀን ሰንበት ምልክት ነው።

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“ମନ୍ନା” ସେମାନଙ୍କର ପ୍ରଥମ ପରୀକ୍ଷାକୁ ସୂଚାଏ, ଏବଂ ଯେତେବେଳେ ସେମାନେ ଯିହୋଶୁଆ ଓ କାଲେବଙ୍କର ସନ୍ଦେଶକୁ ଅସ୍ୱୀକାର କରି ସେମାନଙ୍କର ଦଶମ ଓ ଶେଷ ପରୀକ୍ଷାରେ ବିଫଳ ହେଲେ, ସେତେବେଳେ ପ୍ରଭୁ ସେମାନଙ୍କୁ ତାଙ୍କର ଚୁକ୍ତିଜନ ଭାବେ ଅସ୍ୱୀକାର କଲେ ଏବଂ ଯିହୋଶୁଆ ଓ କାଲେବଙ୍କ ସହିତ ଚୁକ୍ତିରେ ପ୍ରବେଶ କଲେ। ଯେତେବେଳେ ସେମାନେ ଶେଷରେ ପ୍ରତିଜ୍ଞାତ ଦେଶରେ ପ୍ରବେଶ କଲେ, ସେହି ଚାଳିଶ ବର୍ଷ ଅବଧିରେ ଜନ୍ମ ନେଇଥିବା ପୁରୁଷମାନଙ୍କ ଉପରେ ସୁନ୍ନତିର ବିଧି କରାଯାଇନଥିଲା, କାରଣ କାଦେଶର ବିଦ୍ରୋହ ସମୟରେ ସେହି ବିଧିର ଅନ୍ତ ହୋଇଥିଲା, ଏବଂ ପ୍ରବେଶର ଠିକ୍ ପୂର୍ବରୁ କାଦେଶରେ ପୁନଃପ୍ରତିଷ୍ଠିତ କରାଗଲା। ଏହା ଆଲ୍ଫା ଓ ଓମେଗାର ଏକ ଚିହ୍ନ।

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Waggaa waggaa gammoojjii keessatti ture, fincila ergaa Iyyaasuu fi Kaaleb irratti ka’een jalqabe; akkasumas inni xumurame fincila Museen Dhagaa sana rukutuudhaan, kanaanis amala fi hojii Waaqayyoo dogoggoraan bakka bu’uudhaan. Jalqabni Israa’el durii, xumura Israa’el durii fakkeessa.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

በጥንታዊ እስራኤል መጨረሻ፣ ኢየሱስ “የቃል ኪዳኑ መልእክተኛ” እንደ ሆነ በሚል በሚልክያስ ምዕራፍ ሶስት ውስጥ ተገልጦ፣ በዳንኤል ምዕራፍ ዘጠኝ ፍጻሜ መሠረት፣ “ቃል ኪዳኑን” ከብዙዎች ጋር ለአንድ ሳምንት ሊያጸና መጣ። ክርስቶስ እንደ ቃል ኪዳኑ መልእክተኛ፣ ከቀድሞው የቃል ኪዳን ሕዝብ አልፎ በሄደበት በዚያው ታሪክ ውስጥ ከክርስቲያን ቤተ ክርስቲያን ጋር ቃል ኪዳን ገባ። በጥንታዊ እስራኤል መጀመሪያ፣ እግዚአብሔር እንደ ቃል ኪዳኑ ሕዝብ ሲያቆማቸው፣ ጌታ ከቀድሞ የቃል ኪዳን ሕዝብ አልፎ ሄዶ ከአዲስ የተመረጠ ሕዝብ ጋር ቃል ኪዳን ገባ። በጥንታዊ እስራኤል መጨረሻም ይህንኑ ነገር አደረገ።

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Kakuun kakaa fuudhaa dha; akkasumas dhaloota Kiristoosii irraa jalqabee hamma Yerusaalem bara 70 AD keessatti barbadaa’uutti, raajiiwwan Waaqayyo Israa’el durii isa dhugaa irraa akka adeemsa keessa hiikamu in mul’isu. Egaa, hiikamuun sun dhugumaan yeroo kamiitti hojii irra ture—yeroo dhaloota Isaa, du’a Isaa, dhagaadhaan rukutamuu Istifaanositti, moo yeroo Yerusaalem barbadaa’e?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> “Yeroo sanitti waaqeffattoonni saboota hundumaa keessaa dhufan mana qulqullummaa kan waaqeffannaa Waaqayyoof qulqulleeffame barbaadaa turan. Inni warqee fi dhagaa gatii guddaa qaban irraa bareedinaan calaqqisu, mul’ata miidhaginaa fi ulfinaa ture. Garuu Yihowaan mootummaa bareedinaa sana keessaa mootummaa sana keessatti mootummaa sana keessa mootummaa sana keessatti mootummaa sana keessaa mootummaa sana keessatti mootummaa sana keessa mootummaa sana keessatti mootummaa sana keessaa mootummaa sana keessatti mootummaa sana keessa mootummaa sana keessatti mootummaa sana keessaa mootummaa sana keessatti mootummaa sana keessa mootummaa sana keessatti mootummaa sana keessaa mootummaa sana keessatti mootummaa sana keessa mootummaa sana keessatti mootummaa sana keessaa mootummaa sana keessatti argamuun hin dandeenye ture. Israa’el akka sabaatti ofii ishee Waaqayyo irraa hiikte turte. Yommuu Kiristoos tajaajila Isaa lafa irratti raawwatu xumura isaatti dhihaatee yeroo dhumaatiif keessa mana qulqullummaa sana ilaale, akkana jedhe, ‘Kunoo, manni keessan isiniif onsamee dhiifameera.’ Maatewos 23:38. Hanga yeroo sanaatti mana qulqullummaa sana mana Abbaa Isaa jedhee waamaa ture; garuu yeroo Ilmi Waaqayyoo dallaa sana keessaa ba’e, argamuun Waaqayyoo mana qulqullummaa ulfina Isaatiif ijaarame irraa bara baraan kaafame.” Hojii Ergamootaa, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Guyyaa Seensa Injifannoo booddee Kiristoos manni Yihudootaa onaa taʼuu isaa labsate; akkasitti hiikni gaaʼelaa guutummaatti mirkanaaʼe. Kanaafuu, hiikni gaaʼelaa guyyaa Seensa Injifannoo sanatti aduun yeroo lixxetti guutummaatti mirkanaaʼe.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “Yerusaalem akka ijoollee kunuunsa Isaa turte; akkuma abbaan gara laafessaa ilma jallatee deemeef gaddutti, Yesuusis magaalaa jaalatamtuu sanaaf booʼe. Ani akkamitti si kennuu dandaʼa? Ani akkamittan si badiisaaf kennamtee argu? Ani si dhiisee xoofoo yakka keetii akka guuttu godhuun qaba moo? Lubbuu tokko qofa jechuun gatiin ishee guddaa akkasiiti; yeroo isheetti bira qabamee ilaalamu, addunyaawwan hundinuu hiika dhabanii gadi buʼu; garuu asitti saba guutuutu badaaf jira ture. Yommuu aduun dhihaa saffisaan lixxu samii keessaa mulʼata dhabdu, guyyaan ayyaana Yerusaalem ni dhuma ture. Yeroo adeemsi sun gaara Ejersaarratti dhaabbate sana, Yerusaalemiif yaada geddarachuuf ammallee hin turre. Ergamtittiin araaraa yeroo sana teessoo warqee irraa gad buutee qajeelummaa fi firdii saffisaan dhufutti iddoo kennituuf baallee ishee walitti marachaa turte. Garuu garaan guddaan jaalala Kiristoos ammas Yerusaalemii waan araara Isaa tuffatte, akeekkachiisa Isaa salphiste, harka ishees dhiiga Isaatiin xureessuuf jedhu sanaaf kadhachaa ture. Yerusaalem yoo yaada geeddaratte qofa, ammas baayʼee hin turre. Utuu balaqqeessi dhumaa aduu lixxuu mana qulqullummaa, masaraa, fi fiixeewwan isaa irratti turuutti jiruu, ergamaan gaariin tokko jaalala Fayyisaatti ishee hin geessisuu ree, badiisa ishee irraas ishee hin deebisuu ree? Magaalaa bareedduu fi xuraaʼooftuu, raajota dhagaan rukutte, Ilma Waaqayyoo didde, kan yaada didduu isheetiin ofii ishee sansalata garbummaatiin hidhachaa jirtu,—guyyaan araara ishee jechuun ni xumuramaa jechuun gaʼe ture!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Garuu ammas Hafuuri Waaqayyoo Yerusaalemitti dubbata. Guyyaan kun utuu hin xumuramin dura, dhugaa-baatuun biraan waa’ee Kiristoos baatameera. Sagaleen dhugaa-baatichaa ol kaafamee, waamicha darbe raajii irraa dhufuuf deebii kenna. Yerusaalem yoo waamicha sana dhageesse, yoo Fayyisaa karra ishii seenaa jiru simatte, amma illee fayyuu dandeessi.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> “Gabaasni gara bulchitoota Yerusaalem gaʼeera; Yesuus uummata baayʼee wajjin gara magaalaatti akka dhiyaachaa jiru. Garuu isaan Ilma Waaqayyootiif simannaa hin qaban. Sodaa keessa taʼanii isa simachuuf baʼu; kaayyoon isaanii immoo tuuta sana bittimsuuf abdiidhaan. Yeroo hiriirri sun gaara Ejersaa irraa gadi buʼuuf jedhu, bulchitootaan dhaabame. Sababa gammachuu jeequmsaan guutame sanaa gaafatu. Akkuma isaan, ‘Inni eenyu?’ jedhanii gaafatanitti, bartoonni hafuura raajii guutamanii gaaffii kana deebisu. Dubbii miidhagaa fi jabinaan raajiiwwan Kiristoosiin ilaalan irra deebiʼanii dubbatu:”

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “ኣዳም ከምዚ ይብለካ፡ ርእሲ እቲ ተመን ክትጭፍልቕ ዘላ ዘርኢ እታ ሰበይቲ እያ።

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Abrahaam gaafadhaa, inni isinitti hima, Inni ‘Malkiiseedeq Mootii Saalem,’ Mootii Nageenyaa dha. Uumama 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Yaaqoob siif hima, Inni Shiloh gosa Yihuudaa ti.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> “Iisaayaan siif in hima, ‘Immaanu’el,’ ‘Dinqa, Gorsaa, Waaqayyo Jabaa, Abbaa Bara-baraa, Mootii Nageenyaa.’” Iisaayaa 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “Ermiyaas si isinitti hima, Damee Daawit, ‘Waaqayyo Qajeelummaa keenya.’ Ermiyaas 23:6.

> “Daniel will tell you, He is the Messiah.

> “Daani’el si hima, Inni Masiihicha dha.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> “ሆሴዕ እርሱ ‘እግዚአብሔር አምላክ የሰራዊት፤ እግዚአብሔር መታሰቢያው ነው’ ይልሃል። ሆሴዕ 12፥5።”

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> “Yohaannis Cuuphaan ni sitti hima, Inni ‘Hoolaa Waaqayyoo isa cubbuu biyya lafaa keessaa fuudhuudha.’ Yohaannis 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> “ታላቁ ይሖዋ ከዙፋኑ ላይ፣ ‘ይህ የምወደው ልጄ ነው’ ብሎ አውጇል።” ማቴዎስ 3፡17።

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Nuti, bartoota Isaa, akkana jennee labsina: Inni kun Yesus, Masiihii, Bulchaa jireenyaa, Furataa addunyaa ti.”

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “अन्धकारक शक्ति सबुर सिंगिया तांक आत्माक हामा, ‘इंग नोंखा उन्खेमा जानी—नोंगनि सरगिसिनि ओनोल देवतार पबित्र ओना।’ मरकुस 1:24।” *The Desire of Ages*, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Ⲡⲓⲓⲥⲧⲟⲣⲓⲁ ⲛ̀ⲧⲉ ⲡ̀ⲉⲓⲥⲓⲛⲓ ⲛ̀ⲟⲩⲱϣⲧ ⲛ̀ⲧⲉ Ⲡⲭⲣⲓⲥⲧⲟⲥ ϣⲁⲣⲉϥϯⲥⲙⲟⲧ ⲉ̀ⲡ̀ⲓⲥⲧⲟⲣⲓⲁ ⲛ̀ⲧⲉ ⲡ̀ϣⲙⲟⲩⲛⲧ ⲛ̀ⲣⲟⲩϩⲓ ⲛ̀ⲧⲉ ⲧⲉϩⲓⲧⲁ ⲛ̀ⲛⲓⲘⲓⲗⲗⲉⲣⲓⲧⲉ. Ⲡⲓⲁⲙⲁ ⲉ̀ⲧⲁϥⲥⲱⲧⲡ ⲛ̀ϫⲉ Ⲥⲉⲥⲧⲉⲣ Ⲱⲁⲓⲧ ϥⲧⲁⲙⲟⲛ ϫⲉ, ⲉϣⲱⲡ ⲉ̀ⲧⲁ ⲡ̀ⲉⲓⲥⲓⲛⲓ ⲁⲣⲭⲏ, ⲛⲓⲙⲏⲓ ϣⲟⲡ ϧⲁ ⲧ̀ⲑⲉⲟⲡⲛⲉⲩⲥⲧⲓⲁ ⲛ̀ⲧⲉ Ⲡⲓⲡⲛⲉⲩⲙⲁ ⲉⲑⲟⲩⲁⲃ, ⲟⲩⲟϩ ⲓⲧⲁ Ⲡⲭⲣⲓⲥⲧⲟⲥ ⲁϥⲟϩⲓ ⲟⲩⲟϩ ⲁϥⲣⲓⲙⲓ ϧⲁ Ⲓⲉⲣⲟⲩⲥⲁⲗⲏⲙ. Ⲙⲉⲛⲉⲛⲥⲁ ⲫⲁⲓ ⲁϥⲟⲩⲱϩ ⲙ̀ⲡ̀ⲉⲓⲥⲓⲛⲓ, ⲟⲩⲟϩ ⲧⲟⲧⲉ ⲁⲩⲧⲱⲙⲧ ⲉ̀ⲣⲟϥ ⲛ̀ϫⲉ ⲛⲓⲁⲣⲭⲱⲛ ⲛ̀ⲧⲉ ⲛⲓⲒⲟⲩⲇⲁⲓ. Ϯⲟⲩⲱϣ ⲉ̀ⲫⲱⲣϫ ⲛ̀ϩⲁⲛⲓⲇⲓⲱⲙⲁⲧⲁ ⲉⲧϧⲉⲛ ⲧⲁⲓⲓⲥⲧⲟⲣⲓⲁ, ϩⲓⲛⲁ ⲉ̀ⲧⲁⲙⲟ ⲛ̀ϩⲁⲛⲥⲏⲙⲓⲟⲛ ⲛ̀ⲧⲉ ⲡ̀ⲙⲱⲓⲧ ⲉⲧⲟⲩⲛⲁⲩ ⲉ̀ⲣⲱⲟⲩ ⲟⲛ ϧⲉⲛ ⲡ̀ⲓⲥⲧⲟⲣⲓⲁ ⲛ̀ⲛⲓⲘⲓⲗⲗⲉⲣⲓⲧⲉ. Ⲁⲗⲗⲁ ϧⲁϫⲱⲣϩ ⲉϯⲟⲩⲱϣ ⲉ̀ⲉⲣ ⲟⲩⲡⲟⲓⲛⲧ ⲉ̀ⲡ̀ⲁⲣⲭⲏ ⲛⲉⲙ ⲡ̀ϫⲱⲕ. Ⲫⲏ ⲉ̀ⲧⲁⲛⲉⲣϣⲓⲛⲓ ⲙ̀ⲙⲟϥ ϯⲛⲟⲩ ⲛ̀ϫⲉ Ⲥⲉⲥⲧⲉⲣ Ⲱⲁⲓⲧ ϥⲉⲣⲡ̀ⲣⲟⲥⲱⲡⲟⲛ ⲛ̀ⲧⲉ ⲡ̀ϫⲱⲕ ⲛ̀ⲟⲩϭⲁⲡⲧⲉⲣ, ⲟⲩⲟϩ ⲡ̀ⲣⲱⲓⲙⲓ ⲛ̀ⲧⲉ ⲡ̀ⲕⲉϭⲁⲡⲧⲉⲣ ϫⲱ ⲙ̀ⲫⲁⲓ.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Kiristoos garaa injifannoodhaan Yerusaalem seenuun isaa dhumarratti aangoo fi ulfina wajjin duumessa samii keessatti dhufuuf jiru, injifannoo ergamootaa fi gammachuu qulqulloota gidduutti ta’u sanaa fakkeenya dukkanaa’aa ture. Yommus dubbiin Kiristoos lubootaatii fi Fariisotaatiin jedhu ni raawwatama: “Egaa asii achi na hin argitan, hamma, Kan maqaa Gooftaatiin dhufu eebbifamaa dha, jettanitti.” Maatewos 23:39. Mul’ata raajii keessatti Zakariyaas guyyaa injifannoo isa dhumaa sana ni argisiifame; akkasumas badiisa warra dhufaatii isaa isa jalqabaatti Kiristoosin didanii turees ni arge: “Isa isaan waraanan na ilaalu; akkuma nama ilma isaa tokkichaaf boo’u tokkoof boo’anitti isaaf ni boo’u; akkuma nama ilma isaa angafaaf hadhaa’u tokkootti isaaf ni hadhaa’u.” Zakariyaas 12:10. Yeroo magaalaa sana arguudhaan isheedhaaf boo’e, Kiristoos haala kana dursee arge. Badiisa yeroo sanaa kan Yerusaalem keessatti badiisa isa dhumaa saba sanaa warra dhiiga Ilma Waaqayyoo irratti yakka qabanii ture ni arge.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> “Barsiisonni jibba Yihudoonni Kiristoosiif qaban argan turan; garuu inni gara maaliitti akka geessu ammallee hin hubanne turan. Haala dhugaa Israa’el ammallee hin beekne turan; adabbii Yerusaalem irratti bu’uuf jiru illee hin hubanne turan. Kiristoos immoo kana fakkeenya hiika guddaa qabuun isaanitti ibse.”

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> “Yerusaalemitti kennuu isa dhumaa godhame sun akkasumaan hafee ture. Luboonni fi mootummaa qabatonni, gaaffii, ‘Kun eenyu?’ jedhuuf deebii kenname keessatti, sagalee raajii bara darbee tuuta sanaan irra deebi’ee dhaga’ame turan; garuu akka sagalee Hafuura Waaqayyoo irraa dhufeetti hin fudhanne. Dheekkamsaa fi dinqisiifannaa keessatti, uummata sana callisiisuuf yaalan. Tuuta sana keessa qondaaltotni mootummaa Roomaa turan; diinonni Isaa immoo Yesuusin akka hoogganaa fincila tokkootti isaanitti himatan. Inni mana qulqullummaa qabachuuf jedhu, akkasumas Yerusaalem keessatti mootii ta’ee mootummaa akka bulchuuf jedhu fakkeessan.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Wanti ani akka hin dabarre barbaade, seensa moʼumsa Kristos gara Yerusaalemitti taasise sun seenaa Milerootaa keessatti Iyya Halkan Walakkaa qofa utuu hin taʼin, dhuma addunyaa illee akka fakkeenyaatti mulʼisuudha. Innis deebiʼuu Kristos jalqaba kumaatamaa boqonnaa kudhanii Mulʼata keessatti ibsame waliin walqabata; akkasumas deebiʼuu Isaa Yerusaalem Haaraa wajjin dhuma kumaatamaa irratti taʼu waliin illee walqabata. Akkasumas duʼa hamoota yeroo dhufaatii Isaa lammaffaatti taʼu, fi firdii isaanii isa dhumaa dhuma kumaatamaa irratti raawwatamu wajjin illee walqabata. Baniinsi keeyyata dhumaa akkana jedha: “Waamichi dhumaa Yerusaalemaf taasifame keessaa buʼaa tokko illee hin arganne ture. Lubootnii fi bulchitoonni sagalee raajii bara darbee sana, gaaffii, ‘Inni kun eenyu?’ jedhuuf deebii baayʼina uummataatiin deebiʼee dhagaʼamu dhagaʼan turan; garuu akka sagalee Hafuura Waaqayyoon kennameetti isa hin fudhanne.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

ናይ መወዳእታ ልመና ከንቱ ነበረ፣ እቲ ልመናውን “ናይ ሕሉፍ ትንቢታዊ ድምፂ” ከም ዝነበረ ተወከለ። እቶም ብዙሓት በዘመን ክርስቶስ ናይ መወዳእታ ልመናኦም ሓደጉ፣ ምኽንያቱ ናብ እቲ ኣረጊት መገድታት ንኽምለሱ ዝተዋህበ ምኽሪ ኤርምያስ ስለ ዝነጸጉ እዮም። ብተመሳሳሊ ድማ፣ ነቲ “መን እዩ እዚ” ዝብል ሕቶ ደቀ መዛሙርቲ ብምዕራፍ መስክር ናብ መስክር፣ ሕቶ ናብ ሕቶ፣ ካብዚ ሒደት ካብቲ ድማ ሒደት ብምባል ስለ ዝመለሱ፣ ነቲ ናይ መስመር ኣብ ልዕሊ መስመር ዝኾነ ሜቶዶሎጂ እውን ኣይተቐበሉን።

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Yeroo Kiristoos gara Yerusaalemitti seenuu jalqabu, karaa irratti dhaabata. Kunis raajii guutamuu isaatiin jalqaba, yeroo bartoonni harree Kiristoos akka irratti yaabbatuuf qabanii dhiyeessan. Inni dura bineensa tokkollee hin yaabne, bineensichis nama tokkoon illee dura hin yaabamne. Yaadni kun dinqii agarsiisa; bineensi kamtu yeroo jalqabaatti yaabbataa of irratti eeyyama, eenyutu immoo harree kanaan dura matumaa hin yaabamne akkamitti akka yaabbatamu beeka? Kunis yeroo Filisxeemonni aarsaa taabota irra kaa’anii, Taaboticha wajjin gaarii irratti fe’anii, saawwan lama ilmoo hoosisaa jiran, kanneen dura gaarii hin harkifne, walitti hidhanii, isaanis yeruma sana ilmaan isaanii dhiisanii imala Taaboticha gara Ibrootaatti deebisuuf jalqabanitti fakkaata. Taabotichi gara Yerusaalemitti imala irra jira; yeroo Daawit dhuma irratti isa gara Yerusaalemitti fide, inni seensa mootummaa ulfina qabeessa Kiristoos fakkeenyaan mul’ise.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Yommuu Kiristoos harree irra taa’ee, sabni uffata isaanii daandii irratti diriirsuu, damee muka meexxii muruus jalqabanii, iyya isaanii akkana jechuun dhaga’ame: “Ilma Daawit Hosaa’inaa! Kan maqaa Gooftaa dhufutti eebbifamaa dha! Olka’aa keessatti Hosaa’inaa!” (Maatewos 21:9) Geggeessitoonni ni morman; Yesuus akka tuuta sana callisiisu ni gaafatu. Isaanis itti fufanii adeemu; Yesuus immoo nama baddeef, jechuunis Yerusaalem keessatti bakka buufamee jiruuf, boo’uuf dhaabata. Sana booddee hiriirri sun itti fufa; geggeessitoonnis ammas gidduu seenuudhaan Yesuus eenyu akka ta’e akka himamu cimsanii gaafatu. Ergasii bartoonni ragaa raajotaa isa sararaa irratti sararaa ta’een deebisu.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

እቲ ንሕና ሕጂ እንመርምሮ ታሪኽ፡ ቀዳማይ ቅድመ ነገር ናይ ላዛሮስ ትንሣኤ ተቐዲሙ ነበረ፤ እዚ ድማ ኣብታ ምሳሌ ናይ ዓሰርተ ደናግል ዝተሳእለት ነቢያዊት መስመር ውሽጢ ቀዳማይ ምብራህ ተስፋ ዘይተፈጸመ ምዃኑ የምልክት፤ ከምኡውን ብመስመር ናይ ዳዊት ዓወታዊ ምእታው ናብ የሩሳሌም፡ ኡዛ ታቦት ምንካዩ ተቐዲሙ ነበረ። እቲ ቀዳማይ ምብራህ ተስፋ ዘይተፈጸመ ምስ ግዜ ምድንጓይ ዝተኣሳሰረ እዩ፤ ክርስቶስ ድማ ላዛሮስ ሓሚሙ ከም ዝነበረ መጀመርታ ብሰሚዑ ጊዜ ደንጐየ፤ ከምቲ ዳዊት እውን እታ ታቦት ኣብቲ ኡዛ ዝሞተሉ ቦታ ክሳዕ ደሓር ዳግመ ዝወስዳ ገዲፉ ዝደንጐየ። ላዛሮስ ሞተ፣ ድሕሪኡ ድማ ተንሥአ። ላዛሮስ ድማ እቲ ከየሱስ ናብ የሩሳሌም ዝተወጣሕሉ ኣድጊ ድሕሪኡ ዝመርሕ እዩ።

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

በሚለራይት ታሪክ ውስጥ ሁለተኛው መልአክ በኤፕሪል 19፣ 1844 በመጀመሪያው ቅሬታ ጊዜ መጣ፤ ይህም የመዘግየት ጊዜ መጀመሪያን ያመለከተ ነበር። ከዚያ በኋላ ሳሙኤል ስኖው የእኩለ ሌሊት ጩኸት መልእክትን በቀስ በቀስ ማበረታት ጀመረ። የዚያ መልእክት እድገታዊ መተላለፍ በክርስቶስ ወደ ኢየሩሳሌም መግባት ይወከላል። የስኖው ሥራ እድገት ደግሞ በታቦቱ ጉዞ—ከፍልስጥኤማውያን ወደ ሰረገላው፣ ወደ ዑዛ እና በመጨረሻም ወደ ኢየሩሳሌም—ይወከላል።

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

መግቢያው መሪዎቹ ክርስቶስን ሕዝቡን እንዲያጸግብ በነገሩት ጊዜ በሕዝቡ የተነገረ የመጀመሪያ አዋጅ አለው፤ ከዚያም ክርስቶስ አለቀሰ፣ ከዚያ በኋላም ግትር መሪዎቹ ክርስቶስ ማን እንደሆነ በጠየቁ ጊዜ የደቀ መዛሙርቱ አዋጅ ተከተለ። በሕዝቡ ውስጥ የታየው የመንፈስ መገለጥ፣ የግትር መሪዎቹን የመጀመሪያ ምላሽ ያመጣው፣ ደቀ መዛሙርቱ ከቀድሞ ዘመን የነቢያት ምስክሮችን ብዛት “መስመር በላይ መስመር” በማቅረባቸው ጊዜ እንደገና ተደገመ። በዚያ ቀን ፀሐይ በገባች ጊዜ የጥንት እስራኤል ከእግዚአብሔር ተፋታች።

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Seenaa sana keessatti, barattoonni “adabbii Yerusaalem irratti buʼu hubachuu hin dandeenye” jedhamnee ni beeksifamna. “Adabbiin” sun, inni “Yerusaalem irratti buʼu” jedhu, barattootaaf “barumsa fakkeenyaa hiika guddaa qabu” tokkoon ibsame. Barumsi fakkeenyaa hiika guddaa qabu sun muka harbuu abaaruu ture. Badiisi Yerusaalem, kan barattoonni yeroo sana amma iyyuu hubachuu hin dandeenye, abaarsa muka harbuutiin fakkeeffamee ibsame; akkasumas fakkeenya Kiristoos duraan waaʼee muka harbuu barsiiseenis ibsame.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Akeekkachiifni kun yeroo hundaaf kan kenname dha. Hojii Kiristoos muka humna Isaa ofiitiin uumame sana abaare, waldoota amantii hundumaafii Kiristaanota hundumaaf akeekkachiisa ta’ee dhaabbata. Namni tokko tajaajila warra kaaniif ooluu malee seera Waaqayyoo jiraachuu hin danda’u. Garuu baay’een isaanii jireenya Kiristoos kan gara laafinaa fi ofittummaa hin qabne sana hojii irra hin oolchan. Namoonni tokko tokko of isaanii Kiristaanota gaarii ta’an jechuun yaadan, wanti tajaajila Waaqayyoof ta’u maal akka ta’e hin hubatan. Isaan of gammachiisuuf karoorsu; of gammachiisuuf qoratu. Waan hundumaa keessatti ofuma isaanii qofa ilaaluun hojjetu. Yeroon isaanii gatii kan qabu ofii isaaniif walitti qabachuu danda’an qofa keessatti. Dhimmoota jireenyaa hunda keessatti kaayyoon isaanii kunuma. Isaan warra kaaniif miti; ofii isaaniif tajaajilu. Waaqayyo isaan addunyaa keessatti jiraatan akka ta’an uume; addunyaa keessatti tajaajilli ofittummaa hin qabne raawwatamuu qabu. Inni karaa danda’ame hundaan nama isaanii wajjin jiru gargaaruuf isaan qopheesse. Garuu ofiin isaanii akka malee guddaa waan ta’eef, waan biraa tokko illee arguu hin danda’an. Isaan dhala namaa wajjin wal qunnamtii hin qaban. Warri akkasitti ofii isaaniif jiraatan muka harbuu kan agarsiisa hundumaa qabu, garuu ija hin qabne sana fakkaatu. Isaan bifa waaqeffannaa ni eegatu, garuu qalbii jijjiirratanii fi amantiidhaan utuu hin ta’in. Dubbiidhaan seera Waaqayyoo ni kabaju, garuu ajajamuun ni dhabama. Isaan ni jedhu, garuu hin raawwatan. Murtii muka harbuu irratti labsame keessatti Kiristoos, fakkeenyi kijibaa akkasii ija Isaa keessatti hammam akka jibbisiisaa ta’e ni mul’isa. Inni cubbamaan ifatti cubbuu hojjetu, nama Waaqayyoon tajaajila jedhee of beeksisu garuu ulfina Isaatiif ija hin baafne sana caalaa yakka xiqqaa akka qabu ni dubbata.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Fakkii muka harbuu, kan Kiristoos gara Yerusaalem daawwannaan isaa dura dubbate, barumsa inni muka ija hin qabne abaaruudhaan barsiise wajjin walitti hidhata kallattii qaba ture.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Ergaa walitti bu’iinsa dhumaa hoggantoota wajjin ta’e sanaa booddee, Yesuus halkan guutuu kadhachuudhaaf of qusatee, ganama immoo akkuma muka harbuu bira darbaa turetti isa abaare.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> “Bilchaateen bilchaan bilchate yeroo hin turre ture, iddoowwan muraasa keessatti malee; fi gaarran ol ka’an Yerusaalem naannoo jiran irratti dhuguma jechuun ni danda’ama ture, ‘Yeroon bilchaateen amma iyyuu hin geenye.’ Garuu iddoo biqiltuu keessaa Yesuus itti dhufe sana keessatti, mukni tokko warra kaan hundumaa dura akka adeeme fakkaate. Inni duraanuu baalaadhaan haguugamee ture. Amalli muka bilchaatee akka ta’e, utuu baalli hin banamin dura ija guddachaa jiru ni mul’ata. Kanaaf mukni baala guutuu qabu kun ija gaariitti guddate waadaa fakkaatu kenna ture. Garuu mul’anni isaa gowwoomsaa ture. Yesuus dameewwan isaa, damee gadi aanaa irraa jalqabee hanga hudhaa isa ol aanaaatti qoratee, ‘baala qofa malee homaa’ hin arganne. Inni walitti qabama baala of mul’isu qofa ture, waan biraa miti.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> “Kiristo irratti abaarsa goginsaa fide dubbate. Innis, ‘Namni tokko illee si irraa siʼachi hamma bara baraatti ija hin nyaatin,’ jedhe. Ganama itti aanu, akkuma Fayyisaanii fi bartoonni Isaa deebiʼanii gara magaalaatti karaa irra jiranitti, dameewwan goganii fi baallonni laafanii isaanii hubannoo isaanii harkisan. Phexros immoo, ‘Yaa Barsiisaa, ilaali, muka harbuu ati abaartte sun gogeera,’ jedhe.

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> “Hojiin Kiristoos muka harbuu abaarsuun isaa barattoota ni dinqisiise. Kun isaanitti karaa fi hojii Isaa irraa adda ta’ee fakkaate. Yeroo baay’ee inni akka Inni biyya lafaa ittiin fayyituuf dhufe malee, biyya lafaa irratti murteessuuf akka hin dhufne dubbatee isaanii dhaga’anii turan. Isaanis dubbii Isaa, ‘Ilmi namaa lubbuu namootaa balleessuuf utuu hin ta’in, fayyisuuf dhufeera’ jedhe ni yaadatan.” Luqaas 9:56. Hojiiwwan Isaa dinqisiisoon hundinuu deebisee dhaabuuf malee, balleessuuf hin turre. Barattoonni Isaa akka Nama deebisee dhaabuu fi akka Nama fayyisu qofaatti Isa beekanii turan. Gochoonni kun ofii isaatiin kophaa isaa dhaabbate. Kaayyoon isaa maali? jechuun isaan gaafatan.

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Waaqayyo “araaratti ni gammada.” “Ani jiraadhaa akkuma jirutti, jedha Gooftaan Waaqayyo, du’a nama hamaa keessa gammachuu hin qabu.” Miikiyaas 7:18; Hisqiʼeel 33:11. Isaaf hojii balleessuu fi murtii labsuun “hojii alagaa” dha. Isaayyaas 28:21. Garuu inni gara fuulduraatti haguuggii kaasee, bu’aa karaa cubbuu namootatti mul’isuun isaa araaraa fi jaalalaan dha.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> “ଅଞ୍ଜିର ଗଛକୁ ଶାପ ଦେବା ଏକ କାର୍ଯ୍ୟରୂପ ଦୃଷ୍ଟାନ୍ତ ଥିଲା। ଖ୍ରୀଷ୍ଟଙ୍କ ସମ୍ମୁଖରେ ନିଜର ଆଡମ୍ବରପୂର୍ଣ୍ଣ ପତ୍ରପୁଷ୍ପକୁ ପ୍ରଦର୍ଶନ କରୁଥିବା ସେହି ନିର୍ଫଳ ଗଛଟି ଯିହୁଦୀ ଜାତିର ଏକ ପ୍ରତୀକ ଥିଲା। ତାରକଙ୍କ ଇଚ୍ଛା ଥିଲା ତାଙ୍କର ଶିଷ୍ୟମାନଙ୍କୁ ଇସ୍ରାଏଲଙ୍କ ବିନାଶର କାରଣ ଏବଂ ତାହାର ନିଶ୍ଚିତତା ସ୍ପଷ୍ଟ କରିଦେବା। ଏହି ଉଦ୍ଦେଶ୍ୟରେ ସେ ଗଛଟିକୁ ନୈତିକ ଗୁଣରେ ଭୂଷିତ କଲେ, ଏବଂ ତାହାକୁ ଦିବ୍ୟ ସତ୍ୟର ବ୍ୟାଖ୍ୟାତା କରିଦେଲେ। ଯିହୁଦୀମାନେ ସମସ୍ତ ଅନ୍ୟ ଜାତିମାନଙ୍କଠାରୁ ପୃଥକ ଭାବେ ଦୃଶ୍ୟମାନ ହେଉଥିଲେ, ଏବଂ ଈଶ୍ୱରଙ୍କ ପ୍ରତି ନିଷ୍ଠାର ଦାବି କରୁଥିଲେ। ସେମାନେ ତାଙ୍କ ଦ୍ୱାରା ବିଶେଷ ଭାବେ ଅନୁଗୃହୀତ ହୋଇଥିଲେ, ଏବଂ ସେମାନେ ସମସ୍ତ ଅନ୍ୟ ଲୋକଙ୍କଠାରୁ ଅଧିକ ଧାର୍ମିକତାର ଦାବି କରୁଥିଲେ। କିନ୍ତୁ ସେମାନେ ଜଗତପ୍ରେମ ଓ ଲାଭଲୋଭରେ ଦୂଷିତ ହୋଇଯାଇଥିଲେ। ସେମାନେ ନିଜମାନଙ୍କର ଜ୍ଞାନକୁ ନେଇ ଗର୍ବ କରୁଥିଲେ, କିନ୍ତୁ ସେମାନେ ଈଶ୍ୱରଙ୍କ ଆବଶ୍ୟକତାସମୂହ ସମ୍ବନ୍ଧରେ ଅଜ୍ଞାନ ଥିଲେ, ଏବଂ କପଟତାରେ ପୂର୍ଣ୍ଣ ଥିଲେ। ସେହି ନିର୍ଫଳ ଗଛପରି, ସେମାନେ ନିଜର ଆଡମ୍ବରପୂର୍ଣ୍ଣ ଶାଖାଗୁଡ଼ିକୁ ଉପରକୁ ପ୍ରସାରିତ କରୁଥିଲେ, ଦେଖିବାକୁ ସୁସଫଳ ଓ ଚକ୍ଷୁକୁ ସୁନ୍ଦର ଥିଲେ, କିନ୍ତୁ ସେମାନେ ‘ପତ୍ର ଛଡ଼ା ଆଉ କିଛି’ ଫଳ ଦେଉନଥିଲେ। ଯିହୁଦୀ ଧର୍ମ—ତାହାର ଭବ୍ୟ ମନ୍ଦିର, ତାହାର ପବିତ୍ର ବେଦୀମାନ, ତାହାର ମୁକୁଟଧାରୀ ଯାଜକମାନେ ଏବଂ ଗମ୍ଭୀର ଆଚାରବିଧିମାନଙ୍କ ସହିତ—ନିଶ୍ଚୟ ବାହ୍ୟ ଦୃଶ୍ୟରେ ସୁନ୍ଦର ଥିଲା, କିନ୍ତୁ ନମ୍ରତା, ପ୍ରେମ ଏବଂ ପରୋପକାର ତାହାରେ ଅନୁପସ୍ଥିତ ଥିଲା।” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Nuti gaaffii lama kaasuun jalqabne; amma deebii isaanii kennuu irratti argamna. Gaaffileen sunis, “Murtiin warra jiraatanii maaliif 9/11 irratti jalqabe? Murtiin warra jiraatanii kan Macaafa Qulqulluu maali?” jedhu turan.

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Waxabajjii raajii muraasni yeroo amma kana kaa’ne ragaa Macaafa Qulqulluu kan murtii warra jiraatanii ti. Sararoonni raajii sun salphumatti “A, B, C”wwan murtii qofa caalaa baayʼee kan ilaallatan taʼus, nuti jalqaba gaaffilee 9/11 fi murtii warra jiraatanii deebisaa jirra.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Ani arge,’ jedha raajii Daani’el, ‘hamma teessoon mootummaa kaa’amanitti, Inni Guyyoota Durii ta’e ni taa’e; uffanni Isaa akka cabbii adii ture, rifeensi mataa Isaas akka hoolaa qulqulluu; teessoon mootummaa Isaa abidda ibiddaa ture, geengoowwan isaas ibidda boba’aa. Laggeen ibiddaa keessaa ba’ee fuula Isaa duraa yaa’e; kumni kuma Isatti tajaajilaa turan, kuma kudhan dachaa kuma kudhan immoo fuula Isaa dura dhaabatanii turan; murtiin ni taa’e, kitaabonni immoo ni banaman.’ Daani’el 7:9, 10, R.V.

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> “ከምዚ እቲ ዓቢይን ግሩምን መዓልቲ፣ ባህርይን ህይወትን ሰባት ኣብ ቅድሚ ፈራዲ ኩሉ ምድሪ ክምርመሩ፣ ንነፍሲ ወከፍ ሰብውን ‘ከም ስራሑ’ ክውሃቦ ዘለዎ እቲ መዓልቲ ንራእይ ነቢይ ቀሪቡሉ ነበረ። እቲ ቀዳማይ ዘመናት ዝኾነ ኣምላኽ ኣቦ እዩ። መዝሙራዊ ከምዚ ይብል፦ ‘ኣኽራን ከይተወልዱ፣ ምድርን ዓለምን ከይፈጠርካ፣ ካብ ዘለኣለም ክሳዕ ዘለኣለም ንስኻ ኣምላኽ ኢኻ።’ መዝሙር 90፡2። እቲ ምንጪ ኩሉ ህላወ፣ ምንጪ ኩሉ ሕጊውን ዝኾነ ንሱ እዩ ኣብ ፍርዲ ክመርሕ። ቅዱሳን መላእኽቲ ኸኣ ከም ኣገልገልትን ምስክራትን፣ ቍጽሮም ‘ዕሥራ ሽሕ ጊዜ ዕሥራ ሽሕን ኣሽሓት ኣሽሓትን’ እናኾነ፣ ነዚ ዓቢይ ቤት ፍርዲ ይርከቡሉ።”

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Kunoo, ilaallee, inni Ilma namaa fakkaatu tokko duumessa waaqaa wajjin dhufee, gara Isa Bara-baraa jiruutti dhufe; isaanis Isa fuula Isaa duratti dhiheessan. Goftummaan, ulfinni, mootummaa illee Isaaf kenname; saboonni hundinuu, mootummaawwan hundinuu, afaanonni hundinuus Isa tajaajilaniif; gooftummaan Isaa gooftummaa bara baraa ti, kan hin dabarre.’ Daani’el 7:13, 14. Dhufuun Kiristoos as keessatti ibsame kun dhufaatii Isaa isa lammaffaa gara lafaatti miti. Inni mootummaa, ulfinaa fi mootummaa akka fudhatuuf gara Isa Bara-baraa jiru sanaa samii keessatti dhufa; kunis hojii Isaa akka araarsituutti raawwatee xumura irratti Isaaf ni kennama. Dhufuun kun, utuu hin ta’in dhufaatii Isaa isa lammaffaa gara lafaatti, raajii keessatti akka xumura guyyoota 2300 bara 1844tti ta’uuf duraan dubbatame isa kana. Ergamaanota samiiin marfamee, Luba Waaqeffannaa keenya inni guddaan Iddoo Hundumaa Caalaa Qulqulluutti seenee, achittis hojii tajaajila Isaa keessaa hojiiwwan isa dhumaa namaaf jedhee hojjechuuf—hojii murtii qorannaa raawwachuu fi warra faayidaa isaa argachuuf mirga qaban ta’anii mul’atan hundumaaf araara gochuuf—fuula Waaqayyoo duratti ni mul’ata.”

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “Tajaajila fakkeenya keessatti namoonni cubbuu isaanii himannaa fi qalbii jijjiirrannaa wajjin Waaqa duratti dhufanii, akkasumas cubbuun isaanii dhiiga aarsaa cubbuu sanaatiin gara iddoo qulqulluutti darbame qofa tajaajila Guyyaa Araaraa keessatti hirmaannaa qabu turan. Akkasuma guyyaa guddaa araara isa dhumaa fi murtii qorannoo keessatti dhimmoonni ilaalaman warra ofii isaanii saba Waaqaa taʼuu isaanii dubbatan qofa ti. Murtiin warra hamaa hojii adda baafamee fi of dandaʼee taʼe dha, yeroo booddeettis raawwatama. ‘Murtiin mana Waaqaa irraa jalqabamuu qaba; yoo inni dura nu irraa jalqabe immoo dhumni warra wangeelaaf hin ajajamne maal taʼa?’ 1 Phexiros 4:17.”

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Namoota galmee samii keessatti, keessatti maqaanii fi hojiiwwan namootaa galmaa’an, murtiilee firdii murteessuuf jiru. Raajiin Daani’el akkana jedha: ‘Firdiin taa’e, namoonnis banaman.’ Mul’ataanis, yeroo mul’ata walfakkaataa kana ibsu, akkana dabala: ‘Kitaabni biraas baname, innis kitaaba jireenyaa ti; warri du’anis waan kitaabota keessatti barreeffame keessaa, akka hojii isaaniiitti, ittiin firdii argatan.’ Mul’ata Yohaannis 20:12.

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Kitaaba jireenyaa keessatti maqaan warra tajaajila Waaqayyoo keessa yeroo kam iyyuu seenanii hundumaa ni jira. Yesus bartoota isaatiin, ‘Maqaan keessan samii keessatti waan barreeffameef gammadaa’ jedhe. Luqaas 10:20. Phaawulos immoo hojjettoota isaa amanamoo ta’an, ‘kanneen maqaan isaanii kitaaba jireenyaa keessatti barreeffame’ jedha. Filiphoosiyus 4:3. Daani’el, gara ‘yeroo rakkinaa akkasiitii yeroo kam iyyuu hin turretti’ ilaalee, sabni Waaqayyoo ‘namni kitaabicha keessatti barreeffamee argamu hundinuu’ akka oolu ni labsa. Mul’ataanis, warri maqaan isaanii ‘kitaaba jireenyaa Hoolichaa keessatti barreeffame’ qofa magaalaa Waaqayyoo keessa akka seenan ni dubbata. Daani’el 12:1; Mul’ata 21:27.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “‘Kitaaba yaadannoo’ tokko fuula Waaqayyoo duratti barreeffama; keessattiis hojiiwwan gaarii ‘warra Waaqayyoon sodaatanii fi maqaa Isaa irratti yaadan’ galmeeffamu. Miilkiyaas 3:16. Dubbiileen isaanii kan amantii, hojiiwwan isaanii kan jaalalaa, mootummaa samii keessatti galmaa’u. Nahimiyaan yeroo akkana jedhu kana irratti akeeka: ‘Yaa Waaqayyo koo, na yaadadhu, … hojiiwwan gaarii ani mana Waaqayyoo kootiif hojjedhe hin haqiin.’ Nahimiyaa 13:14. Kitaaba yaadannoo Waaqayyoo keessatti hojii qajeelinaa hundinuu bara baraaf yaadatama. Achitti qorama hundinuu mo’amame, hamaan hundinuu injifatame, dubbiin gara-laafina lallaafaa hundinuu ibsame, amanamummaadhaan galmeeffama. Akkasumas hojii aarsaa hundinuu, dhiphinni fi gaddi Kiristoosiif jedhamanii obsaman hundinuu, galmaa’u. Faarfataan akkana jedha: ‘Ati dogoggora koo lakkoofteetta; imimmaan koo keessa qodaa Kee keessa kaa’i; isaan kitaaba Kee keessa hin jiranii ree?’ Faarfannaa 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> “Cubbuu namootaa kan cubbuu isaanii galmeessu ni jiraata. ‘Waaqayyo hojii hundumaa, waan dhokataa hundumaa wajjin, gaarii taʼu yookaan hamaa taʼu, murtiitti ni fida.’ ‘Namoonni dubbii faayidaa hin qabne dubbatan hundumaaf guyyaa murtiitti itti gaafatamummaa ni kennu.’ Fayyisaanis akkana jedha: ‘Dubbii keetiin qajeeltoo taata; dubbii keetiinis itti muramta.’ Lallaba 12:14; Maatewos 12:36, 37. Kaayyoonnii fi kakaʼumsi iccitii keessa jiran galmee dogoggora hin qabne keessatti ni mulʼatu; Waaqayyo ‘waan dukkana keessatti dhokate ifaatti ni baasa, yaada garaa keessa jiru illee ifa ni godha.’ 1 Qorontos 4:5. ‘Kunoo, fuuldura koo duratti barreeffamee jira, … jalʼinni keessanii fi jalʼinni abbootii keessanii walumaagalatti, jedha Gooftaan.’ Isaayyaas 65:6, 7.”

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> “Hojii namni tokkoo hundi fuula Waaqayyoo duratti qorannoo keessa darba; amanamummaa yookaan amanamummaa-dhabuudhaanis galmeeffama. Kitaabota samii keessatti maqaa tokkoon tokkoon isaa cinaatti jechi dogoggoraa hundi, hojii ofittummaatiin raawwatame hundi, dirqama hin guutamin hundi, akkasumas cubbuu dhokataan hundi, gowwoomsaa mala-qabeessa hunduma wajjin, sodaa nama rifachiisuun sirrii ta’een galma’eesseera. Akeekkachiisni yookaan ifatni samii irraa ergame kan dagatame, yeroo qisaaseffaman, carraawwan hin fayyadamne, dhiibbaa gaarii yookaan hamaa ta’eef oole, bu’aa isaa fagoo ga’u wajjin, hundumtinuu ergamaa galmeessaa sanaan seenaa keessatti barreeffama.”

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Seerri Waaqayyoo ulaagaadha itti amalaafi jireenyi namootaa murtiidhaaf qoratamu. Namichi ogeessi akkana jedha: ‘Waaqa sodaadhu, abboommii Isaas eegi; kun hojii guutuu namaati. Waaqayyo hojii hundumaa gara murtiitti ni fida.’ Lallaba 12:13, 14. Ergamaan Yaaqoob obboloota isaa akkana jechuun gorsa: ‘Warra seera bilisummaaatiin murtaa’anii akka taatanitti dubbadhaa, akkasumas hojjedhaa.’ Yaaqoob 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> Warri yeroo murtiitti “warri akka ga’anii ilaalaman” keessaa qooda isaanii du’aa ka’uu qajeelotaa keessatti ni qabaatu. Yesuus akkana jedhe: “Warri biyya sana argachuuf, du’aa keessaa ka’uus argachuuf akka ga’anii ilaalaman, … ergamoota wajjin walqixxa; ijoollee Waaqayyoo dha, ijoollee du’aa ka’uutiis.” Luqaas 20:35, 36. Ammas Inni “warri hojii gaarii hojjetan” “gara du’aa ka’uu jireenyaatti” akka ba’an ni dubbata. Yohannis 5:29. Qajeelonni du’anii jiran hamma murtiin itti “du’aa ka’uu jireenyaatti” akka ga’anii ilaalamanitti hin kaafaman. Kanaafuu yeroo galmeen isaanii qoramuu fi dhimmoonni isaanii murtaa’anitti mana murtii sana irratti qaamaan hin argaman.

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> “Yesus akka isaanii falmaa dhaabuutti, isaanii bakka buʼee fuula Waaqayyoo duratti akka kadhatuu ni mulʼata. ‘Namni tokko yoo cubbuu hojjete, Abbaa biraa falmaa dhaabaa qabna; inniis Yesuus Kiristoos isa qajeelaa dha.’ 1 Yohaannis 2:1. ‘Kiristoos iddoo qulqulluu harka namaatiin hojjetaman, kanneen fakkeenya isa dhugaa taʼan, keessa hin seenne; garuu amma nuuf fuula Waaqayyoo duratti mulʼachuuf samii isa mataa isaa keessa seeneera.’ ‘Kanaafis warra isaatiin gara Waaqayyootti dhufan guutummaatti fayyisuu ni dandaʼa; inni yeroo hundumaa isaanii bakka buʼee kadhachuuf jiraata waan taʼeef.’ Ibroota 9:24; 7:25.”

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Akka galmeewwan galmee murtiidhaaf yeroo banamanitti, jireenyi warra hundumaa kan Yesusiin irratti amanan Waaqayyo duratti ilaallamuu keessatti dhihaata. Warra jalqabatti lafa irra jiraatan irraa kaasee, Abukaatoon keenya dhimma dhaloota itti aananii tokkoon tokkoon isaanii dhiheessa; isa dhumaa irratti immoo warra jiraatan irratti xumura. Maqaan hundi ni waamama; dhimma hundi immoo sirriitti ni qorama. Maqaan tokko tokko ni fudhatama, maqaan tokko tokko ni didama. Yommuu namoota tokko tokkoo cubbuun isaanii galmeewwan galmee keessatti hafee, kan itti hin gaabbinnee fi dhiifama hin argatin jiraatu, maqaan isaanii macaafa jireenyaa keessaa ni haqama; galmeen hojii isaanii gaarii immoo macaafa yaadannoo Waaqayyoo keessaa ni haqama. Gooftaan Museedhaan akkana jedhee dubbate: ‘Namni anatti cubbame kam iyyuu, isa sana macaafa koo keessaa nan haqa.’ Ba’uu 32:33. Raajiin Hisqi’eelis akkana jedha: ‘Qajeelaan qajeelummaa isaa irraa yoo deebi’ee jal’ina hojjetes, … qajeelummaan isaa inni godhe hundinuu hin yaadatamu.’ Hisqi’el 18:24.” The Great Controversy, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Nuti aanee kana itti fufnee gaaffilee kaafaman barruu itti aanu keessatti deebisna.

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