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# The Book of Daniel - Number One-Hundred and Eighty-Six

Macaafa Daaniʼel — Lakkoofsa Dhibba Tokkoo fi Saddeettamii Jaha

Panium’s Promise: The Final Sealing and Midnight Cry Revelation

Waadaa Paaniyum: Mul’ata Mallatteessuu Dhumaa fi Iyya Halkan Walakkaa

Author

Jeff Pippenger

Published

April 16, 2024

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At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Paaniyumitti, isa Qeisaariyaa Filiphoosi turetti, isa Daani'el kitaabaa boqonnaa kudha tokko keessaa lakkoofsota kudha sadii hamma kudha shanitti jiru keessatti, seenaa gaanfaleen Rippabiliikaanii fi Pirootestaantii iccitii isa torban keessaa taʼe saddeettaffaa taʼuu isaanii itti raawwatan keessatti, seenaa Mallattoon Waaqayyoo kumaa dhibba afurtamii afur irratti bara baraan itti maxxanfamu keessatti, akkasumas seenaa ergaan Iyyiisa Halkan Walakkaa dhufe keessatti, Kiristoos saba Isaa warra bara dhumaaaf abdii tokko kenne.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> Ani siinis siin jedhas, Ati ati Pheexroos dha; kattaa dhagaa kana irrattis waldaa koo nan ijaara; karrawwan siʼoolis ishee irratti hin moʼatan. Ani furtuu mootummaa mootummaa samii siifan kenna; waan ati lafa irratti hiitu hundinuu mootummaa samii keessatti ni hidhama; waan ati lafa irratti hiiktu hundinuu mootummaa samii keessatti ni hiikama. Maatewos 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Yeroon cufiinsaa kan Fulbaana 11, 2001 jalqabe, yeroo ijaarsaawwan guguddaan Magaalaa New York keessatti kufan sanatti, isa seera Dilbataa dhihoo dhufu irratti xumuramu, Alfaa fi Oomegaan qopheesse. Kutaan isa dhumaa baayʼee yeroon sanaa kutaa isa jalqabaa baayʼee irra deebiʼa. Fulbaana 11, 2001 irratti, Gooftaan saba Isaa gara karaalee duriiitti deebise; achitti, dhugaawwan biroo keessaa, akkuma bara mootummaa Yosiyaas keessatti argame sana, “torba yeroo” argatan. Sana booddee bokkaan boodaa xixiqqoo roobuu jalqabe; adeemsi qorumsa, isa gosa waaqeffattoota lama gidduutti addaan baʼuu fida, jalqabe.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Akka raawwii Habaqquuq boqonnaa lamaatti chaartoonni qulqulluun lameen ni argaman, mallattoo yeroo seenaa sanaas ni taʼan. Akkuma kanaan barbaachisummaa guddaadhaanis “mormiin” Habaqquuq boqonnaa lama keessatti jalqabe; innis mala sarara irratti sararaan, isa mala bokkaa boodaa taʼe, mala Pirootestaantizimii gantuu irraa mormu ture; mala kanas Adevantizimiin jalqaba fincila 1863 irraa eegalee suuta suutaan fudhachaa dhufe.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Yesuus ummata isaa bara dhumaa keessa jiraniif “furtuu mootummaa mootummaa waaqaa” akka kennu waadaa gale; kana jechuunis, mala sirrii Macaafa Qulqulluu kan furtuulee raajii barbaachisoo ta’an of keessaa qabu, ergaa Iyya Waaqaa Halkan Walakkaa fi Iyya Cimaa beekuu, dhaabu, fi labsuuf ta’u akka agarsiisutti dubbata.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Warri isaan Waaqayyoo wajjin walqunnamtii qabaatan ifa Aduu Qajeelinaa keessa deemu. Isaan karaa isaanii Waaqayyo duratti balleessuudhaan Furee isaanii hin salphisan. Ifni samii isaan irratti ni ibsa. Akkuma isaan xumura seenaa lafaa kanaatti dhihaatanitti, beekumsi isaanii waaʼee Kiristoosii fi waaʼee raajiiwwan isa wajjin walqabatan baayʼee ni dabala. Isaan ija Waaqayyoo duratti gatii daangaa hin qabne qabu; sababiin isaas Ilma isaa wajjin tokkummaa keessa jiru. Isaaniif dubbii Waaqayyoo miidhaginaa fi jaalatamummaa caalu qaba. Barbaachisummaa isaa ni argu. Dhugaan isaaniif ni mulʼata. Barsiisni foon uffachuu isaa ifa laafaa taʼeen ni miidhagama. Isaan Caaffatni Qulqullaaʼoon furtuu iccitii hunda hiiktu, rakkina hundas furdu taʼuu isaa ni argu. Warri ifa fudhachuufii fi ifa keessa deemuu hin barbaanne iccitii waaqeffannaa hubachuu hin dandaʼan; warri garuu fannoo isaanii baadhatanii Yesuusin duukaa buʼuuf hin qaanofne, ifa Waaqayyoo keessa ifa ni argu.” The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Warri akka Pheexroosiin bakka buʼaman, warra kuma dhibba tokkoo fi afurtamii afur sana, isaan ergaa Laaʼodiiqeyaa isa Fulbaana 11, 2001tti dhufe fudhatanidha; innis amma Adoolessa, 2023 irraa eegalee irra deebiʼamee lallabamaa jira. Ergaan Laaʼodiiqeyaa inni bara 1856tti dhufe immoo beekumsa dabalataa “yeroo torbaa” ture; yeroo Kiristoos lafee duʼaa walitti fidu, sana booddee jireenyatti isaan fidus, isaan sochii Laaʼodiiqeyaa ergamaa sadaffaa irraa gara sochii Filadelfiyaa warra kuma dhibba tokkoo fi afurtamii afuritti ceʼu. Ceʼumsi sun Dubbii Kiristoosiitiin dhufa; isaan Dubbii Isaatiin qulqulleffamu, Dubbiin Isaas “dhugaa” dha, Dubbiin Isaas “furtuu” isa Dubbii Isaa banuudha.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

> Gara ergamaa waldaa Filadelfiyaa keessatti argamutti immoo akkana jedhii barreessi; Isa qulqulluu taʼe, isa dhugaa taʼe, isa furtuu Daawit qabu, isa banu, namni tokko illee kan cufu hin jirre; isa cufu, namni tokko illee kan banu hin jirre; akkana jedhu: Ani hojii kee beeka; kunoo, ani balbala banaa tokko si dura kaaʼeera, namni tokko illee isa cufuu hin dandaʼu; ati humna xinnoo qabdaatii, dubbii koo eegdeerta, maqaa koos hin ganne. Mulʼata 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Mala “sarara irratti sararaa” jedhu furtuu Kiristoos ummata Isaa bara dhumaa keessaa lola “karrawwan” irratti keessatti waadaa galeedha. “Karri” jechuun waldaa dha.

> And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

> Yaaqoob hurra isaa keessaa dammaqee, “Dhugumaan Waaqayyo iddoo kana keessa jira; ani garuu kana hin beekne” jedhe. Innis sodaatee, “Iddoon kun akkam sodaachisaa dha! Kun mana Waaqayyoo malee waan biraa miti; kunis karra samii ti” jedhe. Uumama 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

ᱜᱷᱟᱴ ᱨᱮ ᱦᱩᱥᱟᱹᱨ ᱢᱟᱱᱮ ᱥᱟᱹᱨᱤ ᱟᱨ ᱵᱷᱩᱞ ᱢᱟᱡᱷᱤᱨ ᱨᱮ ᱚᱠᱚᱭ ᱫᱷᱚᱨᱢᱚ ᱦᱩᱥᱟᱹᱨ ᱦᱩᱭᱩᱜᱼᱟ; ᱟᱨ ᱜᱽᱨᱤᱠ ᱫᱷᱚᱨᱢᱚ ᱨᱮᱭᱟᱜ ᱵᱷᱩᱞ ᱫᱚ ᱱᱚᱨᱚᱠ ᱨᱮᱭᱟᱜ ᱜᱷᱟᱴ ᱠᱟᱱᱟ, ᱟᱨ ᱫᱷᱚᱨᱢᱚᱛᱭᱟᱜ ᱞᱟᱣᱫᱤᱥᱮᱭᱟᱱ ᱟᱰᱵᱷᱮᱱᱴᱤᱥᱴ ᱫᱷᱚᱨᱢᱚ ᱦᱚᱸ ᱢᱤᱫ ᱜᱷᱟᱴ ᱠᱟᱱᱟ। ᱞᱟᱣᱫᱤᱥᱮᱭᱟᱱ ᱟᱰᱵᱷᱮᱱᱴᱤᱥᱴ ᱜᱷᱟᱴ ᱫᱚ ᱦᱟᱵᱟᱠᱩᱠ ᱨᱮᱭᱟᱜ ᱵᱤᱛᱚᱨᱠ ᱯᱩᱨᱟᱹ ᱦᱩᱭᱩᱜ ᱥᱟᱦᱟᱴ ᱢᱟᱱᱮᱭᱟ।

> 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. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

> ସେହି ଦିନରେ ସେନାବାହିନୀଙ୍କର ପ୍ରଭୁ ନିଜ ଜନମାନଙ୍କର ଅବଶିଷ୍ଟଙ୍କ ପାଇଁ ମହିମାର ମୁକୁଟ ଓ ସୌନ୍ଦର୍ୟର ଦିଆଦେମ ହେବେ; ଏବଂ ଯିଏ ବିଚାରାସନରେ ବସେ ତାହାର ପାଇଁ ବିଚାରର ଆତ୍ମା, ଓ ଯେମାନେ ଯୁଦ୍ଧକୁ ଫଟକ ପର୍ଯ୍ୟନ୍ତ ପଛକୁ ଫେରାନ୍ତି ସେମାନଙ୍କ ପାଇଁ ଶକ୍ତି ହେବେ। କିନ୍ତୁ ସେମାନେ ମଧ୍ୟ ଦ୍ରାକ୍ଷାରସ ଦ୍ୱାରା ଭ୍ରାନ୍ତ ହୋଇଛନ୍ତି, ଏବଂ ମଦ୍ୟପାନ ଦ୍ୱାରା ପଥଭ୍ରଷ୍ଟ ହୋଇଛନ୍ତି; ଯାଜକ ଓ ଭବିଷ୍ୟଦ୍ବକ୍ତା ମଦ୍ୟପାନ ଦ୍ୱାରା ଭ୍ରାନ୍ତ ହୋଇଛନ୍ତି, ସେମାନେ ଦ୍ରାକ୍ଷାରସରେ ଗ୍ରସିତ, ସେମାନେ ମଦ୍ୟପାନ ଦ୍ୱାରା ପଥଭ୍ରଷ୍ଟ; ସେମାନେ ଦର୍ଶନରେ ଭ୍ରାନ୍ତ ହୋନ୍ତି, ବିଚାରରେ ଠୋକର ଖାନ୍ତି। କାରଣ ସମସ୍ତ ମେଜ ବାନ୍ତି ଓ ମଲିନତାରେ ପୂର୍ଣ୍ଣ, ଏପରି ଯେ କୌଣସି ସ୍ଥାନ ଶୁଚି ନାହିଁ। ସେ କାହାକୁ ଜ୍ଞାନ ଶିଖାଇବେ? ଏବଂ କାହାକୁ ସିଦ୍ଧାନ୍ତ ବୁଝାଇବେ? ଯେମାନେ କ୍ଷୀରରୁ ବିଚ୍ଛିନ୍ନ ହୋଇଛନ୍ତି ଓ ସ୍ତନରୁ ଅଲଗା କରାଯାଇଛନ୍ତି ସେମାନଙ୍କୁ? କାରଣ ଆଜ୍ଞା ଉପରେ ଆଜ୍ଞା, ଆଜ୍ଞା ଉପରେ ଆଜ୍ଞା; ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି, ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି; ଏଠାରେ ଅଳ୍ପ, ସେଠାରେ ଅଳ୍ପ; କାରଣ ତତଳାଇଥିବା ଓଠ ଓ ଅନ୍ୟ ଭାଷା ଦ୍ୱାରା ସେ ଏହି ଲୋକଙ୍କ ସହିତ କଥାହେବେ। ଯାହାଙ୍କୁ ସେ କହିଥିଲେ, “ଏହାହିଁ ସେହି ବିଶ୍ରାମ ଯାହାଦ୍ୱାରା ତୁମେ କ୍ଲାନ୍ତକୁ ବିଶ୍ରାମ ଦେଇପାରିବ; ଏବଂ ଏହାହିଁ ସେହି ତାଜାପଣ”; ତଥାପି ସେମାନେ ଶୁଣିବାକୁ ଇଚ୍ଛା କଲେ ନାହିଁ। କିନ୍ତୁ ପ୍ରଭୁଙ୍କର ବାକ୍ୟ ସେମାନଙ୍କ ପାଇଁ ଆଜ୍ଞା ଉପରେ ଆଜ୍ଞା, ଆଜ୍ଞା ଉପରେ ଆଜ୍ଞା; ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି, ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି; ଏଠାରେ ଅଳ୍ପ, ସେଠାରେ ଅଳ୍ପ; ଯେଣୁ ସେମାନେ ଯାଇ, ପଛକୁ ପଡ଼ି, ଭଙ୍ଗିଯାଆନ୍ତୁ, ଫାନ୍ଦରେ ପଡ଼ନ୍ତୁ, ଓ ଧରାଯାଆନ୍ତୁ। ତେଣୁ, ହେ ଉପହାସକ ପୁରୁଷମାନେ, ତୁମେ ଯେ ଯେରୁସାଲେମରେ ଥିବା ଏହି ଜନଙ୍କ ଉପରେ ଶାସନ କରୁଛ, ପ୍ରଭୁଙ୍କର ବାକ୍ୟ ଶୁଣ। ଯିଶାୟ 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Furdoonni mootummaa sun dubbiiwwan Caaffata Qulqullaa’oo ti; isaanis Dubbichaatiin saba Waaqayyoo bara dhumaa keessa jiraniif kennaman.

> “There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

> “Dubbiin dhugaa Dubbii keessa jiran tokko tokko, akkuma hidhamiinsa albuudaa gatii guddaa qabuutti, fuula irraa gaditti dhokatan jiru. Qabeenyi dhokataan kun akkuma inni barbaadamutti argama; akkuma nama albuudaa warqee fi meetii barbaadu tokkootti. Ragaan dhugummaa Dubbii Waaqayyoo Dubbii sana of keessatti argama. Caaffanni Qulqullaa’aan furtuu Caaffata Qulqullaa’aa hiikudha. Hiikni gadi fageenyi dhugaawwan Dubbii Waaqayyoo keessa jiranis Hafuura Isaa tiin sammuu keenyaaf banamee mul’ata.”

> “The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

> “Kitaabni Qulqulluun kitaaba barumsaa guddaa barattoota manneen barnootaa keenyaatiif dha. Inni waa'ee ilmaanii fi intaloota mootummaa Addaam irratti fedha Waaqayyoo guutuu ni barsiisa. Inni seera jireenyaa dha; amala jireenya gara fuulduraatiif ijaarrachuu qabnu nu barsiisa. Caaffata Qulqullaa'oo hubatamoo gochuuf ifa dukkanaa'aa duudhaa nu hin barbaachisu. Akkuma aduun guyyaa keessaa guutuu ifa ishee dabaluuf ibsaa lafa irraa mul'atu akka ishee barbaachisu yaaduu dandeenyu. Dubbiin lubaa fi tajaajilaa nama dogoggora irraa oolchuuf hin barbaachisu. Warri Waaqa dubbii isaa isa waaqeffamaa mari'atan ifa ni qabaatu. Kitaaba Qulqulluu keessatti dirqamni hundi ifatti ibsameera. Barumsi kennamu hundi hubatamaa dha. Barumsi hundi Abbaa fi Ilma nuuf ni mul'isa. Dubbiin nama hunda fayyinaaf ogeessa gochuu ni danda'a. Dubbii keessatti saayinsiin fayyinaa ifatti mul'ifameera. Caaffata Qulqullaa'oo qoradhaa; isaan sagalee Waaqayyoo lubbuutti dubbatu dha.” Testimonies, volume 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Furoonni Kiristoos waldaa bara dhumaaaf kenne humna yeroo isaan Pheexiroosiif kennaman qabanii turan sanauma qabu.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

> “Pheexiros dhugaa amantii waldaa kiristaanaa bu’uura ta’e ibsee ture; Yesusis amma isa akka bakka bu’aa guutummaa qaama amantootaa ta’eetti kabaje. Innis, ‘Ani furtuu mootummaa mootummaa samii siifan kenna; waan ati lafa irratti hidhtu hundinuu samii keessatti ni hidhamti; waan ati lafa irratti hiiktus hundinuu samii keessatti ni hiikamti’ jedhe.”

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

> “Maqaawwan mootummaa mootummaa samii” jechuun dubbiiwwan Kiristoos ti. Dubbiiwwan Caaffata Qulqullaaʼoo hundinuu kan Isaa ti; asittis ni hammatamu. Dubbiiwwan kun samii banuu fi cufuu dandaʼu. Isaan haalota namoonni itti fudhataman yookaan itti didaman ni labsu. Kanaaf hojii isaanii warra dubbii Waaqayyoo lallaban, urgaa jireenyaa gara jireenyaatti yookaan urgaa duʼaa gara duʼaatti taʼa. Ergamni isaanii buʼaa bara baraatiin ulfaataadha.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

ശക്തി അവന്റെ വചനങ്ങളിലൂടെ പ്രകടമാകുന്നതും, അത് മനുഷ്യരുടെ കയ്യിൽ ഏല്പിക്കപ്പെടുന്നതും, അവന്റെ വചനത്തിൽ നിർണ്ണയിക്കപ്പെട്ടിരിക്കുന്ന സിദ്ധാന്തങ്ങളിലാണു അധിഷ്ഠിതമായിരിക്കുന്നത്. അതിൽ ഏറ്റവും ലളിതമായതും, ഒരുപക്ഷേ ഏറ്റവും ഗഹനമായതും, സത്യം രണ്ടുപേരുടെ സാക്ഷ്യത്തിന്റെ അടിസ്ഥാനത്തിൽ സ്ഥാപിക്കപ്പെടുന്നു എന്നതാണ്.

> “Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

> “Garaan biraa guddaan kan biraan waldaa keessatti kaʼe, obboloonni walii isaanii irratti mana murtiitti wal geessuu isaanii ture. Rakkoolee amantoota gidduutti uumaman hiikuuf qophiin bal’aan godhamee ture. Kiristoos Mataan Isaa dhimmoonni akkasii akkamitti sirreeffamuu akka qaban ifatti barsiisee ture. ‘Obboleessi kee si irratti yakkanaan,’ jechuun Fayyisaan gorsee ture, ‘deemii dogoggora isaa siifi isaa qofa gidduutti itti himi; yoo si dhaga’e, obboleessa kee argatteetta. Garuu yoo si dhaga’uu baate, dhugaan hundinuu afaan ragoota lamaa yookaan sadiitiin akka jabaatuuf, nama tokko yookaan lama si wajjin fudhadhu. Yoo isaanis dhaga’uu dides, waldaadhaaf himi; yoo waldaa illee dhaga’uu dides, akka nama ormatti fi akka gibira funaanaatti siif haa ta’u. Dhuguman isinitti nan jedhu, waan isin lafa irratti hiitan hundi mootummaa waaqaa keessatti ni hidhama; waan isin lafa irratti hiiktan hundinuus mootummaa waaqaa keessatti ni hiikama.’ Maatewos 18:15–18.” Hojii Ergamootaa, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Yeroo kumni dhibbi mia tokkoo fi afurtamii afur chaappeffaman iyyuu halkanii keessatti, dhugaa-baatota lafa irraa yoo xiqqaate sadii jiru. Dhugaa akka yeroo iyyi halkanii keessaa ka’u sanatti zayitiin argachuun yeroo darbe ta’e yaadachuudhaan, dhugaa-baatummaa teessuma lafa irraa walga’ii kaampii Exeter keessatti arginu, bakkuma itti saba Waaqayyoo warra guyyoota dhumaa chaappeffaman ibsa fakkeenya ta’ee ni kenna; akkasumas dhugaan sun teessuma lafa irraa Qisaariyaa Filiphoos keessatti bakka bu’anii mul’ata; kana malees Daniel boqonnaa kudha tokko, lakkoofsota kudha sadii hanga kudha shaniitti, dhugaa-baatummaa lola Paaniyum keessatti ni argina. Dhugaa-baatota sadan kana akka dhugaa-baatota teessuma lafa irraa ta’aniitti ibsuun xinnoo sirrii irraa maqaa ta’uu danda’a; garuu ani jecha sana fayyadamaa jira, sababiin isaas teessumni lafa irraa Exeter fi Qisaariyaa Filiphoos keessatti dhuguma keessaa tokko ta’ee waan argamuuf. Yesuus Pheexiros teessuma lafa irraa raajii keessa, isa dhibbi mia tokkoo fi afurtamii afur guyyoota dhumaa keessatti of keessatti argatan sana keessa ni kaa’a. Sana booddee immoo ajaja ni kenna.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

> Aniin mootummaa samii siifan kenna; waan ati lafa irratti hiitu hundinuu samii keessatti ni hidhama; waan ati lafa irratti hiiktus hundinuu samii keessatti ni hiikama. Sana booddee inni akka inni Yesuus Kiristoos taʼe namatti himan jechuun duuka buutota isaa cimsee ajaje. Yeroo sanaa jalqabee Yesuus gara Yerusaalem deemuu akka isaaf taʼu, jaarsolii, luboota hangafootaa fi barsiisota seeraatiin waan hedduu dhiphachuu, ajjeefamuu, guyyaa sadaffaattis duʼaa kaafamuu akka qabu duuka buutota isaatti mulʼisuu jalqabe. Ergasii Pheexiros isa fuudhee, “Yaa Gooftaa, kun si irraa haa fagaatu; kun matumaa sitti hin dhufu” jedhee isa ifachuu jalqabe. Inni garuu garagalee Pheexirosiin, “Seexana nana duukaa buʼi; ati na gufachiifta; waan ati yaaddu kan namaa ti malee kan Waaqayyoo miti” jedhe. Maatewos 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

“Exeter” jedhu maqaa magaalaa Devon, England keessatti argamtuuti. Hiikni jecha kanaa gara afaan Ingiliffaa durii deebi’ee hordofamuu danda’a; achittis “Exanceaster” yookaan “Execestre” jedhamuun beekama ture. Maqaan kun akka amanamutti jechoota afaan Ingiliffaa durii “Exe” (kan jechuun Laga Exe, isa magaalaan kun irratti argamtu) fi “ceaster” (kan hiikni isaa “dallaa Roomaa” yookaan “magaalaa dallaa qabdu” ta’e) irraa madde. Kanaafuu, “Exeter” jechuun yookaan “dallaa Laga Exe irratti argamu,” yookaan “magaalaa dallaa qabdu Laga Exe bira jirtu” jechuudha. Teessumni lafaa dhufaatii fi raawwatamuu Iyya Waamicha Halkan-Gidduu seenaa Millerite keessatti walqabatu iddoo bishaan jiru tokko adda baasa; bishaan kunis dhangala’uu Hafuura Qulqulluu bakka bu’a; akkasumas bakka Waaqayyo ergamaa isaa addunyaatti ergaa kana lallabuuf kaasu tokko agarsiisa, Sister White akka nu beeksistuttis inni akka “dalgaa galaanaa ol-ka’aa” ta’ee deeme. Dalgaan galaanaa ol-ka’u bishaan laga qofa miti; bishaan humna addaa guddaadhaan cime dha.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Ⲡⲓⲓⲥⲧⲟⲣⲓⲁ ⲛ̀ⲧⲉ ⲛⲓMillerite ⲛⲉ ⲡⲓϫⲉⲕⲁⲥ ⲛ̀ⲧⲉ ϯⲡⲁⲣⲁⲃⲟⲗⲏ ⲛ̀ⲧⲉ ⲡⲓⲙⲏⲧ ⲛ̀ⲥⲉⲙⲙⲟ, ⲟⲩⲟϩ ϩⲟⲧⲁⲛ ⲉⲩⲛⲁⲉⲛ ⲡⲓⲙⲏⲧ ϥ̀ⲧⲟⲩⲱⲃϣⲏ ⲛ̀ⲥⲁ ϣⲏ ⲉ̀ⲃⲟⲗ ϣⲁ ⲡϫⲱⲕ ⲉ̀ⲃⲟⲗ ⲛ̀ⲧⲉ ⲡⲓⲥⲏⲟⲩ ⲛ̀ⲥ̀ϥⲣⲁⲅⲓⲍⲉ, ⲥⲉⲛⲁⲕⲱϯ ⲛ̀ⲥⲁ ⲛⲓⲱⲙⲥ ⲉⲧⲁⲩⲉⲣϣⲏⲣⲓ ⲉ̀ⲣⲱⲟⲩ ϧⲉⲛ ϯⲁⲣⲭⲏ ⲛ̀ⲧⲉ ⲡⲓⲥⲏⲟⲩ ⲛ̀ⲥ̀ϥⲣⲁⲅⲓⲍⲉ, ⲟⲩⲟϩ ϯⲓⲥⲧⲟⲣⲓⲁ ϩⲱⲥ ⲛ̀ⲧⲉ ⲡⲓcamp meeting ⲛ̀ⲧⲉ Exeter. Ⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲉϥⲛⲁⲓ̀ ⲉ̀ϧⲣⲏⲓ ⲉϥϥⲁⲓ ⲛ̀ⲟⲩⲙⲏⲛⲩⲙⲁ ⲛ̀ⲡⲓⲇⲟⲕⲓⲙⲓⲟⲛ ⲉⲧϣⲉⲡϩⲓⲥⲉ ⲉ̀ⲣⲉⲟⲩⲁⲓ ϩⲉⲙⲥⲓ ⲙ̀ⲙⲟϥ. Ⲡⲁⲓⲙⲏⲛⲩⲙⲁ ⲉϥⲛⲁⲛⲓ ⲉ̀ⲛⲓⲥⲉⲛⲧⲉ, ⲟⲩⲟϩ ϥⲛⲁϯⲱⲙⲥ ⲛ̀ⲧⲉ ⲡⲓⲥ̀ⲛⲁⲩ ⲛ̀ⲅⲉⲛⲟⲥ ϧⲉⲛ ⲛⲓ“seven times” ⲛ̀ⲧⲉ Leviticus twenty-six. Ϥⲛⲁϭⲓϣϫⲉ ⲛ̀ϩⲣⲏⲓ ϩⲱⲥ ⲛ̀ϮRevelation of Jesus Christ, ⲑⲏⲉ̀ⲧⲉ Peter ⲉⲣϣ̀ⲡⲏⲣ ϧⲁⲧⲟⲧϥ ϫⲉ ⲁⲩϣⲟⲡϥ ⲛ̀ⲧⲉ Jesus ϫⲉ ⲁϥϣⲱⲡⲓ ⲉϥⲑⲱϩⲉⲙ ⲛ̀Christ, ϩⲟⲧⲉ ⲡⲓⲥⲩⲙⲃⲟⲗⲟⲛ ⲛ̀ⲑⲉⲟⲥ ⲁϥⲓ̀ ⲉ̀ϧⲣⲏⲓ ϧⲉⲛ ⲟⲩⲥⲙⲟⲩ ⲛ̀ϭⲣⲟⲙⲡⲓ, ⲉϥⲉⲣⲧⲩⲡⲟⲛ ⲙ̀September 11, 2001. Ϥⲛⲁϭⲓϣϫⲉ ⲟⲛ ⲉ̀ϯⲕⲁⲧⲁⲛⲟⲏⲥⲓⲥ ϫⲉ Jesus pe ⲡϣⲏⲣⲓ ⲛ̀ⲑⲉⲟⲥ ⲡⲓⲛⲟⲩϯ, ⲟⲩⲟϩ ϫⲉ ϧⲉⲛ ⲡⲓϫⲓⲛ Jesus ϭⲓ ⲉ̀ϫⲱϥ ⲛ̀ϯϥⲩⲥⲓⲥ ⲛ̀ⲑⲉⲟⲥ ϧⲉⲛ ϯⲥⲁⲣⲝ ⲛ̀ⲧⲉ ⲡⲓⲣⲱⲙⲓ ⲉⲁϥϩⲉⲓ ⲉ̀ⲡⲉⲥⲏⲧ, ϫⲉ ⲛ̀ⲑⲟϥ ϩⲱϥ pe Ⲡϣⲏⲣⲓ ⲙ̀ⲫ̀ⲣⲱⲙⲓ.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Dhugoonni kun akkuma isaan Fulbaana 11, 2001 booda godhanitti, gosa waaqeffattootaa lama ni uumu. Gosoonni lamaan sun walga’ii kaampii Exeter keessatti bakka buufamanii turan; walga’ii kaampii sana keessatti gareen Watertown irraa dhufe, ergaa Iyya Boo’aa Halkan Walakkaa kan karaa Samuel Snow dhiyaate didan, dunkaana tokko dhaabanii turan. Isaan walga’ii sobaa, hamma qaccee fi miiraatiin guutame, geggeessaa turan; kanaafis hooggantoonni walga’ii Snow gara isaanii dhaqanii akka callisaniif isaan beeksisan. Walga’ii kaampii sana keessatti gosoonni lama mul’atan; lamaan isaanii iyyuu bishaaniin walqabataadha jechuun of labsan, garuu tokko sobaadha; inni immoo wallaalota zayitii hin qabne bakka bu’a ture. Gareen dunkaana Exeter keessa ture sun loltoota magaalaa ta’an sana ture; isheenis akkasumas da’oo turte; sababiin isaas isaan lafee gogaa du’aa Hisqi’eel ta’anii, yeroo ergaan Iyya Boo’aa Halkan Walakkaa dhufu akka loltuu jabaa tokkootti kaafaman, fakkeenyeffachaa turan.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Seenaa keessatti gareewwan lamaan sun itti mul’atan keessatti, Pheexiros gareewwan lamaan isaanii iyyuu bakka buʼe. Inni Yesus akka Kiristoosii fi Ilma Waaqayyoo taʼe beekumsaan dubbate sun kaka’umsa Hafuura Qulqulluutiin kan dhalate ture; Kiristoos ifatti isaatiin, “foonii fi dhiigni kana siif hin mul’ifne; garuu Abbaan koo inni samii keessa jiru” jedhee ture. Yommuu Yesus ergasii waa’ee fannoo sanaa bartoota isaatti himetti, Pheexiros yeroo sana keessatti dhiibbaa Hafuura Qulqulluu waan dhabef, Kiristoosin qabee, “isa ifachuu jalqabe, akkana jedhee, Gooftaa, kun si irraa haa fagaatu; kun si irratti hin ta’u. Inni garuu garagalee Pheexirosiin, ‘Na duuba bu’i, Seexana; ati na gufachiista; waan ati yaaddu kan namaa ti malee, kan Waaqayyoo miti’ jedheen.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Miira miiraa Pheexiroos waaqeffannaa miiraa teessoo Watertown keessatti yeroo Saamu’el Snow ergaa Iyya Halkan Giddugaleessaa dhiheessaa turetti adeemsifamaa ture sanaan walsimate. Sadarkaa sana irratti Pheexiroos warra kumni dhibba tokkoo fi afurtamii afur keessaa ta’uuf filatamtoota ta’an bakka bu’a. Filatamtoonni sun garee zayitii qabu bakka bu’u; zayitiin sun Hafuura Qulqulluu dha, innis ergaa dha, innis amala dha; gareen inni kaan immoo zayitii hin qabu. Haala Qeesaarayaa Filiphoos keessatti, Kiristoos, “inni gara Yerusaalem deemuu akka qabu, maanguddoota, angafa lubootaa fi barreessitootaan waan hedduu dhiphachuu akka qabu, ajjeefamuu akka qabu, guyyaa sadaffaattis du’aa ka’uu akka qabu” jedhu ibsuu jalqabe.

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Mufatamtoonni bartoonni isa keessan yeroo taateewwan sun dhugumaan irratti fannifamuu irratti raawwatamanitti mudate, seenaa obboleettii White fayyadamtee mufatamtoota Onkoloolessa 22, 1844 ibsuudhaaf, akkasumas mufatamtoota Ibrootaa yeroo isaan Galaana Diimaa ce’anitti, loltoonni Fara’oon isaanitti cufamanii, bishaanonni galaanichaa immoo isaanii fuuldura jiranitti mudate ibsuudhaaf ti. Ragaa kennitoota sana hunda seerri Dilbataa dhihoo dhufuu jiru ni agarsiisu; mul’anni Daani’el boqonnaa kudha tokko, lakkoobsa kudha sadii hanga kudha shaniitti immoo ragaa taateewwan gara seera Dilbataa sanaatti geessan ni kenna. Kana gochuudhaan isaanis “kutaa raajii Daani’el isa guyyoota dhumaa wajjin walqabatu” bakka bu’u.

We will continue this study in the next article.

Nuti dhimmicha kana barruu itti aanu keessatti itti fufna.

> “A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

> “Qaaccessaa fi antityaayppiiwwan of eeggannoodhaan qorachuun, fannifamuun Kiristoos waggaa guutuu sirna ayyaana Israa’elitti kenname keessatti guyyaa Faasiikaan itti qalamu sanuma irratti akka raawwatame hubatamuu isaa fide. Egaa qulqulleessuun mana qulqullummaa, kan Guyyaa Araaraa keessatti fakkeenyaan agarsiifame—kan ji’a torbaffaa guyyaa kurnaffaatti kufu—akkasumas waggaa keessa guyyaa fakkeenyaan kabajamu sanuma irratti ni raawwatamaa laata? (The Great Controversy, 399 ilaali). Kunis, akka lakkoofsa yeroo Musee isa sirrii ta’eetti, Onkololeessa 22 ta’a. Bara 1844 keessa jalqaba Hagayyaatti, walga’ii kaampii Exeter, New Hampshire keessatti yaadni kun dhiyaatee, raawwii raajii guyyoota 2300tti ta’uuf guyyaa sana akka taateetti fudhatame. Fakkeenyi durboota kudhan Maatewos 25:1–13 keessatti argamu hiika addaa qabaate—turtii misirrichaa, eeggaa fi hirriba warra gaa’ela eegan, iyyuu halkan walakkaatti dhageessifame, cufamuu balbalaa, fi kanneen biroo. Ergaan Kiristoos Onkololeessa 22 akka dhufu jedhu ‘iyyuu halkan walakkaa’ jedhamuun beekamuu jalqabe. “ ‘Iyyuun halkan walakkaa,’ jechuun Ellen White barreessite, ‘amantoota kumootaan labsame.’ Isheenis itti dabaluudhaan jette:”

> “‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

> “‘Akka dambalii galaanaa guddaa tokkootti fakkaatee sochiin [ji’a torbaffaa] biyyattii irra haxaa’e. Magaalaa irraa gara magaalaatti, baadiyyaa irraa gara baadiyyaatti, akkasumas gara iddoowwan baadiyyaa fagoo ta’anittis darbe, hamma sabni Waaqayyoo eegaa ture guutummaatti dammaqutti.—The Great Controversy, 400.’

> “The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

> “Saffisummaan ergaan kun itti babalʼate barreessitoota L. E. Froomiin wabeeffamaniin ibsameera:

> “‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “‘Bates ergaa sana Exeterii keessatti dhihaate sun “akka baallee qilleensaatiin baatamee balaliʼe” jedhee galmeesse. Dhiironnii fi dubartoonni baaburaa fi bishaaniin, gaarii imalaa fi fardeeniin, kuusaa kitaabotaatii fi barruulee baatanii, isaanis “akka baala yeroo birraa baayʼinaan facaaʼu”tti raabsan. White immoo, “Hojii nu dura ture sun kutaa balʼaa sana hunda dhaqnee, akeekkachiisa dhageessisuu fi warra rafaa jiran dammaqsuu ture” jedhe. Wellcome immoo sochiin sun akka bishaan kuufamaa caccabee gadi lakkifameetti dhohee baʼe jedhee dabala. Maasiin midhaan bilchaate haamamuudhaaf osoo hin haamamin dhaabbatee hafe; dinichis guddate guutuun lafa keessaa qotamee osoo hin baafamin hafe. Dhufaatiin Gooftaa dhihoo ture. Amma wantoota lafa kanaa akkasii sanaaf yeroo hin turre.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

> “Akka ija-dhugaatii fi hirmaataa sochii sanaa turteetti, Ellen White amala hojii saffisaan ariifachaa deemaa ture ibsite:”

> “‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

> “‘Warri amantootni isaanii fi burjaajii isaanii irraa bilisa taʼanii, abdii fi ija-jabinni garaa isaanii ni kakaase. Hojichi xumura-malee sana irraa bilisa ture; isaanis yeroo kakaʼumsi namaa dhiibbaa jecha Waaqayyoo fi Hafuura isaa toʼatu malee mulʼatu hunda keessatti yeroo hundumaa ni argamu…. Innis amala hojii Waaqayyoo bara hundumaa keessatti mallattoo godhu of keessaa qaba ture. Gammachuu raafamaa xiqqoo qofa ture; kana irra immoo qorannoo gadi-fageenyaan garaa, cubbuu himachuu, fi addunyaa dhiisuu ture. Gooftaa qunnamuuf qophaaʼuun ba’aa lubbuu dhiphatuu ture….

> “‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

> “‘Erga ergamoota amantii guguddoo bara ergamootaa irraa jalqabee ka’an hunda keessaa, kan kufaatii namaa fi gowwoomsaa Seexanaa irraa caalaa bilisa ta’e sochiin yeroo birraa bara 1844 ture. Har’as, waggoota hedduu [1888] darban boodallee, warri sochii sana keessatti hirmaatanii fi bu’uura dhugaa sana irratti jabaatanii dhaabatan hundinuu dhiibbaa qulqulluu hojii eebbifamaa sanaa ammas ni dhaga’u; akkasumas hojii sun Waaqa irraa akka ture ni dhugaa ba’u.—Ibid., 400, 401.’”

> “In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

> “Ragaa hojii biyyicha mara keessa facaʼee kumoota hedduu gamtaa Dhufaatii Lammaffaatti hawwatee fiduu agarsiisan jiru iyyuu, fi tajaajiltoonni waldoota amantii adda addaa irraa dhufan gara dhibba lamaa taʼan ergaa sana babalʼisuuf tokkummaan waliin hojjetan iyyuu, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] waldoonni amantii Pirootestaantii waliigalaan ergaa sana tuffatanii didan; amantiin dhufaatii Kiristoos dhihoo taʼe akka hin babalʼanne ittisuufis karaa humna isaanii jala ture hunda fayyadaman. Tajaajila waldaa keessatti abdii dhufaatii Yesuus dhihoo taʼe eenyuyyuu kaasuu hin ijaaramne; warra taatee sana eeggataa turaniif garuu haalli sun guutummaatti adda ture.”

> “Ellen White told what it was like:

> "Ellen White maal akka taʼe ni himte:

> “‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

> «ପ୍ରତ୍ୟେକ କ୍ଷଣ ମୋ ପାଇଁ ମୂଲ୍ୟବାନ ଏବଂ ସର୍ବାଧିକ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ବୋଲି ପ୍ରତୀତ ହୁଏଥିଲା। ମୁଁ ଅନୁଭବ କରୁଥିଲି ଯେ ଆମେ ଅନନ୍ତକାଳ ପାଇଁ କାର୍ଯ୍ୟ କରୁଛୁ, ଏବଂ ଯେମାନେ ଅସାବଧାନ ଓ ଅନାଗ୍ରହୀ, ସେମାନେ ସର୍ବାଧିକ ବିପଦରେ ଥିଲେ। ମୋର ବିଶ୍ୱାସ ଅନ୍ଧକାରାଚ୍ଛନ୍ନ ନଥିଲା, ଏବଂ ଯୀଶୁଙ୍କ ମୂଲ୍ୟବାନ ପ୍ରତିଜ୍ଞାମାନଙ୍କୁ ମୁଁ ନିଜ ପାଇଁ ଗ୍ରହଣ କରିଥିଲି….»

> “‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

> “‘Qorannoo garaa cimaadhaan qorachuunii fi gad of qabnee cubbuu keenya himachuudhaan, kadhannaadhaan guyyicha eegamaa sana bira geenye. Ganama hunda jireenyi keenya mootummaa Waaqaa duratti sirrii taʼuu isaa ragaa argachuun hojii keenya isa jalqabaa taʼuu isaa ni hubanna turre. Qulqullina keessatti yoo hin guddanne duubatti deebiʼuun keenya mirkanaaʼaa akka taʼe ni hubanne. Fedhiin keenya waliif qabu ni dabale; baayʼee waliifii wajjin ni kadhanna turre.

> “‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

> “‘Nuyiifii fi bosonaa fi mukeewwan gidduutti walitti qabamna; akka Waaqa wajjin haasaʼuu fi kadhannaa keenya isaaf dhiheessuuf, hojiiwwan uumamaa isaa gidduutti marfamnee yeroo jirrutti argamuu isaa caalaatti ifatti hubachaa turre. Gammachuun fayyinaa nyaataa fi dhugaatii keenya caalaa nu barbaachisaa ture. Yoo duumessi sammuu keenya haguugu, hamma hubannaan Waaqayyo bira fudhatamummaa keenya itti beeknuun inni irraa haqamutti boqochuu yookaan hirriba seenuu hin iyyamnu ture.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

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