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# The Book of Daniel - Number Sixty-Five

Kitaaba Daani’el — Lakkofsa Jahaantama Shan keessaa Shantama Shanaffaa

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Ibsa Dhangala Raajii: Abdii Kutannaa Adoolessa 18, 2020 Hubachuu fi Ergaa Iyya Halkan Walakkaa Guyyoota Dhumaatti Suuta Suutatti Mul’achaa Jiru

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

Bitoota Adoolessaa 18, 2020, sochiin haaromsa Waaqayyoo kan bara dhumaa keessatti abdii kutannaan jalqabaa dhufe. Inni seenaa Waaqayyo-laffisaa sadaffaa keessatti mallattoo karaa tokko taʼe; seenaa roobaa boodaa, akkasumas seenaa chaappaa namoota kuma dhibba tokkoo fi afurtamii afurii ti. Seenaa sana sochiin haaromsa hundi seenaa qulqulluu keessatti bakka buʼee ture; caalaatti immoo seenaa sochii Milleriteen bakka buufame, fakkeenya durboota kudhaniin ibsame, akkasumas seenaa raajii raajonni hundi adda baasan ni bakka buʼa.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

July 18, 2020, jechuun sochii sanaa keessatti abdii cabsamuu isa jalqabaa agarsiisa; kanaafis fakkeenya durboota kudhanii fi Habquq keessatti dhufaatii yeroo turtii agarsiisa. Seenaa Milleroota keessatti ragaan isaan labsii isaanii dogoggoraa ta’eef geesse sunuma guyyaa dhugaa adda baasuuf akka ta’e mul’ate. Yeroon turtii fakkeenya durboota kudhanii sanaa yeroo sana dhugaa yeroo ammaa ta’ee mul’ate; yeroo turtii sunis yeroo turtii Habquq boqonnaa lama keessatti ibsame sanuma ture. Fakkeenyi durboota kudhanii qubee hanga qubeetti irra deebi’amee raawwatama; dhugaan sunis namoota abdii cabsamuu sana keessatti hirmaatan qofa durba ogeettii yookaan durba gowwaa ta’uuf kaadhimamaa akka ta’an adda baasa.

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

Qaamni guddaan Adveentizimii Laa’odiiqeyaa dhufaatii Iyya isa sadaffaa Fulbaana 11, 2001tti qoratame; yeroo raaga July 18, 2020 irratti kufe sun dabres, Adveentizimiin Laa’odiiqeyaa akkuma Pirootestaantonni seenaa Milleraayitii keessatti ta’anitti, duubatti hafee kaayyoo malee gara Roomaatti deebi’uuf yaa’u keessatti hafe.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Milleritootni yeroo turtii sana akka raawwii fakkeenya durboota kurnanii taʼe qofa utuu hin taʼin, Habaquuq keessattis ajajni mulʼataaf eeggachuu, inni yoo turus iyyuu, mallattoo raajii isauma taʼuu isaa ni argan. Habaquuqis achumaan mulʼanni dogoggoraan dhiyaatee kan abdii kutannaa jalqabaa fide sunuma mulʼata dhuma irratti “dubbatu” taʼuu isaa ni mirkaneessa.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Mul’anni yeroo murtaa’eef amma iyyuu jira; inni garuu dhuma irratti dubbata, sobas hin ta’u; yoo turus isa eeggadhu; inni dhuguma ni dhufa, hin turus. Hab. 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Ergaan inni abdii kutannaa isa jalqabaa fide sun, erguma gara fuulduraatti dhihoo keessatti raawwatamaa akka taʼetti beekamuu qabu ture sanauma dha; garuu inni ammallee falmiiwwan raajii duraanii, kan labsii dogoggoraa isa jalqabaa keessatti hojii irra oolan, irratti hundaaʼe ture.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

Seenaa Mileriit keessatti sabni kakuu duraa jalqaba qoramanii, itti aansuudhaan sabni kakuu haaraa qorataman. Qorumsi isaanii yeroo ergamaan jalqabaa Mul’ata kurnanii fi ergamaan jalqabaa Mul’ata kudha afurii (isaan ergamaa tokkicha waan ta’aniif), August 11, 1840tti bu’e, Pirotestantotaaf jalqabe. Qorumsi isaanii abdii kutannaa isa jalqabaa fi dhufaatii ergamaa lammaffaa Mul’ata kudha afuriitiin xumurame.

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

Seenaa warra Miller keessatti, qormaanni warra Miller dhufaatii ergamaa lammaffaa irratti, abdii kutannaa isa jalqabaatti, jalqabee; dhufaatii Iyya Halkan Walakkaa irratti xumurame; isa obboleettiin White ergamoota baayʼee, warra ergamaa lammaffaa wajjin walitti makaman, jechuun agarsiisti. Humna Hafuura Qulqulluutiin, warri Miller ergaa Iyya Halkan Walakkaa beekanii fudhatan sana, warra Miller ergaa isaan marsee roobaa ture sana hin beekne irraa yeroo sana adda baafaman. Onkololeessa 22, 1844 irratti, ergamaan sadaffaan dhufe; mulʼanni turee ture sunis yeroo sana dubbate.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

Seenaa namoota kuma dhibba tokkoo fi afurtamii afurii keessatti, namoonni kakuu duraa jalqaba qorataman; ergasii immoo namoonni kakuu haaraa qorataman. Qorumsi Adventizimii Laa’odiiqeyaa irratti yeroo sagaleen jalqabaa ergamaa Mul’ata boqonnaa kudha saddeetii fi ergamaan sadaffaan Mul’ata boqonnaa kudha afurii (isaan lamaanis ergama tokko waan ta’aniif) Fulbaana 11, 2001 irratti bu’e jalqabe. Qorumsi isaanii ammoo abdii kutannaa Adoolessa 18, 2020tiin xumurame.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

Sochii ergamaa ergamaa sadaffaatti, qormaanni namoota dhibba afurtamii afur kumaaf jalqabe yeroo gaddisiisaan jalqabaa dhufe, ergaa Iyyi Halkan Walakkaa dhufuudhaan immoo ni xumurama. Humna Hafuura Qulqulluutiin, warri amma ergaa Iyyi Halkan Walakkaa hubatanii fudhatan, warra gowwaa fi hamaa taʼan, warra ergaa baayʼee garaa garaa kan amma naannoo isaanii hundumaa irratti roobaa jiru hin hubanne irraa yeroo sana adda baafamu.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

Yeroo seerri Dilbataa dhihaatti dhufu sanatti, “sagaleen” lammaffaan ergamaa Mul’ata kudha saddeetii dubbata; kunis mul’ata “turee” dubbachaa ture sana dha. Innis ergaa ergamaa sadaffaatii kan gara iyya guddaatti “guddatu” bakka bu’a.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

Iyya Halkanii halkan ergamoota hedduu ergamaa duraanii wajjin walitti makamanitti fakkeeffama. Ergaan Iyya Halkanii qaamolee hedduu ergaa guutuu keessatti gumaachan qaba; ergamoonnis mallattoo ergaawwaniiti. Seenaa Miiliireet keessatti, dura-buun ergaa Iyya Halkanii dhugaa walitti fiduu keessatti akka dura bahetti beekame Saamu’el S. Snow ture. Seenaa sana keessatti, hubannoon Snow ergaa Iyya Halkanii irratti qabu yeroo dheeraa keessatti akka guddachaa dhufe sirriitti galmeeffamee jira.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

Seenaa sun qubeelaa qubeen irra deebiʼamee raawwatameera; ergaan Iyya Booʼicha Halkan Walakkaa isa dhumaa immoo xumura Adoolessa bara 2023 irraa eegalee ifatti guddataa dhufeera. Inni ergaa Islaamaa qofa miti; garuu ergaa mallatteeffamuu dhibba afurtamii afur kumaatiis of keessatti hammata. Inni mulʼata gaanfiwwan lama bineensa lafaa, lamaan isaanii iyyuu “duʼaa fi duʼaa kaʼuu” keessa akka darbaniis of keessatti hammata; isaan bifa bineensichaa wajjin wal qixa taʼu, isa seenaa isuma keessatti hiikkaa raajii “saddeettaffaan torban keessaa dha” jedhu guutu. Inni mulʼatawwan “seenaa dhokataa” Bakakkaa Torbanii wajjin walqabatanis of keessatti hammata; akkasumas hiikkaa raajii “dhagaa” tuffatamee ture “mataa golee” taʼuu isaa guuta; yeroo “yeroo torba” Leewwota digdamii jahaa keessatti argamu, dhugaa seenaa Miilar hunda walitti hodhuu isa taʼuu isaa, dhugaawwan bara xumuraa keessa, jechuunis bara 1989 keessatti banaman wajjin, mulʼifamu. Faarfataan akkana jedha:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous 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 ijaroonni tuffatan mataa golee taʼeera. Kun hojii Waaqayyoo ti; ija keenya duratti dinqisiisaa dha. Kun guyyaa Waaqayyo tolche dha; nuti keessatti ni gammanna, ni ililfannas. Faarfannaa 118:22–24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

“Dhagaan”, inni “faaya” jalqabaa William Miller argate (faayaanis dhagaawwanidha), “guyyaa Waaqayyo tolche” dha. Barreeffamoota duraanii keessatti, caasaanii fi jechoonni ajaja Sanbataa caasaa marsaa qulqulluu torbanii wajjin wal fakkaachuu isaanii agarsiifameera; kunis akka Seera Lewwotaa boqonnaa digdamii shan keessatti ibsameetti dha. Guyyaa torbaffaatti boqochuun lafti waggaa torbaffaatti boqochuu kan fakkeessu ture; ajajawwan lamaanis akkaataa kanaan yoo ilaalaman, raajii Macaafa Qulqulluu keessatti guyyaan waggaa tokko akka bakka bu’u ragaa kennu.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Akka ibsa Miilar waaʼee dheekkamsa Waaqayyoo “yeroo torba” jedhu, Leewwota digdamii jaha keessatti lallabe, akka “guyyaa tokkootti” bakka buʼamee akka jiru ni mulʼisu; jechuunis, akkuma inni samii fi lafa guyyoota jaʼaan uume, guyyaa torbaffaas boqote sana dhugumaan, Gooftaan marsaa qulqulluu waggoota torbaa in godhe.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Yeroo Yesuun fakkeenya iddoo wayinii sana xumure, Fariisota gaafii tokko gaafate.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Egaa gooftaan iddoo wayinii yoo dhufe, qotee-bultoota sana maal godha ree? Isaanis deebisanii, “Namoota hamoo sana hamaa taʼeen ni balleessa; iddoo wayinii isaas qotee-bultoota kan biraatti ni kenna; isaanis yeroo isaatti ija isaa isaaf ni kennu” jedhan. Yesuusis isaaniin, “Caaffata keessaa matumaa hin dubbifnee? ‘Dhagaan warri ijaaran tuffatan sunuma mataa golee taʼe; kun hojii Gooftaa ti, ija keenya durattis waan dinqisiisaa dha’ jedha. Kanaaf ani isinitti nan jedhu, mootummaa Waaqayyoo isin irraa ni fudhatama, saba ija isaa fidutti immoo ni kennama. Namni dhagaa kana irratti kufu hundi ni caccaba; inni dhagaan kun irratti kufu kamiyyuu immoo buddeena godhee ni daakaa” jedhe. Luboonni angafoonnii fi Fariisonni fakkeenya isaa yommuu dhagaʼan, waaʼee isaanii akka dubbate hubatan. Maatewos 21:40–45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

ଅଙ୍ଗୁରବାଡ଼ିର ଦୃଷ୍ଟାନ୍ତ ହେଉଛି ପୂର୍ବତନ ଚୟିତ ଲୋକମାନେ ପରିତ୍ୟକ୍ତ ହେବା ଏବଂ ରାଜ୍ୟଟି ଏକ ନୂତନ ଚୟିତ ଜନଙ୍କୁ ଦିଆଯିବାର ଦୃଷ୍ଟାନ୍ତ। ଯୀଶୁଙ୍କ ଅନୁସାରେ ଯେ “ଶିଳା” ପ୍ରତ୍ୟାଖ୍ୟାନ କରାଯାଇଥିଲା, ସେହି “ଶିଳା” ହିଁ ତାହାକୁ କିପରି ଗ୍ରହଣ କରାଯାଏ ତାହାର ଆଧାରରେ କିମ୍ବା ଉଦ୍ଧାର କରେ କିମ୍ବା ଧ୍ୱଂସ କରେ। ଯୀଶୁ ଯେ ପରିପ୍ରେକ୍ଷ୍ୟରେ ଏହାକୁ ବ୍ୟବହାର କରିଥିଲେ, ସେହି ପରିପ୍ରେକ୍ଷ୍ୟରେ “ଶିଳା”ଟି ନିଶ୍ଚୟ ଭାବରେ ବାଇବେଲୀୟ ସତ୍ୟ ହେବା ଦରକାର, କାରଣ ଏହାରେ ଧାର୍ମିକ ଫଳ ଉତ୍ପନ୍ନ କରିବାର କ୍ଷମତା ଅଛି; ଏବଂ ଖ୍ରୀଷ୍ଟଙ୍କ ଧର୍ମୀକତା ପୁରୁଷ ଓ ନାରୀମାନଙ୍କ ମଧ୍ୟରେ କେବଳ ସେତେବେଳେ ଉତ୍ପନ୍ନ ହୁଏ, ଯେତେବେଳେ ସେମାନେ ତାଙ୍କର ସତ୍ୟର ବାକ୍ୟକୁ ଗ୍ରହଣ କରନ୍ତି।

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Dhugaa keetiin isaan qulqulleessi; dubbiin kee dhugaadha. Yohaannis 17:17.

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

“Dhagaan” sun barsiisa tokko kan fudhatamu yookaan immoo gatamu dha; Yesuusis Dubbiidha; kitaaba Hojii Ergamootaa keessattis, Phexros “dhagaa” sana akka Kiristoositti ibsa.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> Kun hundin keessan maraaf, saba Israa’el hundumaafis haa beekamu: maqaa Yesus Kiristoos isa Naazireetii, isa isin fanniftan, isa Waaqayyo du’aa keessaa kaaseen, nama kun guutuu ta’ee fuula keessan duratti dhaabatee jira. Inni kun dhagaa isin ijaarotaan tuffatame, isa mataa golee ta’e dha. Fayyinni kan biraa keessatti hin jiru; maqaan biraan samii jalatti namoota gidduutti nu fayyisuuf kenname hin jiru. Hojii Ergamootaa 4:10–12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

ଲେଖାଯାଇଥିବା ପ୍ରଥମ ପେତ୍ରରେ, ସେ “ପାଥର”ର ପ୍ରତୀକତ୍ୱକୁ ଆହୁରି ଅଗ୍ରସର କରିଛନ୍ତି; କିନ୍ତୁ ସେ ଏହାକୁ ପୂର୍ବତନ ଚୁକ୍ତିଜନଙ୍କର ପରିତ୍ୟାଗ ଏବଂ ଏକ ନୂତନ ଚୟିତ ଜନଙ୍କର ନିର୍ବାଚନର ସେହି ଏକେଇ ପରିପ୍ରେକ୍ଷ୍ୟରେ ରଖିଛନ୍ତି, ଯେମାନଙ୍କ ବିଷୟରେ ସେ କହନ୍ତି, “ଯେମାନେ ପୂର୍ବେ ଜନ ନ ଥିଲେ, କିନ୍ତୁ ଏବେ ଦେବଙ୍କ ଜନ ଅଟନ୍ତି; ଯେମାନେ କରୁଣା ପାଇ ନଥିଲେ, କିନ୍ତୁ ଏବେ କରୁଣା ପାଇଛନ୍ତି।”

> 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. 1 Peter 2:4–8.

> Isaatti dhufanii, inni dhagaa jiraataa, namootaan garuu tuffatamee, Waaqayyoon immoo filatamee qaalii taʼe sana, isin immoo akka dhagoota jiraatootti mana hafuuraa tokko akka taataniif ijaaramtu; lubummaa qulqulluu taataniis karaa Yesuus Kiristoosiin aarsaa hafuuraa Waaqayyo duratti fudhatama qabu dhiheessuuf. Kanaafis Caaffatni ni jedhu, “Kunoo, ani Xiyoon keessatti dhagaa golee isa guddaa, filatamaa fi qaalii taʼe nan kaaʼa; namni isatti amanu immoo hin qaaneffamu.” Egaa isiniif warra amantaniif inni qaalii dha; warra hin ajajamneef garuu, “Dhagaan ijaartoonni tuffatan sun mataa golee taʼeera,” akkasumas, “dhagaa gufuu fi kattaa nama mufachiisu” taʼeera; isaan dubbichatti gufatu, waan hin ajajamneef; kanaafis isaan ni ramadaman turan. 1 Phexiros 2:4–8.

Peter says of the former chosen people, “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.”

Pheexiros waaʼee saba filatamoo duraanii akkana jedha: “Isaan warra hin ajajamneef, dhagaan ijaartoonni tuffatan sun mataa golee taʼeera; dhagaa gufuu fi kattaa mufachiisaa taʼeera, isaan dubbichatti gufatanii hin ajajamneef; kanaafis isaan muudamanii turan.”

Jesus is represented by every sacred illustration of the foundation.

ଯୀଶୁ ଭିତ୍ତିସ୍ଥମ୍ଭର ପ୍ରତ୍ୟେକ ପବିତ୍ର ପ୍ରତୀକାତ୍ମକ ଚିତ୍ରଣରେ ପ୍ରତିନିଧିତ ହୋଇଛନ୍ତି।

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Namni kam iyyuu hundee kan kaa’ame sana malee, inni iyyuu kaa’uu hin danda’u; hundeen sunis Yesuus Kiristoos dha. 1 Qorontos 3:11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Buʼaan buʼuuraa warri Miilariitootaa ijaaran Kattaa Bara-baraa (Dhagaa) ture.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Akeekkachiinsi sun dhufeera: Wanti hundinuu hundee amantii, isa ergaan bara 1842, 1843, fi 1844 keessatti dhufee irraa jalqabnee irratti ijaaraa turre, jeequu danda’u kam iyyuu akka hin seenne hayyamamuu qabu. Ani ergaa kana keessa tureera; yeroo sana irraa jalqabees ifa Waaqayyo nuuf kenneef amanamaa ta’ee addunyaa dura dhaabachaa tureera. Nutis miilla keenya waltajjii, isa guyyaa guyyaadhaan kadhannaa cimaan Gooftaa barbaaddachaa, ifa barbaaduudhaan irratti kaa’amne sana irraa kaasuuf yaada hin qabnu. Ati ani ifa Waaqayyo naaf kenne dhiisuu nan danda’a jettee yaaddaa? Inni akka Kattaa Bara-baraa ta’uu qaba. Erga inni naaf kennamee jalqabee hamma ammaatti na qajeelchaa tureera.” Review and Herald, April 14, 1903.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

ମିଲର୍ ଆବିଷ୍କାର କରିଥିବା ପ୍ରଥମ ରତ୍ନ, ଯାହା “ୟୁଗଯୁଗାନ୍ତରର ପାଷାଣ” ସଦୃଶ ମିଲରାଇଟ୍ ଭିତ୍ତିର ଅଂଶ ହେଲା, ସେହିଟି ଥିଲା ଲେବୀୟ ପୁସ୍ତକର ଛବ୍ବିଶମ ଅଧ୍ୟାୟର “ସାତ ସମୟ”; ଏବଂ ସେହି “ସାତ ସମୟ” ହେଉଛି ସେହି ପ୍ରଥମ ମୂଳଭୂତ ସତ୍ୟ, ଯାହାକୁ ସେହି ମିଲରାଇଟ୍ ଅଗ୍ରଦୂତମାନେ ପରିତ୍ୟାଗ କଲେ, ଯେମାନେ ନବନିର୍ମିତ ମିଲରାଇଟ୍ ଭିତ୍ତିକୁ ସେମାନେ ନିଜେ ନିର୍ମାଣ କରିଥିଲେ। ଭିତ୍ତିର ପାଷାଣକୁ ଯେମାନେ ପ୍ରତ୍ୟାଖ୍ୟାନ କରିବେ, ସେମାନେ ହେଉଛନ୍ତି ନିର୍ମାତାମାନେ। ସେହି “ପାଷାଣ,” ଯାହା ଖ୍ରୀଷ୍ଟଙ୍କର ପ୍ରତୀକ, ସେହିଟି ପ୍ରଭୁ ସୃଷ୍ଟି କରିଥିବା ଦିନ ମଧ୍ୟ ଅଟେ; କାରଣ ସେ ସପ୍ତମ ଦିନକୁ ବିଶ୍ରାମର ଦିନ ଭାବେ, ଏବଂ ସପ୍ତମ ବର୍ଷକୁ ଭୂମିର ବିଶ୍ରାମର ବର୍ଷ ଭାବେ ନିର୍ଦ୍ଧାରଣ କରିଥିଲେ। 1863 ମସିହାରେ ଭିତ୍ତିର ପାଷାଣ ପ୍ରତ୍ୟାଖ୍ୟାନ କରାଗଲା, କିନ୍ତୁ ଏହାକୁ “କୋଣର ଶିରୋପାଷାଣ” ଏବଂ ଅନାଜ୍ଞାକାରୀମାନଙ୍କ ପାଇଁ “ଠୋକରର ପାଷାଣ” କରାଯିବ।

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Ergaan Islaamaa badiisa sadaffaa dhaabbata fooyya’insaa kumaatama dhibba afurtamii afurii fi kuma afurii fi afurtokkoof mata-duree ta’a; adeemsi qormaataas jalqabe yeroo ergamaan Mul’ata boqonnaa kudha saddeet irraa bu’e, akka gamoowwan gurguddoon Magaalaa New York Fulbaana 11, 2001 irratti gad darbamanitti. Adveentizimiin eenyummaa raajii kan Fulbaana 11, 2001 “guyyaa qilleensa bahaa” dhufuu isaa ilaallatu irratti cal’ise. Adoolessa 18, 2020 irratti, yeroo dhugaa-baatonni lamaan Mul’ata boqonnaa kudha tokkoo daandiiwwan magaalaa guddoo sanaa keessatti ajjeefamanitti, isaan duubatti hafan. Qormaanni Adveentizimii xumuramee ture; qormaanni warra ergaa Islaamaa beekuu isaanii himatanii turaniif immoo jalqabamee ture.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

Booda gogaa duʼaa taʼanii hamma xumura Adoolessa bara 2023tti daandiiwwan irratti ciisanii turan erga sana booddee ergaa jalqabaa Hisqiʼeelitti kaafaman. Ergaan lammaffaan Hisqiʼeel ergaa qilleensota afurii Islaamaa kan Waaqayyoo sadaffaa ti; kunis bifa tartiibaatiin banamuu ergaa Iyyata Halkan Walakkaa, mulʼata tursiifame sanaa, akkasumas mata-duree yeroo guutuu sochii sanaa bakka buʼa. Ergasii dhugaa hedduun banaman; sababiin isaas ergaan Iyyata Halkan Walakkaa ergaa damee hedduu qabu waan taʼeefi. Dhugaan jalqabaa kan lafee gogaa duʼaa sana mudate dhugaa jalqabaa Adventizimii Laaʼodiiqeeyaa didde ture; innis dhugaa ceʼumsa Laaʼodiiqeeyaa gara Filadelfiyaatti mallatteessu dha.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Dhugaan ergaa mallattoo cufamuu ti; kanaafuu sammuu keessattiis akkasumas hafuuraan illee sirriitti hundeeffamuu qaba. Yeroo dhugaa-baatonni lamaan karaa irratti du’anii turan sanaan agarsiifamuun faca’iinsa “yeroo torbaa” akka ta’e beekuun qofti ga’aa miti; dhugicha muuxannoo irraa madde ta’een fudhachuunis ni barbaachisa.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

Faayaawwan Miilar, kan dhugaa yeroo dhumaatti bara 1798 keessatti hiikame agarsiisu, durboota guyyoota dhumaa sanaaf qormaata ta’a. Muuxannoon dhugaatti “hafuuraan” jabaatanii dhaabbachuu faayaawwan Miilar keessaa isa jalqabaatiin bakka bu’ameera; “sammuudhaan” immoo dhugaatti jabaatanii dhaabbachuun ergaa Islaamaa balaa sadaffaa sanaatiin bakka bu’ameera. Waamichi qalbii jijjiirrannaa fi cubbuu himannaa, kan “yeroo torba”tiin bakka bu’ame, hojii Iddoo Hundumaa Caalu keessatti Kiristoos wajjin walqabatee raawwatamu adda baasa; innis mul’ata “mareh”tiin bakka bu’ameera.

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

Hubannoon “sammu-qabeessa” Islaamaa kan Waaqayyoo Badii sadaffaa keessaa mul’atu mul’ata “chazon”tiin bakka buufama, warri chaappeeffamanis lamaan isaanii iyyuu barbaachisu. Bara 1863 keessatti, Adventizimiin Laa’odiiqeyaa Yerikoo deebisee ijaaruuf filate; hojii Yerusaalem deebisee dhaabuus dhiise. Yerikoon mallattoo badhaadhummaa ti; akkuma jaamummaa Laa’odiiqeyaanis bakka buufamu.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> “Masaraawwan ciccimoo biyya sanaa keessaa tokkoon—magaalaan Yerikoo guddoon fi badhaadhduun—fuuldura isaanii ture; garuu qubata isaanii Gilgaalaa irraa fagoo xinnoo qofa ture. Daarii dirree lalisaa oomisha badhaadhaa fi garaa garaa naannoo ho’aa baay’ee qabuun guutame tokko irratti, manneen mootummaa ishee fi manneen waaqeffannaa ishee jireenya qananiitii fi hamminaaf bakka ta’anii, magaalaan of tuultuun kun dallaa ishee gurguddaa jala Waaqa Israa’eliif mormii dhiheessite. Yerikoon teessoo gurguddoo waaqeffannaa waaqota tolfamoo keessaa tokko turte; keessumaa Astaarot, waaqayyittii ji’aa, tajaajiluu irratti of kennitee turte. As keessatti wanti amantii warra Kana’aanotaa keessaa isa hunda caalaa jibbisiisaa fi nama salphisu hundi walitti qabamee ture. Sabni Israa’el, yaada isaanii keessatti bu’aan sodaachisaan cubbuu isaanii Beet-Pe’ooritti raawwatanii amma iyyuu haaraa ta’ee jiru, magaalaa ormootaa kana jibbaa fi sodaa guddaadhaan malee ilaaluu hin dandeenye.” Patriarchs and Prophets, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

Bara 1863 keessa yeroo isaan Yerikoo deebisanii ijaaranii, “dhagaan” ijaartoonni tuffatan sun “yeroo torba” ture; innis guyyoota dhumaatti dhugaa (faaya gatii guddaa qabu) taʼee “mataa golee” taʼa; sababni isaas, inni dhugaa kan jalqaba Adventizimii sochii Mileroota keessatti mulʼate fi xumura Adventizimii sochii dhibba tokkoo fi afurtamii afur kuma keessatti mulʼatu walitti hidhu dha. Faayni sun, inni “yeroo torba” taʼe, akkasumas “guyyaa Gooftaan tolche” dha; innis Kiristoos mataa isaatii, jechuun Inni Dubbiidha, Innis “Dhugaa” dha. Mata-dureen Islaamaa dhimma qulqullina ummata filatamoo duraanii fi haaraa lamaan fidu dha; qulqullinni dachaa sunis Fulbaana 11, 2001 irraa jalqabe; kunis “guyyaa bubbee baʼaa” ture. Guyyaa sana keessatti eegdonni sirba Kiristoos yeroo fakkeenya iddoo wayinii labse faarfate sanauma faarfachuu qabu turan. Dhibba tokkoo fi afurtamii afur kumni sirba Musee (“yeroo torba”) fi sirba Hoolichaa faarfatu.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> ហើយ​ខ្ញុំ​បាន​ឃើញ​ដូច​ជា​សមុទ្រ​កញ្ចក់​មួយ លាយ​ជាមួយ​នឹង​ភ្លើង ហើយ​អស់​អ្នក​ដែល​បាន​ឈ្នះ​លើ​សត្វ​ហិង្សា និង​លើ​រូប​របស់​វា និង​លើ​សញ្ញា​របស់​វា និង​លើ​លេខ​នៃ​ឈ្មោះ​របស់​វា កំពុង​ឈរ​លើ​សមុទ្រ​កញ្ចក់​នោះ ដោយ​កាន់​ពិណ​របស់​ព្រះ។ ហើយ​ពួកគេ​ច្រៀង​បទ​ចម្រៀង​របស់​ម៉ូសេ អ្នក​បម្រើ​របស់​ព្រះ និង​បទ​ចម្រៀង​របស់​កូន​ចៀម​ថា កិច្ចការ​របស់​ទ្រង់​អស្ចារ្យ និង​គួរ​ឲ្យ​ស្ញប់ស្ញែង​ណាស់ ឱ​ព្រះអម្ចាស់​ជា​ព្រះ​ដ៏​មាន​ព្រះចេស្តា​គ្រប់​យ៉ាង​អើយ; ផ្លូវ​របស់​ទ្រង់​សុចរិត និង​ពិត​ប្រាកដ ឱ​ស្តេច​នៃ​ពួក​បរិសុទ្ធ​អើយ។ វិវរណៈ 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

“Hoombaan” sun Kiristoos isa qalame; innis guyyoota kuma lama dhibba shan fi digdamii gidduutti qalame; kanaanis aarsaa jireenya Isaatii fi dhiiga Isaa (itti kakuu sana keessatti mirkaneesse) walitti hidhee, akkasumas “wal mormii kakuu Isaa” kan Musee, keessatti Leewwota digdamii jaha, wajjin walqabsiise. Faarfannaan Musee fi Hoombaa faarfannaa chazon seenaa raajii fi faarfannaa mareh “mul’achuu” Isaa ti. Inni faarfannaa hubannoo sammuu fi hafuuraa, akkuma mul’ata lamaaniin Daani’el boqonnaa saddeet keessatti bakka bu’ame, ti. Inni faarfannaa saba kakuu tokkoo kan murteeffamee bira darbamu, yeroo sabni filatamaan haaraan filatamu, ti. Adeemsi filannoo, kanaafis faarfannaan, Fulbaana 11, 2001 irraa jalqabe.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Inni warri Yaaqoob keessaa dhufan hundi hidda ni qabatu; Israa’el ni daraara, ni biqila, fuula biyya lafaa hundumaas ija ni guuta. Inni akkuma warra isa rukutan rukutee isa rukuteeraa? Yookaan akkuma warra inni ajjeese ajjeefaman sanaatti inni ni ajjeefameeraa? Inni yeroo inni biqilee ba’u safaraan isa wajjin falmata; guyyaa bubbee ba’aa keessatti bubbee isaa hamaa ni dhaaba. Kanaaf yakki Yaaqoob kanaan ni qulqulleeffama; kun immoo firii hundumaa cubbuu isaa irraa balleessuuf ta’uudha; yeroo inni dhagoota iddoo aarsaa hundumaa akka dhagaa nuuraa caccabee bututametti godhutti, jechuunis, bosona waaqeffannaa fi fakkiiwwan dhaabaman hin dhaabbatan. Haa ta’u iyyuu malee, magaalaan dallaa jabaa qabdu ni onti; qubannaan ishee ni gatama, akka lafa onaa tokkotti ni dhiifama; achittis jabbileen ni dheedu, achumattis ni ciisu, dameewwan ishees ni fixu. Yeroo dameewwan ishee goganitti ni caccabamu; dubartoonni dhufanii ibiddaan ni gubu; sababiin isaas, kun saba hubannaa hin qabneedha; kanaafuu inni isaan uume isaaniif gara laafina hin qabu, inni isaan boces ayyaana isaaniif hin argisiisu. Guyyaa sanas akkana ni ta’a; Gooftaan laga sanaa irraa hamma laga Gibxii tti ni tumata; isin ilmaan Israa’el immoo tokko tokkoon ni walitti qabamtu. Guyyaa sanas akkana ni ta’a; malakanni guddaan ni afuufama; warri biyya Asoor keessatti baduuf qophaa’an, warri biyya Gibxii keessatti ari’amanii bahanis ni dhufu; Yerusaalem keessatti tulluu qulqulluu irratti Gooftaa ni waaqeffatu. Isaayaas 27:6–13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

Aayyewwan sirriitti yoo hubataman, lakkoofsonni kun Fulbaana 11, 2001 irraa jalqabee hanga seerri Dilbataa dhufuuf jedhuutti adda baasanii agarsiisu. Lakkoofsi ja’a seenaa guutuu sana adda baasa; inni jalqaba biqiltuu hundee qabatuu, itti aansuun daraaruufi marguu, dhumarrattis lafa guutuu ijaadhaan guutuu isaa agarsiisa. Ijaan lafa guutu sun yeroo “sa’aatii” keessatti ta’a; kunis yeroo balaa seera Dilbataa ti. Yeroo sana keessatti Kiristoos ija isaa kuusaa isaatti walitti qabaa jiruu, yeroo walfakkaataadhaanis Baabilon irratti murtii fidee jira. Murtiin yeroo lafni ijaadhaan guutamutti raawwatamu lakkoofsa torbatti bakka buufamee jira; yeroo gaaffileen lamaan, “Inni akkuma warra isa rukutan rukutee isa rukuteeraa? yookaan akkuma qalamuu warra isaaniin qalamanii qalamameeraa?” jedhaman gaafatanitti.

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

Ergasii saddeetiin boodaa aayaticha saddeettaffaa keessatti, facaafamuu bokkaa boodaa jechuun himannaa kanaan mallatteeffameera: “Hammaan.” Wanti biqiltuu akka biqilan godhu bokkaa dha; yeroo jalqabni bokkaa boodaa mallatteeffamus, inni akka “hammaan, yeroo inni biqilu” jalqabuutti mallatteeffama. Yommuu bokkaan boodaa jalqabu, inni “hammaan” dhangalaafama; sababiin isaas, yoo haamni dhugaa fi sobaa walmakaa ta’e, inni hamma malee hin dhangalaafamu.

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Lubbuun dhugumaan jijjiiramte hundinuu warra ka biroo dukkana dogoggoraa keessaa gara ifa dinqisiisaa qajeelummaa Yesuus Kiristoositti fiduuf hawwii cimaa qabaatti. Dhanga’uun guddaan Hafuura Waaqayyoo, inni ulfina isaatiin lafaa guutuu ifa godhu, hanga nu uummata ifa argate, jechuunis muuxannoo ofii isaaniitiin Waaqayyo wajjin hojjettoota ta’uun maal akka ta’e beekan qabaannutti hin dhufu. Yommuu tajaajila Kiristoositti of kennuu guutuu, garaa guutuu irraa ta’e qabaannu, Waaqayyo dhugaa kana dhanga’uu Hafuura isaa safarame hin qabneen ni mirkaneessa; garuu kun yeroo kutaan guddaan waldaa Waaqayyo wajjin hojjettoota hin taanetti hin ta’u. Waaqayyo yeroo ofittummaa fi of gammachiisuun akkasitti ifatti mul’atan, yeroo hafuurri tokko mo’u, inni jechootatti yoo kaa’ame deebii Qaayin sana,—‘Ani eegduu obboleessa koo tii ree?’—jedhee ibsamu, Hafuura isaa dhangalaasuu hin danda’u. Yoo dhugaan yeroo kanaa, yoo mallattooleen gama hundaan danuun dabalaa jiran kanneen dhumni waan hundumaa dhihoo akka jiru dhugaa ba’an, warra dhugaa beekna jechuun of himan keessa humna isaanii rafee jiru dammaqsuuf gahaa hin ta’in, yeroo sana dukkanni ifa isaan irratti ifaa ture sanaa wajjin madaalamu lubbuuwwan kana ni dhaqa. Guyyaa guddaa herrega dhumaa keessatti Waaqayyo duratti dhiheessuu danda’an sababa loogii isaanii tiif fakkeenyi iyyuu hin jiru. Maaliif ifa dhugaa qulqulluu dubbii Waaqayyoo keessatti hin jiraanne, hin deddeebine, hin hojjenne jedhanis sababni dhiheeffatan tokko illee hin jiru; akkasumas akkamitti karaa amala isaanii, gara-laafina isaanii, fi hinaaffaa isaanii, addunyaa cubbuun dukkanaa’eef humni fi dhugummaan wangeelaa mormii jalaa hin buune akka ta’e mul’isanis.” Review and Herald, July 21, 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

Obboleettiin Waayitii kutaa sana yeroo ergamaan Mul’ata keessaa gad bu’u akka ta’e ibsiti; jechuun ishee, “dhangala’uun guddaan Hafuura Waaqayyoo, inni ulfina isaatiin guutummaa lafaa ibsu.” Kutaa biraa keessatti, isa barruu kana keessatti yeroo baay’ee caqasne keessatti, yeroo “gamoowwan gurguddoon New York” “gatantaraan diigaman,” “Mul’ata boqonnaa kudha saddeet, lakkoofsa tokko hanga sadiitti ni raawwatama” jettee ibsite.

We will continue these thoughts in the next article.

Mata-dureen kunneen yaadota kana barruu itti aanu keessatti ni itti fufna.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> Amma ani jaallatamaadhaaf waaʼee iddoo wayinii isaa sirba jaalallee koo nan faarfadha. Jaallatamaan koo tulluu baayʼee lalisaa taʼe irratti iddoo wayinii qaba ture; innis dallaa itti naqe, dhagaa isaas keessaa funaanee baase, muka wayinii filatamaa taʼeenis dhaabe; gidduu isaattis gamoo ijaare, achuma keessattis boolla cuunfaa wayinii qopheesse; innis firii wayinii akka godhatu eegaa ture, inni garuu firii wayinii bosonaa godhate. Amma immoo isin jiraattota Yerusaalemii fi namoota Yihudaa, mee ana fi iddoo wayinii koo gidduutti murteessaa. Iddoo wayinii kootiif waan ani keessatti hin goone kan daran godhamuu dandaʼu maali? Egaa ani inni firii wayinii akka godhatu yeroon eegu, maaliif firii wayinii bosonaa godhate? Amma immoo kottaa; ani waan iddoo wayinii kootti godhu isinitti nan hima: dallaa isaa nan balleessa, inniis ni nyaatama; dallaa dhagaa isaa nan diiga, inniis ni dhidhiitama; anis isa nan onsa: inni hin muramtu, hin qotamus; qoree fi qoraattiin immoo isa keessatti ni biqilu; duumessa irrattis akka roobni isa irratti hin roobne nan ajaja. Iddoon wayinii Waaqayyo Gooftaa maccaa hundumaa mana Israaʼel dha; namoonni Yihudaas biqiltuu isaa itti gammadu dha; inni murtii qajeelaa eega ture, kunoo garuu hacuuccaa; qajeelummaa eega ture, kunoo garuu iyyi. Isaayyaas 5:1–7.

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