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

Kitaaba Yoʼeelii fi Waldaa Adooleessa Guyyaa Torbaffaa Laaʼodiqeyaa - Lakkoofsa Shan

How Long? The Fifth Seal

መቼ ድረስ? አምስተኛው ማኅተም

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Yeroo “ifni yeroo sanaaf kennamu” inni yookaan “ni fudhatama” yookaan “ni didama.” Addaan-bahiinsi yeroo ifni sun dhiyaatu raawwatamu hojii wangeela bara baraa ti; kunis mallattoo uummata Waaqayyoo kaaʼuu qofa utuu hin taʼin, qamadii fi asheeta addaan baasuu illee of keessatti qabata. Adeemsi qormaataa fi addaan-baafannaa dhumaa bara 9/11 jalqabe; yeroo gaaffiin raajii, “hamma yoomiitti?” jedhu kaʼu, deebiin raajii immoo, “hamma seerri Dilbataa dhufutti” jedha. Yaasaan dhumaa mallattoo “hamma yoomiitti” jedhuu Mulʼata keessatti chaapphaa shanaffaa keessatti argama.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> Yommuu inni chaappaa shanaffaa bane, ani lubbuu warra dubbii Waaqayyootiifii dhugaa baʼumsicha isaan qabataniif ajjeefamanii iddoo aarsaa jala jiran nan arge; isaanis sagalee guddaadhaan, “Yaa Gooftaa qulqulluu fi dhugaa, ati hamma yoomiitti warra lafa irra jiraatan irratti dhiiga keenyaaf murtee kennuu fi haaloo baʼuu dhiifta?” jedhan.

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Uffata adii in isaaniif kenname; akkasumas, tajaajiltoonni isaanii kanneen wajjin tajaajilanis obboloonni isaanii kan akka isaaniitti ajjeefaman guutamutti, yeroo xinnoof amma iyyuu akka boqotan isaanitti himame. Mul’ata 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Waxyiin la waxyooday waxa ay jawaabta su’aasha “ilaa goorma” ee ay weydiiyeen “nafihii kuwii la laayay” dhigaysaa mustaqbalka, marka la dhamaystiro koox labaad oo shuhado papal ah. Taasu waxay ka bilaabataa sharciga Axadda, sababtaas aawadeedna Sister White waxay Muujintii cutubka siddeed iyo tobnaad u aqoonsataa inay tahay dhammaystirka kooxda labaad ee shuhadada. Labada “cod” ayaa ku jira shanta aayadood ee ugu horreeya; codka kowaad wuxuu calaamadeeyaa 9/11, codka labaadna wuxuu ragga iyo dumarka uga yeedhaa Baabuloon xilligii sharciga Axadda. Sister White waxay astaanta “ilaa goorma” ee ku jirta shaabaddii shanaad ku aqoonsataa shanta aayadood ee ugu horreeya Muujintii siddeed iyo tobnaad si ay u muujiso xariiqda 9/11 ilaa sharciga Axadda. Diiraddu kuma saarna kala-soocidda iyo shaabadaynta dadka Ilaah, balse waxay saaran tahay xukunka papacy-ga ee dilka shuhadadii taariikhdii hore iyo shuhadadaas intii lagu jiray qalalaasaha sharciga Axadda, kuwaas oo ka kooban kooxda labaad ee shuhado papal ah.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Yeroo chaappaan shanaffaan baname, Yohaannis Mul’isaa keessatti argameen, warra dubbii Waaqayyootiif fi dhugaa ba’umsa Yesuus Kiristoosiif ajjeefaman sana garee iddoo aarsaa jalatti arge. Kana booddee immoo, haalli Mul’ata boqonnaa kudha saddeettaffa keessatti ibsame ni dhufe; yeroo sanatti warri amanamoo fi dhugaa ta’an Baabilon keessaa waamamu. [Mul’ata 18:1–5, caqasame.]” Manuscript Releases, jildii 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Macaafa sana keessatti, bakka isheen wareegamtoota chaappaa shanaffaa fi garee wareegamtoota gara fuulduraatti, isa lammaffaa, kan yeroo mootummaa seera Dilbataa keessatti guutamu adda baaftutti, isheen akka jettetti, mul’atonni sun “yeroo tokko keessatti gara fuulduraatti” ta’u turan. Sagaleewwan lamaan Mul’ata boqonnaa kudha saddeet keessa jiran “yeroo tokko gara fuulduraatti” jedhu bakka bu’u. Sagaleen inni jalqabaa jalqaba irratti 9/11 irratti, inni lammaffaan immoo yeroo seera Dilbataa irratti dhaga’ama.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘Inni inni chaappaan shanaffaa baname yeroon argu, warra dubbii Waaqayyootiifii dhugaa-baatummaa isaanii qabatanii turaniif ajjeefaman lubbuu isaanii iddoo aarsaatii gaditti arge; isaanis sagalee guddaadhaan, “Yaa Gooftaa, Qulqulluu fi Dhugaa taate, warra lafa irra jiraatan irratti hanga yoomiitti murtii kennuu dhiiftee dhiiga keenyaaf haaloo baatuu dhiifta?” jedhan. Uffanni adiin tokkoon tokkoon isaanii ni kennamte [qulluu fi qulqulloomanii akka ta’an labsame]; akkasumas, “Hanga tajaajiltoonni isaanii warri isaanii wajjin hojjetan, obboloonni isaanii kan akka isaanii ajjeefamanis lakkoofsi isaanii guutamutti, yeroo muraasaaf boqodhaa” jedhameef’ [Mul’ata 6:9–11]. As keessatti wantoonni Yohannisitti mul’atan dhugumaan yeroo sana jiran utuu hin ta’in, kan yeroo fuulduraatti yeroo murtaa’e keessatti ta’an turan.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “MUL’ATA 8:1–4 keessaa caqasame.” Manuscript Releases, volume 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Obboleettiin Waayitii gurmaa’insa garee lammaffaa wareegamtootaa gara fuulduraatti akka raawwatamu wal qabsiisti; kutaa biraa keessatti immoo Mul’ata 18:1–5 caqasti; achitti sagaleen tokko lakkoofsa sadii jalqabaa keessatti, sagaleen biraan immoo lakkoofsa afurii fi shan keessatti adda baafameera. Sagaleen jalqabaa 9/11 yeroo ijaarsi gurguddaan New York keessatti kufe agarsiisa; sagaleen lammaffaan immoo seera Dilbataa yeroo hoolonni Waaqayyoo warri biroon Baabilon keessaa waamamanidha. Kutaa lammaffaa keessatti isheen Mul’ata boqonnaa saddeetii fi lakkoofsa afur jalqabaa irratti mootummaa ishee geessiti; isaanis banamuu chaappaa torbaffaa adda baasu; yeroo sanitti ibiddi cilee irraa fuudhamee gara lafaatti darbatama; kunis Pheenxeqoostee wajjin wal sima; yeroo ibiddi samii irraa dhufee bartoota ifa godhe, akkuma dhagaan kudha-lamaan Eliyaas ifa ta’ee fi akkuma arraba ibiddaa bartoota irratti mul’ateetti.

## How Long? Zechariah & John

መጠኑ እስከ መቼ? ዘካርያስ እና ዮሐንስ

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

መገለጫዊ ምልክት “እስከ መቼ” የሚለው ከ9/11 ጀምሮ እስከ እሑድ ሕግ ድረስ ያለውን የጊዜ ክፍለ ጊዜ ይወክላል፤ ይህም በከርሜሎስ ተራራ ታሪክ፣ ከ1840 እስከ 1844 ድረስ ባለው የሚለራውያን ታሪክ፣ ከስምንተኛው ጀምሮ እስከ አሥረኛው መቅሠፍት ድረስ ባለው የሙሴ ታሪክ፣ በአምስተኛው ማኅተም ውስጥ ባሉት ሰማዕታት ምስክርነት ውስጥ ተመሳስሎ ቀርቦአል፤ እንዲሁም በዘካርያስ ውስጥ ሰባ ዓመት በባቢሎን የነበረችውን ኢየሩሳሌም እግዚአብሔር መቼ እንደሚምራት “እስከ መቼ” ተብሎ ጥያቄ ተነሥቶአል።

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Ergasichi Waaqayyoo immoo deebisee akkana jedhe; Yaa Waaqayyo Gooftaa maccaa, Yerusaalemii fi magaalaawwan Yihuudaa kan ati waggoota torbaatama kana guutuu irratti dheekkamsa qabdeef, hamma yoomiitti gara laafina hin agarsiiftu?

> And the Lord answered the angel that talked with me with good words and comfortable words.

> Waaqayyois ergamaa anaan dubbataa ture sana dubbii gaarii fi dubbii jajjabeessaa taʼeen deebise.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> Kanaaf ergamaan natti dubbate sun akkana naan jedhe; “Iyya baasi, akkana jedhi, Waaqayyo Gooftaan maccaa, ‘Ani Yerusaalemii fi Xiyooniif hinaaffaa guddaadhaan hinaafa. Ani saboota nagaan taa’an irratti immoo dheekkamsa guddaadhaan aareera; ani xiqqoo qofa aaree ture, isaan garuu gidiraa sana caalaatti dabaluuf gargaaraa turan.’ Kanaafuu Waaqayyo Gooftaan maccaa akkana jedha; ‘Ani gara Yerusaalem gara laafina kootiin deebi’eera; mana koo ishee keessatti ni ijaaram, jechuun Waaqayyo Gooftaan maccaa; funyoon safaraa immoo Yerusaalem irratti ni diriirfama.’ Ammas iyya baasi, akkana jedhi, Waaqayyo Gooftaan maccaa akkana jedha; ‘Magaalonni koo badhaadhinaan ammas ni babal’atu; Waaqayyo immoo ammas Xiyoon ni jajjabeessa, Yerusaaleminis ammas ni filata.’ Zakaariyaas 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Obboleettiin Waayit kallattiidhaan “waggoota torbaatama” Zakkaariyaas—kan Israaʼel durii isa dhugaa Baabilon dhugaa jalatti garbummaa keessa ture—waggoota kuma tokko dhibba lamaa fi jahaatamii 538 irraa jalqabee hamma 1798tti, yeroo Israaʼel hafuuraa (Kiristiyaanonni) Baabilon hafuuraa (Kaatolikii Roomaa) jalatti garbummaa keessa turetti, walitti ni qindeessiti.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Koŋit Sioni komambö ha mankhoöm hi ronoi menden ni, menden long period of relentless persecution yi, as verily in captivity yi ka Israel-ki chingdangrang Babylon-o exile period-ki captivity-o leiramgaba aduga asiga matung inna.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Bara 1798tti, dhuma waggoota kuma tokkoo fi dhibba jahaatamanii dhuma irratti, ergaamni sadan keessaa inni jalqabaa kan Mul’ata boqonnaa kudha afur keessatti ergamoota fakkeeffamanii dhiyaate ni dhufe. Inni lammaffaan Ebla 19, 1844tti ni dhufe; inni sadaffaan immoo Onkoloolessa 22, 1844tti. Seenaa gaaffii, “hanga yoomitti,” jedhuun mallatteeffame sun 9/11 irraa eegalee hamma seera Dilbataatti jira; yeroo sanas jalqaba Adventizimii keessatti sochii Millerite kan Hagayya 11, 1840 irraa jalqabee hamma Onkoloolessa 22, 1844tti ture keessatti fakkeenya ta’ee mul’ate. Yeroon sunis akka mallattoootti Yohannis Mul’ataan boqonnaa kudhan keessatti, yeroo Yohannis macaafa xinnoo isa afaan isaatti mi’aawaa ta’e nyaatu, garuu garaa isaa keessatti hadhaa’e sanaan ibsameera.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> Sagaleen ani samii irraa dhagaʼe sun deebiʼee na dubbisee, “Dhaqiitii macaafa xinnaa harka ergamaa galaana irraas lafaa irrattis dhaabate sanaa keessa banamee jiru fudhadhu” naan jedhe. Anis gara ergamichaa dhaqee, “Macaafa xinnaa sana naa kenni” jedheen. Innis naaf, “Fudhadhuutii nyaadhu; garaa kee ni hadheessa, garuu afaan kee keessatti akka dammaa ni miʼaawa” jedhe. Anis macaafa xinnaa sana harka ergamichaa keessaa fudhadhee nyaadhe; afaan koo keessatti akka dammaa ni miʼaawa ture; akkuma anis isa nyaadheen garaan koo ni hadhaaʼe.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> Innis akkana naan jedhe, Ati saba hedduu, saboota, afaanota, fi mootota hedduu duratti ammas raajii dubbachuu qabda. Mul’ata 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Seenaa Yohaannis agarsiisaa jiru kitaaba nyaatameen bakka buufameera; nyaachuun sunis Millerootni ergaa sana hubachuuf dhufuu isaanii fi muuxannoo isaanii ergaa sana labsuu keessatti qaban bakka bu’a. Kanaaf, erga seenaa sana dhiibbaa ifaan kaa’ameen booddee Yohaannis akka ammas raajii dubbatu itti himamu, raajiin dubbachaa jiru seenaa bara 1840 irraa gara 1844tti jiru dha. Yohaannis seenaa Millerootaa bara 1840 irraa gara 1844tti ture seenaa dhuma Adventizimii keessatti irra deebi’amee akka mul’atu itti himameera. Akkuma Yohaannis akka ammas raajii dubbatu itti himameen, mana qulqullummaa safaruufis itti himameera.

> 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.

> ମୋତେ ଗୋଟିଏ ଲାଠି ସଦୃଶ ଏକ ନଳ ଦିଆଯାଇଲା; ଏବଂ ସେହି ଦୂତ ଦଣ୍ଡାୟମାନ ହୋଇ କହିଲେ, ଉଠ, ଏବଂ ଈଶ୍ୱରଙ୍କ ମନ୍ଦିରକୁ, ବେଦୀକୁ, ଏବଂ ସେଥିରେ ଉପାସନା କରୁଥିବାମାନଙ୍କୁ ମାପ। କିନ୍ତୁ ମନ୍ଦିରର ବାହାରେ ଥିବା ପ୍ରାଙ୍ଗଣକୁ ଛାଡ଼ି ଦେଅ, ଏବଂ ତାହାକୁ ମାପ ନ କର; କାରଣ ସେହିଟି ଅନ୍ୟଜାତିମାନଙ୍କୁ ଦିଆଯାଇଛି; ଏବଂ ସେମାନେ ବିଆଳିଶ ମାସ ପର୍ଯ୍ୟନ୍ତ ପବିତ୍ର ନଗରୀକୁ ପଦଦଳିତ କରିବେ। ପ୍ରକାଶିତ ବାକ୍ୟ 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

ጥቅምቲ 22, 1844 ድሕሪኡ ንኣድቬንቲዝም ዝተዋህበ ስራሕ፡ ዮሃንስ ቤተ መቕደስ ከም ምምዛን ወይ ምህናጽ ወኪሉ ኣቕሪብዎ ነበረ፤ እዚ ድማ ምስቲ ኣብ ዘካርያስ ዝተቐመጠ ተስፋ፡ “መስመር እንደገና ኣብ ልዕሊ የሩሳሌም ክዝርጋሕ እዩ” ዝብል ይሰማማዕ፤ እቲ እግዚኣብሔር “ገና የሩሳሌም ክሓርያ እዩ” ብምባሉ። እቲ ኣብ መጀመርታ ኣድቬንቲዝም ብፊላዴልፊያዊ ምንቅስቓስ ሚለራዊ ኣድቬንቲዝም ዝተወከለ ታሪኽ፡ ኣብ መወዳእታ ኣድቬንቲዝም ብፊላዴልፊያዊ ምንቅስቓስ ናይቶም ሚእቲ ኣርብዓን ኣርባዕተ ሽሕ እንደገና ይድገም። ኣብቲ ዓብዪ ተስፋሕስፋሕ ናይ ጥቅምቲ 22, 1844፡ ከም “መዓልታት ድምጺ እቲ ሳብዓይ መልኣኽ” ዝተወከለ ጊዜ ክጅምር ጀመረ።

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Garuu bara sagalee ergamaa torbaffaatii, yeroo inni afuufuu jalqabu, akkuma inni garboota isaa raajotaatti labsameetti, iccitiin Waaqayyoo ni raawwatama. Mul’ata 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

መልእኽቲ ናይ ካልኣይ ወይ ወይቲ ናይ እስላማዊ ትንቢት ግዜ ከምቲ ሚለራውያን ቅድሚ 11 ነሓሰ 1840 ብትክክል ተፈጺሙ ኢሎም ዝተነበዩዎ መሠረት ምስ ተፈጸመ፡ ነቶም ሚለራውያን ጣፋጥ ነበረ። እቲ መልእኽቲ ግና በቲ ዓብዪ ተስፋ ምቑራጽ 22 ጥቅምቲ 1844 ኣብ ከብዲ መሪር ኮነ። ዮሃንስ ታሪኽ 1840 ክሳዕ 1844 ምሳሌ ምቕራብ ምስ ወድአ፡ ነቲ ኣብ እንደገና ብተመሳሳሊ ነገር ክገብር ከም ዘለዎ—ማለት ክትንበይ—ይንገሮ። ድሕሪኡ ድማ የሩሳሌም ክለክዕ ይንገሮ፤ እዚ ምስ ገበረ ከኣ፡ ምስ ትንቢት ዘካርያስ እግዚኣብሔር ንየሩሳሌም ምምራጹ ይሰማማዕ ኣሎ። ካብ 22 ጥቅምቲ 1844 ንደሓር ትንቢታዊ ታሪኽ ከም “መዓልታት ድምፂ ናይቲ ሻውዓይ መልኣኽ” ይውከል። እቶም “መዓልታት” ናይ መልእኽቲ (ድምፂ) ናይቲ ሻውዓይ መልኣኽ (ሳልሳይ ወይ) ነቲ መለኮት ክርስቶስ ብቐዋሚ መንገዲ ምስ ሰብኣዊነት ናይቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ ክኾኑ ዝነበሮም ሰባት ዝጣመረሉ ናይ ግዜ ዘመን ይውክሉ። እዚ ዕዮ ብሰንኪ ናይ 1863 ዓመፅ ደንጎየ፤ እቲ ናይቲ ሻውዓይ መልኣኽ ምንፋሕ (ሳልሳይ ወይ) ድማ ኣብ 9/11 እንደገና ምንፋሕ ጀመረ።

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

በቅዱስ ታሪክ ውስጥ ጌታ ስሙን በዚያ ለማኖር ኢየሩሳሌምን መረጠ፤ “ስሙም” ባሕርዩ ነው። ዘካርያስ፣ “ለኢየሩሳሌምና ለጽዮን በታላቅ ቅንዓት ቀንቻለሁ” ብሎ ሲናገር፣ ከዚያም “እግዚአብሔር ገና ጽዮንን ያጽናናል፥ ገናም ኢየሩሳሌምን ይመርጣል” ሲል ኢየሩሳሌምንና ጽዮንን ይጠቅሳል። ጽዮን መንፈስ ቅዱስን፣ እርሱም “አጽናኝ” የሆነውን፣ ሲቀበል ይጽናናል። የመንፈስ ቅዱስ ማጽናናት ከ9/11 ጀምሮ ተጀመረ፤ ይህም ክርስቶስ ከትንሣኤው በኋላ ከአብ ጋር ከተገናኘ በኋላ ወደ ታች ወርዶ በደቀ መዛሙርቱ ላይ እስትንፋስ እንደነፈሰ ጋር ይስማማል። የመንፈስ ቅዱስ መገለጥ በጴንጤቆስጤ እጅግ በጣም ጨመረ። ያ ወቅት በበኩራት መባ መነሣት ተጀመረ፥ ከዚያም ዓለም ሁሉ መልእክቱን በሰማበት በጴንጤቆስጤ የበኩራት መባ ተፈጸመ።

> 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. Isaiah 41:1, 2.

> Waaqni keessan akkana jedha; “Saba koo jajjabeessaa, jajjabeessaa. Yerusaalemitti gara-laafinaan dubbadhaa; lolli ishee akka raawwatame, jal’inni ishee akka dhiifame, cubbuu ishee hundumaaf harka Waaqayyoo irraa dachaa akka fudhatte isheetti labsaa.” Isaayaas 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Tokkoo dhibba afurtamii afur kuma taʼan “yeroo jalʼinni isaanii dhiifamu”tti chaappaa argatu. Kunis seera Dilbataa dura yeroo isaan akka kennaa firii jalqabaa Pheenxeqoostee ol kaafamanii, akkuma bartoonni Pheenxeqoosteetti fakkeenya taʼanitti, dhangalaʼaa Hafuura Qulqulluu safara malee fudhatanitti raawwatama. Facaasni roobaa kan 9/11 irraa jalqabe, yeroo seera Dilbataatti dhangalaʼaa guutuu taʼa. Seenaa keessatti, kennaan firii jalqabaa 9/11 irraa hamma kennaa firii jalqabaa yeroo seera Dilbataatti, yeroo tokkoo dhibba afurtamii afur kumni sun chaappaa argatanii akka kennaatti qophaaʼanii, akka mallattoo ol kaafamanii yeroo seera Dilbataa irraa jalqabee hamma cufamuu carraa qoramaaatti turan. Seenaa sun Lakkoofsa Mulʼata kudha saddeet keessaa lakkoofsa sadii jalqabaatiin kan agarsiifamu yoo taʼu, kufaatii Baabilon kan labsuudha; kunis mallattoo macaafa qulqulluu keessatti ‘lammaffachuu’ bakka buʼu dha.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Kana booddee waan kanaa ani ergamaa biraa tokko, kan aangoo guddaa qabu, samii irraa gad bu'aa jiru nan arge; laftis ulfina isaatiin ni ifte. Innis sagalee cimaa guddaadhaan akkana jedhee iyye: “Baabilon guddittiin kufteerti, kufteerti; iddoo jireenyaa hafuurota xuraa'ootaa, qubannaa hafuura xuraa'aa hundumaa, akkasumas mana hidhaa simbirroo xuraa'aa fi jibbisiisaa hundumaa taateerti. Sababiin isaas saboonni hundinuu daadhii wayinii dheekkamsa ejja ishee irraa dhuganiiru; mootonni lafaa ishee wajjin ejja raawwataniiru; daldaltoonni lafaas badhaadhina nyaata qananii ishee baay'ee irraa ka'anii sooreffataniiru.” Mul'ata 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Guutummaa Caaffata Qulqullaa keessatti jechoonni yookaan himoonni dachaafamanii fayyadamuun kufaatii Baabilon guutuu ta’e kan bara dhumaatti raawwatamu bakka bu’a. Kun mallattoo Alfaa fi Oomeegaa ti; inni yeroo hundumaa dhuma wanta tokkoo jalqaba wanta sanaatiin ibsa. Kufaatiileen Baabilon lameen Nimroodii fi Belshaazaariin bakka buufamu. Nimroodiin jalqaba Baabilon ture, yeroo inni salphaatti Baabel qofa turetti. Kufaatiin Nimrood kufaatii Belshaazaar bakka bu’e; ergaan ergamaa lammaffaa fi ergamaa Mul’ata boqonnaa kudha saddeetis, kufaatiin Nimrood inni jalqaba Baabilonitti ta’e kufaatii Belshaazaar isa dhuma irratti ta’u bakka bu’e jedhu; jechuunis, Alfaa fi Oomeegaan yeroo hundumaa dhuma wanta tokkoo jalqaba wanta sanaatiin ibsa.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

ግንብ ናይ ኒምሮድ ከም ምልክት ናይ ውድቀቱ ተደምሲሱ፣ ንሱ ድማ ናይ 9/11 ውድቀት ናይ ክልተ ማማት ይወክል ነበረ። ውድቀት ቤልሻጽር ድማ እቲ ጽሕፈት ኣብ መንደቕ እዩ ነይሩ፣ እዚ ድማ ንመወዳእታ ናይቲ ሰብዓ ዓመት ግዝኣት ባቢሎን ከም ቀዳማይ መንግስቲ ትንቢት መጽሓፍ ቅዱስ ምልክት ይገብር፤ ስለዚ ድማ ንውድቀት ኣሜሪካ ኣብ መወዳእታ ናይ ኢሳይያስ ዕስራን ሰለስተን ምሳሌያዊ “ሰብዓ ዓመት፣ ከም መዓልታት ሓደ ንጉሥ” ዝወክል ታሪኽ ኣሜሪካ ካብ 1798 ክሳብ ሕጊ ሰንበት ይመስል። እቲ ጽሕፈት ቤልሻጽር ኣብ መንደቕ፣ እቲ መንደቕ ፍልልይ ቤተ ክርስቲያንን መንግስትን ብሕጊ ሰንበት ዝወድቕሉ ጊዜ ይወክል፣ እዚ ድማ እታ ሻድሻይ መንግስቲ ትንቢት መጽሓፍ ቅዱስ ዝውድኣሉ ትኽክለኛ ነጥቢ እዩ፣ ልክዕ ከምቲ ቤልሻጽር በታ ለይቲ ገዛእ ርእሱ ዝተቐትለላ። እቲ ኢድ-ጽሑፍ ኣብ መንደቕ ድማ እቲ ዝተጻሕፈ ሕጊ እዩ፣ እዚ ድማ ነቲ ኣብ ሕገ-መንግስቲ ዘሎ መንደቕ ፍልልይ ቤተ ክርስቲያንን መንግስትን ዝገልብጥ እዩ።

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

“seenaa” 9/11 irraa eegalee hanga seera Dilbataa fi achii booddee hanga yeroo carraan qorannoo namaa xumuramutti fi dha’icha torban isa dhumaa ga’utti mul’atu, yeroo seenaa isa dubbii Waaqayyoo keessatti jechootaa yookaan himoota dachaan ibsamaniin fakkeeffame dha. Yeroo sana keessatti Hafuurri Qulqulluun dhangalaafama; kunis 9/11 irraa eegalee hanga seera Dilbataatti faca’iinsa xinnoodhaan jalqabee, achii booddee immoo dhangala’iinsa guutuu ta’a. Hafuurri Qulqulluun Kiristoosiin “Jajjabeessaa” jedhamee bakka bu’ee ibsameera; innis yeroo dhufu saba Waaqayyoo waan hundumaa argisiisa.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> Garuu Inni Jajjabeessaan, jechuunis Hafuura Qulqulluu, isa Abbaan maqaa kootiin ergu, inni waan hundumaa isin barsiisa; waan ani isinitti hime hundumaas yaadannoo keessanitti isinitti deebisa. Yohaannis 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Hafuurri Qulqulluun karaa “zayita warqee” ta’een gara dhibba tokkoo fi afurtamii afur kumaatti dabarfama; inni kunis akkasumas “rooba,” akkasumas “Jajjabeessaa” dha. Yommuu akka “Jajjabeessaa”tti bakka buufamu, Hafuurri Qulqulluun mul’ata addaa tokkoo kan Hafuuricha Qulqulluu adda baasee agarsiisa.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Waaqni Waaqayyoo yeroo hundumaa, yeroo isaan ulaagaalee wangeelaa guutan, Hafuura Qulqulluu qabatanii turan; garuu yeroo haaromsi qulqulluun dhugaan, “akkuma waggoota durii sana,” ta’ee mul’atu, yeroo sanatti mul’anni addaa Hafuura Qulqulluu qaama waloo tokkoof kenname ni jira. Hafuuri Qulqulluunis akka Jajjabeessaa ta’ee ibsama. Caalaatti immoo, qaamni waloo sun yaadannoo isaanii akka hojjatu Jajjabeessaan godhaa jira; inni “waan hundumaa” “yaadannoo isaanii keessatti deebisee” fiduuf. Kunis namoonni mul’ata kana keessatti hirmaatan muuxannoo dhugaa qabaachuu isaanii mirkaneessa; sababiin isaa Hafuuri Qulqulluun hojii sammuu isaanii keessatti hirmaachaa jiraatii, adeemsa yaaduu isaanii irratti dhiibbaa geessisaa, yeroo inni “waan hundumaa yaadannoo keessanitti” fidu.

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Yaadniin namaa, kutaawwan biroo akka murtii, hubannoo, yaadaafi qalbii wajjin walitti makamuudhaan, eenyummaa ol-aanaa namaa uuma; kana ergamaan Phaawulos “sammuu” jedhee waama. Eenyummaan ol-aanaan kun yookaan sammuu foonii ti, yookaan immoo sammuu Kiristoos ti.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Sabni isa yaada ya akka Uumamaatiin mormii Waaqayyoo ti; seera Waaqayyoofis hin ajajamu, akkas taʼuus hin dandaʼu. Roomaa 8:7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> መንፈስ ጌታን የዐወቀ ማን ነው እርሱንም ያስተምረው ዘንድ? እኛ ግን የክርስቶስ ልብ አለን። 1 ቆሮንቶስ 2:16።

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Bakka gadi aanaa foon jechuun sirnoota narvii, miiraa, fi hormoonii kan miidhagina qaamolee hubannoo wajjin walqabatan irraa ijaarame dha; isaanis “karaalee lubbuu” jedhu. Uumamni ol’aanaan akka isa gadi aanaa irratti mootummaa godhuuf qophaa’eera; kanaafis akka masaraa jabaatti bakka buufama; masaraan sun immoo yeroo hunda miidhagina hubannoo irraa, jechuunis uumama gadi aanaa irraa, haleellaa jala jira. Haleellaawwan sunis karaawwan gara masaraa sanaatti seensan irraa masaraa irratti raawwatamu. Masaraa uumama ol’aanaa keessa giddugalli ajajaa tokko jira; yookaan akka Obboleettii White waamtuutti, citadel. Citadel kun iddoo Qulqulluu Hundumaa Qulqulluu ta’e mana qulqullummaa keessatti argamu dha; innis qoodama bu’uuraa lama qaba. Mooraa alaa jechuun foon yookaan uumama gadi aanaa dha; mooraa sana seenuufis ta’e dhiiga gara iddoo qulqulluutti dabarsuufis golgaa yookaan haguuggii tokko darbuun barbaachisaa ture. Mooraan alaa golgaawwaniin jalqabaa fi dhuma qaba.

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> Daandii haaraa fi jiraataa taʼeen, isa inni nuuf qulqulleesse, golgaa sanaan keessa, jechuunis foon isaa, Ibroota 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Sakattaan kun kutaa lamaatti qoodama; oobdii fi iddoo qulqulluu. Iddoon qulqulluunis akkuma uumama ol’aanaa kutaa lamaatti qoodama. Uumamni ol’aanaanis damee lama qaba. Damee keessaa tokko akka Iddoo Qulqulluu ta’ee bakka bu’a; inni kaanis akka Iddoo Hundumaa Caalaa Qulqulluu ta’ee bakka bu’a. Iddoon Qulqulluun hojiiwwan sammuu namummaan hojjechuuf barbaachisan bakka bu’a; Iddoon Hundumaa Caalaa Qulqulluun garuu naannoo Waaqayyoo fi nama walitti dhufanidha. Iddoon Hundumaa Caalaa Qulqulluun teessoo mootummaa Waaqayyooti; warri jijjiiramanis Kiristoos wajjin iddoowwan samii keessa taa’aniiru.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> Inni Kristos Yesus keessatti nu walumaan kaasee, iddoo samii keessaattis nu walumaan teessiseera. Efesoon 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Aayanni kun duraanii dura caasicha keessaa fudhatame; garuu yaadni isaa guutummaatti walitti fufeenya tokkoo keessa jira; achittis Yesus akkuma saba Isaa ta’an, iddoowwan samii keessatti taa’ee jira.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> Isaas keessatti isa hojii irra oolche; yeroo isa du’aa keessaa kaasee, iddoo samii keessatti harka mirgaa ofii isaa irra isa teessise. Efesoon 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kristaafi namoonni Isaa bakka Hundumaa Caalaa Qulqulluu keessatti waliin taa’aniiru. Kristaafiin du’aa kaafamee ergasii iddoo samii keessatti taa’e; namoonni Isaas kaafamanii mana mootummaa, isa bakka Hundumaa Caalaa Qulqulluu ta’e keessatti teessoo irratti taa’aniiru. Phaawulos warri lakkoofsa jahatti kaafaman lakkoofsa isa duraa keessatti cubbuu irraa du’aa kaafamanii akka ta’an ni ibsa.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

> Nu cubbuu keessan keessatti du’aa turre illee, inni Kiristoos wajjin nu jiraachise; (ayyaanaadhaan fayyitanii jirtu) innis nu isa wajjin kaasee, iddoo samii keessa Kiristoos Yesus keessatti walitti nu teessise. Efesoon 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

ኤፌሶን ውስጥ ያለው ክፍል ፍጹም ፍጻሜው በራእይ ምዕራፍ አስራ አንድ ውስጥ ያሉ ሁለቱ ምስክሮች ናቸው፤ እነርሱም ከሞት ከተነሡ በኋላ እንደ ምልክት ወደ ሰማይ ይወሰዳሉ—ነገር ግን ደግሞ በሰማያዊ ስፍራዎች ሊቀመጡ ዘንድ ነው። በቅዱስ ቅዱሳን ውስጥ ሁለቱ ምስክሮች በእግዚአብሔር ቀጥተኛ ፊት ሰብአዊነትን ይወክላሉ፤ በዚያም ሊቀመጡ የሚያስችላቸው ማረጋገጫ እያንዳንዳቸው የያዙት ምልክት ነው። ያ ምልክት የእግዚአብሔር ማኅተም ነው፤ የእግዚአብሔርም ማኅተም ሰው ከመለኮታዊው ጋር አንድ መሆኑን ያመለክታል፤ ያም ማኅተም የሚወከለው መጽናኛው፥ እርሱም መንፈስ ቅዱስ መሆኑ፥ በ“እነርሱ” ከፍ ባለ ተፈጥሮ ውስጥ ባለው ቅዱስ ቅዱሳን ውስጥ እየኖረ በመሆኑ ነው። ቅዱስ ቅዱሳን መለኮታዊውና ሰብአዊው የተዋሐዱበት የእግዚአብሔር ዙፋን ክፍል ነው፤ እርሱም ከፍ ባለ ተፈጥሮው ውስጥ መለኮትና ሰብአዊነት አብረው የተቀመጡበት ቅዱስ ቅዱሳን ያለውን የሰውን ቤተ መቅደስ ይወክላል።

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

“መጽናንዒ” ዝተባህለ ምፍሳስ ናይቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ ምሕታም እዩ፣ እዚ ድማ ኣብ ታሪኽ ምድሓን ለውጢ ከም ዘሎ ይምልከት፤ ምኽንያቱ በቲ ጊዜ ቤተ ክርስቲያን ካብ ቤተ ክርስቲያን ተዋጋኢት ናብ ቤተ ክርስቲያን ዓወተኛት ትቕየር። በቲ ጊዜ ድማ፣ ካብ ላኦዴቅያዊ ምንቅስቓስ ናይቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ ናብ ፊላዴልፍያዊ ምንቅስቓስ ናይቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ ትቕየር። በቲ ጊዜ ድማ፣ ካብ ተመክሮ ናይታ ሻብዓይቲ ቤተ ክርስቲያን ናብ ተመክሮ ናይታ ሻድሻይቲ ቤተ ክርስቲያን ትቕየር፣ እታ ሻድሻይቲ ቤተ ክርስቲያን ድማ ሚለራውያን እዮም ነይሮም። ኣንዲት ትንቢታዊት ባህርይ ናይታ ሻድሻይቲ ቤተ ክርስቲያን ፊላዴልፍያ፣ ከምቲ ብምንቅስቓስ ሚለራውያን ዝተፈጸመት፣ ፈጺማ ቤተ ክርስቲያን ከም ዘይነበረት እዩ። ክሳዕ 1856፣ ክልቲኦም እቶም ዋይትስ ነቲ ምንቅስቓስ ከም ላኦዴቅያዊ ክሳዕ ዝለለዩዎ ድረስ፣ ምንቅስቓስ ጥራይ እዩ ነይሩ። ሸውዓተ ዓመት ድሕሪኡ ድማ ሕጋዊት ቤተ ክርስቲያን ተመስረተት።

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Jijjiiramni fayyinaa seera Dilbataa irratti uumame, jijjiiramni fayyinaa guyyaa Pentekoostee irratti uumameen fakkeenya qaba; innis Kiristoos akka Angafa Lubaa taʼee eebbifamuun hojii isaa jalqabuu agarsiise.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> “ጵራንቆስጤ irratti Hafuurri Qulqulluun dhangalaafamuu isaa, banuun hojii Fayyisaa mootummaa isaatti seenuu isaa samii irraa dhufe ture. Akkuma inni waadaa galeetti, inni mallattoo taʼee akka lubaa fi mootii taʼee, samii fi lafa irratti aangoo hundumaa akka argate, akkasumas saba isaa irratti akka Inni Dibamaa taʼe, hordoftoota isaatti samii irraa Hafuura Qulqulluu erge.” Hojii Ergamootaa, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Yommuu seeraan Dilbataa irratti roobni boodaa safara malee kuma dhibba afurtamaa afur irratti dhangalaafamu, inni “walqunnamtii Samii” taʼee waldaa waraantuun lolu akka xumuramtee fi waldaan moʼattuun akka dhufte ni labsa. Pheenxeqoostee irratti eebbifamuun Kiristoos iddoo qulqulluu gubbaa keessatti taʼe, seeraan Dilbataa irratti dibamuun kuma dhibba afurtamaa afurii fakkeessa.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

“Pentecostal” baʼinsisa Masiihichi Isa Dibamee taʼuu agarsiisu sun sirna eebba jalqabaa samii keessatti eebbifamuu Isaa bakka buʼe; garuu Inni cuuphamaa Isaa irrattis eebbifamee ture. Cuuphamuun Isaa (9/11) hamma Phenixxee (seera Dilbataa) tti akkasumas waggaa sadii fi walakkaa cuuphama Isaa booddee duʼa, awwaalamuu fi duʼaa kaʼuu Isaa dhugaa (ayyaana firii jalqabaa) tiin irra deebiʼamee bakka buʼa. Kanaaf, 9/11 cuuphama Isaa irrattis akkasumas duʼaa kaʼuu Isaa irrattis bakka buʼa. Duʼaa kaʼuun Isaa fakkeenyaa fi duʼaa kaʼuun Isaa dhugaa sararoota raajii lamaa, tokkoon tokkoon isaanii Phenixxee irratti xumuraman, jalqaba agarsiisu. Seenaaleen lamaan iyyuu duʼaa kaʼuu aarsaa firii jalqabaatiin jalqabu.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Amma garuu Kiristoos warra du’an keessaa kaafameera; innis mataa ija duraa warra rafanii ta’eera. Duuti nama tokkoon waan dhufeef, du’aa ka’uun warra du’aniis nama tokkoon dhufe. Akkuma Addaam keessatti hundinuu du’an, akkasuma immoo Kiristoos keessatti hundinuu ni jiraachifamu. Garuu tokkoon tokkoon isaanii tartiiba ofii isaatiin: Kiristoos mataa ija duraa; ergasii immoo yeroo dhufaatii isaa warri kan Kiristoos ta’an. 1 Qorontos 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

ክርስቶስ በትንሣኤው የበኵራት መባ ሆኖ የ“ጴንጤቆስጤ ወቅት” መጀመሪያን ያመለክታል፤ ይህም በጴንጤቆስጤ የበኵራት መባ ይጠናቀቃል። የክርስቶስ ትንሣኤ ገብስ ነው፤ ስንዴውም “ከዚያ በኋላ” “በመምጣቱ የክርስቶስ የሆኑት” ናቸው። ስለዚህ ከክርስቶስ ትንሣኤ “ከዚያ በኋላ” የሆኑት “በመምጣቱ የክርስቶስ የሆኑት” ናቸው፤ እንዲሁም በጴንጤቆስጤ እንደ ተሰበሰቡት እነዚያ ሦስት ሺህ ነፍሳት የተመለከቱትን፣ በዓለም ፍጻሜ የታማኝ ነፍሳት የመጨረሻ መሰብሰብን ይወክላሉ።

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Aayatichis duʼaa kaʼumsaa karaa duʼaatiin illee ibsa. Duuti Aadamiin jalqabee nama hundumaa irra darba; garuu kunis “tartiibaan” “sirnaan” taʼa. Kitaaba Hojii Ergamootaa keessatti Phexros yeroo sanatti kitaabni Yoʼeel raawwatamaa ture yommuu jedhu, namoonni yeroo barri haaromfannaa Fuula Jajjabeessaa irraa dhufu cubbu isaanii haqamuu akka dandaʼuuf, cubbuu isaanii dursee murtiitti erguu akka qaban galmeessa. Yeroo sana Kiristoos cubbuu haquuf kitaabota murtii ilaalaa hin turre; murtiin waggaa dhibba kudha saddeet caalaa gara fuulduraatti ture.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

“tokkoon nama hundumaa sirna isaatiin” jedhu Adam irraa jalqaba; kanaafis firdiin warra duʼanii Adam irraa eegalee hamma yeroo haaromsaa gaʼutti akka adeemu ibsa. Yommuu bokkaan boodaa dhufu, firdiin warra duʼanii irraa gara warra jiraatanii darba. Yeroo yeroo lakkoofsa kana keessatti aayata sanaan bakka buʼame keessatti (duʼaa kaʼuu Kiristoos irraa kaasee hamma Phenteqoostee gaʼutti), firii jalqabaa garbuu irraa kaasee hamma firii jalqabaa qamadii gaʼutti, bokkaan yeroo firdii warra jiraatanii rooba; akkuma bokkaan roobu, ergaan bokkaan bakka buʼe qamadii fi inasaffii gargar baasa. Seera Dilbataatti, inniis Phenteqoostee dha, qamadiin siʼachi inasaffii wajjin walitti makamee hin jiru; aarsaan qamadii firii jalqabaa kan daabboo raafamuu lamaa ol fuudhama. Adeemsi qulqulleessuu 9/11 irraa kaasee hamma seera Dilbataatti jiru, Milkiyaas boqonnaa sadii keessattis bakka buʼa; achitti Ergamichi Kakuu Lewwota qulqulleessa, akkasumas isaan ni qulqulleessa; kanais “ibiddaan” godha. “Ibiddi” mallattoo ergaa ti; kunis Phenteqoostee irratti arraba ibiddaa jechuun bakka buʼameera. Seenaa ilaallamu keessatti gargar baafamuun gareewwan lamaanii, kan kuma dhibba afurtamii afur uumu, isaanis daabboo raafamuu lamaa kan firii jalqabaa Phenteqoostee bakka buʼan, sirriitti bilchaatanii turuu qabu; sababni isaas, isaan qofa aarsaa mallattoo cubbuu of keessaa qabu turan.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Kata madda cabsaanaa lamaan sun hamiraa qaban turan, hamirri immoo mallattoo cubbuu dha. Hamirri sun ibidda oobdii keessatti bade; kunis ibidda qulqulleessaa Ergamaa Kakuu sanaatiin bakka buufameera. Isaayyaas boqonnaa digdamii torba keessatti falmii 9/11 irraa jalqabu addaan baasa; innis isa “guyyaa qilleensa bahaa” jedhee waama. Kutaan sun cubbuun Israa’el karaa falmii sanaatiin araarffamuu isaa barsiisa. “Falmichi” ergaa rooba boodaa dhugaa fi ergaawwan rooba boodaa sobaa kaan hunda gidduu jira. Ergaan “ibidda” dha; “ibiddi” immoo wanta Ergamaan Kakuu qulqulleessuufii xureessuu irraa qulqulleessuuf itti fayyadamu dha. Falmii ergaa rooba boodaa irratti ka’uudhaan hamirri aarsaa qamadii firii jalqabaa Pheenxeqoosxee, isa yeroo seera Dilbataa ol kaafamu sana, keessaa keessaa baafama. Namoonni dhibba afurtamii afur kuma firii jalqabaa qamadii Pheenxeqoosxee sana; isaanis qajeelchummaa dhiiga Isaa fi qulqulleeffama dhugaa-baatummaa isaanii tiin mo’u; jechuunis, jechuunis Dubbichi kan qulqulleessu ta’us, yeroo ergaatti geeddaramee dabarfamu qofaatti sana hojjeta. Dhiheessiin ergaa sana namoota dhibba afurtamii afur kuma akka jiraatan taasisa; dhiheessiin ergaa rooba boodaa sobaa garuu du’a fida.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Isaanis dhiiga Hoolichaa fi dubbii dhugaa-ba’umsa isaanii tiin isa mo’atan; lubbuu isaanii illee hamma du’aatti hin jaallanne. Mul’ata Yohaannis 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Dubbii kuma afurtamaa afurii fi kuma afurii fi afur kun akka Inni mooʼetti isaanis moʼuu keessatti Kiristoosin duukaa buʼu; sababni isaas, karaa raajii Kiristoosin duukaa buʼu.

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

> Isaan warra dubartootaan hin xureeffamne; durbummaadhaanis jiru. Isaan warra Hoolicha inni deemu kamitti iyyuu isa duukaa buʼan. Isaan kun akka mootummaa jalqabaatti Waaqayyoofii fi Hoolichaaf kennamuuf namoota gidduudhaa furamanii dha. Mulʼata 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Mul’ata 14 keessaa lakkoofsa afur keessatti, kumni dhibba afurtamaa afur kun “firii jalqabaa” jedhamanii ibsamu. Akkasumas isaan “durboota” jedhamanii ibsamu; mul’inni immoo fakkeenyi durboota kudhanii kan Maatewos 25 keessatti argamu muuxannoo saba Adventistotaa akka agarsiisu nu beeksiseera. Isaan “durboota” qofa miti; “dubartoota wajjinis xureeffamanii” hin jiran; jechuunis, adeemsi qorumsaa fi adda baasuu kan kumoota dhibba afurtamaa afur sana uume, kumoota dhibba afurtamaa afur sanaa fi amantii sobaa “hunda” gidduutti garaagarummaa uumeera. “Isaan kun” Hoolicha inni deemu kam iyyuu duukaa bu’u; akkasumas akka aarsaa firii jalqabaatti, du’a Isaa, awwaalcha Isaa, fi du’aa ka’uu Isaa keessatti Kiristoosin duukaa bu’uun isaan irra jira.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Mul’ata boqonnaa kudha tokko, lakkoofsa kudha tokko keessatti, raggoonni lamaan kan mallattoo ol-ka’umsaatti ol kaafamaniif duraan ni ajjeefamu; sana booddee guyyaa sadii fi walakkaa keessatti akkuma Kiristoositti aarsaa firii jalqabaa ta’anii ni kaafamu. Aarsaan firii jalqabaa, kan turee fi ta’e Kiristoos, warra muuxannoo Laa’oodiqiyaa irraa kan ka’e hoonga’e turan furuuf dhiigni mootummaa kakuu dhangalaafamuu of keessaa qaba ture. Lakkoofsa tokko keessatti, (lakkoofsa afur) cuunfaa gabaabaan sararoota ifa raajii adda addaa kan kumaatama dhibba afurtamii afur wajjin walqabatan hundi ni ibsama. Innis harka Phaalmoonii, lakkoofsaa nama dinqisiisaa sanaatiin, Mul’ata 144 keessatti ni dhihaata. Caasaan lama ta’uun Caaffata Qulqullaa’oo keessatti seenaa rooba boodaa bakka bu’a; roobni boodaa immoo bakka fi yeroo Jajjabeessaan saba Waaqayyoo irratti dhangalaafamudha.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> ଶୁଭ ସମାଚାର ଆଣୁଥିବା, ଶାନ୍ତିର ଘୋଷଣା କରୁଥିବା, ଭଲ ବିଷୟର ଶୁଭ ସମାଚାର ଆଣୁଥିବା, ପରିତ୍ରାଣର ଘୋଷଣା କରୁଥିବା, ଏବଂ ସିୟୋନକୁ କହୁଥିବା, “ତୁମର ଈଶ୍ୱର ରାଜ୍ୟ କରୁଛନ୍ତି!”—ତାହାର ପାଦ ପର୍ବତମାନଙ୍କ ଉପରେ କେତେ ସୁନ୍ଦର! ତୁମର ପାହାରାଦାରମାନେ ସ୍ୱର ଉଚ୍ଚ କରିବେ; ସେମାନେ ସଙ୍ଗେ ସଙ୍ଗେ ଗୀତ ଗାଇବେ; କାରଣ ଯେତେବେଳେ ପ୍ରଭୁ ପୁନର୍ବାର ସିୟୋନକୁ ଫେରାଇ ଆଣିବେ, ସେତେବେଳେ ସେମାନେ ସାକ୍ଷାତ୍ ଦେଖିବେ। ହେ ଯେରୁଶାଲେମର ଉଜାଡ଼ ସ୍ଥାନମାନେ, ଆନନ୍ଦରେ ଫୁଟିଉଠ, ସଙ୍ଗେ ସଙ୍ଗେ ଗାଉ; କାରଣ ପ୍ରଭୁ ନିଜ ପ୍ରଜାଙ୍କୁ ସାନ୍ତ୍ୱନା ଦେଇଛନ୍ତି, ସେ ଯେରୁଶାଲେମକୁ ମୁକ୍ତ କରିଛନ୍ତି। ପ୍ରଭୁ ସମସ୍ତ ଜାତିମାନଙ୍କ ଚକ୍ଷୁର ସମ୍ମୁଖରେ ନିଜ ପବିତ୍ର ବାହୁକୁ ଉନ୍ମୋଚିତ କରିଛନ୍ତି; ଏବଂ ପୃଥିବୀର ସମସ୍ତ ସୀମା ଆମର ଈଶ୍ୱରଙ୍କ ପରିତ୍ରାଣ ଦେଖିବ। ବାହାରିଯାଅ, ବାହାରିଯାଅ, ସେଠାରୁ ବେରିଯାଅ, କୌଣସି ଅଶୁଚି ବସ୍ତୁକୁ ସ୍ପର୍ଶ କରିବେ ନାହିଁ; ତାହାର ମଧ୍ୟରୁ ବେରିଯାଅ; ଯେମାନେ ପ୍ରଭୁଙ୍କ ପାତ୍ର ବହନ କରୁଛ, ସେମାନେ ପବିତ୍ର ହେଅ। ଯିଶାୟା 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

ସିଓନ H6726, H6725 ସହ ସମାନ, ଯାହାର ଅର୍ଥ ହେଉଛି “ପ୍ରକାଶ୍ୟତାର ଭାବ; ଗୋଟିଏ ସ୍ମାରକ କିମ୍ବା ପଥଦର୍ଶକ ସ୍ତମ୍ଭ: – ଚିହ୍ନ, ଉପାଧି, ପଥଚିହ୍ନ।” ସିଓନ ଏକ ଶତଚତୁର୍ଚ୍ଚାଳିଶ ହଜାରଙ୍କ ପତାକାର ପ୍ରତୀକ, ଏବଂ ସେହି ଅଂଶରେ ସେମାନେ ଏପର୍ଯ୍ୟନ୍ତ ଅନ୍ତିମ ବର୍ଷା ପାଇ ସାରିଛନ୍ତି, କାରଣ ସେମାନେ ଶାନ୍ତିର ଶୁଭ ସମ୍ବାଦ ପୂର୍ବରୁହି ପ୍ରକାଶ କରିଛନ୍ତି ଏବଂ ପ୍ରସ୍ତୁତ କରିଛନ୍ତି। ସେହି ସତ୍ୟ ପ୍ରତି ସମାନ ଭାବରେ ନିର୍ଦ୍ଦିଷ୍ଟ କଥା ହେଉଛି, ସେମାନେ “ମୁହାଁମୁହିଁ” ଦେଖନ୍ତି, ଯାହା ପେଣ୍ଟେକୋଷ୍ଟରେ ଶିଷ୍ୟମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, କାରଣ ପେଣ୍ଟେକୋଷ୍ଟ ପୂର୍ବର ଦଶ ଦିନ ଏକତାର ଏକ ଅବଧିକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପ୍ରଭୁ “ହାଥ” (“hath,” ଯାହା ଭୂତକାଳକୁ ସୂଚାଏ) ଶୁଭ ସମ୍ବାଦ ଆଣୁଥିବାମାନଙ୍କ ପାଇଁ ତିନିଟି କାର୍ଯ୍ୟ ପୂର୍ବରୁହି ସଂପନ୍ନ କରିଛନ୍ତି। ସେ “ନିଜ ପ୍ରଜାଙ୍କୁ ସାନ୍ତ୍ୱନା ଦେଇଛନ୍ତି,” “ଯେରୁଶାଲେମକୁ ମୋଚନ କରିଛନ୍ତି,” ଏବଂ “ସମସ୍ତ ଜାତିମାନଙ୍କ ଦୃଷ୍ଟିରେ ନିଜ ପବିତ୍ର ବାହୁକୁ ଉନ୍ମୋଚିତ କରିଛନ୍ତି।”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Inni ummata Isaa 9/11 irratti “jajjabeesse”; kunis adeemsa qormaataa Milkiyaas boqonnaa sadii keessatti ibsame jalqabuun, yeroo seera Dilbataa irratti inni mallattoo aarsaa firii jalqabaa ol kaasu, jechuun “saba hundumaa duratti irree isaa qulqulluu mulʼisee” xumuramuudha. Inni jajjabeessa, fura, akkasumas kumaa dhibba tokkoo fi afurtamii afur ol kaasa. Inni 9/11 irratti jajjabeessee adeemsa qulqulleessuu jalqaba; achittis ummata Isaa ni fura, ergasii akka mallattoo tokkootti isaan ol kaasa; yookaan akkuma Milkiyaas jedhu, “aarsaan Yihudaa fi Yerusaalem Waaqayyoof ni tola” “akkuma bara duriitti.”

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> ତେଣୁ ସେ ରୂପାକୁ ଶୋଧନ ଓ ପବିତ୍ର କରୁଥିବା ବ୍ୟକ୍ତି ପରି ବସିବେ; ସେ ଲେବିଙ୍କ ପୁତ୍ରମାନଙ୍କୁ ପବିତ୍ର କରିବେ, ଏବଂ ସୁନା ଓ ରୂପା ପରି ସେମାନଙ୍କୁ ଶୋଧନ କରିବେ, ଯେପରି ସେମାନେ ଧର୍ମିକତାରେ ସଦାପ୍ରଭୁଙ୍କୁ ଏକ ନିବେଦନ ଅର୍ପଣ କରିପାରନ୍ତି। ତାହାପରେ ଯିହୁଦା ଓ ଯିରୁଶାଲେମର ନିବେଦନ ସଦାପ୍ରଭୁଙ୍କ ପାଖରେ ପ୍ରିୟ ହେବ, ପ୍ରାଚୀନ ଦିନମାନରେ ଯେପରି, ଏବଂ ପୂର୍ବବର୍ଷମାନଙ୍କରେ ଯେପରି ଥିଲା। ମଲାଖି 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Matadureewwan keenya “hanga yoomiitti” jedhu irratti ta’an barruu itti aanu keessatti xumura irra ni geenya.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Inniis fanon harka Isaa keessa jira, innis oobdii isaa guutummaatti qulqulleessa, qamadii isaatis kuusaa keessa walitti qaba.’ Maatewos 3:12. Kun yeroo qulqulleessuu keessaa tokko ture. Jechoota dhugaatiin, jibriin qamadii irraa adda baafamaa ture. Sababii isaan iftuudhaan boonaa fi of-qajeelummaadhaan guutamanii gorsa fudhachuuf baay’ee dadhaboo turaniif, akkasumas addunyaadhaaf baay’ee jaalala qaban jireenya gad of deebisuu fudhachuuf hin feeneef, namoonni baay’een Yesuus irraa garagalaniiru. Namoonni baay’een amma illee waanuma kana gochaa jiru. Lubbuuleen har’a akkuma bartoonni sana mana sagadaa Qifirnaahom keessatti qorataman qoramaa jiru. Yeroo dhugaan garaa isaanii keessatti sirriitti dhiyaatu, jireenyi isaanii fedha Waaqayyoo wajjin akka wal hin simne ni argu. Of keessaa jijjiirama guutuu akka barbaachisu ni argu; garuu hojii of-ganuu sana fudhatanii baachuuf hin fedhan. Kanaafuu yeroo cubbuun isaanii saaxilamu ni aaru. Akkuma bartoonni Yesuusin dhiisanii deeman sana, ‘Kun dubbiin cimaadha; eenyutu dhaggeeffachuu danda’a?’ jechuun komachaa mufatanii deemu.” The Desire of Ages, 392.

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