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# The Book of Daniel - Number Ninety-Nine

Macaafa Daani'eel — Lakkoofsa Sagaltamii Sagalii

The Last Days and the Judgment of God: Unveiling Prophetic Insights

Guyyoota Dhumaa fi Murtii Waaqayyoo: Hubannoo Raajii Mul’isu

Author

Jeff Pippenger

Published

February 29, 2024

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The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.

“Guyyoonni dhumaa” jechuun sochii ergamaa tokkoffaatti banuu murtii labsuu bakka bu’u; akkasumas sochii ergamaa sadaffaatti cufamuun murtii ni labsama. “Guyyoota dhumaa” keessatti ummanni Waaqayyoo murtii Waaqayyoo labsuuf kaafamanii turan; amma iyyuus ni kaafamu. Garuu ergamaa murtii Waaqayyoo ta’uuf, murtii sana hubachuu qabda. Amaloota ijoo Adventizimii Laa’odiiqeyaa keessaa tokko—garee baratanii fi garee hin baranne lamaan keessatti iyyuu—murtii Waaqayyoo akka hin beekne dha. Raajonni hundinuu, yeroo isaan keessa jiraatan caalaa caalaatti ifatti, guyyooota dhumaa irratti dubbatu.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.

> “Raajonni durii hundinuu yeroo keenyaaf caalaa yeroo ofii isaanii irratti xiqqoo dubbatan; kanaafuu raajii isaanii nuuf hojii irra jiraata. ‘Ammas wantoonni kun hundinuu fakkeenyaaf isaan irra ga’an; akkasumas akeekkachiisa keenyaaf barreeffaman; nu warra irratti dhumni addunyaa ga’eef.’ 1 Qorontos 10:11.” Selected Messages, kitaaba 3, 338.

All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.

Raajonni hundinu walii wajjin walii galu; kanaafuu raajonni isaanii hundinuu fakkeenya tokkoo fi wal fakkaatu dhiheessu; fakkeenyi sunis waaʼee guyyoota dhumaa, jechuunis guyyoota murtii, agarsiisa.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Ruuxoonni raajotaa raajotaaf abboomamoodha. Waaqayyo walmakaa yookaan jeequmsa uumaa miti; nagaa uuma malee, akkuma waldoota qulqulloota hundumaa keessatti taʼutti. 1 Qorontos 14:32, 33.

Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.

Yerusaalem mul’ata Hisqi’eel keessatti boqonnaa saddeet irraa jalqabdu, waldaa Waaqayyoo ti; isheenis guyyoota dhumaa keessatti Waldaa Adveentistii Guyyaa Torbaffaa Laa’odiiqeyaa dha. Boqonnaawwan saddeetii fi sagal Hisqi’eel keessatti, xumura murtii mana Waaqayyoo keessatti gareewwan waaqeffattootaa lama adda baasu. Gareen tokko maanguddoota digdamii shanan aduutti sagadanidhaan bakka bu’ameera; warri garuu xureewwan waldaa fi biyya keessatti hojjetaman irratti boo’anii wawwaatan, chaappaa Waaqayyoo ni argatu. Boqonnaa kudha tokko keessatti, mul’anni Hisqi’eel adabbii namoota digdamii shanan aduutti sagadanii fakkeenyaan agarsiisu itti fufa.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.

> Kana malees hafuuri natti ol naqe, gara balbala mana Waaqayyoo isa baʼaatti garagalee jiruutti na geesse; kunoo, karra balbalichaa irratti namoonni digdama shan turan; isaan keessaa Yaazaaniyaa ilma Azurii fi Phelaaxiyaa ilma Benaayaa, bulchitoota sabaa, nan arge. Innis naan jedhe, Yaa ilma namaa, isaan kun namoota hammina yaadan, magaalaa kana keessattis gorsa hamaa kennanidha; warri, “Yeroon isaa hin dhihaanne; mana haa ijaarrannu; magaalaan kun qodaa dha, nutis fooni” jedhan. Kanaaf isaan irratti raaji; raaji, yaa ilma namaa. Hafuurri Waaqayyoo natti buʼe, innis naan jedhe, Dubbadhu; Gooftaan akkana jedha; Yaa mana Israaʼel, isin akkana jettaniittu; waan garaa keessan keessaa ol kaʼu hundumaa, tokkoon tokkoon isaa ani nan beeka. Isin warra ajjeefaman magaalaa kana keessatti baayʼiftaniittu, daandiiwwan ishees warra ajjeefamaniin guuttaniittu. Kanaaf Gooftaan Waaqayyo akkana jedha; Warri ajjeefaman keessan kan isin gidduu ishii keessa kaaftan, isaan foonidha, magaalaan kunis qodaadha; isin garuu ani gidduu ishii keessaa nan baasa. Isin goraadee sodaataniittu; anis goraadee isin irratti nan fida, jedhu Gooftaan Waaqayyo. Ani gidduu ishee keessaa isin nan baasa, harka warra ormaattis dabarsee isin nan kenna, isin gidduuttis murtii nan raawwadha. Hisqiʼeel 11:1–9.

Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.

Yerusaalem “dheekkicha” jedhamee beekama; namoonni Yerusaalem keessa jiranis “foon” dha; innis dheekkicha, jechuun qodaa keessa bilchaachifamaa jira. Murtiin hamaa warra harka isaanii keessatti miidhaa balleessuu qaban qabatanii ergamootaan raawwatamu, yeroo mallattoon nama kuma dhibba afurtamii afurii kaaʼamu keessatti (obboleettiin White mallattoon Hisqiʼeel boqonnaa sagalii mallattoo Mulʼata boqonnaa torbaa wajjin tokko akka taʼe jetti), dhugaa kana of keessatti qaba; jechuunis, hamoonni Yerusaalem keessaa ni buqqaatu. Seerri Dilbataa yeroo dhihoo dhufu sanatti, Yerusaalem hafuuraa ni qulqulleeffamti; tulluuwwan hundumaa olitti akka alaabaa taateettis ol ni kaafamti.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Bara dhuma dhumaa keessa, tulluun mana Waaqayyoo fiixee tulluuwwanii irratti ni dhaabatta, gaarran irraas ol ni kaafamta; saboonni hundinuu isheetti ni yaa’u. Namoonni baay’eenis deemanii, “Kottaa, gara tulluu Waaqayyootti, gara mana Waaqa Yaaqoobitti ol in baana; inni karaa isaa keessaa nu barsiisa, nus daandii isaa keessa ni adeemna; seerri keessaa Xiyoon irraa ni ba’a, dubbiin Waaqayyoo immoo Yerusaalem keessaa ni ba’a” jedhu. Isaayaas 2:2, 3.

The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.

Qulqullinni Yerusaalemif Dilbata seeraatti raawwatamu, Adeventistoota Laa’oodiiqeyaa irraa buqqisuu dha; achitti Adeventistoonni Filadelfiyaa qofa hafan. Sana booddee caasaan korporeetii seeraa xumurama; mootummaa Yunaayitid Isteetis qindoomina seeraa bara 1863 keessatti dhaabame keessatti qaama to’atu waan ta’eef, yeroo mootummaan Yunaayitid Isteetis biyya irratti kabajamuu Dilbataa dirqisiisu, caasaan korporeetii waldaa Adeventistii Guyyaa Torbaffaa seeraan ni diigama, yookaan maqaan ishee seeraan gara waan akka waldaa Adeventistii Dilbataa ta’etti jijjiirama.

When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.

Yommuu warri hamaan Yerusaalem keessa jiran ergamoota balleessitootaan qodaa sana keessaa yeroo keessaa baafamanitti, waldaan Adventistii Laa’odiiqeyaa ni xumurama; sochiin Filadelfiyaa immoo Yerusaalem hafuuraa ta’ee akka mallattoo ol kaafamutti in ta’a. Miikaan maanguddoota durii ni dubbisa; isaanis Isaayaas “namoota qoosaa” jedhee waama, warra ifa dukkana, dukkana immoo ifa jedhan; gaaffii tokkoonis maanguddoonni durii “firdina” beekuu akka qaban ni ibsa. Isaan yeroo daawwannaa isaanii beekuu qabu turan.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.

> Anis ni jedhe, Meeqa, isin kadhadha, yaa mataan Yaaqoob, isin bulchitoonni mana Israa’el, murtii beekuun kan isin irraa eegamu miti ree? Isin warra wanta gaarii jibbitanii, wanta hamaa jaallattan; warra gogaa isaanii irraa mulquu fi foon isaanii lafee isaanii irraa baasdan; warra foon saba koo illee nyaattanii, gogaa isaanii irraa irraa fuudhan; lafee isaanii caccabsitanii, ciccirtanii akka nyaata okkotee qopheeffamuutti, akka foon qodaa keessaa jiruutti gootan. Miikiyaas 3:1–3.

God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”

Waaqayyo akka saba Isaa kan guyyaa dhumaa “murtii beekan” barbaade, amma illee ni barbaada; murtiin immoo yaad-rimee tokko qofa miti. Inni seenaa adeemsifamaa dha; qaamolee hedduu fi mallattoolee addaa qaba. Inni yeroo raajii kan bara 1798 keessatti jalqabee hanga xumura waggaa kumaatti itti fufu dha. Inni qorannoo ta’es raawwachiisummaa ta’e ni qaba. Inni nama lafa kana irratti jiraatee darbe hunduma irratti, akkasumas ergamoota samii keessaa ari’amanii irratti raawwatama. Yerooleen murtii hubannaa baay’ee barbaachisaa ta’anidha warra amanamoo Waaqayyoo kan guyyaa dhumaaaf; gaaffii Miikiyaas gaafateef deebiin isaa, “eeyyee, Israa’el murtii hubachuu qaba” dha.

Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”

Ermiyaas akka agarsiisutti, guyyoota dhumaatti jaarsoliin durii Yerusaalem keessa turan xumura “duubatti deebi’uu bara baraa” bakka bu’u; kunis dhaloota afur fincila sadarkaa sadarkaadhaan hammaachaa deemeen bakka buufame, jibbinsa gurguddaa afur Ezikii’el boqonnaa saddeet keessatti sadarkaa sadarkaadhaan hammaachaa deemuudhaan mallatteeffameen ibsameera. Ermiyaas akka agarsiisutti, jaarsoliin durii kun hafuurota waaqeffachuu keessatti marfamanii jiru; isaan “aduu, ji’a, fi loltoota mootummaa samii hundumaa” “waaqeffatu” waan ta’aniif. Innis akka isaan “kufanii, ka’uu hin dandeenye” ta’an ibsa; sababiin isaas “dubbii Waaqayyoo tuffataniiru.” Amaloota kanaan Ermiyaas akka agarsiisutti, “ummanni kun murtii Waaqayyoo hin beekan.”

> At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.

> Yeroo sana, jedha Waaqayyo, lafeewwan mootota Yihudaa, lafeewwan mootummaa isaanii, lafeewwan lubootaa, lafeewwan raajotaa, fi lafeewwan jiraattota Yerusaalem keessaa iddoo awwaalcha isaanii keessaa ni baasani. Isaanis fuuldura aduu, ji’a, fi guutummaa maccaa waaqaa dura ni diriirsu; warra isaan jaallatan, warra isaan tajaajilan, warra duuka bu’an, warra barbaadan, fi warra sagadan sana dura ni diriirsu; isaan walitti hin qabaman, hin awwaalamanis; fuula lafaatti akka xuriitti ni ta’u. Hambaawwan maatii hamaa kana keessaa hafan hundinuu, warra iddoowwan ani itti isaan ari’e hundumaa keessatti hafan, jireenya irra du’a ni filatu, jedha Waaqayyo Gooftaan maccaa. Kana malees ati isaaniin, Akka Waaqayyo jedhu, ni jetta; Namni yoo kufe, hin ka’uu ree? Namni yoo deeme, hin deebi’uu ree? Egaa maaliif sabni Yerusaalem kun duubatti deebi’ina bara baraatiin duubatti gore? Isaan gowwoomsaa cimsanii qabatu; deebi’uu ni didu. Ani dhaggeeffadhee nan dhaga’e; garuu isaan waan sirrii hin dubbanne; namni tokko illee hammina isaatti hin gaabbin, “Maal godhe ree?” jedhee; hundinuu akka fardi waraanaatti fiigu, karaa ofii isaatti gore. Eeyyee, xurumbaan samii keessa jirtu yeroo ishee murtaa’e ni beekti; gugee, qilleensaa, fi liqimsituunis yeroo dhufuu isaanii ni eegu; garuu sabni koo murtii Waaqayyoo hin beeku. Isin akkamitti, “Nu ogeeyyii dha, seerri Waaqayyoos nu wajjin jira” jettu? Kunoo, inni dhugumaan akkasumaan isa tolche; qalamiin barreessitootaa akkasumaan jira. Ogeeyyiin qaanofaniiru; ni rifataniiru, ni qabamaniirus; kunoo, dubbii Waaqayyoo tuffataniiru; egaa ogeessummaan akkamiitu isaan keessa jira? Ermiyaas 8:1–9.

In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”

Boqonnaa shanaffaa keessatti, Ermiyaas warra murtii Waaqayyoo hin beekne “gowwoota” jedhee ibsa.

> Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.

> Daandiiwwan Yerusaalem daandiiwwan ishee keessa asii fi achi fiigaa; amma ilaalaa, beekaa, iddoowwan balʼaa ishee keessattis barbaadaa; yoo nama tokko arguu dandeessan, yoo namni tokko murtii hojjetu, dhugaa barbaadu jiraate, ani ishee nan dhiisa. Isaanis, “Waaqayyo jiraata” jechuun dubbatan iyyuu, dhugumaan kijibaan kakatu. Yaa Waaqayyo, iji kee dhugaa irratti miti ree? Ati isaan rukuttee jirta, isaan garuu hin gaddine; ati isaan balleessiteerta, isaan garuu sirreeffama fudhachuu didan; fuula isaanii caalaa dhagaa jabeessan; deebiʼuufis didan. Kanaaf ani, “Dhugumaan isaan hiyyeeyyii dha; gowwoota dha; karaa Waaqayyoo fi murtii Waaqa isaanii hin beekan” jedhe. Ermiyaas 5:1–4.

In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.

Bara dhumaa keessatti Adveentizimiin Laaʼodiiqeyaa, warri fakkeenya durboota kudhan keessaa akka durboota gowwootaatti bakka buʼaman, warra Obboleettii White “muuxannoo saba Adveentistootaa” akka bakka buʼu ibsitu, “karaa Waaqayyoo, yookiis murtii Waaqa isaanii hin beekan.” Boqonnaa itti aanutti Ermiyaas akka ibsutti, “karaan” Waaqayyoo sun “daandiiwwan durii” dha; garuu Adveentistoonni Laaʼodiiqeyaa gowwoonni keessatti deddeebiʼuu didu, yookiis sagalee malakataa dhagaʼuu didu. “Malakanni” mallattoo murtii ti; kana immoo, akka beekamuutti, Adveentistoonni Laaʼodiiqeyaa gowwoonni hin beekan.

> 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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Waaqayyo akkana jedha: Karaawwan irratti dhaabadhaa, ilaalaas; daandiiwwan durii gaafadhaa, daandiin gaariin eessa akka taʼe beekaa; isheen keessa imalaas, lubbuu keessaniif boqonnaa ni argattu. Isaan garuu, “Ishee keessa hin imallu” jedhan. Ani immoo eegdota isin irratti dhaabeen, “Sagalee malakataa dhaggeeffadhaa” jedheen. Isaan garuu, “Hin dhaggeeffannu” jedhan. Kanaafuu, isin saboota, dhagaʼaa; yaa walgaʼii, waan isaan keessa jiru beekaa. Yaa lafa, dhagaʼi; kunoo, ani sababa isaan dubbii koo dhaggeeffachuu didaniif, seera koos tuffatanii isa gananiif, yaada isaanii irraa ija kan taʼe hammina saba kana irratti nan fida. Ermiyaas 6:16–19.

The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.

“Hamminni” “waldaa” isa “sagalee malakataatti dhaga’uuf” didde, akkasumas “karaalee durii” keessa “deemuu” didde irratti fidamu, iddoo “boqonnaan” roobaa boodaa keessatti argamu, yeroo dhihootti dhufu seera Dilbataa keessatti “waldaan” “seera Isaa” “gatutti” ni raawwatama.

The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.

Itti fayyadamni Eliyaasii hojii ergamaa fi sochii yeroo murtii raawwachiistuu keessatti addaan baasa; murtiin sunis seera Dilbataa yeroo dhihoo keessatti dhufuu jalqabuun eegala. Itti fayyadama dachaa sadii Eliyaasii wajjin walitti dhufeenyi cimaa kan qabu, itti fayyadama dachaa sadii ergamaa karaa Ergamaa Kakuutichaaf qopheessuuti. Itti fayyadamni dachaa sadii ergamaa karaa qopheessu hojii ergamaa tokkoo fi sochii yeroo murtii qorannoo keessatti jiru addaan baasa. Ergamaan karaa qopheessu, fi Eliyaas, itti fayyadama dachaa sadii walitti dhufeenya cimaa qabanidha; akkuma itti fayyadama dachaa sadii Roomaa itti fayyadama dachaa sadii kufaatii Baabiloonii wajjin wal qabatu, garuu isaanii gidduutti garaagarummaa barbaachisaa kan murtii Waaqayyoo wajjin walqabatan qabu.

The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.

ⵜⵉⵙⵙ ⴽⵕⴰⴹ ⵏ ⵓⵙⵎⵓⵔⵙ ⵏ ⵉⵍⵉⵢⴰ, ⴰⴽⴷ ⵜⵉⵙⵙ ⴽⵕⴰⴹ ⵏ ⵓⵙⵎⵓⵔⵙ ⵏ ⵓⵎⴰⵣⴰⵏ ⵉⵜⵜⵓⵙⴱⴰⴳⴳⵏ ⴰⴱⵔⵉⴷ ⵉ ⵓⵎⴰⵣⴰⵏ ⵏ ⵓⵎⵙⴰⵙⴰ, ⵇⵇⵏⵏⵜ ⵙ ⵙⵏⴰⵜ ⵜⵉⵡⵓⵔⵉⵡⵉⵏ ⵉⵎⵢⴰⴼⴰⵔⴰⵇⵏ ⵏ ⵓⵣⵔⴰⴼ, ⵏⵏⵜⵏⵉ ⴰⵔ ⵜⵜⵓⵙⴱⵉⴷⴷⵏ ⵙⴳ ⵢⴰⴷ ⵏ ⵕⴱⴱⵉ, ⵙ ⵜⴰⵎⵎⵉⵜ ⵏ ⵓⵎⴰⵣⴰⵏ-ⵉⵙ ⵉⵜⵜⵓⴼⵔⵏ, ⴰⴽⴷ ⵙ ⵓⵎⵓⴼⴼⵓⴳ ⵉⵜⵜⵎⵎⵓⵏ ⵖⵔ ⵜⵉⵣⵉⴳⵣⵜ ⵏ ⵓⵎⴰⵣⴰⵏ. ⵙⵏⴰⵜ ⵜⵉⵡⵓⵔⵉⵡⵉⵏ-ⴰⴷ ⵇⵇⵏⵏⵜ ⵙ ⵙⵏⴰⵜ ⵜⵉⵣⵉⵡⵉⵏ ⵉⵎⵢⴰⴼⴰⵔⴰⵇⵏ ⵏ ⵓⵣⵔⴰⴼ, ⵎⴰⵙⵙ ⵢⵉⵍⵉ ⵓⵎⵢⴰⵏⴰⵡ ⴳⵔ ⵉⵣⴰⵎⵓⵍⵏ.

The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.

Hojiin Eliyaas isa sadaffaa fi isa dhumaa hojii isaa murtii raawwachiisummaa walta’insa sadii-qabduu Baabilon ammayyaa wajjin wal qabata; hojii ergamaa karaa qopheessuus immoo murtii qorannoo fi qulqulleessuu saba Waaqayyoo wajjin wal qabata. Boqonnaan sadaffaan Milkiyaas, lakkoofsa dhumaa boqonnaa lammaffaa irraa seeneffama.

> Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 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 2:17–3:4.

> Isin dubbii keessaniitiin Waaqayyo gootan dadhabsiiftaniittu. Isin garuu, “Maalumaan isa dadhabsiifne ree?” jettu. Yommuu, “Namni hamaan hojjetu hundinuu ija Waaqayyoo duratti gaarii dha; innis isaanitti gammada” jettan, yookaan, “Waaqni firdii eessa jira?” jettan, sanaan isa dadhabsiiftu. Kunoo, ani ergamaa koo nan erga; innis fuula koo dura karaa ni qopheessa; Gooftaan isin barbaaddan immoo tasa mana qulqullummaa isaatti ni dhufa; jechuunis ergamaan kakuu kan isin itti gammaddan, kunoo, inni ni dhufa, jedha Waaqayyo gooftaa maccaa. Garuu guyyaa dhufaatii isaa eenyutu dandaʼa obsuu? Inni yommuu mulʼatu eenyutu dhaabachuu dandaʼa? Inni akka ibidda baqsu warqee qulqulleessituu ti, akka saamuna warra uffata miiccanuus ti. Inni akkuma nama meetii baqsee qulqulleessu tokkootti ni taaʼa; ilmaan Lewwiis ni qulqulleessa; akka warqee fi meetii isaan ni calalaqa; isaanis aarsaa qajeelummaa keessatti Waaqayyoof ni dhiʼeessu. Achi booddee aarsaan Yihudaa fi Yerusaalem akkuma bara durii fi akkuma waggoota jalqabaa Waaqayyoof ni tola. Milkiyaas 2:17–3:4.

In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.

Bara dhuma keessatti, akka ragaa Milkiyaasitti, Waaqayyo Adventizimii Laa’odiiqeyaa kan fincila bara 1888tti maxxaneen ni dadhaba. Fincilli bara 1888, fincila Qooraah, Daataanii fi Abiiraamtiin fakkeeffamee ture; falmiin barsiisaa fincila Qooraahis, warri hammina hojjetan iyyuu amma illee fuula Gooftaa duratti qajeelota ta’anii jiru moo hin jiran kan jedhu ture.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Amma Qorax, ilma Yizihar, ilma Qohaat, ilma Lewwii, akkasumas Daataan fi Abiiraam, ilmaan Eliyaab, fi Oon, ilma Peelet, ilmaan Ruubeen, namoota fudhatan; isaanis Musee dura, warra ijoollee Israa’el keessaa tokko tokkoo wajjin ka’an; isaanii keessaa bulchitoota waldaa dhibba lamaa fi shantama turan; isaan waldaa keessatti beekamoo, namoota maqaa qaban turan. Isaanis Musee fi Aroonitti walitti qabamanii, “Isin of irra baayyiftaniirtu; sababiin isaas waldaan hundinuu qulqulluu dha, tokkoon tokkoon isaanii qulqulluu dha, Waaqayyos gidduu isaanii jira; egaa maaliif waldaa Waaqayyoo irratti of ol kaaftu ree?” jedhan. Lakkobsa 16:1–3

In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.

Bara dhumaa isa dhumaa keessatti, Waaqayyo Adventizimii Laa’odiiqeyaa kan fincila bara 1957tti maxxanuun itti ciche irraa dadhabee jira; kunis salphaatti mul’ina fincila bara 1888ti, jechuunis ibsa mootummaa keessatti akka ifaatti kaa’ame. Kitaabni, Questions on Doctrine, fincila bara 1888 sana seera keessaa dhaabee, kan inni immoo akka ragaa ergamaa Obboleettii White barsiiseetti, irra-deebi’ina fincila Qooraa, Daatan fi Abiiraam ture; ergamaan sun isheen seenaa irra-deebi’ina fincila Qooraa galmeessuuf jecha walga’ii bara 1888 irratti hafuu akka qabdu itti hime. Namoonni maqaa guddaa qaban dhibba lamaa fi shantamni Qooraa, Daatan fi Abiiraam wajjin walitti qabamanii, fincila keessatti Muusee, bakka bu’aa Waaqayyoo, irratti ka’an.

The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.

Namoonni digdamii shanan warri boqonnaa saddeetffaa Hisqiʼeel keessatti aduudhaaf sagadan, namoota dhibba lamaa fi shantamii warra fincila Qoré, Daataan fi Abiraam keessatti ixaana dhiʼeessan keessaa kudhan keessaa tokko, jechuunis kutaa kudhan keessaa tokko bakka buʼu; isaanis hooggantoota fincila bara 1888 fakkeessan; fincili isaanii inni barsiisaanis bara 1957tti maxxansi kitaaba *Questions on Doctrine* jedhuun sirnaan hundeeffame.

The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.

Fincila Qooraa, Daataanii fi Abiiraam “murtii” Waaqayyo isaan irratti kenne, jechuunis akka waggaa afurtamaaf lafa onaa keessa naanna’anitti isaan irratti labsame, ni didde. Adveentizmiin Laa’odiiqeyaa bara 1863 keessa, ergaa Laa’odiiqeyaa bara 1856 dhiyaate diduudhaan, amantii dhabuu isaanii irraa kan ka’e murtii waggoota hedduudhaaf lafa onaa keessa naanna’uu fide sana booddee, lafa onaa Laa’odiiqeyaa keessa naanna’uu jalqabe. Fincila bara 1888 keessattis, isaan ammallee ergaa Laa’odiiqeyaa Jaarsolii Joonsii fi Waaggoneriin fide fudhachuuf hin fedhan ture.

Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.

Warri kan bara 1888 keessa fincilan sun, aangoo hafuuraa Jaarsolii Jones fi Waggoner qofa utuu hin taane, aangoo raajittii Ellen White fi aangoo Hafuura Qulqulluu illee ni didan; mootummaa isaanii keessatti yaada waldaan guutuun walqixa qulqulluu taʼe hojiin mulʼisaniiru.

In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”

Bara 1863tti isaan deebi’anii raajicha sobduu Beetheel wajjin nyaata nyaachuuf dhufan; akkas gochuudhaanis, dhuma irratti hiika fayyinaa kan fincila Qooraatiin bakka bu’e fudhatan; achiis barsiisa sobaa sana kitaaba Questions on Doctrine keessatti ifatti seera godhatanii kaa’an. Barsiisni sun hiika sobaa “qajeelina amantiidhaan” jedhu dha.

The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.

Fincilli inni 1863 jalqaba fudhatamuu miidhagota Miiler kan gabateewwan lama Habquuq irratti calaqqisan sanaa ture. Boqonnaa lammaffaa Habquuq keessatti, “falmiin” lakkoofsa tokkoo dhuma irratti gosa lama waaqeffattootaa, ergaa tursite sana irratti walii dhabu isaanii irraa mul’atan, ni fida.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Ilaa, lubbuun isaa kan of tuulu isa keessatti qajeelaa miti; qajeelaan garuu amantii isaatiin ni jiraata. Hab 2:4.

The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.

“Amantiin” “qajeelotaa” “falmi” keessatti kan Hab 2 irratti hundaaʼe, “mul’ata” gabatee irratti ifatti barreeffame irra ture. Fincila 1863 keessatti, warri amantii “qajeelotaa” sana mootummaa isaanii keessaa dhaban, wanta gabateewwan irratti barreeffame irraa balleessuuf tarkaanfii jalqabaa raawwatan. Fincilli 1863 sanyii jalqabaa fincila sanaa kan bakka buʼe yeroo ta’u, inni dhuma irratti hiika sobaa barsiisa qajeelina amantiidhaan jedhu bara 1957 keessatti seeraan mirkaneessuuf geessise.

We will continue this study in the next article.

Nuti itti aanutti qo’annoo kana fuula barruu itti aanu keessatti ni itti fufna.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Gooftaan araara Isaa guddaadhaan karaa Maanguddoota Waggoner fi Jones saba Isaa biraan ergaa baayʼee gatii guddaa qabu erge. Ergaan kun Fayyisaa ol kaafame, jechuunis aarsaa cubbuu addunyaa guutuu tiif dhiʼaate, akka addunyaa duratti ifaan caalaa dhiʼaatuuf ture. Inni amantiidhaan qajeelchifamuu karaa Wabii sanaatiin dhiʼeesse; inni namoota qajeelummaa Kiristoos, isa ajajoota Waaqayyoo hundumaaf abboomamuu keessatti mulʼatu, akka fudhatan affeere. Namoonni baayʼeen Yesusiin irraa arguu dhabanii turan. Isaan ija isaanii gara nama isaa isa waaqa irraa taʼeetti, gara gaʼumsa isaa isa mudaa hin qabneetti, fi gara jaalala isaa isa jijjiirama hin qabne kan maatii namaatiif qabuutti qajeelfamuun isaan barbaachisaa ture. Humni hundinuu harka Isaatti kennameera, akka inni kennaa badhaadhaa namootatti qooduuf, kennaa gatii hin madaalamne taʼe qajeelummaa Isaa ofii isaatii hojjetaa namaa gargaarsa hin qabneef qooduuf dandaʼuuf. Kun ergaa Waaqayyo addunyaatti kennamuu akka qabu ajaje dha. Inni ergaa ergamaa sadaffaa ti; innis sagalee guddaadhaan labsamuu qaba, akkasumas dhangalaʼuu Hafuura Isaa guddaa taʼeen akka deggaramu.” Testimonies to Ministers, 91.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> “Dhugaan yeroo kanaatiif, ergaan ergamaa sadaffaa, yeroo qormaata guddaa isa dhumaa sanatti dhihaannu sagalee guddaadhaan labsamuu qaba; jechuunis humna dabalaa deemuun.” The 1888 Materials, 1710.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> “Yeroon qorumsaa nu irra gaʼeera; waamichi guddaan ergamaa sadaffaaffaan ifa taʼee duraanuu mulʼachuu qajeelummaa Kiristoos, Fayyisaa cubbuu dhiisuun, jalqabameera. Kun jalqaba ifa ergamichaa kan ulfinni isaa lafa guutuu guutu taʼeeti.” Selected Messages, book 1, 362.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Roobni booddeen dhumaa saba Waaqayyoo irratti buʼuu qaba. Ergamaan humna guddaan tokko samii keessaa gad buʼuu qaba, lafti guutuunis ulfina isaatiin ifuu qaba.” Review and Herald, April 21, 1891.

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