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

Macaafa Yo’eelii fi Waldaa Adooleessa Torbaffaa Laa’odiqeeyaa - Lakkoofsa Torba

Number Seven

Lakkoofsa Torbaat keessaa

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Maqaalaawwan jalqabaa keessatti kutaa kitaaba The Desire of Ages irraa, isa Kiristoos fakkeenya iddoo wayinii Yihudoota falmii qabeeyyii duratti dhiheesse irratti dubbatu, dabalnee turre. Fakkeenyi faarfannaa iddoo wayinii sun, faarfannaa Musee fi Hoolichaa illee dha; kumni dhibba afurtamii afur kunis isa faarfatu; akkasumas waxyiin akka nu hubachiisutti, “faarfannaan” raajii keessatti “muuxannoo” bakka bu’a. Kumni dhibba afurtamii afur Hoolicha eessa inni dhaqutti isa duukaa bu’u; kanaafuu isaan muuxannoo isa Kiristoosii fi Museen keessa darban sana keessaa ni darbu. Kiristoos akka omeggaa seenaa raajii Israa’el durii, Museen immoo akka alfaa seenaa raajii Israa’el durii ta’anii, yeroo wal fakkaataa keessatti jiraatan; yeroo sana keessatti sabni mootummaa kakuu duraanii tokko darbamee, sabni mootummaa kakuu haaraa tokko filatamaa ture. Kumni dhibba afurtamii afur faarfannaa Musee fi kan Hoolichaa ni faarfatu; kunis seenaa keessatti muuxannoo isaanii ta’a, yeroo sabni mootummaa kakuu duraanii tokko darbamaa jiru keessatti—utuu Gooftaan saba mootummaa kakuu isaa isa dhumaa wajjin kakuu seenuu.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

ነቢያዊ አኳያ ሲታይ፣ ክርስቶስ ምሳሌውን በሚያቀርብበት ጊዜ ይህ ከጴጥሮስ በጰንጠቆስጤ ቀን ከሚከራከሩ አይሁድ ጋር ሲነጋገር ጋር ይጣጣማል። በመጨረሻው ቀውስ፣ ኢየሱስ ምሳሌውን ለሚከራከሩ አይሁድ ማቅረቡ፣ የወይኑን ቦታ መዝሙር ለኤፍሬም ሰካራሞች የሚዘምሩትን ይወክላል። ጴጥሮስም በጰንጠቆስጤ ይህንኑ መዝሙር ያቀርባል፤ ልዩነቱ ግን በኢዮኤል ቅኝት እየዘመረው መሆኑ ብቻ ነው። የወይኑ ቦታ መዝሙር ማለት፣ አስቀድሞ የቃል ኪዳን ሕዝብ የነበሩት በመፋታት ላይ ሳሉ፣ በዚያው ጊዜ አዲስ የቃል ኪዳን ሕዝብ ከጌታ ጋር በጋብቻ የሚተሳሰሩበትን መዝሙር ነው። ተስፋ ቆርጠው ወደ መቆያ ዘመን የገቡት ድንግልናዎች ጋብቻውን በመጠበቅ ላይ ነበሩ፤ ፍጹም ፍጻሜውም የሚሆነው የመቶ አርባ አራት ሺህ መታተምን በመጠበቅ ላይ መሆናቸው ነው።

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

መጽሐፈ ኢዮኤል በመጀመሪያው ምዕራፉ፣ “ሐዲስ ወይን” ከአፋቸው ተቈርጦ የተወሰደባቸው የወይንና የብርቱ መጠጥ ጠጪዎች እንዴት የእግዚአብሔርን የወይን እርሻ እንዳጠፉት በመግለጽ ይጀምራል። ኢየሱስም ለአይሁድ መንግሥታቸው ከእነርሱ እንደሚወሰድና እውነተኛውን የወይን እርሻ ፍሬ ለሚያፈሩ ሰራተኞች እንደሚሰጥ እንዳሳወቃቸው ወዲያውኑ፣ ኢየሱስ አቅጣጫውን ለውጦ በቤተ መቅደሱ ውስጥ ወደ ጎን ስለተተወ ነገር ግን የራስ ድንጋይ ሊሆን ስለተመደበው የማዕዘን ድንጋይ ጠቀሰ። መጀመሪያው በመጨረሻ ሊደገም ነበር፤ ይህም እውነት ሲገለጥ “ድንቅ” ተብሎ ይወከላል።

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

Seerri “waamicha jalqabaa” jedhu Dubbii Waaqayyoo keessaa argamu, sababii Yoʼeel jalqaba irratti badiisa iddoo wayinii dubbateef, kun qabxii ijoo dhugaa-baʼumsaa isaa taʼuu isaa nutti mulʼisa. Yoʼeel qofa miti; raajonni guguddoon hundinuu dhugaa-baʼumsa isaanii cubbuu fi haala bade Israaʼel irratti dubbachuudhaan jalqabu.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Yisaaʼyas boqonnaa digdamii saddeet keessatti, “namoonni qoosaa, warri bulchan” “Yerusaalem” “machooftota Efreem” jedhamanii, akkasumas akka “gonfoo of-tuulummaa”tti fakkeeffamanii jiru. “Gonfoon” hoggansa ni bakka buʼa; “of-tuulummaan” immoo amala mootummaa Seexanaa ni bakka buʼa.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Namoonni macheefaman haftee (“haftee”) isa ulfina Waaqayyoo ta’an waliin wal bira qabamu; yeroo bokkaan boodaa sanatti Gooftaan “mootummaa ulfinaa” Isaa hundeessa, akkuma inni fannoo irratti “mootummaa ayyaanaa” hundeesse fakkeenya ta’etti. Mootummaan ayyaanaa inni fannoo irratti hundeeffame, yeroo seera Dilbataatti mootummaa ulfinaa fakkeenya ta’a.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Bokkaan roobaa 9/11 irraa jalqabe yeroo mallattoon kuma dhibba afurtamaa afurii fi murtiin warra jiraatanii illee jalqabame. Yeroo mallattoo sanaatti, dhangala’uun Hafuura Qulqulluu 9/11 irraa jalqabe, akkuma Yesus xophii muraasa afuufeetti. Inni hundee dha; dhangala’uun Hafuura Qulqulluu iyya halkan walakkaatti ta’u immoo dhagaa xumuraa dha. “Dinqisiisaa” jechuun yeroo dhangala’iinsa hafuuraa “9/11 irraa hamma seera Dilbataatti” jedhuu agarsiisa.

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

“gonfoo” jechuun geggeessaa ta’uu bakka bu’uu isaatiin mallattoo wal fakkaataa ta’ee garuu faallaa ta’e, seenaa Isaayyaas boqonnaa digdamii saddeet keessatti ibsameera; achitti machoonni Yerusaalem bulchan darbamanii, geggeessummaan waldaa Waaqayyoo haftee sanaaf kenname. Kun fakkeenya iddoo wayinii sanaa ibsa. Gonfoon machootaa irraa fuudhama; sana booda dhibba tokkoo fi afurtamii afur kuma sun mootummaa Kiristoos bakka bu’uudhaan gonfoo ta’u. Isaayyaas immoo dhugaa isuma kana boqonnaa digdamii lama keessatti barsiisa; achitti Shebnaan biyya fagoo keessatti gatamee, Eliyaaqiim itti buufama. Machoota Efreem ta’anis ta’u, Shebnaa boqonnaa digdamii lama keessa jiru ta’us, lamaan isaanii iyyuu geggeessummaa saba kakuu durii Waaqayyoo darbamuun isaanii bakka bu’u.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zakaariyaan Seensa Injifannoo, isa immoo Iyya Giddugaleessaa taʼe, adda baasa; aayatawwan itti aananis, akkuma Isaayyaasiin walii galanii, saba Waaqayyoo akka gonfoo taʼan adda baasu.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Si guddaa gammadi, yaa intala Xiyoon; ililchi, yaa intala Yerusaalem: kunoo, Mootiin kee gara kee ni dhufa; inni qajeelaa dha, fayyina qabas; gad of qabaa dha, harree irra taaʼee, ilmoo harree, jechuunis jabbii harree irra taaʼee. Ani Efreem keessaa gaarii waraanaa nan balleessa, Yerusaalem keessaa farda nan balleessa; iddaan waraanaa ni caba; innis saboota ormaatti nagaa ni dubbata; mootummaa isaas galaana irraa hamma galaanaatti, laga irraas hamma daarii lafaa hundumaatti ni gaʼa.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Akka keetiifis, ani dhiiga kakuu keetiitiin warra hidhaman kee boolla bishaan hin qabne keessaa gad dhiiseera.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Gara jabinaa cimdii abdii, isin warri mana jabaa sanaa keessa jiraattanitti deebiʼaa; harʼa illee ani akka siif dachaa lama deebisu nan labsa. Yeroo ani Yihudaa anaaf akka xiyyaatti qopheessee, Efreemiinis akka iddoo xiyyaa guutee, ilmaan kee yaa Xiyoon, ilmaan kee yaa Giriikii irratti kaasee, siinis akka goraade nama jabaataa tokkootti si godhetti.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> ୯ ସିୟୋନର କନ୍ୟେ, ବହୁତ ଆନନ୍ଦ କର; ଯେରୁଶାଲେମର କନ୍ୟେ, ଉଚ୍ଚସ୍ୱରରେ ହୁଙ୍କାର କର; ଦେଖ, ତୁମର ରାଜା ତୁମ ପାଖକୁ ଆସୁଛନ୍ତି; ସେ ଧର୍ମିକ ଏବଂ ଉଦ୍ଧାରସମ୍ପନ୍ନ; ନମ୍ର, ଏବଂ ଗଧାର ଉପରେ, ହଁ, ଗଧୀର ଛୁଆ ପୋଟିଆର ଉପରେ ଆରୋହଣ କରି ଆସୁଛନ୍ତି। ୧୦ ମୁଁ ଇଫ୍ରାୟିମଠାରୁ ରଥ ଏବଂ ଯେରୁଶାଲେମଠାରୁ ଘୋଡ଼ା କାଟି ଦେବି; ଯୁଦ୍ଧଧନୁ ମଧ୍ୟ କାଟି ଦିଆଯିବ; ସେ ଜାତିମାନଙ୍କୁ ଶାନ୍ତି ଘୋଷଣା କରିବେ; ତାଙ୍କର ଶାସନ ସମୁଦ୍ରରୁ ସମୁଦ୍ର ପର୍ଯ୍ୟନ୍ତ, ଏବଂ ନଦୀଠାରୁ ପୃଥିବୀର ଶେଷ ସୀମା ପର୍ଯ୍ୟନ୍ତ ହେବ। ୧୧ ତୁମ ବିଷୟରେ ମଧ୍ୟ, ତୁମର ଚୁକ୍ତିର ରକ୍ତ ଦ୍ୱାରା ମୁଁ ଜଳହୀନ ଗର୍ତ୍ତରୁ ତୁମର ବନ୍ଦୀମାନଙ୍କୁ ମୁକ୍ତ କରିଛି। ୧୨ ହେ ଆଶାବାନ ବନ୍ଦୀମାନେ, ଦୃଢ଼ କୋଟକୁ ଫେରି ଆସ; ଆଜି ମଧ୍ୟ ମୁଁ ଘୋଷଣା କରୁଛି ଯେ, ମୁଁ ତୁମକୁ ଦୁଇଗୁଣ ଫେରାଇ ଦେବି। ୧୩ କାରଣ ମୁଁ ଯିହୁଦାକୁ ମୋର ଧନୁରୂପେ ବାକା କରିଛି, ଇଫ୍ରାୟିମକୁ ତାହାର ତୀରରୂପେ ପୂର୍ଣ୍ଣ କରିଛି, ଏବଂ ହେ ସିୟୋନ, ମୁଁ ତୁମର ପୁତ୍ରମାନଙ୍କୁ ହେ ଯବନ, ତୁମର ପୁତ୍ରମାନଙ୍କ ବିରୁଦ୍ଧରେ ଉତ୍ଥିତ କରି, ତୁମକୁ ବୀରପୁରୁଷର ଖଡ୍ଗ ସଦୃଶ କରିବି। ୧୪ ତାହାପରେ ସଦାପ୍ରଭୁ ସେମାନଙ୍କ ଉପରେ ପ୍ରକାଶିତ ହେବେ, ଏବଂ ତାଙ୍କର ତୀର ବିଜୁଳି ପରି ବାହାରିବ; ପ୍ରଭୁ ଯିହୋବା ତୁରୀ ଫୁଙ୍ଗାଇବେ, ଏବଂ ଦକ୍ଷିଣର ଘୂର୍ଣ୍ଣିବାତ୍ୟାମାନଙ୍କ ସହିତ ଅଗ୍ରସର ହେବେ। ୧୫ ସେନାବାହିନୀର ସଦାପ୍ରଭୁ ସେମାନଙ୍କୁ ରକ୍ଷା କରିବେ; ସେମାନେ ଭକ୍ଷଣ କରିବେ ଏବଂ ଗୁଳିପଥରରେ ଦମନ କରିବେ; ସେମାନେ ପାନ କରିବେ, ଏବଂ ଦ୍ରାକ୍ଷାରସ ପିଇଥିବାମାନଙ୍କ ପରି କୋଳାହଳ କରିବେ; ସେମାନେ ପାତ୍ରମାନଙ୍କ ପରି, ବେଦୀର କୋଣମାନଙ୍କ ପରି ପୂର୍ଣ୍ଣ ହେବେ। ୧୬ ସେହି ଦିନ ସଦାପ୍ରଭୁ, ସେମାନଙ୍କର ଈଶ୍ୱର, ନିଜ ପ୍ରଜାର ଝୁଣ୍ଡ ସଦୃଶ ସେମାନଙ୍କୁ ଉଦ୍ଧାର କରିବେ; କାରଣ ସେମାନେ ମୁକୁଟର ମଣିମାନଙ୍କ ପରି, ତାଙ୍କର ଦେଶ ଉପରେ ଧ୍ୱଜର ପରି ଉତ୍ତୋଳିତ ହେବେ। ୧୭ କାରଣ ତାଙ୍କର ମଙ୍ଗଳ କେତେ ମହାନ, ଏବଂ ତାଙ୍କର ସୌନ୍ଦର୍ଯ୍ୟ କେତେ ମହାନ! ଧାନ୍ୟ ଯୁବକମାନଙ୍କୁ ପ୍ରଫୁଲ୍ଲ କରିବ, ଏବଂ ନୂତନ ଦ୍ରାକ୍ଷାରସ କୁମାରୀମାନଙ୍କୁ। ଯଖରିୟ ୯:୯–୧୭।

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

ବଚନ ଏଗାର (9/11) ଏପରି କହେ: “ତୁମ ପାଇଁ ମଧ୍ୟ, ତୁମ ଚୁକ୍ତିର ରକ୍ତଦ୍ୱାରା ମୁଁ ତୁମ ବନ୍ଦୀମାନଙ୍କୁ ସେହି ଜଳହୀନ ଗର୍ତ୍ତରୁ ବାହାର କରି ପଠାଇଛି।” ଖ୍ରୀଷ୍ଟ ଏକ ସପ୍ତାହ ପାଇଁ ଅନେକଙ୍କ ସହିତ ଚୁକ୍ତିକୁ ସ୍ଥିର କଲେ, ଏବଂ ସେହି ସପ୍ତାହ ତାଙ୍କର ବପ୍ତିସ୍ମାରେ ଆରମ୍ଭ ହେଲା। ତିନି ଓ ଆଧା ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ଖ୍ରୀଷ୍ଟ ମଣିଷମାନଙ୍କ ମଧ୍ୟରେ ଚାଲିଲେ, ଏବଂ ସେହି ତିନି ଓ ଆଧା ବର୍ଷର ଶେଷକାଳରେ ଖ୍ରୀଷ୍ଟ ଯିରୁଶାଲେମକୁ ମେସିହାଙ୍କ ବିଜୟମୟ ପ୍ରବେଶକୁ ଚିହ୍ନିତ କରୁଥିବା ଜଖରିୟାଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀକୁ ପୂରଣ କଲେ। ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦ ଏକ ଏମିତି ସମୟାବଧିର ଆରମ୍ଭ କଲା, ଯାହା ଖ୍ରୀଷ୍ଟଙ୍କର ମୃତ୍ୟୁ, ସମାଧି ଓ ପୁନରୁତ୍ଥାନକୁ ନେଇଗଲା। ଖ୍ରୀଷ୍ଟଙ୍କର ବପ୍ତିସ୍ମା ତାଙ୍କର ମୃତ୍ୟୁ, ସମାଧି ଓ ପୁନରୁତ୍ଥାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ତେଣୁ ତିନି ଓ ଆଧା ବର୍ଷର ଏହି ସମୟାବଧିର ଆରମ୍ଭ ଏବଂ ଶେଷ ଏକେଇ ଅଟେ।

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Cuuphaan Kiristoos 9/11 fakkeessa; 9/11 immoo jalqaba yeroo seera Dilbataa irratti xumuramu agarsiisa. 9/11 irratti bokkaan boodaa faca’uu jalqabe; seera Dilbataattis safara malee ni dhangala’a; kunis akkuma Kiristoos duuka-buutota irratti bokkaa dhibcoota muraasa, dhangala’uun guutuun Pheenxeqoostee irratti ta’u sana dursee, hafuura baafachuun fakkeesseetti.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

ଯଖରିୟ ୯:୧୧, ୯/୧୧ ସହିତ ଏବଂ ରବିବାର ଆଇନକୁ ନେଇଯାଉଥିବା “ମଧ୍ୟରାତ୍ରିର ଆହ୍ୱାନ” ସହିତ ମଧ୍ୟ ସମନ୍ୱୟ ରଖେ। ୯/୧୧ ସମୟରେ ଲାଓଦିକିୟାର ସନ୍ଦେଶ, ୧୮୫୬ ଓ ୧୮୮୮ ମସିହାରେ ଯେପରି ହୋଇଥିଲା, ସେପରି ବର୍ତ୍ତମାନ ସତ୍ୟ ଭାବରେ ପହଞ୍ଚିଲା। ଲାଓଦିକିୟାର ସନ୍ଦେଶ ସେହି ଲୋକମାନଙ୍କୁ ଦିଆଯାଏ, ଯେମାନେ ନିଜେମାନେ ମୃତ ଅଛନ୍ତି ବୋଲି ସଚେତନ ନୁହନ୍ତି। ସେମାନେ “ଗଡ଼ଖାଇ” ମଧ୍ୟରେ ଅଛନ୍ତି, ଯେଠାରେ ପରବର୍ତ୍ତୀ ବର୍ଷାର କୌଣସି ସନ୍ଦେଶ ନାହିଁ, କାରଣ ସେମାନଙ୍କର ଗଡ଼ଖାଇରେ ପାଣି ନାହିଁ। ଯଦି ଲାଓଦିକିୟା କେବଳ ନିଜ ହୃଦୟରେ ହେଉଥିବା ଠକ୍ଠକାଣିକୁ ସ୍ୱୀକାର କରିପାରନ୍ତା, ତେବେ ପ୍ରଭୁ ସେମାନଙ୍କୁ ସେହି ଗଡ଼ଖାଇରୁ ଉଠାଇ ନେଇଥାନ୍ତେ; କାରଣ ରବିବାର ଆଇନ ସମୟରେ ଅନୁଗ୍ରହର ଅବଧି ଶେଷ ହେବା ପର୍ଯ୍ୟନ୍ତ ସେମାନେ “ଆଶାର ବନ୍ଦୀ” ଅଟନ୍ତି।

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Akkasumas siifis, ani dhiiga kakuu keetiitiin warra kee hidhaman boolla bishaan hin qabne keessaa gad dhiiseera. Isin warri abdii qabdanis gara iddoo jabaatti deebi'aa; har'as ani akka ani dachaa lama siif deebisu nan beeksisa. Zakariyaas 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 erbartaa 1989 keessa kan dhufe sanaaf humna kenne. Ergaan sun ergaa ergamaa sadaffaati; garuu caasaa fi jechoota sochii haaromsa Millerii keessatti, 1989 dhufaatii ergamaa isa jalqabaatiif mallattoo ture. Ergaan ergamaa isa jalqabaa Hagayya 11, 1840 irratti raawwii raajii Islaama ilaallatuun humneffame; akkasumas inni dhufaatiin ergamaa sadaffaa kan bara 1989 raawwii raajii Islaama ilaallatuun humna akka argatu ibsa.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Yommuu raajii Islaamaa Hagayya 11, 1840 irratti mirkanaa’e, ergamaan Mul’ata boqonnaa kudhani irraa bu’e; kunis akkasumaan bu’uu ergamaa Mul’ata boqonnaa kudha saddeetii kan 9/11 irratti ta’e fakkeenya godha. Cimsamuun ergamaa isa jalqabaa bara 1840 keessa, fi cimsamuun ergamaa isa lammaffaa bara 1844 keessa, lamaan isaanii iyyuu cimsamuu ergamaa isa sadaffaa kan 9/11 irratti ta’e fakkeenya godhu. Adoolessa 18, 2020 dhufaatii ergamaa isa lammaffaa ture; kunis akka mufiin jalqabaa Milleroota Ebla 19, 1844 irratti ta’een fakkeeffameetti. Seenaawwan cimsamuu ergamoota isa jalqabaa fi isa lammaffaa keessaa seenaa Milleroota, akkasumas seenaa cimsamuu ergamaa isa sadaffaa kan 9/11 irratti ta’e, hundi isaanii ergaa Iyya Giddugaleessaa kan Adoolessa 2023 keessatti dhufe sana cimsamuu isaatiif dhugaa baatota ni kennu.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

ମୁଦ୍ରାଙ୍କନର ସମୟସୀମା 9/11 ରୁ ଆରମ୍ଭ ହୋଇ ରବିବାର ବ୍ୟବସ୍ଥା ପର୍ଯ୍ୟନ୍ତ ସମାପ୍ତ ହୁଏ। ଏହା ଖ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱାରା ଶେଷ ବର୍ଷାର କିଛି ବୁନ୍ଦା ଶ୍ୱାସେ ପ୍ରକ୍ଷେପ କରିବା ସହିତ ଆରମ୍ଭ ହୁଏ, ଏବଂ ପେଣ୍ଟେକୋଷ୍ଟରେ ଜଗତଙ୍କ ପାଇଁ ଏକ ସନ୍ଦେଶ ବହନ କରୁଥିବା ଅଗ୍ନିର ଜିଭାମାନଙ୍କ ସହିତ ସମାପ୍ତ ହୁଏ। ପୀତର ପେଣ୍ଟେକୋଷ୍ଟକୁ ଯୋଏଲଙ୍କ ପୂରଣ ଭାବେ ଚିହ୍ନିତ କରିଥିଲେ। ଯେହେତୁ ଏହି କଥା ତଥ୍ୟରୂପେ ସ୍ଥିର, ସେହିପରି ଏହା ସ୍ଥାପିତ କରେ ଯେ ଖ୍ରୀଷ୍ଟଙ୍କର ସେହି ଶ୍ୱାସୋତ୍ସର୍ଜନ ମଧ୍ୟ ଯୋଏଲଙ୍କର ଏକ ପୂରଣ ଥିଲା; କାରଣ ପେଣ୍ଟେକୋଷ୍ଟୀୟ ଋତୁର ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ଆରମ୍ଭ ଓ ସମାପ୍ତି ଅଛି, ଯାହା ପ୍ରଦର୍ଶନ କରେ ଯେ ଆଲଫା ହିଁ ଓମେଗା ମଧ୍ୟ ଅଟେ। ଖ୍ରୀଷ୍ଟଙ୍କ ପୁନରୁତ୍ଥାନର ଦିନ ଯବର ପ୍ରଥମ ଫଳର ନିବେଦନ କରାଯାଇଥିଲା, ଏବଂ ପଚାଶ ଦିନ ପରେ ପେଣ୍ଟେକୋଷ୍ଟରେ ଗହମର ପ୍ରଥମ ଫଳର ନିବେଦନ ଉତ୍ତୋଳିତ କରାଯାଇଥିଲା। 9/11 ସେହି ମଧ୍ୟରାତ୍ରୀର ଧ୍ୱନିର ପ୍ରତୀକ, ଯାହା ରବିବାର ବ୍ୟବସ୍ଥାର ଠିକ୍ ପୂର୍ବରୁ ଆସେ ଏବଂ ତାହାକୁ ନେଇଯାଏ। ଜଖରିୟ 9:9 ରେ ଥିବା ମଧ୍ୟରାତ୍ରୀର ଧ୍ୱନିର ପ୍ରତିନିଧିତ୍ୱର ସମ୍ପୂର୍ଣ୍ଣ ପୂରଣ ଜୁଲାଇ 2023 ପରବର୍ତ୍ତୀ ସମୟରେ ଅଟେ।

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Yaa intala Xiyoon, guddaa gammadi; yaa intala Yerusaalem, iyyaa: kunoo, Mootiin kee gara kee dhufa; inni qajeelaadha, fayyina kan qabu; gad of qabaa, harree irra taa'ee, ilmoo harree, jechuunis ilmoo dhalaa harree irra taa'ee dhufa. Zakariyaas 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Kanaaf Zakaariyaas fakkeessuu Isaayyaas kan sabni Waaqayyoo gonfoo taʼuu isaa irratti walii gala; garuu inni dabalataan gonfoon sunis mallattoo mootummaa taʼuu isaa ni dabala, yeroo inni, “isaan dhagoota gonfoo fakkaatu; biyya isaa irratti akka mallattoo ol kaafamanii in taʼu” jedhee barreessetti; akkasumas Zakaariyaas gammachuu fakkeenyoota Yoʼeel kan “midhaan” fi “wayinii haaraa” waliin walqabatu irra deebiʼee sagalee isaa dhageessisa, yeroo inni, “midhaan dargaggoota ni gammachiisa, wayiniin haaraanis dubartoota mootummaa” jedhetti. Akkuma nuti boqonnaa digdamii saddeet keessatti galmee warra machaa Efreem ilaallu, boqonnaan kun isa Macaafni Qulqulluun “boqonnaa fi haaromsa” itti ibsu taʼuu isaa qalbeeffadhaa. Kun waaʼee rooba boodaa ilaalchisee keessaa isa ijoo keessaa tokko Macaafa Qulqulluu keessatti taʼa; kanaafuu warri machaa Efreem kun warra Yoʼeel dubbatu sanauma machooftota taʼuu qabu.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Of keessaa maqaa guddaa oftuulummaatiif, warra Efreem keessaa machaaʼaniif, warra miidhaginni isaanii inni ulfina qabeessi daraaraa badu taʼe, warra mataa sulula coomaa warra daadhii wayiniitiin moʼamaniirra jiraataniif! Kunoo, Gooftaan tokko jabaa fi humna qabeessa qaba; inni akka bubbee cabbii fi akka qilleensa badiisaa, akka lolaa bishaanota jajjaboo guutanii yaaʼanii, harka isaatiin lafa irratti ni gad buusa. Maqaan guddaan oftuulummaa, warri Efreem keessaa machaaʼan, miilla jalatti ni dhidhiitamu; miidhaginni ulfina qabeessi sunis, inni mataa sulula coomaa irra jiru, daraaraa badu taʼa; akkasumas akka firii duraa yeroo bonaa dura bilchaatuu ti; isa ilaalu tokko yeroo isa argu, utuu inni harka isaa keessa jiruu ni liqimsa. Guyyaa sanatti Gooftaan mootummaa hundumaa warra hafan saba isaatiif gonfoo ulfinaa fi diyaadeemii miidhaginaa ni taʼa; akkasumas isa murtii irratti taaʼee murteessuuf hafuura murtii, warra lola balbala duratti deebisaniifis jabina ni taʼa. Isaan garuu daadhii wayinii irraa sababeeffatanii dogoggoraniiru; dhugaatii cimaa irraas karaa irraa badaniiru; lubni fi raajiin dhugaatii cimaa irraa sababeeffatanii dogoggoraniiru; isaan daadhii wayiniitiin liqimfamaniiru, dhugaatii cimaa irraas karaa irraa badaniiru; mulʼata keessatti ni dogoggoru, murtii keessattis ni gufatu. Maaddii hundinuu qufaa fi xuriidhaan guutameera; iddiin qulqulluun tokko illee hin jiru. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Ofii tursiisaa, dinqisiifadhaas; iyyadhaa, bo’ichaas: isaan ni machaa’u, garuu daadhiin miti; ni hollatu, garuu dhugaatii cimaatiin miti. Waaqayyo irratti keessan hafuura hirriba gadi fagoo isiniif dhangalaaseera; inni ija keessan cufeera; raajotaafi bulchitoota keessan, ilaaltota, haguugeera. Mul’anni hundinuu isin biratti akka dubbii macaafa cufamee ta’eera; isa sana nama barateetti kennanii, “Maaloo, kana dubbisi,” jedhu; innis, “Ani hin danda’u; inni cufameeraatii,” jedha. Macaafichis nama hin baranneetti kennamee, “Maaloo, kana dubbisi,” jedhama; innis, “Ani hin baranne,” jedha.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Kanaaf, Gooftaan akkana jedhe; Sababii sabni kun afaan isaatiin natti dhiʼaatee, hidhii isaatiinis na kabajuuf, garuu garaa isaa narraa fagoo fageessee, sodaan inni natti qabu immoo ajaja namootaatiin baratame taʼeef; kanaafuu, kunoo, ani sabni kana gidduutti hojii dinqisiisaa, jechuunis hojii dinqisiisaa fi ajaaʼibsiisaa hojjechuuf itti fufa; ogummaan ogeeyyii isaanii ni bada, hubannaan warra hubatamoo isaanii immoo ni dhokata. Warra marii isaanii Gooftaa irraa dhoksuuf gadi fagaatanii barbaadaniif wayyoo; hojii isaanii dukkana keessa jira, isaanis, Eenyutu nu arga? eenyutu nu beeka? jedhu. Dhuguma, wantoota garagalfuun keessan akka suphee supheessaa in lakkaaʼama; hojii tokko isa isa tolcheen, Inni na hin tolchine, jechuu dandaʼaa? yookaan wanti bocame tokko isa isa bocheen, Inni hubannaa hin qabu, jechuu dandaʼaa? Isaayaas 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Waaqayyo erga ogummaa fi hubannaa isaanii—waan lamaan beekumsi dabalamuu isaa yeroo ergaan raajii banamutti hubachuu wajjin walqabatan sana—irraa fuudhee, gidduu machooftota Efreemitti “hojii dinqisiisaa” tokko ni raawwata. Warri ogeeyyiin ta’an hubatu. Kutaan “hojii dinqisiisaa” sanaa beekumsa Leencichi gosa Yihudaa irraa ergaa baname sana sammuu machooftota Efreem keessaa irraa fuudhuudha. Addaan baafamuun ogeeyyii fi warra hamaa keessaa tokko “hojii dinqisiisaa” Gooftichaa keessaa isa tokko dha. Inni wangeela bara baraa dha. Erga Kiristoos Yihudoota falmisiisoo sana fakkeenya iddoo wayinii sanaatiin geggeessee, akkasitti murtii isaanii isaanuma irraa labsisiisee booddee, Inni gaaffii keessaa Faarfannaa 118 irraa fuudhe tokko gaafate:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Dhagaan ijaartoonni tuffatan mataa golee taʼeera. Kun hojii Waaqayyoo ti; ija keenya duratti dinqisiisaa dha. Kun guyyaa Waaqayyo tolche dha; nutis keessatti ni gammanna, ni ililchinas. Faarfannaa 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

ᎤᏬᎯᏳᎯ ᎤᏛᏁᎵᏓ “ᎤᏍᏆᏂᎪᏗ ᎠᏕᎳ ᎠᎴ ᎤᏍᏆᏂᎪᏗ ᎤᏰᎸᏛ” ᎡᏆᎵᎻ ᎠᏂᏗᎩᏍᎩ ᎦᏬᎩ ᎫᎬᏗ, ᎠᎴ ᎾᏍᏉ ᎤᏂᎩᏒᎢ ᎤᏂᎪᎵᏰᎥᎢ ᎤᏙᎯᏳᎯ ᎤᏂᎦᏔᎲᎢ. ᎤᏍᏗ “ᎠᎵᏍᏚᎢᏍᏗ ᏅᏯ ᎦᎶᎯ ᎠᏂᏍᏓᏅᏛ” ᎤᏍᏆᏂᎪᏗ ᎤᏂᎦᏙᎵᏓ ᎾᏍᎩ ᏣᎥᏍ ᎤᏤᎵ “ᎢᎤᕆᎪᏗ ᏧᏂᏴᏗ.”

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

መጽሐፉ የታተመ ስለሆነ፣ ሰካራሞቹ ማንበብ አይችሉም፤ ይህም “የተማሩ” ተብለው የተወከሉት መሪዎች ይሁኑ ወይም “ያልተማሩ” ተብለው የተወከሉት ሕዝብ ይሁኑ። “የታተመው መጽሐፍ” ተብሎ እንደተወከለው የቅዱሳት መጻሕፍት ትንቢታዊ ምስክርነትን ሰካራሞቹ በትክክል መረዳት አይቻላቸውም። ሰካራሞቹ ደግሞ “ከመንገድ የወጡ” መሆናቸው ሁለት ጊዜ ተለይቶ ተገልጿል። ይህም እንደገና በኢሳይያስ ሃያ ስምንት ተመዝግቧል፤ ይህም ኢሳይያስ ሰካራሞቹ ሊሰሙት ያልፈለጉትን “ዕረፍትና ማደስ” የሚለይበት ዋነኛ የዘገየ ዝናብ የቅዱሳት መጻሕፍት ክፍል ነው። “ዕረፍትና ማደስ” መልእክት ነው፥ ምክንያቱም ሊሰማ ይችላል።

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Sakaanummaan sun dhugumatti warra machaa karaa “daandiiwwan durii” Ermiyaas irraa in hambise; daandiin sunis akka Ermiyaasaan ibsameetti itti deemanii bokkaa boodaa argatan, innis “boqonnaa” jedhamee bakka bu’a. Ergaa bokkaa boodaa warri machaa Efreem irraa diduun isaanii mata-duree addaa Dubbii Waaqayyoo keessatti ibsame dha. Isaan ni machaa’u, sababni isaas seenaa hundee ta’e, isa seenaa dhibba afurtamii afur kuma keessaa fakkeenya isaanii kennu—kan seenaa bokkaa boodaa ta’e—itti deebi’uu didaniif.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“አስደናቂ ሥራ” በኤፍሬም ሰካራሞች ላይ የሚፈጸመው በኋለኛው ዝናብ መፍሰስ ዘመን ውስጥ ነው። በኋለኛው ዝናብ ጊዜ የሚፈትን መልእክት ሁለት ዓይነት አምላኪዎችን ያመነጫል፤ እነርሱም በሚጠጡት “ወይን” ይመሰላሉ። ኃጢአን ትንቢታዊ ትርጓሜአቸውን በቅዱስ ታሪክ መስመሮች ላይ ለመመስረት እምቢ አሉ፤ የኢሳይያስ ሃያ ስምንት “መስመር በላይ መስመር” ዘዴን የሚጠቀሙ ግን “አዲስ ወይን” ይጠጣሉ። የኃጢአን ስካር ትንቢትን መረዳት ባለመቻላቸው ይገለጣል፤ የዕውርነታቸውም ሁኔታ ወደ መሠረታዊ የቀድሞ መንገዶች ለመመለስ ፈቃደኛ ባለመሆናቸው ተከስቷል። ኢየሱስ ስለ ተጣለችው ድንጋይ፣ የማዕዘንም ራስ ስለምትሆን፣ ከቶ አላነበባችሁምን? ብሎ በመጠየቅ ተከራካሪ አይሁድን ገሠጻቸው።

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

የማዕዘኑ ራስ የሚሆነው ድንጋይ የሚወክለው፣ መሠረቱ ወይም የማዕዘኑ ድንጋይ በካፕስቶኑ ውስጥ እንደሚደገም ያለውን ትንቢታዊ እውነት ነው። የአልፋው ድንጋይ ደግሞ የኦሜጋው ድንጋይ ነው። የመስመር በላይ መስመር የሆነውን ዘዴ የሚያቆምና የሚደግፍ ዋነኛው ትንቢታዊ መርህ፣ (እርሱም የኋለኛው ዝናብ ዘዴ ነው) የአንድ ነገር መጀመሪያ የዚያን ነገር ፍጻሜ እንደሚያሳይ ነው። በሚለራዊት እንቅስቃሴ ውስጥ ዋነኛው ትንቢታዊ መርህ፣ የራእይ አሥር መልአክ በወረደ ጊዜ የተረጋገጠው የአንድ ቀን ለአንድ ዓመት መርህ ነበር። በአንድ መቶ አርባ አራት ሺህ እንቅስቃሴ ውስጥ ዋነኛው ትንቢታዊ መርህ፣ የራእይ አሥራ ስምንት መልአክ በወረደ ጊዜ የተረጋገጠው መጀመሪያው ፍጻሜውን እንደሚያሳይ የሚለው ነው።

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Waaqayyoon Dubbii raajii Isaa keessatti wantoota bokkaa boodaa wajjin walqabatan ibsa keessatti baayʼee balʼinaan ibseera. Dhugaawwan keessaa tokko immoo macheessitoonni Efreem bokkaa boodaa adda baasanii beekuu hin dandaʼan kan jedhu dha; kunis Yihudoonni Pheexiroosiif bartoonni sun machaaʼanii jiru jechuun yaadaniin fakkeenyaan mulʼifameera. Qajeelfamni guddaan mala hojii sanaa Alpha fi Omega taʼee kallattiidhaan irra deddeebiʼamee Dubbii Waaqayyoo keessatti kaaʼameera; garuu Dubbiin sun isaaniif cufamee jira. Malichi, seerri raajii inni guddaan, fi ergaan bokkaa boodaa mata dureewwan qulqulleeffamoo keessaa muraasa taʼanii sarara seenaa raajii tokko keessatti argamu; seenaichi immoo akka “hojii dinqisiisaa” tokkootti bakka buufamee dhihaata.

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Ammas dubbiin Waaqayyo maccaa humnootaa akkana jedhee natti dhufe; Waaqayyo maccaa humnootaa akkana jedha; Ani Xiyooniif hinaaffaa guddaadhaan hinaafeera, dheekkamsa guddaadhaanis isheef hinaafeera. Waaqayyo akkana jedha; Ani gara Xiyoonitti deebiʼeera, Yerusaalem gidduuttis nan jiraadha; Yerusaalemis magaalaa dhugaa jedhamee ni waamama; tulluun Waaqayyo maccaa humnootaas tulluu qulqulluu ni jedhama. Waaqayyo maccaa humnootaa akkana jedha; Ammas jaarsoliin fi dubartoonni dulloomoon daandiiwwan Yerusaalem keessa ni taaʼu, namni hundinuus dulluma isaa guddaadhaaf ulee isaa harkatti qabatee ni jiraata. Daandiiwwan magaalaas ijoollee dhiiraa fi dubaraa achi keessa taphachaa jiraniin ni guutamu.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Waaqayyo Gooftaan maccaa isaa akkana jedha; Yoo wanni kun guyyoota kana keessatti ija hafeessa saba kanaa duratti dinqisiisaa taʼe, ija koo durattis dinqisiisaa taʼuu qaba moo? jedha Waaqayyo Gooftaan maccaa isaa. Waaqayyo Gooftaan maccaa isaa akkana jedha; Kunoo, ani saba koo biyya bahaa irraa fi biyya dhihaa irraa nan oolcha; isaanis nan fida, gidduu Yerusaalem keessa ni jiraatu; isaan sabni koo ni taʼu, anis dhugaa fi qajeelummaa keessatti Waaqa isaanii nan taʼa. Waaqayyo Gooftaan maccaa isaa akkana jedha; Isin warri guyyoota kana keessatti dubbii kana afaan raajotaa irraa dhageessan, warra guyyaa hundeen mana Waaqayyo Gooftaan maccaa isaa kaaʼame, akka mana qulqullummaa ijaaramuuf, harki keessan haa jabaatu. Guyyoota sana dura garuu namaaf mindaan hin turre, bineensaafis mindaan hin turre; rakkina sanaan kan kaʼe, nama baʼuuf yookaan seenuuf nagaan hin turre; ani immoo namoota hundumaa, tokkoon tokkoon isaanii ollaa isaatti nan kaase. Amma garuu ani hafeessa saba kanaaf akka guyyoota durii sanaa hin taʼu, jedha Waaqayyo Gooftaan maccaa isaa. Zakaariyaas 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

ଯଖରିୟ କହନ୍ତି, “ଏହି ଦିନମାନଙ୍କରେ ନବୀମାନଙ୍କର ମୁଖଦ୍ୱାରା ଏହି କଥାମାନେ ଶୁଣୁଥିବା ତୁମେମାନେ, ତୁମ ହାତ ସଶକ୍ତ ହେଉ; ସେହି ଦିନରେ, ଯେଦିନ ସେନାବାହିନୀଙ୍କ ପ୍ରଭୁଙ୍କ ଗୃହର ଭିତ୍ତି ସ୍ଥାପିତ ହେଲା, ଯେପରି ମନ୍ଦିର ନିର୍ମିତ ହେଉ।” ଯାହା ଈଶ୍ୱରଙ୍କ ଲୋକମାନଙ୍କୁ ସଶକ୍ତ କରେ, ସେହି ହେଉଛି ସେହି ଭିତ୍ତିର ସନ୍ଦେଶ, ଯାହା ମୁଖ୍ୟ କୋଣାଶିଳା ହେବାକୁ ପରିଣତ ହୁଏ। ସେହି ସନ୍ଦେଶ ହେଉଛି ଯେ, ମିଲେରାଇଟ ଇତିହାସ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ଇତିହାସରେ ପୁନରାବୃତ୍ତ ହୁଏ।

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kirishtoos akkana jedha, “Yoo kun bara kana keessatti ija haftee uummata kanaa duratti dinqisiisaa taʼe, ija koo durattis akkasuma dinqisiisaa taʼuu qabaa?” Gaaffiin sun yeroo raajii “hojii dinqisiisaa” Waaqayyoo taʼe—inni raajota hundumaa mata-duree godhate—ni adda baasa; garuu yeroo sochiin Laaʼodiiqee kan dhibba afurtamaa afur kumaa gara sochii Filadelfiyaa kan dhibba afurtamaa afur kumaatti jijjiiramuus ni mulʼisa. Inni yeroo isaan chaappaa itti fudhatanuma dha; akkasumas yeroo sochiin isaanii lola keessaa gara injifannoo guutuutti jijjiiramu sana dha; iddoon hojii Waaqayyummaa fi namummaa garee uummata kana keessatti walitti makuu xumuramuus isauma, yeroo qulqulluun iddoo qulqulluu dhugumaan qulqulleeffamutti. Kun keessaa lakkoofsa keessaa ni hubatama; seenaa raajii inni “hojii dinqisiisaa” Isaa bakka buʼe keessatti, hojii dinqisiisaan sun ija Waaqayyoo fi ija haftee duratti dinqisiisaa dha; “ija irraa ijaatti” immoo mallattoo tokkummaa ti. Tokkummaan asitti bakka buʼame kun chaappaa saba Waaqayyoo kan Hoolicha iddoo Inni deemutti hundatti Isa duukaa buʼan kan cubbuu hojjechuu fi amala Kiristoos dogoggoraan bakka buʼuu irra duʼuu filatan irratti dubbata.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Miikaan seenaa bu’uuraa Israa’el durii akka “waan dinqisiisaa” taʼeetti ibsa.

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Akka guyyoota ati biyya Gibxii keessaa baate sanaan wal fakkaatuun, ani isaaf wantoota dinqisiisoo nan argisiisa. Miikiyaas 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“እቶም ዘድንቑ ስራሓት” መሰረታዊ ታሪኽ እዮም፣ እዚ ውን “ዘድንቕ” ዝበሃል ምኽንያቱ እቲ መሰረታዊ ታሪኽ ብእቲ ቀዳማይ እምኒ ናይ ጽፍሒ ዝውከል ኣብ መወዳእታ ታሪኽ ስለ ዝድገም እዩ። “እቶም ዘድንቑ ስራሓት” እቲ ብእምኒ መኣዝን ዝጅምር እሞ ብ“ቀዳማይ እምኒ ጽፍሒ” ዝውዳእ ታሪኽ እዩ። እቶም “ዘድንቑ ስራሓቱ” ኣብ ታሪኽ ሙሴ ተገሊጾም እዮም፣ ኣብ ታሪኽ ክርስቶስ ድማ ተደጊሞም እዮም። ሙሴ እቲ እምኒ መኣዝን ነበረ፣ ክርስቶስ ድማ እቲ ቀዳማይ እምኒ ጽፍሒ ነበረ። ሙሴ ብትንቢታዊ ምልክት ኣልፋ እዩ፣ ክርስቶስ ድማ ኦሜጋ እዩ።

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Ka’iisee Museedhaan jalqabee, innis seenaa Macaafa Qulqulluu keessatti Alfa isa jalqabaa ta’ee, Kiristoos Caaffata Qulqullaa’oo hunda keessatti wantoota Ofii Isaa ilaallatan ibse.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Museen ni barsiise, Phexrosiis guyyaa Pentheqoosxeetti dubbii Musee fayyadamee Museen Kiristoosin fakkeenyaan agarsiise jedhee ibse.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Garuu wantoonni kun, inni Waaqayyo afaan raajota isaa hundumaa duraan dubbatee, Kiristoos akka dhiphatu agarsiise, akkasitti guuteera. Kanaaf qalbii jijjiirradhaa, deebi'aas, yeroo boqonnaa argamsiisu argamuu Gooftaa biraa dhufu cubbuun keessan akka haqamuuf; innis Yesus Kiristoosin, isa duraan isinitti lallabame sana, isiniif ni erga. Isa Waaqayyo waa'ee isaa afaan raajota isaa qulqulloota hundumaa kanneen jalqaba biyya lafaatii kaasee dubbate, hamma yeroo wanti hundinuu deebifamee sirreeffamutti samiin simachuu qaba. Museenis dhugumaan abbootiitti, ‘Waaqayyo Gooftaan keessan obboloota keessan keessaa Raajii akka koo tokko isiniif ni kaasa; waan inni isinitti jedhu hundumaa keessatti isa dhaga'aa. Akkasumas ni ta'a, lubbuun hundinuu isa Raajicha sana hin dhageenye keessaa saba sanaa ni balleeffamti.’ Eeyyee, raajonni hundinuu, Samaa'el irraa jalqabee warri itti aanan hamma dubbatan hundinuu, guyyoota kana akkasuma dursee dubbatan. Hojii Ergamootaa 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

ጴጥሮስ በጴንጤቆስጤ መፍሰስ ጊዜ ሙሴን በሁለተኛ ምስክርነቱ ሲያቀርብ፣ ሙሴ እንደ አልፋ ክርስቶስም እንደ ኦሜጋ መሆናቸው ተመሠረተ፤ እንዲሁም ጴጥሮስ የኋለኛው ዝናብ መልእክት (እና በእርሱ ላይ የተነሣው ክርክር) ዋና ክፍል ከሆነው የ“አልፋና ኦሜጋ” ትንቢታዊ መርሕ ላይ አጽንዖት እየሰጠ እንዳለና ያንንም እንደሚለይ ያሳያል። ያ መርሕ በሚለራዊ ታሪክ ውስጥ ካለው የዓመት/ቀን መርሕ ጋር ለመቶ አርባ አራት ሺሁ ተመጣጣኝ የሆነ ነው። የ“አልፋና ኦሜጋ” መርሕ ‘መሠረቱ የራስ ድንጋይ መሆን’ የሚለው መርሕ ነው፤ እርሱም ‘ሙሴና በጉ’ የሚሉት መርሖች ነው፤ ስለዚህም በመንፈሳዊ መነሣሣት የወይኑ ቦታ መዝሙር ከሆኑት ጥቅሶች አንዱ መሆኑ ይለያል፤ ይህም ደግሞ የሙሴና የበጉ መዝሙር ነው።

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Jalqabnii fi dhumni sararoota raajii adda addaatiin bakka bu’an, seenaa Waaqayyo keessatti “hojiiwwan isaa dinqisiisoo” itti raawwatu agarsiisu; akkasumas ifni mallattoon “hojiiwwan dinqisiisoo” maal akka bakka bu’u hubachuudhaan mul’atu, Laa’oodiqiyaa tokko gara Filadelfiyaaatti jijjiira; kanaanis inni dhagaa mana qulqullummaa ijaaramaa jiru keessaa tokko ta’a; akkuma mana qulqullummaa Millerotaatiin ijaarame waggaa 46 keessatti guutamee gara Onkoloolessa 22, 1844tti geesseetti, yeroo Gooftaan akka tasaa gara mana qulqullummaa isaa dhufe.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Yoo gooftaniif, akka Gooftaan gaarummaa qabu dhandhamtanii jirtu. Isatti dhufuudhaan, akka dhagaa jiraataatti, namootaan dhuguma tuffatame, garuu Waaqayyoon filatamee, kabajamaatti, isinis immoo akka dhagoota jiraatotaatti mana hafuuraa ijaaramtu; lubummaa qulqulluu taatanii, aarsaa hafuuraa Yesuus Kiristoosiin Waaqayyo duratti fudhatamaa taʼe dhiʼeessuuf. Kanaafis Caaffatni akkana jedhee qaba: “Kunoo, ani Xiyoon keessatti dhagaa golee isa guddaa, filatamaa, kabajamaa nan kaaʼa; inni isatti amanu hin qaanoftu.” Egaa isiniif warra amantaniif inni kabajamaa dha; warra immoo hin ajajamneef, “dhagaan ijaartonni tuffatan, inni sun mataa golee taʼeera”; akkasumas, “dhagaa gufuu, kattaa mufannaa” dha; isaan dubbichatti gufatu, waan hin ajajamneef; kanaafis isaan ramadaman. Isin garuu sanyii filatamaa, lubummaa mootummaa, saba qulqulluu, uummata addaa dha; kunis akka isa dukkana keessaa gara ifa isaa dinqisiisaa sanaatti isin waame sanaa ulfina labsitaniif. Isin warri duraan uummata hin taane, amma garuu uummata Waaqayyoo taataniittu; warri araara hin arganne, amma garuu araara argattaniittu. 1 Phexiros 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

መጽሓፍ መልክዕ ናብ እቲ ድንቂ ብርሃኑ ክንጽዋዕ ምባል፣ እቲ ጽዋዕ መዓስ ከም ዝግበር ይለልይ፤ ምኽንያቱ እቲ ናይ 1888 ምልክት መንገዲ፣ ብመንፈሳዊ ምሕዳር ምስ ናይ ቆራሕ ዓመፅ ኣብ ኣልፋ ታሪኽ ሙሴ ተዛዚሙ ናብ መወዳእታ ዘመናት ምስ ዝመጽእ ምስ 9/11 ይሰማማዕ፤ እዚ ኸኣ መልእኽቲ ሎዶቅያ ምስ ሳልሳይ መልኣኽ ብመሰረት መንፈሳዊ ምሕዳር ኣብ ዝበጽሕሉ ጊዜ እዩ። ሎዶቅያውያን ኣብ ትንቢት “ዕዉራት” እዮም፣ ማለት ኣብ ጸልማት እዮም ዘለዉ፤ እቲ ካብ ጸልማት ንምውጻእ ዝተገብረ ጽዋዕ ከኣ መልእኽቲ ሎዶቅያ ኣብ 1856፣ 1888 እና 9/11 ምስ በጽሐ ጀመረ። ኣብ 9/11 እቲ “ካብ ጸልማት ውጹ” ዝብል ጽዋዕ፣ ብርሃን ናይ መልኣኽ ራእይ ዮሃንስ ዓሰርተ ሸሞንተ ንምርዳእ ጥራይ ዘይነበረ፣ ነገር ግን ነቲ ሰማዒ ኣብ እታ ታሪኽ እውን ንምእታው ዝነበረ ጽዋዕ እዩ ነይሩ፣ ኣብኣ ኸኣ እቶም “ድንቂ ግብርታት” ኣምላኽ ፍጹም ፍጻሜኦም ክረኽቡ እዮም።

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

Darboota soddoma darban sadii darban darbanitti irra deddeebiin mul’ifameera jechuun hiikni raajii “wangeela bara baraa” seenaa tokko ta’uu isaa, keessatti dhugaan raajii tokko kan banamee ifa ta’u, kunis adeemsa qormaataa sadarkaa sadiitti qoodame jalqabsiisu; qormaatota sadan sana keessattis amala addaan baasu lama akka jiran. Qormaanni jalqabaa fi lammaffaan uumama isaaniin isa sadaffaa irraa adda; sababni isaas inni sadaffaan qormaata ifa baasuu dha, kan agarsiisu qormaatota jalqabaa fi lammaffaa darbite moo akka hin dabarre. Addaan baafannoon biraa wangeela bara baraa keessatti argamu immoo, qormaata yeroo ammaa jiru darbuu qabda akka qormaata itti aanu keessatti hirmaattuuf.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

“Dinqisiisaa hojiiwwanii” seenaa isaa, akkasumas seenaa itti “wangeelli bara-baraa” xumura isaa ga’uudha; sababiin isaas sa’aatiin mootummaa murtii kan ergamaa isa jalqabaatiin labsamu, kan akka wangeela bara-baraatti adda baafame, raawwatamuu isaa isa guutuu kan jalqabu 9/11 irraa eegalee ta’a. Murtiin warra Millerootaaf akeekkachiifamaa ture, Onkololeessa 22, 1844 ture; yeroo sanatti fakkeenya durboota kudhani keessatti balballi cufame; kanaanis seera Dilbataa fakkeesse, yeroo balballi deebi’ee fakkeenya durboota kudhani keessatti cufamu. 9/11n sa’aatiin murtii raawwachiisaa Waaqayyoo seera Dilbataa irratti akka jalqabu labsaa jira; akkuma warri Millerootaa sa’aatiin murtii qorannoo Onkololeessa 22, 1844 irratti akka jalqabe labsanitti.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

9/11 ምልክት እስከ ሰንበት ሕግ ድረስ ያለው ዘመን “የእግዚአብሔር ድንቅ ሥራዎች” ተብሎ የሚወከል ነው፤ እንዲሁም “የማዕዘኑ ራስ” የሚሆነው የመሠረት ድንጋይ እንደሆነ፣ እንዲሁም “የጴንጤቆስጤ ወቅት” እንደሆነ፣ እንዲሁም “ዕንባቆም ምዕራፍ ሁለት” እንደሆነ፣ እንዲሁም “የአንድ መቶ አርባ አራት ሺህ ሰዎች ማኅተም የሚቀበሉበት ጊዜ” እንደሆነ፣ እንዲሁም “የአውሬው ምስል የሚፈተንበት ጊዜ” እንደሆነ፣ እንዲሁም “ዘላለማዊው ወንጌል” እንደሆነ፣ እንዲሁም “የ1840 እስከ 1844 ቅዱስ ታሪክ” እንደሆነ፣ እንዲሁም “የራእይ ምዕራፍ አሥር ታሪክ” እንደሆነ፣ እንዲሁም “ከክርስቶስ ጥምቀት እስከ ሞቱ ድረስ ያለው ታሪክ” እንደሆነ ይወከላል።

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Ⲡⲓⲓⲥⲧⲟⲣⲓⲁ ⲉⲧⲁϥϣⲱⲡⲓ ϩⲛ ⲟⲩⲫⲣⲁⲕⲧⲁⲗ ⲛ̀ϫⲉ ⲡⲉϥⲃⲁⲡⲧⲓⲥⲙⲟⲥ ⲁϥⲁⲣⲭⲏ ⲛ̀ⲧⲡⲉⲣⲓⲟⲇⲟⲥ ⲛ̀ 2520 ⲛ̀ϩⲟⲟⲩ, ⲑⲏ ⲉⲧⲁⲥϫⲱⲕ ⲉϩⲣⲁⲓ ϧⲉⲛ ⲡⲥⲧⲁⲩⲣⲟⲥ. Ⲡⲉⲫⲃⲁⲡⲧⲓⲥⲙⲟⲥ ⲛ̀ⲧⲉ Ⲡⲭⲣⲓⲥⲧⲟⲥ ⲛⲁϥⲣⲉⲡⲣⲉⲥⲉⲛⲧⲉ ⲙ̀ⲡⲉϥⲙⲟⲩ, ⲛⲉϥϧⲱⲙ, ⲛⲉϥⲧⲱⲛϥ, ⲉⲧⲁⲩϫⲱⲕ ⲉϫⲱϥ ϧⲉⲛ ⲟⲩⲙⲉⲑⲙⲏⲓ ϧⲉⲛ ⲧϧⲁⲏⲧ ⲛ̀ 1260 ⲛ̀ϩⲟⲟⲩ.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Yeroo Hafuurri Qulqulluun cuuphaa Kiristoos irratti buʼe, inni buʼuu ergamaa Mul’ata boqonnaa kudha saddeetffaa sanaa 9/11 irratti dursee fakkeesse. Guyyoota raajii 1260 booda, taateewwan cuuphaadhaan fakkeeffaman fannoo irratti hiika isaanii dhugumaan guutan. Seenaan cuuphaadhaa kaasee hamma fannootti jiru seenaa alfaa fakkeenyummaa qabu of keessaa qaba; innis dhuma yeroo sanaatti dhugumaan raawwatama. Seenaawwan alfaa fi oomeegaa seenicha waliigalaa guutuu keessatti fakkeenya keessaa fakkeenya taʼanidha. Seenaan cuuphaadhaa kaasee hamma fannootti jiru “hojiiwwan dinqisiisoo Waaqayyoo” dha; seenaa sanas “cuuphaa Kiristoos” tiin ni bakka buʼa; akkasumas “duʼa, awwaalamuu fi duʼaa kaʼuu” Isaa isa dhugaa tiinis ni bakka buʼa; kanaafis “cuuphaa Israa’el durii Galaana Diimaa irratti” tiinis ni bakka buʼa; akkasumas “cuuphaa lubbuuwwan saddeetii yeroo seenaa Noh keessatti” tiinis ni bakka buʼa. Yeroon kun hundinuu seenaa “hojiiwwan Isaa dinqisiisoo” bakka buʼu.

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Lakkoobsi 8 akka mallattoo duʼaa kaʼuutti ilaalle, luboonni saddeet doonii irra turan isaan jalqaba lakkoobsi saddeet akka mallattootti yeroo himamu dha; seera yeroo-jalqabaa himamuutiinis, balʼinni raajii hundinuu himata jalqaba sana keessa jira. Luboonni saddeet sun lafaa durii irraa gara lafaa haaraatti ceʼaa jiru; akkas miti ree?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Warri saddeetni sun waggaa roobaa sana keessa jiraatan; garuu warri ergaa akeekkachiisaa roobaa sana didan hundinuu duʼan, sirrii dha mitii? Lubbuulee “8” sun kan seenaa ergaa akeekkachiisaa didame, balbala cufame, roobaa fi lafa haaraa wajjin bakka buufamanitti gara lafa haaraatti deeman, addunyaa moofaa irraa gara addunyaa haaraatti jijjiirama qooda baraa keessa darban.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Jijjiiramni qoodinsa yeroo lubbuulee saddeetii, warri kuma dhibba tokkoo fi afurtamii afur ta’an irratti mallatteeffamu, ce’umsa Laa’odiiqeyaa irraa gara Filadelfiyaa dha; kunis akkasuma waldaa loltu kan qamadii fi inkirdaadii irraa walitti qabamte irraa gara waldaa mo’attuu kan aarsaa qamadii firii jalqabaa qofa irraa ijaarameetti ce’umsa dha; aarsaan kunis akka mallattoo ol kaafamee addunyaan hundi akka arguuf dhihaata, akkuma nama tokko doonii kophaa isaa bishaanota duubbee irratti ilaaluutti. Namoonni sun warra 8 keessaa kan 7 ta’anidha; seenaan doonii kakuu ceesisuu fi ce’umsi Galaana Diimaa, lamaan isaanii iyyuu, “hojiiwwan isaa dinqisiisoo” ibsu.

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Lubbuwwan sun warra Mul’ata 11:11 raawwatamee kaafamanidha. Isaan uummata kakuu Waaqayyoo ti; abbaa isaanii Abrahaamiin bakka bu’amu, isa guyyaa saddeettaffaatti akka raawwatamuuf ture dhaabbata kakuu sun qabachuun jechuunis dhagna qabaa muramuu sana baatee tureen.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

መስመሮች እዚ ሁሉ ሓደ እዋን ይውክሉ እዮም፣ እቲ እዋን ድማ ብመሠረታት 9/11 ይጅምር እሞ ብሕጊ ሰንበት ይውዳእ። 9/11 እቲ ናይ መሠረት እምኒ እዩ፣ ሕጊ ሰንበት ድማ እቲ ናይ መዛዘሚ እምኒ እዩ። ኣብ ታሪኽ ናይ ምሕዳስ የሩሳሌም ብዘመን ነህምያን እዝራን፣ እቲ መሠረት ኣብ ታሪኽ ናይ ቀዳማይ ኣዋጅ ተፈጺሙ ነበረ፣ እቲ ቤተ መቕደስ ርእሱ ድማ ካብ ሳልሳይ ኣዋጅ ኣቐዲሙ ተወዲኡ ነበረ። ኣብ ታሪኽ ሚለራውያን እቶም መሠረታት ኣብ ግንቦት 1842፣ እቲ ናይ 1843 ቻርት ምስ ተሓትመ፣ ተመሥረቱ። እቲ ቤተ መቕደስ ሚለራውያን ካብ 1798 ክሳዕ 1844፣ ኣብ ምህናጽ ኣርባዕተን ሽዱሽተን ዓመታት ክጸንሕ ነበሮ። ቅድሚ 22 ጥቅምቲ 1844 እቲ ቤተ መቕደስ ሚለራውያን ተወዲኡ ነበረ፣ እቲ ናይ መዛዘሚ እምኒ ድማ ጭድርታ ፍርቂ ለይቲ ነበረ። ጭድርታ ፍርቂ ለይቲ ኣብ 22 ጥቅምቲ 1844 ምስ ተዛዘመ፣ እቲ ኣልፋን ሳልሳይ ኣዋጅን ናይ 457 ቅ.ል.ክ. ኣብ ኦሜጋ 1844 መዳርግቱ ረኺቡ ነበረ። 457 ቅ.ል.ክ. ከም ኣልፋ ናይ 2300 ዓመታት፣ 1844 ድማ ከም ኦሜጋ። ክልቲኦም ኣብ ሓደ ደረጃ ሓደ እዮም፣ ምኽንያቱ ኣዋጅ ወይ መልኣኽ ክልቲኦም መልእኽታት እዮም፣ እነዚ ድማ ክልቲኦም ነቲ ሕጊ ሰንበት ይመስሉ፣ ኣብኡ ኣዋጅ ክህሉ እዩ እሞ መልእኽቲ ሳልሳይ መልኣኽ ናብ ዓው ጭድርታ ክዓቢ እዩ።

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

ଖ୍ରୀଷ୍ଟପୂର୍ବ 457 ଠାରୁ ଖ୍ରୀଷ୍ଟପୂର୍ବ 408 ପର୍ଯ୍ୟନ୍ତ, ଉନଚାଶ ବର୍ଷକୁ ଦାନିଏଲ ଏହି ସମୟଖଣ୍ଡ ଭାବେ ଚିହ୍ନିତ କରିଥିଲେ, ଯେତେବେଳେ ଯିହୂଦୀମାନେ ନିର୍ମାଣକାର୍ୟ ସମାପ୍ତ କରିବେ: “ରାସ୍ତା ପୁନର୍ବାର ନିର୍ମିତ ହେବ, ଏବଂ ପ୍ରାଚୀର ମଧ୍ୟ, କଷ୍ଟକର ସମୟରେ ସୁଦ୍ଧା।”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Kanaaf beeki, kanaas hubadhu, yeroo ajajni Yerusaalem deebifamee ijaaramuuf ba’e irraa jalqabee hamma Masiihicha Mootichaatti torban torbaa fi torban jahaatamii lama ni ta’a; daandiinis deebisee ni ijaaramti, dallaanis akkasuma, yeroo rakkisaa keessattillee. Daani'el 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 BC fi 1844 dhaabbata bara 2300f alfa fi omeega dha. Lamaan isaanii seera Dilbataa agarsiisu; jechuunis akka alfa fi omeegaatti tokko dha; abdii kutuun bara 1844 immoo kaka’umsa waaqayyootiin abdii kutuu fannoo wajjin walqabsiifameera. Yoo 1844 fannoo agarsiisa ta’e, akkuma dhuguma ta’es, yeroo sanatti kan alfa isaatti fakkaatu (457 BC) isinis akkasuma agarsiisa. Bara 1844 irraa gara 1863tti adeemsi qormaataa ergamaa sadaffaatiin darbu mul’isa. Adeemsi qormaataa sun waggoota 49 murtee sadaffaa, murtee seera Dilbataa fi xumura hojii daandii fi dallaa yeroo rakkinaa keessatti raawwatamu gidduu jiranin bakka bu’ameera.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

୪୫୭ ଖ୍ରୀଷ୍ଟପୂର୍ବରୁ ୪୦୮ ଖ୍ରୀଷ୍ଟପୂର୍ବ ପର୍ଯ୍ୟନ୍ତ ସମୟ ୨୩୦୦ ବର୍ଷର ଆଲ୍ଫା ଇତିହାସ, ଯାହା ୧୮୪୪ ରୁ ୧୮୬୩ ପର୍ଯ୍ୟନ୍ତର ଓମେଗା ଇତିହାସକୁ ଦୃଷ୍ଟାନ୍ତରୂପେ ପ୍ରଦର୍ଶନ କରେ। ଏହି ଦୁଇଟି ଇତିହାସ ରବିବାର ଆଇନ ସମୟରେ ମୋହରିତ ହେବା ପରେ ଏକ ଲକ୍ଷ ଚଉତାଳିଶ ହଜାରଙ୍କ ଇତିହାସକୁ, ମାନବୀୟ କୃପାକାଳ ସମାପ୍ତ ହେବା ପର୍ଯ୍ୟନ୍ତ, ଚିତ୍ରଣ କରେ। ଏକ ଲକ୍ଷ ଚଉତାଳିଶ ହଜାରଙ୍କ କାର୍ଯ୍ୟ ହେଉଛି ପୁରୁଷ ଓ ସ୍ତ୍ରୀମାନଙ୍କୁ ପୁନର୍ବାର “ପୁରୁଣା ପଥ” ଦିଗକୁ ଡାକି ଆଣିବା; ଯାହାକୁ ଯିଶାୟ ଭବିଷ୍ୟଦ୍ବକ୍ତା ପୁରୁଣା ଉଜାଡ଼ ସ୍ଥାନଗୁଡ଼ିକୁ ପୁନର୍ନିର୍ମାଣ କରିବାରୂପେ ଚିତ୍ରଣ କରିଛନ୍ତି, ଏବଂ ଯାହାକୁ ଯିରେମିୟା ସେହି ପଥ ବୋଲି ଚିହ୍ନିତ କରନ୍ତି ଯାହା ଉତ୍ତର ବର୍ଷାର ସନ୍ଦେଶକୁ ନେଇଯାଏ। “ପ୍ରାଚୀର” ହେଉଛି ପରମେଶ୍ୱରଙ୍କ ବ୍ୟବସ୍ଥା, ଯାହାକୁ ଏକ ଲକ୍ଷ ଚଉତାଳିଶ ହଜାର ସମଗ୍ର ବିଶ୍ୱ ସମ୍ମୁଖରେ ଏକ ପତାକାସ୍ୱରୂପ ପ୍ରତିନିଧିତ୍ୱ କରିବେ। ଏହା ଇସ୍ଲାମର ତୃତୀୟ ହାୟର କ୍ଳେଶମୟ ସମୟରେ ଘଟିବ, କାରଣ ଜାତିମାନଙ୍କୁ କ୍ରୋଧିତ କରୁଥିବା ଶକ୍ତି ହେଉଛି ଇସ୍ଲାମ। ଏହି କାର୍ଯ୍ୟ ଏବଂ ସେହି କ୍ଳେଶମୟ ସମୟ ମିଖାଏଲ ଉଠିଦାଉଥିବା ପର୍ଯ୍ୟନ୍ତ ଚାଲୁ ରହିବ।

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Kana ati arguu dandeesse taanaan, 457 Dh.K.D. irraa hamma 408 Dh.K.D.tti yeroo raajii kan labsii sadaffaatti jalqabe, yeroo raajii isa bara 1844tti dhufaatii ergamaa sadaffaatiin jalqabee bara 1863tti xumurame fakkeenyaan kan agarsiisu taʼuu isaa hubachuu dandeessa; kanaafis, walitti hidhamiinsi isaanii raajii waggaa 2300 wajjin akka bikka jalqabaatti yookaan akka bikka xumuraatti mulʼachuun isaanii, walitti dhufeenya isaanii keessatti isaan akka alfaa fi omeegaa taʼan adda baasa. Yeroon rakkisaa Nehemiyaa yeroo rakkisaa kan Dubbii Waraana Siviiliitti geessu fi isa of keessatti hammatu agarsiisa. Yeroon waggaa afurtamii-sagal sun seenaa alfaa keessatti, seenaa omeegaa keessatti yeroo waggaa kudha-sagal bakka buʼa. Yeroon waggaa kudha-sagal sunis akkasuma waggoota kudha-sagal isa jalqabaa raajii waggaa 65 kan Isaayyaas keessatti bakka buʼameera.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> ସିରିୟାର ମୁଣ୍ଡ ହେଉଛି ଦମାସ୍କସ, ଏବଂ ଦମାସ୍କସର ମୁଣ୍ଡ ହେଉଛି ରେଜିନ୍; ଏବଂ ପାଞ୍ଚଷଠି ବର୍ଷର ଭିତରେ ଏଫ୍ରାଇମ୍ ଭଙ୍ଗିଯିବ, ଯେପର୍ଯ୍ୟନ୍ତ ସେ ଆଉ ଜନଜାତି ରୂପେ ରହିବ ନାହିଁ। ଯିଶାୟ 7:8।

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Yesaayaan raajii kana bara dhaloota Kiristoos dura 742 keessatti ibse; waggaa 19 booda immoo, bara dhaloota Kiristoos dura 723 keessatti, mootummaa kaabaa waggaa 2520f booji’amuutti geeffame; kunis bara 1798tti xumurame. Waggaa 19n bara dhaloota Kiristoos dura 742 irraa hamma bara dhaloota Kiristoos dura 723tti jiran, waggaa 19n bara 1844 irraa hamma bara 1863tti jiran waliin wal simatu; sababni isaas, waggaan 19n jalqabaa alfa raajii kanaa yoo ta’u, waggaan 19n dhumaa immoo omega dha. Seenaa waggoota 19 kana keessatti, mootichi hamaan Ahaaz ergaa rooba boodaa, kan lakkoofsa saddeet keessatti akka ergaa “yeroo torbaa”tti bakka buufame, Yesaayaadhaan isa dura dhaabbatee itti himame. Ahaaz ergaa sana ni didde; akkuma Adventizmiin Milleraayitii Laa’odiiqeyaa bara 1863 keessatti didde sana.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Yeroo sana keessatti, lubni ol aanaan Ahaaz gara Asooritti deeme; bocaa mana waaqeffannaa isaanii kan waaqota sobaa fidee deebiʼe, Ahaazis akka inni masaraa mana qulqullummaa Waaqayyoo keessatti ijaaramu taasise. Sararri kun seenaa raajicha ajajamuu didde kan karaa itti dhufe sanaan Yihudaatti deebiʼuu hin qabne, garuu deebiʼee raajii sobaa fi gowwoomsaa taʼeen dogoggorfame sana wajjin wal qixa taʼa; kunis hubannaa Millaraayitotaa waaʼee “yeroo torbaa” irraa of dhoksuuf mala Pirootestaantummaa gantummaa keessa deebiʼuu bakka buʼa, raawwii idileetti sareen hancufa ofii isaatti deebiʼu fakkaatu keessatti.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Kun yeroo kana mootummaa kaabaa fi mootummaa kibbaa gidduutti waraanni keessaa jalqabaa jirutti raawwatamaa ture; kanaanis yeroo waggaa 19 sun irra deebi’amee mul’ate keessatti Waraana Keessaa Ameerikaa keessatti ta’e fakkeenya raajii ta’a. 742 BC hanga 723 BCtti yeroo waggaa 19 ta’e, 1844 hanga 1863tti yeroo waggaa 19 ta’e bakka bu’a; kunis yeroo seera Dilbataa irraa jalqabee hanga yeroo carraan araaraa cufamutti jiru bakka bu’a. Seenaa 9/11 irraa hanga seera Dilbataatti jiru seenaa qormaata fakkii bineensichaa keessatti Ameerikaa keessatti ta’eedha; innis qormaata fakkii bineensichaa addunyaa guutuu keessatti seera Dilbata irratti jalqabamuun irra deebi’amee mul’ata. Kanaafuu, yeroo waggaa 19 kanneen seera Dilbataa irraa hanga cufamuu carraa araaraatti bakka bu’an, seenaa 9/11 irraa hanga seera Dilbataatti jirus ni bakka bu’u; kunis seenaa “hojiiwwan isaa dinqisiisoo” dha.

We will continue in the next article.

Nuti aanee itti aanu keessatti itti fufna.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Afuuraan Waaqayyoo gara kootti dhufe; innis akkana jedhe: Yaa ilma namaa, mammaaksi isin biyya Israa’el keessatti qabdan sun maali, kan jedhu, “Guyyaawwan dheeratan; mul’anni hundinuus hin raawwatamu?” Kanaafuu akkana jedhiin: Gooftaan Waaqayyo akkana jedhu; Ani mammaaksa kana ni balleessa; isaanis si’achi Israa’el keessatti akka mammaaksaatti isa hin fayyadaman. Garuu akkana jedhiin: Guyyaawwan dhihaataniiru, raawwiin mul’ata hundumaas dhihaateera. Sababiin isaas, mana Israa’el keessatti si’achi mul’anni sobaa tokko illee, yookaan raajii gowwoomsaa hin jiraatu. Ani Waaqayyo; ani nan dubbadha; dubbiin ani dubbadhus ni raawwatama; si’achi hin turu. Yaa mana fincilaa, ani bara keessan keessatti dubbii nan dubbadha; isa immoo nan raawwadha, jechuun Gooftaan Waaqayyo ni dubbata.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Ammas jechi Waaqayyoo gara koo dhufe; akkana jedhe, Yaa ilma namaa, kunoo, warri mana Israa’el, Mul’anni inni argu sun guyyoota baay’ee boodatti ta’a; inniis waa’ee yeroo fagoo ni raaga jedhu. Kanaafis akkana isaaniin jedhi, Gooftaan Waaqayyo akkana jedha; Dubbiin koo keessaa tokko illee si’achi hin dheeratu; dubbii ani dubbadhe garuu ni raawwatama, jedha Gooftaan Waaqayyo. Hisqi’el 12:21–28.

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