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

Kitaaba Daani’el - Lakkoofsa Tokko-Dhibba Torba

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Seenaa Raajii: Jerobiyaam irraa kaasee hamma Yosiyaasii fi Deebisanii Dhaabuu Karaalee Durii keessatti

Author

Jeff Pippenger

Published

February 29, 2024

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In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Bara 1844 keessatti, Pirootestaantonni Ameerikaa sochii Milleraayitii irraa of baasanii, akka intala Baabilonitti iddoo isaanii raajii keessatti fudhatan; kunis akkuma yeroo Yerobi’aam gosoota kudhan kan mootummaa kaabaa keessaa mootummaa Yihudaa kan kibbaa irraa adda baafamanii booda sirna waaqeffannaa sobaa hundeessee fakkeenya ta’eetti. Jabbileen warqee lama Yerobi’aam—inni tokko magaalaa Beetel keessatti (hiikni isaa “mana Waaqayyoo”/Waldaa), inni kaan immoo Daan keessatti (hiikni isaa murtii/Mootummaa)—sirna sobaa Waldaa fi Mootummaa, isa Ameerikaa fakkeessu, argisiisan. Qaamoleen hundinuu sirna sobaa waldaa fi mootummaa Yerobi’aam keessa jiran hundi, bifa ijaarsa isauma fincila Aaron keessatti kaa’ame irraa fakkeeffamanii turan. Kanaafuu, sirni waaqeffannaa sobaa Yerobi’aam fakkii sirna waaqeffannaa sobaa Aaron ture.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

ସର୍ବପ୍ରଥମ ଦୂତଙ୍କର ଆନ୍ଦୋଳନରୁ ପୃଥକ୍ ହୋଇ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟଧର୍ମ ଯେତେବେଳେ ପାପାସୀର ରୋମୀୟ ପଶୁର ଜଣେ କନ୍ୟା, କିମ୍ବା ଏକ ପ୍ରତିମୂର୍ତ୍ତି, ହେଲା, ସେତେବେଳେ ଯେ ଉପାସନା-ପ୍ରଣାଳୀକୁ ସେ ଅବଳମ୍ବନ କଲା, ଯିରୋବୋଆମଙ୍କର ଜାଲିଆତି ପ୍ରଣାଳୀ ସେହି ପ୍ରଣାଳୀର ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା। ଯିରୋବୋଆମଙ୍କର ଏହି ଜାଲିଆତି ପ୍ରଣାଳୀ ସ୍ଥାପିତ ହେବାର ସମୟରେ ହିଁ, ଯିହୁଦାରୁ ଆସିଥିବା ଜଣେ ଭବିଷ୍ୟଦ୍ବକ୍ତା ତାହାର ବେଦୀ ଓ ମିଥ୍ୟା ଉପାସନା-ପ୍ରଣାଳୀଙ୍କ ବିରୋଧରେ ସାମ୍ନାକୁ ଆସିଥିଲେ। 1844 ମସିହାରେ ମଧ୍ୟ, ଯେତେବେଳେ ଧର୍ମତ୍ୟାଗୀ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟଧର୍ମ ରୋମର କନ୍ୟାରୂପେ ପ୍ରତିନିଧିତ ଏକ ଉପାସନା-ପ୍ରଣାଳୀ ସ୍ଥାପନ କରିବାର ଭୂମିକାର ଆରମ୍ଭରେ ଥିଲା, ମିଲରୀୟମାନେ ବିଶ୍ୱାସଦ୍ୱାରା ସ୍ୱର୍ଗୀୟ ପବିତ୍ରାଳୟର ଅତି ପବିତ୍ର ସ୍ଥାନରେ ପ୍ରବେଶ କଲେ ଏବଂ ବିଶ୍ରାମବାରକୁ ସ୍ୱୀକାର କଲେ; ଏପରିକରେ ସେମାନେ ରୋମର କନ୍ୟାମାନଙ୍କ ପ୍ରତି ଏକ ଭବିଷ୍ୟବାଣୀମୂଳକ ତିରସ୍କାରର ପ୍ରତିନିଧିତ୍ୱ କଲେ, ଯେମାନେ ରୋମର ଅଧିକାରର ଚିହ୍ନ—ରବିବାର ଉପାସନା—ପାଳନ କରିବାକୁ ଅବ୍ୟାହତ ରଖିବାକୁ ବାଛିନେଲେ।

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Raajiin Yihudaa inni Yerobiyaamitti morme achuma iddoodhaa fi yeroo sanitti raajii tokko dubbate.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> Inniis dubbii Waaqayyoo tiin iddoo aarsaa sana irratti iyyatee, “Yaa iddoo aarsaa, yaa iddoo aarsaa, Waaqayyo akkana jedhu; Kunoo, mana Daawitiif mucaan ni dhalata, maqaan isaas Yoosiyaas; inni luboota iddoo ol ka’ootii si irratti ixaana aarsan si irratti ni aarsa, lafeen namootaas si irratti ni gubamu” jedhe. Innis gaafuma sana mallattoo kenne; “Kunoo, mallattoon Waaqayyo dubbate kana; iddoo aarsaa ni cabdi, daaraa ishee irra jiru immoo ni faca’a” jedhe. 1 Mootota 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Raajichi kun dubbiifamni jecha “iddoo aarsaa” jedhu dachaasuu of keessatti hammate. Raajii keessatti jecha yookaan gaalee tokko dachaasuun mallattoo ergaa ergamaa lammaffaa ti; kanaanis bara 1844, yeroo ergamaan lammaffaan dhufe, Pirootestaantizimiin kufee intala Baabilon ta’e, adda baasa. Yeroo wal fakkaatutti raajichi mallattoo kenne; akkuma warri Millerootaa bara 1844 mallattoo Sanbataa hubatan sana. Akkuma Yeroboʼaam lakkoofsa itti aanan keessatti raajicha doorsise, harki isaa laamshaʼe; kunis mallattoo Baabilon isa dirqamaan adda yookaan harka irratti kaaʼamu kan agarsiisu dha; innis yeroo hafuuraan fudhatamu nama tokko bara baraaf hirʼiisa.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

ߞߊ߬ ߟߋ߬ ߓߐ߫ ߞߐߜߍ߫ ߣߌ߫ ߞߍ߫ ߢߊ߬ ߟߊ߫، ߊ߲ ߦߋ߫ ߞߊ߬ ߛߐ߲ߞߐ߲ߕߊ߫ ߟߊ߫ ߞߊ߬ ߞߊ߲߬ߓߊ߮ ߟߋ߬ ߦߋ߫ ߢߌ߬ߣߊ߬ ߞߍ߫ ߟߊ߫ ߡߍ߲ ߠߋ߫ ߛߊ߲ߞߎ߲ߓߊ߫ ߟߋ߬ ߞߊ߬ ߞߍ߫ ߟߊ߫ ߞߏ߫ «ߘߋ߲߬ߠߌ ߘߏ߫ ߦߴߊ߬ ߟߊ߫ ߘߊߡߌ߬ߣߊ߫ ߘߊߝߏ߫ ߘߊ߲߫ߓߊ ߓߘߍ߬ߡߊ߬ ߓߌ߬ߟߊ߬ ߘߐ߫، ߖߏߛߌߦߊ ߟߋ߬ ߞߊ߬ ߕߐ߮؛ ߊ߬ ߣߌ߫ ߌ ߞߊ߲، ߊ߬ ߘߴߌ ߞߊ߲ ߛߊ߬ߦߌ߬ߘߊ߮ ߟߎ߬ ߟߊߛߊ߬ߦߌ߬ߘߊ߫ ߟߊ߫ ߡߍ߲ ߠߎ߬ ߦߋ߫ ߛߎߥߊ߲ ߘߊ߫ ߌ ߞߊ߲، ߊ߬ ߣߌ߫ ߡߐ߱ ߞߎ߬ߢߊ ߟߎ߬ ߦߴߊ߬ ߛߎߣߊ߬ ߌ ߞߊ߲»۔ ߖߏߛߌߦߊ ߞߣߐ߫ ߡߍ߲߫ «ߊߟߊ߫ ߟߊߘߏ߲߬ߘߏ߲»، ߊ߬ ߣߌ߫ ߊ߲ߝߋߕߌߛߋߡߌߛߡߎ ߟߊߘߏ߲߬ߘߏ߲ ߠߎ߬ ߦߋ߫ ߟߊߓߍ߲ߣߍ߲ ߡߍ߲ ߠߎ߬ ߟߴߊ߬ ߕߊ߬ ߛߊ߲ߞߎ߲ ߘߐ߫ ߡߍ߲ ߟߋ߫ ߞߍ߫ ߞߎߘߊ߫ ߤߊ߬ߙߏߓߏߊߡߊ ߟߋ߬ ߞߊ߬ ߊ߬ ߘߋ߬ ߦߋ߫ ߊ߬ ߡߊ߬ߙߌ߬ߟߌ߫ ߘߐ߫ ߞߍ߫ ߕߊ߬ ߕߎ߬ߡߊ߬ߟߌ߬ߦߊ߬ ߘߐ߫. ߤߊ߬ߙߏߓߏߊߡߊ ߟߋ߬ ߞߊ߬ ߕߎ߬ߡߊ߬ߟߌ߬ߦߊ߬ ߥߎ߬ߘߊ߲߬ ߡߊߛߐ߬ߘߐ߲ ߡߍ߲ ߠߋ߫ ߛߌ߲ߘߌ߫ ߟߊ߫، ߖߏߛߌߦߊ ߦߴߛߊ߬ߦߌ߬ߘߊ߮ ߟߎ߬ ߛߊ߬ߢߍ߬ ߡߍ߲ ߠߎ߬ ߦߋ߫ ߢߊ߰ ߕߎ߬ߡߊ߬ߟߌ߬ߦߊ߬ ߝߊ߬ߟߋ߲ߝߐ߲ ߘߐ߫.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

ଯିରୋବୋଆମଙ୍କ ଅଭିଷେକ ସମୟରେ ଯେ ପଥରୁ ସେ ଆସିଥିଲେ ସେହି ପଥରୁ ପୁନର୍ବାର ଫେରିବାକୁ ନୁହେଁ, ଏବଂ ବେଥେଲରେ କିଛି ଖାଇବା କିମ୍ବା ପିଇବାକୁ ନୁହେଁ—ଏହି ପ୍ରଭୁଙ୍କ ଆଜ୍ଞାକୁ ସେଇ ଭବିଷ୍ୟଦ୍ବକ୍ତା ଅବଗ୍ୟା କଲେ। ବେଥେଲର ମିଥ୍ୟାଭବିଷ୍ୟଦ୍ବକ୍ତାଙ୍କ ଭୋଜନ ସେ ଯେବେ ଖାଇଲେ, ସେତେବେଳେ ସେ 1844 ପରେ, 1863ର ବିଦ୍ରୋହ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଧର୍ମତ୍ୟାଗୀ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦର ଶିକ୍ଷାବଳୀ ଏବଂ ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପଦ୍ଧତିମାନଙ୍କ ପାଖକୁ ପୁନଃ ଫେରି ସେଗୁଡ଼ିକୁ ଗ୍ରହଣ କରିବାକୁ ବାଛିନେବେ, ସେମାନଙ୍କ ଉପରେ ଆଣାଯିବାକୁ ଥିବା ମୃତ୍ୟୁର ଏକ ପ୍ରତୀକ ଭାବେ ପ୍ରତିଷ୍ଠାପିତ ହେଲେ। 1863ରେ ଯେମାନେ ବିଦ୍ରୋହ କରିଥିଲେ, ସେମାନଙ୍କର ମୃତ୍ୟୁଶୈୟ୍ୟା ବେଥେଲର ମିଥ୍ୟାଭବିଷ୍ୟଦ୍ବକ୍ତାଙ୍କର ମୃତ୍ୟୁଶୈୟ୍ୟା ସହିତ ସମାନ ହେବ। ଧର୍ମତ୍ୟାଗୀ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦ ପାଇଁ ମୃତ୍ୟୁଶୈୟ୍ୟା ଥିଲା August 11, 1840 ଠାରୁ 1844 ପର୍ଯ୍ୟନ୍ତର ଇତିହାସ; ଯେତେବେଳେ ସେମାନେ—ପୂର୍ବତନ ଭାବେ ଈଶ୍ୱରଙ୍କ ଚୟିତ ଲୋକମାନେ—ଉପେକ୍ଷିତ ହେଲେ ଏବଂ ରୋମର କନ୍ୟାମାନେ ହେଲେ। ଲାଓଦିକିୟ ଆଡ୍ଭେଣ୍ଟିଜ୍ମର ମୃତ୍ୟୁଶୈୟ୍ୟା ମଧ୍ୟ ସେହି ତାରିଖର ମଧ୍ୟରେ ହେବ, ଯେବେ September 11, 2001 ରେ ଶକ୍ତିଶାଳୀ ଦୂତ ଅବତରଣ କରିଥିଲେ, ଯେପରି 1840 ରେ ସେ କରିଥିଲେ, ଏବଂ ମହା ଭୂମିକମ୍ପର ଘଣ୍ଟା ପର୍ଯ୍ୟନ୍ତ, ଯାହା ସିଘ୍ର ଆସୁଥିବା Sunday law କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Fulbaana 11, 2001 irratti, mallatteessuun namoota dhibba tokkoo afurtamaa afur kuma jalqabame; ergamaanis Yerusaalem keessa darbuu jalqabee, warra jibbisiisota biyya keessatti (Ameerikaa Tokkummaa) fi waldaa keessatti (Adveentizimii Laaʼoodiichaa) hojjetaman irratti aadan keessaa booʼanii iyyan, adda isaanii irratti mallattoo kaaʼe. Fulbaana 11, 2001 irratti, cubbuun abbootii kan jibbisiisota afur Hisqiʼeelitti fakkeeffaman, adeemsa mallatteessuu yeroo sana jalqabame keessatti dhugaa qormaatatti dhiyaatan taʼan.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

᱑᱘᱖᱓ ᱥᱟᱞᱨᱮ ᱡᱮ ᱯᱚᱨᱤᱠᱥᱟ ᱦᱩᱭ ᱮᱱᱟ, ᱚᱱᱟ ᱵᱤᱞᱞᱮᱨᱟᱭᱤᱴ ᱪᱚᱞᱚᱱᱚᱞ ᱨᱮᱱᱟᱜ ᱵᱷᱤᱛᱤᱵᱚᱹᱱᱤ ᱥᱟᱞᱦᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱛᱟᱦᱮᱸᱞᱮᱱᱟ, ᱡᱮᱛᱟ “ᱥᱟᱛ ᱥᱚᱢᱚᱭ” ᱵᱚᱞᱟ ᱞᱮᱵᱷᱤᱛᱤᱠᱚᱥ ᱒᱖ ᱨᱮ ᱥᱟᱸᱜᱥᱟᱹᱭ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱑᱘᱖᱓ ᱥᱟᱞᱨᱮ ᱟᱹᱨᱤᱡ ᱮᱱᱟ। ᱚᱱᱟ ᱯᱚᱨᱤᱠᱥᱟᱨᱮ ᱭᱤᱨᱢᱤᱭᱟᱦ ᱨᱮᱱᱟᱜ ᱢᱟᱨᱮ ᱦᱚᱨᱠᱚ ᱨᱮ ᱨᱩᱟᱹᱲ ᱦᱚᱪᱚᱜ ᱵᱟᱝᱠᱷᱟᱱ ᱵᱟᱝ ᱨᱩᱟᱹᱲ ᱦᱚᱪᱚᱜ ᱵᱟᱝ, ᱡᱮᱢᱚᱱ ᱛᱮ ᱢᱟᱨᱟᱝ ᱴᱟᱭᱚᱢ ᱨᱮᱱᱟᱜ ᱵᱤᱥᱨᱟᱢ ᱧᱟᱢ ᱧᱟᱢᱚᱜᱼᱟ। ᱑᱘᱘᱘ ᱥᱟᱞᱨᱮ ᱯᱚᱨᱤᱠᱥᱟ, ᱞᱟᱣᱫᱤᱥᱤᱭᱟ ᱢᱟᱸᱰᱞᱤ ᱞᱟᱹᱜᱤᱫ ᱚᱱᱟ ᱥᱟᱱᱫᱮᱥ ᱛᱟᱦᱮᱸᱞᱮᱱᱟ, ᱡᱮᱛᱟ ᱡᱚᱱᱥ ᱟᱨ ᱣᱟᱜᱚᱱᱚᱨ ᱯᱨᱟᱪᱤᱱᱠᱚ ᱦᱚᱛᱮ ᱟᱹᱱᱩᱜ ᱮᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱵᱤᱥᱣᱟᱥ ᱦᱚᱛᱮ ᱫᱷᱚᱨᱢᱤ ᱜᱚᱥᱟᱭ ᱦᱚᱪᱚᱜ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱦᱚᱸ ᱛᱟᱦᱮᱸᱞᱮᱱᱟ।

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Bara 1856 keessa, ergaan Laaʼodiiqeyaaf jedhu yeroo jalqabaatiif sochii Miilerootaa keessatti dhufe; innis ifa dabale kan “yeroo torbaa” wajjin dhufe. Garuu muuxannoon qorichoota ergaa Laaʼodiiqeyaa keessatti mulʼifame, akkasumas ergaan seenaa raajii, bara 1863 keessatti ni didaman. Muuxannoon sun mulʼata (mareh) “argamaatiin” bakka buufame; akkasumas mulʼanni (chazon) “seenaa raajii” jedhamu inni lamaan isaanii iyyuu didaman. Mulʼanni lamaan sun hundinuu guyyoo Onkoloolessa 22, 1844 irratti raawwii isaanii argatanii turan; waggaa kudha sagalii booddee immoo lamaan isaanii iyyuu ni didaman; jechuunis Yesuus yeroo hunda dhuma isa jalqabaatiin ni walqabsiisa.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Fulbaana 11, 2001 irratti, qorannoon fincila 1863 fi 1888 ammas dhugaa qoru taʼe; isaan lamaan iyyuu daandiiwwan durii Ermiyaas wajjin wal qabatanii turan. Guyyaa sana ergaan rooba boodaa ni dhufe; qorannoon 1919 immoo ni dhufe; jechuunis, bara 1919 keessatti wangeelli sobaa Kiristoos barbaachisummaa raajii kamiyyuu irraa duwwaa taʼe tokko akka ergaa sobaa “nagaa fi nageenya”utti dhiyaate. Yommuu ergamaan jajjabaan Mul’ata boqonnaa kudha saddeet irraa Fulbaana 11, 2001 irratti gad buʼe, lakkoofsonni tokko irraa hamma sadiitti ni raawwataman; lakkoofsonni tokko irraa hamma sadiitti immoo ergaa “sagalee jalqabaa” bakka bu’u.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Amma, dubbii ani labsadheera jechuun jecha ani New York dambalii galaanaa guddaadhaan haqamee ni bada jedhee dubbadhe dhufa moo? Kana ani matumaa hin dubbanne. Ani, yeroo ani gamoo gurguddoo achitti ijaaramaa jiran, darbii irratti darbii olkaafamaa jiran ilaalu, ‘Yeroo Gooftaan lafa hammaachisee raasuuf ka’u, jechuunis yeroo inni ka’u, haalli suukanneessaan akkamii ni ta’a!’ jedheen dubbadhe. Sana booda dubbiin Mul’ata 18:1–3 ni raawwatama. Boqonnaan kudha saddeettaffaan guutuun Mul’ataa waa’ee wanta lafatti dhufuuf jiru akeekkachiisa. Garuu waa’ee wanta addatti New York irratti dhufu ilaalchisee ifa addaa ani hin qabu; kan ani beeku garuu, guyyaa tokko humni Waaqayyoo garagalfamuu fi gombifamuu isaatiin gamoon gurguddoon achi jiran ni gatantaramu. Ifa anaaf kenname irraa, badiinni addunyaa keessa akka jiru nan beeka. Jechi tokko Gooftaa irraa, tuqaan tokko humna isaa jabaa sanaa, ijaarsa guguddaa kana ni kukkisa. Haalli suukanneessaan, kan sodaachisummaan isaa yaadaan keenya keessatti illee hin tilmaamamne, ni ta’a.” Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Yeroo ergamaan Mul’ata boqonnaa kudha saddeet dhufetti, roobni boodaa facaasuu jalqabe; akkasumas “falmiin raajii” inni Habaaquuq boqonnaa lamaan keessatti bakka buufame ni jalqabe. Falmiin kun malaawwan lamaan raajii Macaafa Qulqulluu ittiin hubatan irratti, akkasumas ergaa roobaa boodaa sobaa fi isa dhugaa irratti ture. Falmiin sun yeroo “sagaleen lammaffaan” Mul’ata boqonnaa kudha saddeet keessaa dhufee jalqaba murtii raawwachiiftuu Waaqayyoo Baabilon ammayyaa irratti ta’u adda baasee mul’isutti, akkasumas hoolota Waaqayyoo kanneen hafan Baabilon keessaa akka ba’an waamutti ni xumurama. Dhufaatiin sagalee lammaffaa kun xumura seenaa chaappaa namoota kuma dhibba tokkoo fi afurtama afur kaa’amuu agarsiisa; kunis xureeffannaa afraffaa bakka bu’a; innis immoo dhaloota afraffaa fi isa dhumaa Adventizimii Laa’odiiqeyaa, yeroo seerri Dilbataa dhihoo dhufutti aduutti sagaduu isaanii bakka bu’a.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Yeroon kitilummaa Pirootestaantizimii gantuu, gidduu bu’iinsa ergamaa fi balbala cufamaa bara 1844 jirutti, yeroon kitilummaa Adventizimii Laa’odiiqeyaa, gidduu bu’iinsa ergamaa fi balbala cufamaa seera Sanbataatti dhufuuf jiru gidduutti argamu fakkeesse. Raajichi Yihudaa keessaa raajii sobduu Beetel wajjin awwaala tokko keessatti awwaalame; mootichi Yoosiyaas haaromsa isaa yeroo jalqabetti, awwaala sana dura dhaabate. Haaromsi mooticha Yoosiyaas, inni maqaan isaa “hundeewwan Waaqayyoo” jedhu bakka bu’u, yeroo Waaqayyo ummata Isaa warra guyyoota dhumaa gara hundeewwanitti deebi’anii akka geggeessu jalqabe, jechuunis Fulbaana 11, 2001 irraa eegalee jalqabe. Haaromsi isaa yeroo hojii mana qulqullummaa deebisanii ijaaruu itti jalqabame irraa eegalee jalqabamee ture.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Yeroo mootummaa Yosiyaas waggaa kudha saddeettaffaatti, mootichi Shaafaan ilma Azaliyaa, ilma Meshullaam barreessaa, gara mana Waaqayyoo ergee akkana jedhe: “Gara Hilqiyaa luba ol aantichaatti ol ba’i; meetii gara mana Waaqayyoo keessaa fidamu, isa warri karra eegan sabaa irraa walitti qaban haa lakkaa’u. Isaanis harka hojjettoota hojii sana hojjetan, warra mana Waaqayyoo irratti to’annoo qabanitti haa kennan; isaan immoo hojii mana Waaqayyoo keessatti hojjetanitti, iddoo diigame mana sanaa suphuuf haa kennan; jechuunis, warra mukaa hojjetanitti, warra ijaaranitti, warra dhagaa tumanitti, akkasumas muka ijaarsaa fi dhagaa bocamee mana sana suphuuf bituuf haa kennan. Haa ta’u malee, maallaqa harka isaanii keessa kenname sanaaf isaan wajjin herreegni hin taasifamne; sababiin isaas isaan amanamummaadhaan hojjetan.” Hilqiyaa luba ol aantichi Shaafaan barreessaan akkana jedhe; “Ani kitaaba seeraa mana Waaqayyoo keessatti argadhe.” Hilqiyaanis kitaabicha Shaafaaniif kenne; innis isa dubbise. Shaafaan barreessaanis gara mootichaa dhufee, mootummaa duratti odeeffannoo deebisee dhiheessee akkana jedhe: “Tajaajiltoonni kee maallaqa mana keessatti argame walitti qabanii, harka warra hojii hojjetan, warra mana Waaqayyoo irratti to’annoo qabanitti kennaniiru.” Shaafaan barreessaanis mootichatti mul’isee akkana jedhe; “Hilqiyaa lubichi kitaaba tokko natti kenneera.” Shaafaanis isa mootummaa duratti dubbise. Yommuu mootichi dubbii kitaaba seeraa sanaa dhaga’e, uffata isaa tarsaase. Mootichis Hilqiyaa luba, Ahiqaam ilma Shaafaan, Akboor ilma Miikaayaa, Shaafaan barreessaa, fi Asaayaa tajaajilaa mootichaa ajajee akkana jedhe: “Dhaqaatii anaaf, sabaaf, Yihuudaa hundaafis dubbii kitaaba kana argame kana irratti Waaqayyoon gaafadhaa; dheekkamsi Waaqayyoo nutti bobe’e guddaadhaatii; sababiin isaas abboonni keenya dubbii kitaaba kanaa hin dhageenye; wanta waa’ee keenya barreeffame hunda akka isaatti gochuufis hin ajajamne.” 2 Mootota 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Raagni daaʼimni Yosiyaas jedhamuun dhalachuu isaa, Fulbaana 11, 2001 ni agarsiisa; yeroo ergamaan jabaan gad buʼee saba Isaa bara dhumaa karaa durii sanaatti deebisee geggeesse. Buʼuun sun dursee Agosti 11, 1840tti buʼuu ergamaa sanaatiin fakkeeffamee ture. Buʼuuleen lamaan isaanii iyyuu raawwii raajii Islaamaa tokko ni mallatteessan. Namni seenaa keessatti yeroo duraan dursanii adda baasuu fi raawwii raajii yeroo Islaamaa, isa Mulʼata boqonnaa sagal lakkoofsa kudha-shani keessatti argamu, dursee maxxansuun walqabatu, Yosiyaas ture.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

በራእይ ምዕራፍ አሥር ወይም አሥራ ስምንት ውስጥ ያለው የመልአኩ ሁለቱም መውረዶች ውስጥ “ኢዮስያስ” የሚለው ስም ተመልክቶ አለ። ኢዮስያስ ሊች እ.ኤ.አ. ኦገስት 11, 1840 በተፈጸመው የእስልምና መልእክት አቀረበ፤ እንዲሁም በሴፕቴምበር 11, 2001 በኢዮርብዓም ታሪክ ውስጥ በማይታዘዘው ነቢይ የቀረበው ኢዮስያስ የሚባል ሕፃን መወለድ ትንቢት በሎዶቅያዊ አድቬንቲዝም ውስጥ ተፈጸመ፤ በዚያን ጊዜ መልአኩ የመጨረሻውን ዘመን ሕዝቡን ወደ መሠረታዊው ታሪክ መለሳቸው፥ በዚያም የማይታዘዘው ነቢይና ኢዮርብዓም መጋጨት ፍጻሜውን አግኝቶ ነበር። መጽሐፍ ቅዱሳዊው ምስክርነት በሚመጣ ጊዜ ስለሚኖር ኢዮስያስ የተነገረ ትንቢትን ለይቶ ያሳያል፤ እናም በማይታዘዘው ነቢይ የተመሰለው ታሪክ በ1844 በተደገመ ጊዜ፥ የስሙ ትንቢት እንደገና በትንቢታዊው ትርክት ውስጥ ተቀመጠ።

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Gaafa Fulbaanaa 11, 2001 irratti, Leenci gosa Yihudaa saba Isaa isa bara dhumaa gara daandiiwwan durii Ermiyaasitti deebise; isaanis waggoota afurtamii jaha kanneen Ergamichi Kakuu mana qulqullummaa akka inni tasuma itti dhufu ijaare, jechuunis Onkoloolessa 22, 1844tti kan agarsiisan turan. Yoosiyaas hojii mana qulqullummaa suphuu jalqabe yeroo abaarama Musee argate. Hojiin dhibba afurtamii afur kuma sanaa hojii deebisanii ijaaruu taʼee jechuun Isaayaasiin bakka buufamee jira.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> ଆଉ ସେମାନେ ପୁରାତନ ଧ୍ୱଂସାବଶେଷମାନଙ୍କୁ ପୁନର୍ନିର୍ମାଣ କରିବେ; ସେମାନେ ପୂର୍ବତନ ଉଜାଡ଼ମାନଙ୍କୁ ଉଠାଇ ଦେବେ; ଏବଂ ସେମାନେ ଉଜାଡ଼ ସହରମାନଙ୍କୁ, ଅନେକ ପିଢ଼ୀର ଧ୍ୱଂସସ୍ଥଳମାନଙ୍କୁ, ପୁନଃସ୍ଥାପନ କରିବେ। ଯିଶାୟ 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Hojiin Yoosiyaas mana qulqullummaa suphuu fi deebisanii dhaabuu keessatti raawwate, hojii Isaayaas akka sabni Waaqayyoo bara dhumaa raawwatu ibsudha; raajonni hundinuus waa’ee bara dhumaa, caalaatti immoo waa’ee bara isaan keessa jiraatan sanaa caalaa dubbatu. Hojiin sunis akkasuma warra bara Izraa keessa Baabilon keessaa ba’anii dhufaniin fakkeenyaan dursee agarsiifameera.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Nuyi garboota turre; haa taʼu malee Waaqni keenya garbummaa keenya keessatti nu hin dhiifne; arguudhaan mootota Faares duratti gara-laafina nuuf dheeresse, akka nu haaromsuuf, mana Waaqa keenyaa ijaaruuf, diigamummaa isaa suphuuf, Yihudaa fi Yerusaalem keessatti dallaa nuuf kennuuf. Ezra 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

ᱮᱡᱨᱟ ᱫᱟᱨᱮ ᱡᱮ ᱠᱟᱹᱢ ᱪᱟᱞᱟᱣ ᱮᱱᱟ, ᱵᱟᱵᱮᱞᱚᱱ ᱠᱷᱚᱱ ᱵᱟᱦᱨᱮ ᱚᱠᱟᱫ ᱛᱟᱭᱚᱢ ᱚᱱᱟ ᱥᱟᱹᱲᱮ ᱮᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱢᱟᱱᱫᱤᱨ ᱫᱚᱦᱲᱟ ᱥᱟᱡᱟᱣ ᱨᱮᱭᱟᱜ ᱠᱟᱹᱢ ᱠᱚ ᱪᱤᱛᱟᱹᱨ ᱮᱫᱟ ᱡᱮᱛᱟ ᱡᱳᱥᱤᱭᱟ ᱠᱟᱱᱟᱭ ᱠᱷᱟᱴᱟᱣ ᱮᱫᱟ, ᱤᱥᱟᱭᱟ ᱡᱮ ᱤᱥᱚᱨᱟᱜ ᱛᱟᱭᱚᱢ-ᱢᱟᱦᱟᱸ ᱦᱚᱲ ᱠᱚᱣᱟᱜ ᱠᱟᱹᱢ ᱦᱤᱥᱟᱹᱵ ᱠᱟᱛᱮ ᱪᱤᱱᱦᱟᱹᱣ ᱮᱫᱟ, ᱟᱨ ᱚᱱᱟ ᱒᱐᱐᱑ ᱥᱟᱞ ᱥᱮᱯᱴᱮᱢᱵᱚᱨ ᱑᱑ ᱨᱮ ᱮᱦᱚᱵ ᱮᱱᱟ। ᱨᱮᱵᱮᱞᱮᱥᱚᱱ ᱨᱮ ᱦᱚᱸ ᱡᱚᱦᱚᱱ ᱚᱱᱟ ᱠᱟᱹᱢ ᱪᱤᱱᱦᱟᱹᱣ ᱮᱫᱟ।

> 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. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. 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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Sagaleen ani samii keessaa dhagaʼe sun deebisee na dubbisee, “Dhaqiitii kitaaba xinnoo harka ergamaa galaana irra fi lafa irra dhaabatu sanaa keessatti banaa jiru fudhadhu” naan jedhe. Anis gara ergamichaa dhaqee, “Kitaaba xinnoo sana naa kenni” isaan jedhe. Innis, “Fudhadhuutii nyaadhu; garaa kee ni hadheessa, afaan kee keessatti garuu akka dammaa ni mi’aawa” naan jedhe. Anis kitaaba xinnoo sana harka ergamichaa keessaa fudhadhee nyaadhe; afaan koo keessatti akka dammaa mi’aawaa ture; yeroo ani isa nyaadhe immoo garaan koo ni hadhaa’e. Innis naan jedhe, “Ati ammas saba baay’ee, mootummaawwan, afaanota, fi mootota duratti raajii dubbachuu qabda.” Achiis ulee ulee safaraa fakkaattu tokko naaf kenname; ergamichis achi dhaabatee, “Ka’i, mana qulqullummaa Waaqayyoo, iddoo aarsaas, warra achi keessatti waaqeffatanis safar. Oobdii alaa mana qulqullummaa garuu dhiisi; isa hin safarin; inni ormootaaf kennameeraatii; isaanis magaalaa qulqullittii ji’oota afurtamii lama miila isaanii jalatti dhidhiitu. Ani ragoota koo lamaaf humna nan kenna; isaanis uffata gaddaa uffatanii guyyoota kuma tokko fi dhibba lama fi jahaatama raajii ni dubbatu” jedhe. Mul’ata Yohaannis 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Keeyyata kana keessatti Yohaannis warra Miilarootaa kan ergaa harka ergamaa keessa ture yeroo inni Hagayya 11, 1840tti gad buʼe nyaatan bakka buʼa; garuu isaanis akkasuma hadhaa abdii kutannaa Onkoloolessa 22, 1844tti dhufe dhandhamaniiru. Yohaannis, abdii kutannaa hadhaa 1844 sana irratti dhaabatee, akka inni, akka mallattoo saba Waaqayyoo isa guyyoota dhumaa, muuxannoo bara 1840 irraa hamma 1844tti bakka buufame irra deebiʼee darbachuu qabu itti himame; kanaanis Fulbaana 11, 2001tti fi gara seera Dilbataa yeroo dhihootti dhufuutti akeeka. Innis, “Ati ammas waaʼee saboota baayʼee, fi uummatoota, fi afaanota, fi mootota duratti raajii dubbachuu qabda” jedhamee itti himame; kunis yeroo ergamaan Mulʼata boqonnaa kudha saddeet keessatti gad buʼutti addunyaan guutuun ifa argatti bakka buʼa, yeroo seenaa Mulʼata boqonnaa kudhan irra deebiʼametti—“sarararra sarara.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Waaʼee seenaa yeroo namni Waaqayyoo guyyaa dhumaa irra deebiʼanii raajii dubbatanitti irra deebiʼamu adda baasuudhaan walqabatee, Yohaannis “kaʼii mana qulqullummaa Waaqayyoo safari” jedhamee itti himame. “Safarri” isaa addatti ibsame; jechuunis inni bara 1844 keessa kaaʼamee ture, iddoo garaan isaa abdii kutannaa Onkoloolessa 22tiin hadhaaʼe turetti. Inni mana qulqullummaa akka safaru himame; garuu oobdii isaa dhiisuun akka irra darbu itti himame; oobdiin sunis yeroo ormootaati jechuun ibsame, yeroo isaan waggoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf oobdicha miidhaan gad dhiitanitti. Waggoonni kuma tokkoo fi dhibbi lamaa fi jahaatamni sun bara 1798 keessatti xumuraman. Yohaannis safara isaa bara 1798 irraa jalqabuun ture; waggoota kuma tokkoo fi dhibba lamaa fi jahaatama darban, yeroo mana qulqullummaa hafuuraa fi Yerusaalem hafuuraa miidhamee gad dhiitame, dhiisee darbuun ture. Inni abdii kutannaa bara 1844 irratti dhaabatee ture; kanaafuu, bara 1798 irraa hanga 1844tti waggoota afurtamii jahatu jiru. Waggoonni afurtamii jahan sun mana qulqullummaa bakka buʼu.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

ଯେତେବେଳେ ଯୋହନ, ଯେପରି ଈଶ୍ୱରଙ୍କ ଶେଷଦିନର ଲୋକମାନେ ପୁନର୍ବାର ଭବିଷ୍ୟଦ୍ବାଣୀ କରିବାକୁ ଥିଲେ, 1840 ରୁ 1844 ପର୍ଯ୍ୟନ୍ତ ସେମାନେ ଯେପରି କରିଥିଲେ, ସେପରି ସେମାନେ ଏକ ଇସ୍ଲାମ-ସମ୍ବନ୍ଧୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ପୂରଣ ସମୟରେ ଦୂତ ଅବତରଣ କଲାବେଳେ ନିଜ କାର୍ଯ୍ୟ ଆରମ୍ଭ କରିବେ। ସେମାନଙ୍କର ପୁନର୍ବାର ଭବିଷ୍ୟଦ୍ବାଣୀ କରିବାର କାର୍ଯ୍ୟ ପାଇଁ ମନ୍ଦିରକୁ ମାପିବାର ଏକ କାର୍ଯ୍ୟ ଆବଶ୍ୟକ ହେବ, ଏବଂ ସେହି କାର୍ଯ୍ୟ “ପୁରୁଣା ପଥଗୁଡ଼ିକ” ବିଷୟରେ ଏକ ଅନୁସନ୍ଧାନକୁ ପ୍ରତିନିଧିତ୍ୱ କରିବ; ଯାହା “ମନ୍ଦିର” ଦ୍ୱାରା ପ୍ରତିନିଧିକୃତ ଇତିହାସ ଥିଲା, ଯାହା 1798 ରେ ଶେଷକାଳର ସମୟରେ ଆରମ୍ଭ ହୋଇ 1844 ର ମହା ବିଷାଦରେ ଶେଷ ହେଲା। ସେମାନେ ଯେତେବେଳେ ଯିରେମିୟଙ୍କର ପୁରୁଣା ପଥଗୁଡ଼ିକ ବିଷୟରେ ତଦନ୍ତ କରିବାର ନିଜ କାର୍ଯ୍ୟ ଆରମ୍ଭ କଲେ, ଯାହା ଯୋହନଙ୍କର “ଛଅଚାଳିଶ ବର୍ଷର ମନ୍ଦିର”, ସେତେବେଳେ ମୋଶାଙ୍କର ଶାପ ମନ୍ଦିର ସମଗ୍ରରେ ଛିଟିଯାଇଥିବା ଅବଶିଷ୍ଟମାନଙ୍କ ମଧ୍ୟରେ ମିଳିଲା, ଏବଂ ଆସିବାକୁ ଥିବା ଯୋଶିୟା ବିଷୟକ ଭବିଷ୍ୟବାଣୀ ପୂରଣ ହେଲା। ଯୋଶିୟାଙ୍କର କାର୍ଯ୍ୟକୁ ଇଶାୟା ଦ୍ୱାରା ମଧ୍ୟ ପୁନର୍ବାର ଚିହ୍ନିତ କରାଯାଇଛି:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Warri kan keessaa taʼan iddoo durii diigaman ni ijaaru; ati hundee dhaloota hedduu ni kaafta; maqaan kees, Kan cabaa suphu, Kan daandiiwwan keessa jiraatamu deebisee dhaabu, jedhamee ni waamama. Isaayaas 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Namoonni Waaqayyoo warra guyyoota dhumaa “daandiiwwan keessa jiraatamu” sana deebisanii dhaabuuf turan; kunis “daandiiwwan durii” Ermiyaas ibse sana dha. Isaan iddoowwan dur irraa manca’anii hafan deebisanii ijaaruuf turan, akkuma hojjettoonni seenaa Yosiyaasii fi Izraa keessatti hojjechaa turan. Isaan mala hojii “sarara irratti sarara” jedhu hojii irra oolchuuf turan; sababiin isaas isaan seenaa bu’uuraa Adventizimii qofa, isa mana qulqullummaa waggaa afurtamii ja’aatiin bakka buufame sana, “ol kaasuuf” qofa miti; garuu kana hojjetaa utuu jiranii “bu’uura dhaloota hedduu” ijaaruuf turan. Isaan sochiin haaromsa hundinuu hojii bu’uuraa akka bakka bu’u adda baasuuf turan; akkasumas “sarara irratti sarara” jechuun bu’uura guyyoota dhumaa kan bara 1798 irraa hanga 1844tti ta’e akka agarsiisu hubachuuf turan. Isaan “diigama” sana suphuuf turan; diigamni sunis muraa jalqabaa mi’a tokkoo yookaan dallaa tokkoo keessatti uumamee karaa badiisa dabalataatiif banaa godhu dha. “Diigamni” suphamuu qabu sun fincila bara 1863 ture.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

ꯁꯦꯞꯇꯦꯝꯕꯔ 11, 2001 ꯗ ꯌꯣꯁꯤꯌꯥ ꯂꯥꯛꯄ ꯃꯇꯝꯗ, ꯑꯇꯩ ꯅꯨꯡꯉꯥꯏꯕ ꯊꯥꯎꯄꯥꯡ ꯑꯃ ꯖꯦꯔꯦꯃꯥꯏꯌꯥꯒꯤ ꯑꯔꯤꯕ ꯂꯝꯁꯤꯡꯗ ꯍꯟꯅꯥ ꯍꯜꯂꯛꯈ꯭ꯔꯦ ꯑꯃꯁꯨꯡ ꯃꯤꯂꯂꯔꯥꯏꯠ ꯍꯤꯁꯇꯣꯔꯤ ꯆꯥꯡꯌꯦꯡꯕ ꯍꯧꯈ꯭ꯔꯦ꯫ ꯃꯈꯣꯏꯅ ꯑꯗꯨꯒꯤ “breach” ꯑꯗꯨ ꯈꯪꯗꯣꯛꯈ꯭ꯔꯦ꯫ “the old waste places” ꯑꯗꯨ ꯁꯥꯅꯕ ꯃꯇꯝꯗ, ꯃꯤꯂꯂꯔꯒꯤ ꯃꯪꯍꯜꯗ ꯌꯨꯝꯁꯤꯡꯒꯤ ꯇꯤꯔꯨꯠ ꯑꯗꯨꯒꯤ ꯑꯁꯦꯡꯕ ꯑꯗꯨ ꯃꯈꯣꯏꯅ ꯄꯨꯊꯣꯛꯈ꯭ꯔꯦ꯫ ꯌꯣꯁꯤꯌꯥꯅ ꯇꯧꯈꯤꯕ ꯑꯗꯨꯝꯅ, ꯃꯈꯣꯏꯅ “seven times” ꯑꯗꯨꯒꯤ ꯁꯇ꯭ꯌ ꯈꯪꯗꯣꯛꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯂꯦꯚꯤꯇꯤꯀꯁ 26 ꯒꯤ ꯁꯇ꯭ꯌ ꯑꯗꯨ ꯑꯔꯪꯕ ꯑꯃꯁꯨꯡ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ “up the former desolations” ꯑꯗꯨ ꯊꯥꯗꯣꯛꯈ꯭ꯔꯦ꯫ ꯂꯦꯚꯤꯇꯤꯀꯁ 26 ꯒꯤ “first” ꯑꯃꯁꯨꯡ “last” desolations ꯑꯗꯨ ꯃꯈꯣꯏꯅ ꯑꯔꯪꯕ ꯃꯇꯨꯡꯗ, ꯑꯗꯣꯝꯒꯤ ꯃꯈꯣꯏꯅ ꯑꯃ ꯁꯤꯗꯥ 1798 ꯗ ꯂꯣꯏꯁꯤꯜꯂꯛꯈꯤꯕ ꯑꯃꯁꯨꯡ ꯑꯇꯣꯞꯄ ꯑꯃ 1844 ꯗ ꯂꯣꯏꯁꯤꯜꯂꯛꯈꯤꯕ ꯑꯗꯨ ꯈꯪꯗꯣꯛꯈ꯭ꯔꯦ꯫ ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗ, former desolations ꯑꯗꯨ ꯊꯥꯗꯣꯛꯄꯒꯤ ꯃꯈꯣꯏꯒꯤ ꯊꯕꯛ ꯑꯗꯨꯅ, ꯌꯣꯍꯟꯅꯥ ꯂꯥꯏꯁꯪ ꯑꯗꯨ ꯆꯥꯡꯌꯦꯡꯅꯕ ꯌꯥꯍꯜꯂꯛꯄ “rod” ꯑꯗꯨ ꯑꯣꯏꯈꯤ꯫

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Leenci qomoo Yihudaa saba isaa gara daandiiwwan duriitti deebise; akka isaan ergaa bokkaa boodaa argatanif; ergaan bokkaa boodaa immoo ergaa Islaamaa kan keessaa balaa sadaffaati. Yeroo dhuma irratti gabateewwan qulqulluu lamaan Habaaquuq, akkuma chaartota hojii jalqabaa bara 1843 fi 1850 tiin bakka bu’anii jiran, argatanitti, hundeen sun “balaawwan sadan” Mul’ata boqonnaa saddeet keessatti argaman of keessatti hammachuu isaa, akkasumas balaa lammaffaan seenaa hundee keessatti, iddoo mana qulqullummaa Millerite ijaarameetti, xumuramee akka ture ni argan. Sana booddee hubannoon seera raajiiwwan hojii sadii qabanitti fayyadamuu dura Leenci qomoo Yihudaatiin akka kaa’ame ni hubatan; kanaanis yeroo isaan gara daandiiwwan durii Ermiyaasitti deebi’anitti, “boqonnaa fi haaromsa” beekuu akka danda’an, innis ergaa bokkaa boodaa balaa sadaffaa ta’e, kan dhugaa baatota lamaan balaa jalqabaa fi lammaffaa wajjin adda baafamee dhaabatu ta’e.

We will continue this study in the next article.

Nuti mata-duree kana barruu itti aanu keessatti itti fufna.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Diinni keenya obbolootaa fi obboleettota keenya yaada isaanii hojii guyyoota dhumaa kana keessatti saba dhaabachuu dandeessu qopheessuu irraa garagalchuuf yaalaa jira. Gowwoomsaan inni fayyadamu sammuuwwan balaa fi dirqama yeroo kanaa irraa faggeessuuf qophaa’eera. Isaan ifa Kiristoos saba Isaaaf kenneef jechuun samii irraa gara Yohannisitti fide akka waan homaa hin taaneetti lakkaa’u. Isaan wantoonni fuula keenya dura jiran xiyyeeffannaa addaa argachuu isaanii irratti barbaachisummaa gahaa akka hin qabne barsiisu. Isaan dhugaa madda samii irraa dhufe humna-dhabsiisu; uummata Waaqayyoo immoo muuxannoo isaanii duraanii irraa saamuudhaan bakka isaa saayinsii sobaa isaaniif kennu.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “ ‘Waaqayyo akkana jedha: daandiiwwan irratti dhaabadhaa, ilaalaa, daandiiwwan durii gaafadhaa; daandiin gaariin eessa akka jiru gaafadhaa, ishee keessa deemaas.’ Ermiyaas 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Namni tokko hundeen amantii keenya irraa buqqisuuf hin yaalin—hundee hojii keenya jalqabarratti qorannaa kadhannaadhaan guutameen Dubbii Waaqayyoo fi mul’ataadhaan kaa’ame sana. Hundee kana irratti waggoota shantaman darban keessa ijaaraa turre. Namoonni karaa haaraa argatan jechuun yaaduu danda’u, akkasumas hundee isa duraan kaa’ame caalaa jabaatu kaa’uu akka danda’an yaaduu danda’u. Garuu kun gowwoomsaa guddaadha. Hundee isa kaa’ame sana malee namni tokko illee hundee biraa kaa’uu hin danda’u.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Bara darbeedhaan amantii haaraa ijaaruu fi qajeelchota haaraa hundeessuuf yaalii godhaniiru. Garuu ijaarsi isaanii hammam yeroo dhaabbate? Inni yeroo dheera hin turre kufe; sababni isaas inni Kattaa sana irratti hundaaʼee hin turre.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Barattoonni jalqabaa dubbii namootaa dura dhaabachuun isaan hin barbaachifnee ree? Isaan yaada sobaa dhaggeeffachuu hin qabnee ree; achiis, waan hundumaa erga godhanii booda, cimanii dhaabatanii, ‘Hundee isa kaa’ame malee, namni hundee biraa kaa’uu hin danda’u’ jechuu hin qabnee ree?” 1 Qorontos 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Kanaaf nuti hamma dhumaatti jalqaba abdii keenyaatti jabaatnee qabachuu qabna. Jechoonni humnaa Waaqayyoo fi Kiristoos irraa gara saba kanaatti ergameera; isaanis dhugaa yeroo ammaa ifa qulqulluu keessatti ifatti mul’atu sana keessatti, tuqaa tuqaan, addunyaa keessaa isaan baasaniiru. Tajaajiltoonni Waaqayyoo hidhii isaanii ibidda qulqulluudhaan tuqameen ergaa sana labsaniiru. Dubbiin waaqayyoo dhugummaa dhugaa labsamee sanaa irratti chaappaa isaa kaa’eera.” Testimonies, jildii 8, 296, 297.

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