In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.
Mata-duree darbe keessatti kakaʼumsi akka Yihudoonni “fannoo irratti” wangeela diduu isaanii “chaappesse” ibse, achiis yeroo Istifaanos dhagaadhaan rukutamee ajjeefametti diduu isaanii irra deebiʼanii mirkaneessan. Kun akkamitti taʼuu dandaʼa? Dhugumatti, Yihudoonni falmii qofa irratti cichan warri seenaa sana keessatti wangeela diduun isaanii adeemsa suuta-suutaatiin raawwatame. Isaan yeroo dhaloota Isaa duraanuu darbamanii turan. Dhaloota Kiristoos irraa jalqabee hanga yeroo Istifaanos dhagaadhaan rukutamee ajjeefametti adeemsi wangeela diduu isaanii suuta-suutaatiin mulʼata.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Namoonni isa hin beekan; garuu oduun sun samii gammachuudhaan guutti. Uumamoonni qulqulluun addunyaa ifaa keessaa fedhii caalaa gadi fagoo fi gara laafinaan guutameen gara lafaatti harkifamu. Argamuu Isaa irraa kan ka’e addunyaan guutuun caalaatti ifatti. Olka’iinsa Beetaliheem irra loltoonni ergamootaa lakkoobsa hin qabne walitti qabamanii jiru. Oduu gammachiisaa sana addunyaatti labsuuf mallattoo eegu. Osoo hoggantoonni Israa’el amanannaa isaanii irratti amanamoo ta’anii, gammachuu dhalachuu Yesus labsuu keessatti hirmaachuu danda’u turan. Amma garuu isaan darbamaniiru.” The Desire of Ages, 47.
From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.
Dhaloota Yesuus irraa jalqabee hamma du’a Istifaanositti, Wangeelaa Israa’el duriiin tartiibaan didamuu isaa ni mul’ata. Yihudoonni Kiristoosin diduun isaanii adeemsa tartiibaawaa ta’uu isaa beekuun, “diduu isaanii irratti chaappessuu” jechuun fannifamuu isaa irratti, iddoo golgaan mana qulqullummaa irraa tarsa’e sanatti, akkasumas du’a Istifaanos irratti adda baafamuu akka danda’u ni taasisa. Golgaan sun tarsa’uun isaanii amma kaasee saba kakuu Waaqayyoo akka hin taane mallattoo ture; yeroo Istifaanos dhagaadhaan rukutamee ajjeefamettis, Inni Yesuusiin harka mirgaa Waaqayyoo bira dhaabbatee arge; kunis Daani’el boqonnaa kudha lama, lakkoofsa tokko keessatti, balballi araaraa cufamuu isaa kan agarsiisu mallattoo dha. Badiinsi Yerusaalemis akkasuma balballi araaraa cufamuu isaa kan agarsiisu mallattoo dha.
“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.
“Adabbiin Yerusaalem irratti dhufu yeroo gabaabaa qofaaf tursiifamuu danda’a ture; Kristos immoo yommuu ija isaa magaalattii badiisaan murteeffamte irratti dhaabe, inni badiisa ishee qofa utuu hin ta’in, badiisa addunyaa tokkoo illee ni arge. Inni akka Yerusaalem badiisaaf dabarfamteetti, akkasuma addunyaan immoo badiisa isheetiif akka dabarfamtu ni arge. Inni adabbii diinota Waaqayyoo irratti bu’u ni arge. Wantoonni yeroo badiisa Yerusaalemitti raawwataman guyyaa guddaa fi sodaachisaa Gooftaa keessatti irra deebi’amanii ni mul’atu, garuu haala caalaatti nama sodaachisuun.” Review and Herald, December 7, 1897.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
Qooda Waaqayyoo qofatu Yerusaalem fannifamuu irratti akka hin balleeffamne dhowwe.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.
“ଯିହୂଦୀମାନଙ୍କ ଦ୍ୱାରା ଖ୍ରୀଷ୍ଟଙ୍କୁ କ୍ରୁଶରୋହଣ କରାଯାଇଥିବା କାର୍ଯ୍ୟରେ ଯେରୁଶାଲେମର ବିନାଶ ଅନ୍ତର୍ନିହିତ ଥିଲା। କାଲଭେରୀରେ ଝରାଯାଇଥିବା ସେହି ରକ୍ତ ଏହି ସଂସାର ପାଇଁ ଏବଂ ଆସନ୍ତା ସଂସାର ପାଇଁ ସେମାନଙ୍କୁ ଧ୍ୱଂସରେ ଡୁବାଇଦେଇଥିବା ଭାର ହେଲା। ତେଣୁ, ମହାନ ଅନ୍ତିମ ଦିନରେ ମଧ୍ୟ ଏହିପରି ହେବ, ଯେତେବେଳେ ଈଶ୍ୱରଙ୍କ ଅନୁଗ୍ରହକୁ ଅସ୍ୱୀକାର କରିଥିବାମାନଙ୍କ ଉପରେ ନ୍ୟାୟଦଣ୍ଡ ପତିତ ହେବ। ଖ୍ରୀଷ୍ଟ, ସେମାନଙ୍କ ପାଇଁ ଅପରାଧର ଶିଳା, ସେତେବେଳେ ସେମାନଙ୍କୁ ପ୍ରତିଶୋଧକ ପର୍ବତରୂପେ ପ୍ରକାଶିତ ହେବେ। ତାଙ୍କ ମୁଖମଣ୍ଡଳର ମହିମା, ଯାହା ଧର୍ମୀମାନଙ୍କ ପାଇଁ ଜୀବନ, ଦୁଷ୍ଟମାନଙ୍କ ପାଇଁ ଭସ୍ମକାରୀ ଅଗ୍ନି ହେବ। ପ୍ରତ୍ୟାଖ୍ୟାତ ପ୍ରେମ, ଅବହେଳିତ କୃପାର କାରଣରେ ପାପୀ ନଷ୍ଟ ହେବ।” The Desire of Ages, 600.
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
Badiinsi Waaqayyoo qofaatu yeroo fannoo sanaatti badiisa Yerusaalem fiduu irraa ture.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.
“Erga waggoota afurtamaatti dhiʼoo taʼaniif, erga badiinni Yerusaalem Masiihii mataa Isaa Kiristoosiin labsamee booddee, Gooftaan murtii Isaa magaalaa sanaa fi saba sana irratti ni tursiise. Wanti dinqisiisaa taʼe obsa dheeraa Waaqayyoo warra wangeela Isaa didanii fi Ilma Isaa ajjeesanitti agarsiise ture.” The Great Controversy, 27.
At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.
Yeroo qulqullina mana qulqullummaa isa dhumaa keessatti, Yesuus yeroo xuraa’ummaan onnee nama balleessu, kan Daani’el raajichi dubbate, hordoftoota Isaa biratti mul’ate Yerusaalem irraa akka baqatan akeekkachiisa dhiheessee ture. Yeroo inni mana qulqullummaa qulqulleesse isa jalqabaa, Yihudoonni mana Abbaa Isaa “holqa hattotaa” akka godhan ibsee ture; yeroo isa dhumaa garuu, “mana keessan” onaa isiniif dhiifameera jedhe. Fannoo dura illee, inni yeroo muraasa keessatti raawwatamuuf jedhu, mana qulqullummaa keessatti yeroo fannifamuu keessatti golgaan addaan citu sun duraan iyyuu akka mana Yihudootaa malee akka mana Waaqayyoo mitiitti beekamtee turte. Obboleettiin White yeroo Kiristoos ibsa sana kenne irratti dubbatti; akkuma ragaan ishee itti fufuuttis, araarri dheeratee waggaa afurtamaaf kenname sana irrattis ni dubbatti.
“Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .
Jechoonni Kiristoos lubootaa fi bulchitootaatti, “Kunoo, manni keessan onaa ta’ee isiniif dhiifameera” (Maatewos 23:38), jedhe sun garaa isaanii keessatti sodaa guddaa kaasee ture. Isaan jechuun isaanii akka waan hin yaadnetti of agarsiisan iyyuu, hiikni dubbii kanaa maal akka taʼe jedhu yaadni sun yeroo hundumaa sammuu isaanii keessatti kaʼaa ture. Balaa hin mulʼanne tokko isaan sodaachisaa jira fakkaata ture. Mana qulqullummaa ulfina saba sanaa taʼe, inni baayʼee bareedaa sun, yeroo dhihootti tuullaa diigamaa taʼuu dandaʼaa ree?...
“Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.
“Kiristoos bartoota Isaatiif mallattoo badiisa Yerusaalem irratti dhufu kenne, akkasumas akkamitti miliqan itti hime: ‘Yommuu Yerusaalem loltootaan marfamtee argitan, yeroo sana diigamni ishee dhiʼaatee akka jiru beeka. Ergasii warri Yihudaa keessa jiran gara tulluuwwaniitti haa baqatan; warri ishee gidduu jiran keessaa haa baʼan; warri baadiyyaa keessa jiran immoo ishee keessa hin seenin. Kun bara haaloo baafamuu ti, wantoonni barreeffaman hundinuu akka raawwatamaniif.’ Akeekkachiisni kun akka kabajamuuf, waggaa afurtama booddee, yeroo Yerusaalem balleeffamtu kennamee ture. Kiristaanonni akeekkachiisa sanaaf ajajaman, kufaatii magaalattii keessatti immoo Kiristaanni tokko illee hin badne.” The Desire of Ages, 628, 630.
Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.
ক্রাইষ্ট ৩১ খ্রিস্টাব্দে ক্রুশবিদ্ধ হয়েছিলেন, এবং প্রায় চল্লিশ বছর পরে, ৭০ খ্রিস্টাব্দে, সাড়ে তিন বছরের অবরোধের পর যিরূশালেম ধ্বংসপ্রাপ্ত হয়। যদি দানিয়েল ৯ অধ্যায় ২৪ পদে সত্তর সপ্তাহ হিসেবে চিহ্নিত অনুগ্রহকালের আরও সাড়ে তিন বছর তখনও অবশিষ্ট থেকে থাকে, তবে ৩১ খ্রিস্টাব্দে ক্রুশের সময় যিরূশালেম কীভাবে ধ্বংসপ্রাপ্ত হয়ে থাকতে পারে? এই আপাত অসঙ্গতিগুলির সমাধান কীভাবে করা যেতে পারে? সবচেয়ে সহজ সমাধান হলো এই সত্যটি চিহ্নিত করা যে, সত্তর সপ্তাহ দ্বারা নির্দেশিত অনুগ্রহকালের সমাপ্তির ক্ষেত্রে, এটিকে অনুগ্রহকালের এক ক্রমবিকাশমান সমাপ্তি হিসেবে বুঝতে হবে। এটি সত্য, কিন্তু সেই ইতিহাসের পথচিহ্নগুলি প্রয়োগ করার ক্ষেত্রে এটি যে-কোনো ভাববাণীমূলক নির্দিষ্টতাকে অপসারিত করে। আমি ব্যাখ্যা করার চেষ্টা করব।
If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.
Yoo Pentheqoosteen seera Dilbataa dhihaatu sana, yeroo hoolonni kaan Baabilon keessaa waamaman, kan bakka bu’u yoo ta’e, maaliif waggaa sadii fi walakkaa Pentheqoostee booda wangeelli gara Ormaatti deeme? Duuti Kiristoos moo duuti Isteephaannos mallattoo yeroo qorannaan Israa’el durii itti cufamu dha? Yoo Adventizimii Laa’odiiqeyaa seera Dilbataa dhihaatu sana irratti waldaa ta’uu irraa dhaabbatu, badinni mana qulqullummaa bara 70 keessa ta’e dhuma mana qulqullummaa Adventizimii Laa’odiiqeyaa yeroo seera Dilbataa sanaatti ta’uu isaa bakka bu’eeraa? Wanti akka wal-hin simneetti mul’atu “sarara irratti sarara” hojiirra oolchuudhaan furmaata argata; hojii irra oolmaan sun yeroo itti fayyadamu, ragaan mallattoolee karaa nuun adda baafamaa jiran baay’ee ifaa fi gabaabaa ta’a.
The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.
Torban sun kakuu Kiristoos kakuu cimdii mirkaneesse wal-qixa kutaa lamaa, waggaa sadii fi walakkaatti qoodama. Waggaa sadii fi walakkaan jalqabaa cuuphaa Kiristoosiin jalqaba, du’a Isaa irratti xumurama. Cuuphaan mallattoo du’aa fi du’aa ka’uu Isaati; kanaafuu jalqabni yeroo waggaa sadii fi walakkaa sanaa xumura isaa wajjin tokko dha. Yeroo sana keessatti Kiristoos wangeela Yihuudota qofaaf dhiheesse. Xumuri waggaa sadii fi walakkaa sanaa jalqaba waggaa sadii fi walakkaa itti aanu agarsiisa. Jalqabni yeroo lammaffaa waggaa sadii fi walakkaa du’a Kiristoosiin jalqaba; du’a Istifaanosiin xumurama. Yeroo sana keessatti bartoonni wangeela Yihuudota qofaaf dhiheessan.
Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”
Yeroon lamaan sun, kanneen sararoota raajii adda addaa taʼan, “sarara irratti sarara” taʼanii walitti fidamuu qabu. Jalqabni fi dhumni lamaan isaanii mallattoo Alfaa fi Omeegaa of keessaa qabu; sababiin isaas seenaa jalqabaa fi seenaa xumuraa tokkoo dha. Yeroon turtii isaanii lamaan wal fakkaataa dha, hojii yeroo lamaan keessatti raawwatamus wal fakkaataa dha. Kiristoos inni Isa Duraa fi Isa Dhumaa taʼe, Uumaa wantoota hundumaa immoo dha; kana keessatti Inni Uumaa Dhugaa ti. Jechi Ibrootaa “dhugaa” jedhamu qubeewwan Ibrootaa sadiin uumame. Qubee jalqabaa, itti aansee qubee kudha-sadaffaa, itti aansuunis qubee xumuraa alifbeetii Ibrootaa walitti makamuun jecha Ibrootaa “dhugaa” jedhamu uumu.
Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.
Yeroon waggoota sadii fi walakkaa lamaan isaanii jalqabaa fi dhumaa akka ta’eef Kiristoos qaba; sababiin isaas, Kiristoos yeroo jalqabaa isa duraa keessatti cuuphaasaa irratti jalqaba irratti akka jiru, akkasuma yeroo jalqabaa sanaa dhuma irratti du’a Isaa irratti ni jira. Akkasumas, jalqaba yeroo lammaffaa keessatti Kiristoos du’a Isaa irratti ni jira; dhuma yeroo lammaffaa immoo inni mirga Waaqayyoo dhaabatee jira. Lakkoofsi kudha sadii mallattoo fincilaa dha; yeroo lamaan keessatti, wangeelli qaamaan Kiristoosiin dhiyaate yookaan yeroo lammaffaa keessatti bartoota Isaatiin dhiyaate ta’us, Yihudoonni falmii xixiqqoo kaasan sun ergaa wangeelichaa irratti ni fincilan.
Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.
Yeroon lamaan kun yeroo wal fakkaataa qabu; mallattoo Alfaa fi Oomeegaa of keessaa qabu; akkasumas ergaa wangeelaa isa tokkoo fi isuma sana adda baasu. Yeroon lamaan sunis “sarara irratti sararaan” walitti fidamuu qabu. Mala “sarara irratti sararaan” jedhu kun, mala qormaataa roobaa boodaa ti. Inni mala guyyoota dhumaa ti; dhugaanis isa mala kanaan guyyoota dhumaa keessatti adda baafamee hundeeffamu, kan yeroo chaappessuu dhibba afurtamii afur kuma keessatti ilmaan Leewwii qulqulleessu yookaan isaanii irraa xureessuu dha.
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. Isaiah 28:9–13.
Inni beekumsa barsiisa? Inni eenyutti barsiisa haa hubachiisu? Warra aannaniirraa addaan baafamanii fi harma irraa buqqifamanitti. Ajajni ajaja irra, ajajni ajaja irra taʼuu qaba; sararri sarara irra, sararri sarara irra; as xinnoo, achis xinnoo; afaan daddarbataa fi arraba biraatiin ummata kana ni dubbataatii. Isaanitti inni, “Kun boqonnaa warri dadhaban itti boqotan; kunis haaromsa,” jedhe; taʼus isaan dhagaʼuu hin barbaanne. Garuu dubbii Waaqayyoo isaanitti ajaja irra ajaja, ajaja irra ajaja; sarara irra sarara, sarara irra sarara; as xinnoo, achis xinnoo taʼe; kanaafis akka isaan deeman, dugda duubatti kufan, caccaban, kiyyoo keessa galan, qabaman. Isaayaas 28:9–13.
The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”
Aayaanni itti aanu kan Isaayyaas keessatti argamu, namoota qoosaa taʼan kanneen saba Yerusaalem bulchan irratti dubbata. Namoota qoosaa sanaaf, “boqonnaa fi haaromsi” (“rooba boodaa”), isa isaan “dhagaʼuu” didan, isa isaan “deemu, gara duubaatti kufu, cabu, kiyyoo keessatti qabamu, fi fudhatamu” godhudha. Qorumsi sun afaan biraatiin isaaniif dhiyaate; sababiin isaas Eliyaas, Yohaannis Cuuphaan, fi Wiiliyaam Miiler seenaa isaanii keessaa manneen barnoota tiyoooloojii keessatti leenjifamanii hin turre. Ergaan rooba boodaa kan Adventizimii Laaʼoodiqiyaa qoru, ergaa hojii irra oolmaa “sarara irratti sararaa”tiin uumamudha.
When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.
Yommuu jalqabaa waggaa sadii fi walakkaa torban Kiristoos kakuu itti jabeesse sana yoo waggaa sadii fi walakkaa lammaffaa irra kaa’ame, ifa raajii sammuu gaafataa keessatti wal-faallaa fakkaatan kam iyyuu ibsu ni arganna. Torban sunis yeroo Ergamaan Kakuu kakuu jabeessuuf ture, akkuma Kakuu Qulqulluu keessatti jiru kakuuwwan dhiigaatiin jabaachuu qabu. Cuuphaan Kiristoosii fi fannifamuun isaa, akkasumas dhagaan tumamuun Istifaanos hundinuu dhiiga agarsiisu. Sararoonni lamaan sun dhiiga kakuu bakka bu’u; sararoonni sunis kakuu sana jabeessaa jiru.
When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.
Yommuu “sarara irratti sararaan” walitti fidamanitti, cuuphaan fi fannifamuun mallattoo karaa isa jalqabaa dha; fannifamuun fi dhagaan tumamuun Istifaanos immoo mallattoo karaa isa dhumaa dha. Yommuu isaan sarara tokko keessatti walitti qabamanitti, fannoon fi yeroo du’a Istifaanositti Miikaa’el ka’uun isaanii akka dhugaa baatota lamaatti mul’atu; isaanis Yihuudonni wangeela diduu isaanii cimsanii chaappessu. Duuti Kiristoos, akkasumas duuti duuka-buuticha isaa Istifaanos, yeroo sararoonni lamaan walitti makamanitti Faasikaa dha. Guyyaa sadii booddee Kiristoos akka dhiheessa Mataa Firii isa Jalqabaa ta’ee kaafama.
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
Amma amma Kiristoos duʼaa keessaa kaafameera; warra raftanii keessaa firii jalqabaa taʼeera. 1 Qorontos 15:20.
In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.
Ayyaana Faasikaa fi ayyaana Mataa Midhaanii guyyaa sadaffaatti gidduutti jalqabni ayyaana Buddeena Hin Dammaqinii jira. Buddeenni hin dammaqne “hin ka’u”; Kiristoosis guyyaa lammaffaatti hin kaane; guyyaa sadaffaatti ka’e. Fayyadama “sarara irratti sarara” keessatti Kiristoosii fi Istiifaanos wal faana du’u; garuu du’aa ka’uun Istiifaanos Kiristoos booda ta’a, sababni isaas du’aa ka’uu mataa midhaanii keessatti tartiiba tokko jira.
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
Men i hans egen ordning: Kristus som førstgrøden; derefter de, som hører Kristus til, ved hans komme. 1 Korintherbrev 15:22.
The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.
Ayyaanonni birraa wal irraa addaan baasuun hin dandaʼamu; sababiin isaas isaan walitti dhufuudhaan walitti hidhata kallattiidhaan qabu. Hiika kanaan, Pentekoosteen seera Dilbataa dhufuuf jedhu bakka buʼa; yeroo sanatti lammata dhangalaʼuun Hafuura Qulqulluu ni taʼa, sagaleen lammaffaanis Mulʼata boqonnaa kudha saddeet keessaa yeroo sana warra yeroo ammaa wangeela hin beekne keessaa baʼanii Baabilon keessaa akka bahan ni waama. Jechi “Baabilon” jedhu jecha “Baabel” jedhu irratti hundaaʼeera; hiikni isaas burjaajii jechuudha; sababni isaas kufaatii Baabel keessatti Waaqayyo afaanota wal burjaajesse, Pentekoostetti immoo Waaqayyo burjaajii afaanotaa duubatti deebisee wangeela gara biyya lafaa geessuuf ni hojjeta. Kanaafuu Pentekoostee fi seerri Dilbataa wal qixxaatu.
At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.
Pentecosxeettiitti kennaan afaanota adda addaa bartootaaf kenname; garuu ergaan isaanii yeroo sana ammas Yihudoota qofa irratti daangeffamee ture. Yommuu sararoonni lamaan walitti fidaman, Pentecosxeettiin waggaa 34 keessatti ta’a; yeroo sana Istifaanos dhagaan tumamee ajjeefame, akkasumas wangeelli sana booddee gara warra yeroo ammaatti wangeelicha hin beekneetti geeffame.
Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.
Istiphanos warra “dhufaatii Isaa irratti” duʼaa kaafaman ni bakka buʼa; isaan garuu Isaa wajjin duʼaniiru. Aarsaan Firii Duraa duʼaa kaʼuu Kiristoos guyyaa sadaffaatti taʼe ni agarsiisa; akkasumas jalqaba Ayyaana Torbanootaa, isa Ayyaana Pheenxeqoostee jedhamus, ni mallatteessa; ayyaanichi immoo ajajawwan Kurnan Siinaa irratti kennamuu isaanii yaadachiisa.
October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.
Onkoloolessa 22, 1844, fannifamtii wajjin wal simata; sababiin isaas, ragaa biro keessaa obboleettiin White abdii kutannaa duuka-buutonni fannifamuu booddee qaban abdii kutannaa Onkoloolessa 22, 1844 booda dhufe wajjin wal simsiteetti. Fannifamuunis ta’e Onkoloolessa 22, 1844, lamaan isaanii seera Dilbataa yeroo dhihoo dhufu duraan agarsiisu. Pheenxeqoosteenis akkasuma seera Dilbataa yeroo dhihoo dhufu keessaa fakkeenya; garuu Pheenxeqoosteen guyyaa shantamii lama fannifamuu booddee dhufe. Fannifamuun, isa Faasiikaadhaan duraan agarsiifame, ayyaanota tartiiba isaanii jalqabsiisa; ayyaanotni kun karaa durii Israa’el durii halkan ergamaan du’aa Gibxii irra ce’ee darbe irraa jalqabee hamma seerri kennamutti jiru yaadachiisu. Ayyaanotni kun addaan baafamummaa isaanii mataa isaanii yoo qabaatan illee, wal irraa hin cinne jechuun walitti hidhata cimaadhaan wal qabatu. Kanaafuu, guyyoota shantamii lama guutuu Faasiikaa irraa kaasee hamma Pheenxeqoosteetti jiran akka mallattoo karaa tokkoo qofaatti fayyadamuun sirrii dha.
For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”
Kanaafuu kanaaf, fannoo, duuti Istifaanos, fi Phentekoosteen hundinuu seera Dilbataa dhihoo dhufu sana duraan agarsiisu; yeroo sanatti murtiin raawwachiisaa adeemsa-qabeessa Baabilon Ammayyaa irratti ni jalqaba, akkuma sagaleen lammaffaan Mul’ata boqonnaa kudha saddeet keessaa hoolota Waaqayyoo kanneen biroo Baabilon keessaa waamuu jalqabu. Mallattoo karaa sana irratti murtiin raawwachiisaa Yerusaalem irra ga’e; ta’us Waaqayyo araara Isaa keessatti barbadaa’inni dhugaan mana qulqullummaa fi magaalaa irratti dhufu akka ture fannoo irraa waggaa afurtama jechuun ni danda’amu jechuunii hamma bara 70tti ture ni tursiise. Barbadaa’inni Yerusaalem durii jalqaba murtii raawwachiisaa adeemsa-qabeessa isa yeroo “gantummaan biyyaalessaa badiisa biyyaalessaa hordofamu” Ameerikaa keessatti jalqabu bakka bu’a.
Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.
ସତ୍ୟ ଦୁଇଜଣଙ୍କ ସାକ୍ଷ୍ୟ ଉପରେ ସ୍ଥାପିତ ହୁଏ, ଏବଂ ତିନି ଓ ଅଧା ବର୍ଷର ଦୁଇଟି ରେଖାରେ—ଯେଉଁଥିରେ ଖ୍ରୀଷ୍ଟ ଚୁକ୍ତିକୁ ସ୍ଥିର କରିଥିଲେ—ଆମେ ଏକ ମୃତ୍ୟୁ ଓ ପୁନରୁତ୍ଥାନର ଦୁଇଜଣ ସାକ୍ଷୀକୁ ପାଉଁ, ଯାହା ସେହି ଇତିହାସ ସହ ସମ୍ବନ୍ଧିତ, ଯାହା ଶୀଘ୍ର ଆସୁଥିବା ରବିବାର ନିୟମକୁ ଚିହ୍ନିତ କରେ। ପ୍ରକାଶିତବାକ୍ୟ ଅଧ୍ୟାୟ ଏଗାରରେ ସେହି ରବିବାର ନିୟମକୁ “ବଡ଼ ଭୂମିକମ୍ପର ଘଣ୍ଟା” ବୋଲି ଚିହ୍ନିତ କରାଯାଇଛି। ସେହି “ଘଣ୍ଟା” ସେହି ଦୁଇଜଣ ସାକ୍ଷୀଙ୍କ ସହ ସିଧାସଳଖ ଭାବେ ସଂଯୁକ୍ତ, ଯେଉଁମାନେ ତିନି ଓ ଅଧା ବର୍ଷର ସାକ୍ଷ୍ୟ ଦେଇଥିଲେ। ସେମାନଙ୍କର ସାକ୍ଷ୍ୟ ସେମାନଙ୍କର ମୃତ୍ୟୁ ଓ ପୁନରୁତ୍ଥାନରେ ଶେଷ ପାଏ।
Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.
Ragaa isaanii waggaa sadii fi walakkaa turan, kan booda duʼaa fi duʼaa kaʼuu isaanii, duʼaa fi duʼaa kaʼuu Yesusii fi Istiifaanos lamaanin bakka buufameera; jechuunis, “sarara irra sararaan,” Istiifaanos Kiristoos wajjin akka duʼaa kaafameetti bakka buufameera. Ayyaana Firii Duraa keessatti, aarsaan gurguddoo lama ni dhihaatan.
One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.
Inni tokko hoolaa mudaa hin qabne ture, inni kaan immoo kennaa garbuu ture. Garbuun sanyii booddee dhufu bakka buʼe, hoolaan immoo Kiristoosin bakka buʼe. Kiristoos guyyaa sadaffaatti duʼaa kaafame, Istifaanos immoo warra isa booddee dhufan bakka buʼe; garbuunis sanyii booddee dhufu bakka buʼe. Dhuga-baatonni lamaan Mulʼata boqonnaa kudha tokko keessatti waggaa sadii fi walakkaadhaaf dhugaa baʼan; sana booddee ni ajjeefaman, ergasii immoo guyyaa sadii fi walakkaa booddee duʼaa kaafaman. Dhuga-baatonni lamaan kun Kiristoosiin fakkeenya isaanii argatanii turan; inni Mataa Muraasa Duraa ture; isaanis kuma dhibba tokko fi afurtamii afur bakka buʼu, warri isaanis Mataa Muraasa Duraa dha.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Anis nan ilaale, kunoo hoolichi Xiyoon tulluu irra dhaabatee ture; isa wajjinis kuma dhibba afurtamii afur turan; maqaan Abbaa isaa immoo adda isaanii irratti barreeffamee ture. Sagalee samii irraa dhufu nan dhaga’e; innis akka sagalee bishaanota baay’ee, akka sagalee kakuu guddaa ture; sagalee warra kiraara taphatanii kiraara isaanii irratti taphachaa jiranis nan dhaga’e. Isaanis teessoo mootummaa duratti, bineensota afurii fi maanguddoota durattis akka faarfannaa haaraa tokkootti faarfatan; namni tokko iyyuu faarfannaa sana barachuu hin dandeenye, garuu kuma dhibba afurtamii afur warra lafa irraa furaman qofa. Isaan kun dubartoota wajjin of hin xureessine; bikroota waan ta’aniif. Isaan kun hoolicha bakka inni dhaqutti isa duukaa bu’u. Isaan kun akka mootummaa jalqabaatti namoota keessaa Waaqayyoofii fi hoolichaaf furaman. Afaan isaanii keessattis gowwoomsaan tokko iyyuu hin argamne; isaan teessoo mootummaa Waaqayyoo duratti mudaa hin qaban. Mul’ata Yohaannis 14:1–5.
The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”
Ayyaanni garbuu ayyaana Firii Duraa irratti dhihaate, midhaan itti aanu kan bakka bu’u ture; akkasumas Isxiifaanos waggaa 34 keessatti du’a Kiristoos waggaa 31 keessatti ta’e hordofe; garuu, “sararaan sarara irratti” taʼus, mallattoo daandii tokko irratti duʼan. Aarsaa firii duraa wajjin walqabatee, Kiristoos hoolaa qalame ture; Isxiifaanos immoo garbuu ture. Akka Phaawulos jedhutti, “Kiristoos” jechuun “firii duraa warra rafanii ti”; ergasii immoo “boodas warri yeroo dhufaatii isaa kan Kiristoos taʼan.” Kuma dhibba tokkoo fi afurtamii afur firii duraa dha; isaanis warra “Hoolicha eessa illee deemetti isa duukaa buʼan” dha.
In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Mul’ata guddaa Mul’ata boqonnaa kudha tokkoo keessatti ibsame sana keessatti, dhugaa baatonni lamaan waggaa sadii fi walakkaa raajii dubbachaa turan, ergasii ajjeefamanii guyyoota sadii fi walakkaa daandii irratti ciisanii turan, du’aa kaafamu. Isaanis warra Isxiifaanosiin bakka bu’amanidha; innis karaa raajii Yesus wajjin, garuu akkasumas Yesus booda, du’aa kaafame. Kanaafuu bineensa boolla gad fagoo keessaa ol ba’e sanaan erga ajjeefamanii booddee “guyyoota sadii fi walakkaa” keessatti du’aa kaafamu. “Sa’aatii” isuma keessatti, yeroo isaan du’aa kaafamanitti, akka mallattoo ta’aniif gara samii ol ba’u. Adeemsi du’aa isaanii keessaa kaafamuu fi ol ba’uu isaanii Dubbii raajii Waaqayyoo keessatti of eeggannoodhaan ibsameera; innis du’a dhugaa Isxiifaanos keessaa fakkeenya isaanii argisiisuu isaanii ni dabalata; kanaanis du’a hafuuraa dhugaa baatota lamaan irratti raawwatamu bakka bu’u; yeroo isaan sochii Laa’odiiqeyaa ergamaa sadaffaatii irraa gara sochii Filadelfiyaa ergamaa sadaffaatti jijjiiramanitti.
We will continue this study in the next article.
Nuyi kana itti aanu keessatti qo’annoo kana itti fufna.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Wantiin tokko mirkanaaʼaadha: Adventistoonni Guyyaa Torbaffaa warri alaabaa Seexanaa jala dhaabatan, dura dursee amantii isaanii akeekkachiisotaa fi ifannaa qajeelchaa Dhuga-baatota Hafuura Waaqayyoo keessatti qabaman irratti ni dhiisu.”
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Waamichi qulqullina guddaa fi tajaajila irra caalaa qulqulluu ta’eef godhamu in taasifama, fuuldurattis ni taasifama. Namoonni tokko tokko amma yaadawwan Seexanaa dubbachaa jiran gara qalbii isaanii ni deebi’u. Warri iddoo amantaa barbaachisaa ta’e keessatti hojii itti amanamanii jiran tokko tokko dhugaa yeroo ammaatiif ta’e hin hubatan. Ergaan sun isaaniif kennamuu qaba. Yoo isaan isa fudhatan, Kiristoos isaan ni simata; isa wajjinis hojjettoota waliin hojjetan isaan ni godha. Garuu yoo ergaa sana dhaga’uu didan, faajjii gurraacha Bulchaa Dukkanaa jalatti dhaabbata isaanii ni fudhatu.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Ani akka dubbadhu nan barsiifame, dhugaan gatiin guddaan yeroo kanaaf ta’e sammuu namootaa keessatti ifatti caalmaa irraa gara caalmaa ifa taʼaa akka banamu. Hiika addaa keessatti dhiironnii fi dubartoonni foon Kiristoos nyaatanii dhiiga isaa dhuguu qabu. Hubannoon ni guddachaa deema; dhugaan babalʼina yeroo hundumaa dandaʼu waan taʼeef. Inni dhugaa jalqabeessuun Waaqayyoo taʼe warra isa beekuudhaaf itti fufan wajjin tokkummaa isaatti caalmaa irraa gara caalmaa dhiʼaataa deema. Uummanni Waaqayyoo dubbii isaa akka buddeena mootummaa samii fudhatanitti, bahuun isaa akka ganamaa qophaaʼe taʼuu isaa ni beeku. Akkuma qaamni yeroo nyaanni nyaatamu humna qaamaa argatu, isaanis humna hafuuraa ni fudhatu.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Waaqayyo yeroo ijoollee Israa’el garbummaa Gibxii keessaa baasee, lafa onaa keessa isaan geggeessee Kaana’aanitti galchetti, karoora isaa guutummaatti hin hubannu.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Yommuu nuti ifa waaqayyoo kan wangeela keessaa ibsu walitti qabnu, ilaalcha caalaatti ifa taʼe waaʼee sirna Yihuudotaa ni arganna; akkasumas dhugaawwan isaa barbaachisoo taʼan caalaatti gadi fageenyaan ni dinqisiifanna. Qorannoon keenya dhugaa irratti geggeeffamu amma iyyuu guutuu miti. Nuti ifa keessaa xurree muraasa qofa walitti qabneerra. Warri guyyaa guyyaadhaan Barreeffama Qulqulluu hin baranne rakkoolee sirna Yihuudotaa hiikuu hin dandaʼan. Isaan dhugaawwan tajaajila mana qulqullummaa keessatti barsiifaman hin hubatan. Hojii Waaqayyoo hubannaa addunyaa kanaatiin karoora isaa guddaa irratti qabaatamuun gufachiifama. Jireenyi fuulduraa hiika seerota Kiristoos, inni utubaa duumessaa keessa dhokfamee saba isaatiif kenne sana, ni mulʼisa.” Spalding and Magan, 305, 306.