The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Joeliin dhaloonni afran kuusaa wayinii Waaqayyoo irratti bara 1863 irraa jalqabee hamma seera Dilbataatti adeemsaan dhufu badiisa agarsiisu. Lakkoofsi afur akkasumas amaloota afur eenyummaa Kiristoos ni mallatteessa. Kiruubonni iddoo qulqulluu keessatti mul’ata fuula afur qabu; mul’atonni sunis qoodama afur Israa’el durii yeroo isaan iddoo qulqulluu marsanii qubatanitti wajjin walsimu. Isaan akkasumas wangeelota afur ni bakka bu’u.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Bifa fuula isaanii immoo, isaan afran fuula namaa qabu turan; gama mirgaatiinis fuula leencaa qabu turan; isaan afran gama bitaatiin fuula qotiyyoo qabu turan; isaan afranis akkasuma fuula risaa qabu turan. Hisqi'el 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Tokkoffaan jalqabaa leenca fakkaata; inni lammaffaan immoo jibicha fakkaata; inni sadaffaan fuula akka namaa qaba; inni afraffaanis akka risaa barrisuutti fakkaata. Mul’ata 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Kitaabni Qulqulluun (Lakkoobsa 2) gosoota 12n (Leewwiin kan hin dabalamin; inni immoo dunkaana qulqulluu naannoo isaatti battalumatti qubatee ture) akka qubata afuritti qindaa’anii, tokkoon tokkoon isaanii gosoota sadi of keessaa qabaachuun, iddoo qulqulluu sana naannoo isaa kallattiiwwan afran irratti akka kaa’aman ibsa; tokkoon tokkoon qubataas jalatti astaandarii tokko, jechuunis alaabaa yookaan mallattoo, qaba ture. Qindoominni kun wal fakkaatummaa mallattoo of keessaa uume; jechuunis qubanni lafarraa teessoo samii keruubeelotaan eegamu sana akka calaqqisiisu taasise.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

ଯିହୂଦା ପୂର୍ବଦିଗକୁ, ଅର୍ଥାତ୍ ଉଦୟମାନ ସୂର୍ୟଙ୍କ ଦିଗରେ, ପବିତ୍ରାଳୟର ପ୍ରବେଶଦ୍ୱାର ସମ୍ମୁଖରେ ସ୍ଥିତ ଥିଲା। ଯିହୂଦାର ପତାକା ସିଂହ ଥିଲା, କାରଣ ଏହା ଯିହୂଦା ଗୋତ୍ରର ସିଂହଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଯିହୂଦା ସହିତ ଥିବା ଦୁଇ ଗୋତ୍ର ଥିଲେ ଇସାଖର ଓ ଜେବୁଲୁନ। ଯୋହନଙ୍କ ଦର୍ଶନରେ, ପ୍ରଥମ ପ୍ରାଣୀ ସିଂହ ସଦୃଶ ଥିଲା, ଯେପରିକି ଯିହିଜ୍କିଏଲଙ୍କ କେରୁବମାନଙ୍କର ମଧ୍ୟ ଏକ ସିଂହର ମୁହଁ ଥିଲା। ରୂବେନ—ମଣିଷର ପ୍ରତୀକ—ଶିମିଓନ ଓ ଗାଦ ସହିତ ଦକ୍ଷିଣଦିଗରେ ଥିଲା। ପଶ୍ଚିମଦିଗରେ ଇଫ୍ରାଇମ ଥିଲା, ତାହା ସହିତ ବିନ୍ୟାମୀନ ଓ ମନଶ୍ଶେ, ଯେଉଁମାନେ ବୃଷଭଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥିଲେ। ଉତ୍ତରଦିଗରେ ଦାନ ଥିଲା, ତାହା ସହିତ ଆଶେର ଓ ନଫ୍ତାଲି, ଯେଉଁମାନେ ଗରୁଡ଼ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥିଲେ। ସ୍ୱର୍ଗୀୟ ପବିତ୍ରାଳୟର ଚାରିଟି ମୁହଁ ସହିତ ଗୋତ୍ରମାନଙ୍କର ସମ୍ପର୍କ ଚାରିଟି ସୁସମାଚାରରେ ପ୍ରତିଫଳିତ ହୋଇଛି।

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Maatewos keessaa jechuun Leenca qomoo Yihuudaa dha; Maarqos immoo sangaa aarsaa dha; Luqaas nama dha; Yohaannis immoo risaa olitti balali’u dha. Kiristoos akka Leenca qomoo Yihuudaatti ofii Isaa akka Isa Dubbii raajii Isaa cufuufi hiiku ta’eetti of ibsa. Kitaabni Maatewos guutamuu raajiiwwan Masiihichaa irratti wabiiwwan kallattiidhaan kan agarsiisan (12) wangeelota sadii kaan walitti dabalaman caalaa baay’ee qaba. Kun wal bira qabuuf illee hin dhihaatu.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Kitaabni Maatewos Dubbii Raajii Waaqayyoo kan raajii agarsiisu dha. Luqaas inni ogeessa fayyaa ture, wangeela isaa karaa ilaalcha Kiristoos akka Ilma Namaa ta’een dhiyeessa; Luqaas fuula namaa waan ta’eef. Maarqos wangeela isaa waa’ee Kiristoos karaa ilaalcha aarsaa qalamaa isa Kiristoos bakka bu’een dhiyeessa; Maarqos keessaa sangaa waan ta’eef. Yohaannis immoo akka risaa ol ka’u sanaa dha; inni dhiyeessuu wangeela Kiristoos keessatti wantoota gadi fagoo Waaqayyoo dhiyeesseera.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Macaafni Maatewos akka inni Dubbii raajii keessatti bakka buʼameetti hubachuun barbaachisaa dha. Kitaabni Maatewos Leenca gosa Yihudaa ti; Inni Gooftaa Dubbii raajii Isaa ti; lakkooftuu iccitiiwwanii Dinqisiisaa dha; Hayyuu afaanii Dinqisiisaa dha; Inni Dubbii Isaa chaapa godhuu fi chaapa irraa hiiku dha. Yesus Alfaa fi Omeegaa dha, Innis Dubbii dha. Kitaabni mootummaa haaraa inni jalqabaa fi inni dhumaa, kitaabota raajii dha. Namoonni baayʼeen dhugaa kana waaʼee kitaaba Mulʼataa ni beeku; garuu Maatewos Alfaa Kakuu Haaraa taʼuu isaa hin hubanne taʼa, kanaaf inni Omeegaa Kakuu Haaraa wajjin walsimuu qaba. Inni dhuma bakka buʼuu qaba; innis kitaaba Mulʼataa dha.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Kanaaf, yeroo nu keessatti Maatewos sarara walqixxaa seenaa kakuu kan Uumama keessatti boqonnaa kudha tokko hanga digdamii lamaatti ibsame arginuu, inni kun dhugaa jechuun; jechuunis, Leenci gosa Maatewos irraa taʼe kan hiikaa irraa hiiku qofaadha. Boqonnaawwan kudha lamaa seenaa kakuu kan Uumama, Maatewos fi Mulʼata keessatti bakka buʼan amma hiikamaa jiru; waan nuti adda baasnaas, boqonnaan digdamii sadii Maatewos fakkeenya iddoo wayinii keessatti ogeeyyii fi gowwoota gidduutti raawwatamu adda-baʼuu bakka buʼa. Wayyoo saddeet saba kakuu duraanii irratti; isaanis wal-madaallii isaanii raajii keessatti lubbuulee saddeet kuma dhibba afurtamii afur taʼan keessaa warra doonii nagaa irra seenan keessatti argatu. 23 hojii guyyaan 2300 xumura isaa Onkoloolessa 22, 1844 irratti gaʼe yeroo mana qulqullummaa samii keessatti jalqabame bakka buʼa; akkasumas seera Dilbataa dhihoo dhufu irratti deebiʼee akkasuma ni taʼa. Boqonnaan 23 dhugaa kana mallattoo godha.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Mata-duree afur keessatti, Kiristoos erga Israa’el gantuu wajjin marii Isaa xumuree booda yeroo dhumaatiif guutummaatti mana qulqullummaa Yihudootaa dhiisee ba’e keessatti ta’a. Lakkoofsi 24 mallattoo ce’umsa Israa’el durii irraa gara Israa’el ammayyaatti ta’eedha; jechuunis, iddoo sanaumatti seenaa raajii keessatti Kiristoos yeroo dhaabatee ergaa Isaa Maatewos afurii fi lama keessatti dhiheesseedha. Ergaan raajii Maatewos 24 ibsa Waaqayyoo tiixawwan irratti tiixawwan jedhu kan ta’eedha; innis addatti seenaa Miileroota, kanaafis seenaa dhibba tokkoo fi afurtamii afurii sana ilaallata. Lakkoofsi 24 waldaa Mul’ata kudha-lamaatiin bakka buufama; isheen ji’a ifa aduu qajeelummaa calaqqisiisu irra dhaabbattee jirti. Mataa ishee irratti urjoota kudha-lamatu jira; isaanis 24 bakka bu’u; sababni isaas, isheen seenaa dhaloota Kiristoos dura jiru bakka buuti; yeroo sanatti gosoonni 12 Israa’el durii bartoota 12 Israa’el ammayyaa ta’anii ce’u turan. Mata-duree afurii fi lama keessatti, seenaa Miilerootaa bara 1798 irraa jalqabee hamma abdii guddaa cabsamuutti bakka buufameera. Sana booda Maatewos 25 ni dhufa.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Lakkoofsi 25 mallattoo Lewwotaati, gaarii ta’anis hamaa ta’anis; garuu akkuma kanaan ulfaatinaan addaan baafamuu Lewwota ogeeyyii fi hamootaas ni bakka bu’a. Maatewos 25, ragaa sadiin, yookaan fakkeenya sadiin, adeemsa addaan baafamuu lakkoofsa digdama-shaniin bakka buufamu ni ibsa. Dhugumatti, fakkeenyi durboota kudhanii seenaa Miileraayitotaa ni bakka bu’a; akkasumas seenaa dhibba tokkoo fi afurtamii afur kumaas ni bakka bu’a. Seenaan sun seenaa ergamaa jalqabaati; fakkeenyi taalaantotaa ergamaa lammaffaa ti; fakkeenyi hoolotaa fi re’eewwanii immoo murtii ergamaa sadaffaati.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Boqonnaan digdamii ja’a hanga digdamii saddeetitti seenaa Faasikaa irraa jalqabee hamma ajaja hojii wangeela isa erga fannifamuu boodaa kennametti ibsu.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Yesuus dubbii kana hundumaa erga raawwatee booddee, bartoota isaatiin akkana jedhe; “Akkuma beektan guyyaa lama booddee Ayyaanni Faasikaa ni ta’a; Ilmi namaas akka fannifamuuf dabarfamee ni kenname.” Maatewos 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

boqonnaa mallattoolee garaa garaa boqonnaa 26 keessaa, lakkoobsa sadii hamma shaniitti malichi Yesuusin ajjeesuuf qophaa’e dha. Ergasii, lakkoobsa jaha hamma kudha sadiitti, Yesuus Beetaaniyaa keessatti dibame. Lakkoobsa kudha afur hamma kudha jaha keessatti immoo, Yihuudaan meetii soddomaan Kiristoosin dabarsee kenne. Sana booddee Faasiikaa bartoota Isaa wajjin dhufe; kunis lakkoobsa kudha torba hamma digdamii shani keessatti argama. Lakkoobsa digdamii jaha hamma digdamii sagal keessatti, Yesuus Irbaata Gooftaa hundeesse; lakkoobsa soddomaattis, Yesuus Phexros Isa haaluusaa durssee dubbate. Lakkoobsa soddoma jaha hamma afurtamii jaha keessatti Yesuus Getesemaanee keessa ture. Lakkoobsa afurtamii torba hamma shantamii jaha keessatti Yesuus qabame; ergasii lakkoobsa shantamii torba hamma jaatamii saddeet keessatti, Yesuus Qayyaafaa fi Saanhediriin duratti dhihaate. Lakkoobsa jaatamii sagal irraa eegalee immoo, Phexros Kiristoosin haaluu isaa ibsameera. Boqonnichatti mallattoolee addaa kudhan kanneen bara dhumaa keessatti irra deebi’anii raawwatamuu qaban ni argamu.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Boqonnaa digdamii torbaffaan mallattoolee adda taʼan kudhan qaba. Yesus Philaaxoositti dabarfamee kenname; achiis Yihudaan of fannise; ergasii Yesus Philaaxoos duratti geeffame; sana booddee Baraabaas filatame; Philaaxoosis Yesusin akka fannifamuuf dabarsee kenne; achiis Yesus qoosame; ergasii fannifamuun raawwatame; itti aansuudhaan duuti Yesus taʼe; sana booddee Yesus awwaalame; dhuma irrattis eegdonni awwaalaa dhugaa baʼan.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Boqonnaa digdamii saddeet qofa qaba; inni jalqabaa duʼaa kaʼuu dha, isa kana booda soba Saanhedriin, achiis ergama guddaa. Boqonnaawwan sadii keessatti mallattoolee karaa adda taʼan digdamii sadii kan fannoo ibsan, kanneen seenaa kumaa dhibba tokkoo fi afurtamii afur keessatti irra deebiʼanii mulʼatan, ni jiru.

Matthew 26 – Ten Waymarks

ମାଥିଉ ୨୬ – ଦଶଟି ପଥଚିହ୍ନ

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Qaallii lubootaa fi maanguddootaa Yesuusin ajjeesuuf xaxan (lak. 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Betaaniyaatti dubartiin saanduqa alabaastarii qabduun dibamuu (lak. 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Yihudaan Yesuusin meetii diinaarii soddomaaf dabarsee kennuuf walii gala (lakk. 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Qophii fi nyaata Ayyaana Faasikaa ergamtoota wajjin (lakk. 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Irbaata Cimaa Gooftaa hundeeffamuu (lak. 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Raagambii Phexiroos gara ganuu (lakkoofsa 30–35)

  • Agony in Gethsemane (vv. 36–46)

    ጌቴሴማኔ ውስጥ ያለው መከራ (ቍ. 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    እየሱስ ተላልፎ መሰጠቱና መያዙ (ቁ. 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Yesuus Qayyaafaasii fi Saanhedriin duratti qoratame (lak. 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Phexiroos sadan gochaa (lakk. 69–75)

Matthew 27 – Ten Waymarks

ማቴዎስ 27 – አሥር የመንገድ ምልክቶች

  • Jesus delivered to Pilate (vv. 1–2)

    Yesus gara Pilaaxositti dabarfame (lak. 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    ብናን ይሁዳ እና ግድያ ራሱ (ቍ. 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Yesuus Fuula Philaaxoositti – murtii mootummaa Roomaa kan sirna qabeessa (vv. 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    ኣብ ልዕሊ ኢየሱስ ባራባስን ምርጫ (ቍ. 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilaatos Yesuusi fannifamuuf dabarsee kenne (Barabbaas hiikamuun isaa dabalatee)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Loltotaadhaanii fi askarootaan reebamuun (lak. 27–31)

  • The crucifixion (vv. 32–44)

    Fannifamuu irratti duʼuun (lak. 32–44)

  • The death of Jesus (vv. 45–50)

    Duʼa Yesuus (vv. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Mallattoolee garmalee fi awwaalcha Yoseef isa Armaatiyaatiin (lak. 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    ସମାଧି ପାଖରେ ପାହାରାଦାରମାନଙ୍କ ନିଯୁକ୍ତି (ପଦ 62–66)

Matthew 28 – Three Waymarks

ማቴዎስ 28 – ሦስት የመንገድ ምልክቶች

  • The resurrection and empty tomb (vv. 1–10)

    Duʼaa fi awwaala duwwaa (lak. 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Luboota angafotaatii fi maanguddootaa loltootatti dubbatame (lak. 11–15)

  • The Great Commission (vv. 16–20)

    Ajaja Guddaa (lak. 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Akkuma muuxannoo Kiristoos dibama Beetaaniyaa irraa hamma Ajaja Guddaa gaʼutti xumura tajaajila isaa lafarraa fi jalqaba wangeela saboota hundumaatiif taʼe agarsiise, akkasuma mallattoolee karaa kanaa walfakkaatan muuxannoo haftee Waaqayyoo keessatti yeroo isaan gara xumura yeroo carraa araaraa fi moʼicha isaanii isa dhumaa dhihaatanitti irra deebiʼamanii mulʼatu.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Boqonnaan digdamii jahaa saddeetiin seenaa Faasikaa irratti, mallattoolee daandii addaa 23 irratti ijaaramee, kanneen seenaa gara seera Dilbataa geessuu fi isa booddee itti fufu keessatti irra deebiʼanii mulʼatan bakka buʼu.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Krist śrīmandirara śuddhikaraṇa nimante āmara Mahāyājaka rūpe ati-pabitra sthānaku āsibā, yāhā Dāniyel 8:14 re prakāśita; Manuṣyaputranka Prācīna Dinamānanka nikataku āsibā, yathā Dāniyel 7:13 re upasthāpita; ebam Prabhunkara Nij mandiraku āsibā, yāhā Mālākhī dvārā bhaviṣyadbāṇī karāyāichi,—ehi sabu eka'i ghaṭaṇāra bibaraṇa; ebam eha madhya baraku bibāhaku āsibā rūpe pratipādita hoichhi, yāhā Krista Matthī 25 ra daśa kumārīṅka dṛṣṭāntare barnanā karichhanti.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Waxabajjii guyyoota 2300 Onkoloolessa 22, 1844tti gaʼee san seera Dilbataatti irra deebiʼamee mulʼata. Mallattooleen karaa 23 taʼan kanneen boqonnaawwan sadii dhumaa Maatewos keessatti argaman dhiiga gatii guddaa qabu, kan Waaqummaa namaan walitti makuuf hojii irra oolu, adda baasu.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Kristos inni bakkalcha namootaaf iddoo qulqulluu isa ol aanaa keessatti godhu karoorri fayyinaa keessatti akkuma inni fannoo irratti du’e sana barbaachisaa dha. Inni du’a isaatiin hojii sana jalqabe; hojii isa duuba ka’uu isaatiin booddee samii keessatti xumuruuf ol ba’e. Nuyi amantiidhaan golgaa sana keessaa seenuu qabna, ‘bakka durfataan keenya nuuf seene sana.’ Ibroota 6:20. Achitti ifni Fannoo Qaraaniyoo irraa dhufu ni calaqqisa. Achitti iccitii furii irratti hubannoo caalaatti ifa ta’e argachuu dandeenya. Fayyinni namaa samii irratti baasii daangaa hin qabneen raawwatame; aarsaan godhame gaaffii seeraa Waaqayyoo cabee jiruu isa bal’aa hundaaf walqixa dha. Yesus karaa gara teessoo mootummaa Abbaa baneera, fi karaa araarsummaa isaatiin hawwiin dhugaan warra amantiidhaan gara isaa dhufan hundaa fuula Waaqayyoo duratti dhihaachuu danda’a.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Boqonnaa sobaa irratti mataan isaas lubummaa sobaa irratti murtiin itti kenname cimsee ibsa. Boqonnaawwan digdamii jaha irraa hamma digdamii saddeetiitti jiran, boqonnaa digdamii sadii sanaaf oomeegaa dha. Leewwota sobaa, jechuun maanguddoota warra durii fincila isaanii dhaloota afur keessatti dabalaa dhufeen, boqonnaawwan sadan dhumaa keessatti mallattoowwan karaa sana ni fidan.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Boqonnaa afurtamni mala sarara irratti sararaan ijaarame akka mala Kiristoos taʼe ni ibsa; Innis, wantoota jiran, wantoota taʼanii darban, fi wantoota taʼuuf jiran ibsuuf badiisa Yerusaalem ni fayyadama.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

70 AD keessatti kufaatiin Yerusaalem guyyuma waggaa sanaa irratti raawwatame; guyyuma Nebukadnezaar yeroo jalqabaaf Yerusaalemin barbadeesse sana ture. Badiinsi Yerusaalem Nebukadnezaariin raawwatame seenaa darbe ture; seenaa Kiristoosis, yeroo Tiitoos Yerusaalemin qabate, dhuma addunyaa fakkeesse. Maatewos 24 mala “sararaa irratti sararaa” jedhu ol kaasa; kanaanis “mala hojii” akka qaama dhuga-baatuu raajii ta’e adda baasa.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

ምዕራፍ 24 ውስጥ ክርስቶስ፣ ነቢዩ ዳንኤል የተናገረውን “አጥፊ ርኩሰት” መረዳት እንደሚያስፈልግ ይገልጻል፤ ይህም የዊልያም ሚለር እጅግ መሠረታዊ ግንዛቤ ነው፣ እንዲሁም በዳንኤል ውስጥ ራእዩን የሚያቆም ምልክት ነው። ይህ ደግሞ፣ በአድቬንቲዝም ውስጥ ያለውን ዓመፅ ይወክላል፤ ምክንያቱም እነርሱ በዳንኤል መጽሐፍ ውስጥ ያለውን “ዕለታዊው” ስለ ሚለራውያን ያላቸውን ግንዛቤ አልተቀበሉምና፣ እንዲሁም በ2 ተሰሎንቄ ምዕራፍ ሁለት የተጠቀሰውን ብርቱ ማታለል ተካፍለዋል። ይህ ምዕራፍ በቀጥታ ከሉቃስ 21 ጋር ይገናኛል፤ ስለዚህም ከኦገስት 11, 1840 እስከ ኦክቶበር 22, 1844 ድረስ ያለውን ጊዜ ይለይታል፣ ይህም ከ9/11 እስከ እሁድ ሕግ ድረስ ያለውን ጊዜ ያመለክታል። እንዲሁም ከሉቃስ 21፡24 ውስጥ ካለው “የአሕዛብ ዘመን” ጋር ይገናኛል፤ ይህም የሙሴን “ሰባት ዘመናት” ለመፍታት ዋና ቁልፍ ሲሆን፣ በራእይ 11 ውስጥ ከመቅደሱ መለካት ጋር ደግሞ ይስማማል።

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Boqonnaa boqonnaa digdamii sadii irraa eegalee, itti aansuudhaan 24 fi 25, achiis boqonnaawwan 26 hamma 27tti xumuruudhaan, boqonnaawwan sadii kanneen mallattoolee karaa digdamii sadii qaban, isaanis omeegaa alfaa boqonnaa digdamii sadii ti. Boqonnaan digdamii jahaa yoo digdamii torbaa fi digdamii saddeetiitti dabalame “81” ta’a; kunis mallattoo lubummaa dha. Dhuga-baatota sadiin (Uumama, Maatewos fi Mul’ata) boqonnaawwan 11 hanga 22tti sarara tokko dha. Boqonnaawwan 23 hanga 28tti immoo sarara dhugaa dha; inni 23 irraa jalqaba, 23 irratti immoo xumura.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Boqonnaan tokko irraa hanga kudhanitti jiran sarara raajii sadii keessaa isa jalqabaa Kitaaba Maatewos keessatti argamaniidha. Boqonnaawwan kudhan, itti aansuudhaan boqonnaawwan kudha lama, itti aansuudhaan immoo boqonnaawwan ja’a. Hafuurni Waaqayyoo nu beeksisa akka kitaabni Macaafa Qulqulluu hundinuu Mul’ata keessatti walitti dhufanii achumatti xumuraman, kanaafuu akkasumas kitaabni Macaafa Qulqulluu hundinuu Maatewos keessatti walitti dhufanii achumatti xumuramu. Maatewos, akka fuula leenca gosa Yihudaa ta’een, raajiiwwan Masiihicha ilaalan adda ta’an kudha lama adda baasa; kutaan isaanii kudha lamaanis mallattoowwan daandii seenaa warra Milleriitotaa fi dhibba afurtamii afur kuma sanaa ni uumu. Akkuma Kitaabni Mul’ataa mul’ata Yesuus Kiristoosiin jalqabu, Maatewos boqonnaa tokkoonis mul’ata Yesuus Kiristoos dhiheessa; innis jireenyaa fi dhugaa-baatuu Musee wajjin, seenaa Kiristoos-diiddaa wajjin wal qunnamsiisuudhaan, wantoota sadii waldaa moo’attuu ta’an raajichaan, lubichaan, fi mootichaan bakka bu’an adda baasa.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Maatewos, mul’ata Yesuus Kiristoos kan saba kakuu Waaqayyoo wajjin kakuu godhate keessatti mul’isa. Abrahaam irraa hamma Daawititti dhaloota kudha afur turan; Daawit irraa hamma booji’amuu Baabilonitti dhaloota kudha afur turan; Baabilon irraa hamma Kiristoositti immoo dhaloonni kudha afur kan biraa jiru. Hidda dhaloota Kiristoos isa Maatewos keessatti argamu Musee wajjin wal simata; Museen alfaadha, Kiristoos immoo omegaadha. Jireenyi Musee waggaa dhibba tokkoo fi digdamaa, seenaa Noh keessatti yeroo qorumsaa waggaa dhibba tokkoo fi digdamaa wajjin wal simata. Kanaafuu kakuu Noh, kakuu saba filatamaa wajjin wal qabata. Waggaa dhibba tokkoo fi digdaman Musee, yeroo sadii kan waggaa afurtamaa afurtamaa ta’an ni bakka bu’a; yeroo afurtamaa isa jalqabaa dhuma irratti Museen namicha Gibxii ajjeeseen xumurame; yeroo afurtamaa isa lammaffaa dhuma irratti immoo angafni dhalootaa, Fara’oonii fi waraanni isaa ni ajjeefaman. Yeroon afurtamaa inni lammaffaan fincila Qaadeshitti xumurame; yeroo afurtamaa inni sadaffaan immoo fincila lammaffaa Qaadeshitti xumurame. Sararoonni raajii alfa keessaa sadan hundinuu Qaadeshitti dhumu; sararoonni raajii hidda dhaloota Maatewos keessaa sadan immoo Daawititti, booji’amuu Baabilonitti, fi Ergamaa kakuu irratti dhumu.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

ଯେତେବେଳେ ମୋଶାଙ୍କର ଆଲଫା କ୍ରୀଷ୍ଟଙ୍କର ଓମେଗା ସହିତ ସମରେଖିତ ହୁଏ, ସେଠାରେ କାଦେଶର ଛଅଜଣ ସାକ୍ଷୀ ଅଛନ୍ତି, ଯାହା 1863 ଏବଂ ରବିବାର ଆଇନ ଅଟେ। ମାଥିଉଙ୍କର ବଂଶାବଳୀ କାଦେଶରେ ରାଜା ଦାଉଦଙ୍କୁ ସ୍ଥାପିତ କରେ, ଏବଂ ସେଠାହିଁ ଯେଉଁଠାରେ ଧର୍ମତ୍ୟାଗୀ ଆଡଭେଣ୍ଟିଜ୍ମକୁ ବାବିଲୋନକୁ ନିଆଯାଏ, ଯେପରି କ୍ରୀଷ୍ଟ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ସହିତ ଚୁକ୍ତିକୁ ସ୍ଥିର କରନ୍ତି। ରବିବାର ଆଇନରେ ଦାଉଦଙ୍କୁ ସ୍ଥାପନ କରିବା ଦ୍ୱାରା, ଦାଉଦଙ୍କର ଦ୍ୱିତୀୟ ସାକ୍ଷ୍ୟ ସ୍ଥାପିତ ହୁଏ, କାରଣ ଦାଉଦ ସେହି ତିନିଜଣ ମାନବ ପ୍ରତିନିଧିଙ୍କ ମଧ୍ୟରୁ ଜଣେ, ଯେମାନେ ତିରିଶ ବର୍ଷ ବୟସରେ ସେବା ଆରମ୍ଭ କରିଥିଲେ। କ୍ରୀଷ୍ଟ, ଦାଉଦ, ଯୋସେଫ ଏବଂ ଇଜିକିଏଲ ସମସ୍ତେ ତିରିଶ ବର୍ଷ ବୟସରେ ତାଙ୍କର କାର୍ଯ୍ୟ ଆରମ୍ଭ କରିଥିଲେ। ସେବା ଆରମ୍ଭ କରିଥିବା ସେହି ଚାରିଜଣ ତିରିଶବର୍ଷୀୟ ବ୍ୟକ୍ତି ଏକାତ୍ମକ ଭାବେ ଦେବତ୍ୱ ସହିତ ମାନବତ୍ୱର ସଂଯୋଗକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେତେବେଳେ ସଂଗ୍ରାମଶୀଳ ମଣ୍ଡଳୀ ବିଜୟୀ ମଣ୍ଡଳୀରେ ପରିଣତ ହୁଏ। ସେହି ମଣ୍ଡଳୀ ଜଣେ ଭବିଷ୍ୟଦ୍ବକ୍ତା, ଜଣେ ଯାଜକ ଏବଂ ଜଣେ ରାଜାଙ୍କୁ ନିଏ ଗଠିତ। ଏହି ପରିବର୍ତ୍ତନ ରବିବାର ଆଇନରେ ଚିହ୍ନିତ ହୁଏ, ଯାହା କାଦେଶ ମଧ୍ୟ ଅଟେ; ତେଣୁ ମାଥିଉଙ୍କ ବଂଶାବଳୀରେ ଥିବା ଦାଉଦ ତିରିଶ ବର୍ଷ ବୟସର ଦାଉଦଙ୍କ ସହିତ ସମରେଖିତ ହୁଅନ୍ତି।

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Qophii waggoota soddomaa qophii, waggoota dhibba afurii fi soddomaa kakuu Abrahaam wajjin wal sima; akkasumas umurii lubaa fi waggoota 1290 kan Daani’el 12:11 wajjinis wal sima. Barreeffama itti aanutti, raajiiwwan Masiihummaa kudha lama sana keessaa tokkoon tokkoon isaanii kitaaba Maatewos keessatti ni ilaalla. Duraan dura, sararoota raajii sadii Maatewos keessatti adda baasaa jirra; boqonnaawwan tokko hanga kudhan, itti aansee boqonnaawwan kudha tokko hanga digdamii lama, achiis digdamii sadii hanga digdamii saddeet.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Inni erga bara 1844-tti dhufeenyi abdii cituu sanaa booda, ani warra amantoota dhufaatii Gooftaa wajjin waliigalaan, balballi araaraa yeroo sana addunyaaf bara baraan cufamee akka ture amanee ture. Dhaabbanni kun mul’ata koo isa jalqabaa utuu natti hin kennamin dura fudhatame. Ifni Waaqayyo naaf kenne dogoggora keenya sirreesse, akkasumas iddoo dhugaa sana akka arginu nu dandeessise.

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Ani amantii yaada balbala cufamaa taʼuu irratti ammas nan amana; garuu hiika duraan nuti jecha kana ittiin fayyadamne keessatti yookaan hiika mormitoonni koo ittiin fayyadaman keessatti miti.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“ନୋହଙ୍କ ଦିନରେ ଗୋଟିଏ ବନ୍ଦ ଦ୍ୱାର ଥିଲା। ସେହି ସମୟରେ ପ୍ରଳୟର ଜଳରେ ନଷ୍ଟ ହୋଇଥିବା ପାପମୟ ମାନବଜାତିରୁ ଈଶ୍ୱରଙ୍କ ଆତ୍ମା ପ୍ରତ୍ୟାହୃତ ହୋଇଥିଲା। ବନ୍ଦ ଦ୍ୱାରର ସନ୍ଦେଶ ଈଶ୍ୱର ସ୍ୱୟଂ ନୋହଙ୍କୁ ଦେଇଥିଲେ: ‘ମୋର ଆତ୍ମା ସଦାକାଳ ମନୁଷ୍ୟ ସହିତ ବିବାଦ କରିବ ନାହିଁ, କାରଣ ସେ ମଧ୍ୟ ଦେହମୟ; ତଥାପି ତାହାର ଦିନ ହେବ ଏକଶେ କୁଡ଼ି ବର୍ଷ’ (ଆଦିପୁସ୍ତକ 6:3)।”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Bara Ibraahimitti cufamaa ture. Araarri jiraattota Sodoomiif kadhachuu ni dhaabe; Loox qofatu ni hafe, haadha manaa isaa fi intaloota isaa lamaan wajjin, warri kaan hundinuu ibidda samii irraa bu’een barbadaa’an.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Baraanaa Kiristoos bara balballi cufame ture. Ilmi Waaqayyoo Yihuudota dhaloota sanaa warra hin amanneen, ‘Mana keessan onaa ta’ee isiniif dhiifameera’ jedhee labse (Maatewos 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘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’ (Revelation 3:7).

Yeroo gara dhuma baraatti laga yeroo gaditti ilaalee, humni daangaa hin qabne sunumatu karaa Yohannis akkana jechuun labse: ‘Isa qulqulluu ta’e, isa dhugaa ta’e, isa furtuu Daawit qabu, isa banuun namni tokko illee cufuu hin dandeenye; kan cufu immoo namni tokko illee banuu hin dandeenye, akkana jedha’ (Mul’ata Yohannis 3:7).

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Vision keessatti natti mul’ifameera; anis amma iyyuu amana, akka bara 1844 keessa balballi cufamaan ture. Warri ifa ergaa ergamoota duraa fi lammaffaa arganii ifa sana didan hundinuu dukkana keessatti hafan. Warri isa fudhatanis, Hafuura Qulqulluu kan labsii ergaa sana samii irraa dhufe wajjin adeeme fudhatanis, yoo boodarra amantii isaanii gatan, muuxannoo isaanii dogoggora jechuun labsan, kanaan Hafuura Waaqayyoo didan; innis isaan wajjin kana booddee hin falmine.”

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Warri inni ifa sana hin argine, yakka isa diduu hin qaban ture. Hafuuri Waaqayyoo gaʼuu kan hin dandeenye garee ifa samii irraa dhufe tuffate qofa ture. Gareen kun immoo, akkuma ani ibse, warra ergaa yeroo isaaniif dhiyaatetti fudhachuu didan qofa utuu hin taʼin, warra isa fudhatanii booddee amantii isaanii irraa duubatti deebiʼanis of keessatti hammata. Isaan kun bifa waaqeffannaa qabaachuu fi hordoftoota Kiristoos taʼuu isaanii beeksisuu ni dandaʼu; garuu Waaqayyoo wajjin walitti hidhata jiraataa waan hin qabneef, gowwoomsawwan Seexanaa keessatti boojiʼamanii fudhatamu turan. Mulʼata keessatti gareewwan lamaan kun mulʼifamaniiru—warra ifa isaan hordofaa turan gowwoomsaa taʼuu isaa labsan, akkasumas hamoota addunyaa warra ifa didanii fi kanaaf Waaqayyo biraa didhaman. Warra ifa sana hin argine, kanaafis diduu isaa irratti yakka hin qabne irratti waabiin tokko illee hin taʼu.” Selected Messages, book 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Warri kanneen amantiidhaan hojii guddaa araara buusu keessatti Yesusiin duukaa buʼan qofa faayidaa giddugaleessummaa Isaa isaanii irratti argatu; warri hojii tajaajilaa kana ifa mulʼisu sana garuu didan, isaaniifis kanaan faayidaa hin argatan. Yihuudonni ifa dhufaatii jalqabaa Kiristoosiin kennames didanii, Inni Fayyisaa addunyaa taʼee amanuu didan, karaa Isaa dhiifama argachuu hin dandeenye. Yeroo Yesus ol baʼumsa Isaa irratti dhiiga Isaa mataa Isaatiin iddoo qulqulluu samii seenee eebba giddugaleessummaa Isaa bartoota Isaa irratti dhangalaasuuf seene, Yihuudonni dukkana guutuu keessatti hafanii aarsaa fi kenna isaanii faayidaa hin qabne itti fufan. Tajaajilli fakkeenyaa fi gaaddidduu ni dhaabate. Balballi namoonni duraaniin gara Waaqayyootti ittiin dhiʼaatan sana siʼachi banaa hin turre. Yihuudonni karaa tokkicha yeroo sana Inni ittiin argamuu dandaʼu, jechuunis karaa tajaajila iddoo qulqulluu samii keessatti taʼuun Isaa barbaaduu didaniiru. Kanaafuu, isaanii fi Waaqayyo gidduutti walqunnamtiin hin argamne. Isaaniif balballi ni cufame. Isaan Kiristoosin aarsaa dhugaa fi giddugaleessaa tokkicha Waaqayyo duratti taʼe akka Inni taʼe beekumsa hin qabne; kanaafuu faayidaa giddugaleessummaa Isaa argachuu hin dandeenye.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Haalli Yihudoota hin amanne sanaa haala warra of-eeggannoo hin qabnee fi hin amannee keessaa, warra ofiin of waamanii Kiristiyaanota jedhan keessatti argaman, hojii Angafa Lubaa keenya gara laafessa taʼe sanaaf fedhiidhaan wallaalota taʼanii jiran agarsiisa. Tajaajila fakkeenyaatiin, yeroo angafni lubaa iddoo hundumaa caalaa qulqulluu sana seenu, Israaʼel hundinuu iddoo qulqullaaʼaa sana marsanii walitti qabamuu fi akka cubbu isaanii dhiifama argataniif, akkasumas akka waldaa keessaa hin muramneef, haala baayʼee ulfina qabeessa taʼeen fuula Waaqayyoo duratti lubbuu isaanii gad of deebisuu qabu turan. Egaa, Guyyaa Araara isa fakkeenya sanaa raawwatamu kana keessatti hojii Angafa Lubaa keenya hubachuu fi hojiiwwan nurraa barbaadaman maal akka taʼan beekuun hammam caalaa barbaachisaa dha.”

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Namoonni adabbii malee akeekkachiisa Waaqayyo araara isaatiin isaaniif ergu diduu hin danda’an. Bara Nohiitti ergaan tokko mootummaa samii irraa gara biyya lafaa ergame, fayyinni isaaniis akkaataa isaan ergaa sana itti simatan irratti hirkatee ture. Isaan akeekkachiisa sana waan didaniif, Hafuurri Waaqayyoo sanyii cubbamaa sana irraa deebi’ee, isaanis bishaan Badiisaa keessatti badan. Bara Abrahaamitti, araarri jiraattota Sodoom warra yakkaan guutaman kadhachuu irraa dhaabate; Loot qofa, haadha manaa isaa fi intaloota isaa lama malee, ibidda mootummaa samii irraa bu’een barbadaa’an. Akkuma kana bara Kiristoosittis. Ilmi Waaqayyoo Yihuudota dhaloota sana keessaa warra hin amanneen akkana jedhe: ‘Manni keessan isiniif onsaa ta’ee dhiifameera.’ Maatewos 23:38. Guyyoota dhumaa ilaalee, Humni Daangaa Hin Qabne sun isa walumaagalatti warra ‘akka fayyan dhugaa jaallachuu hin simanne’ ilaalchisee akkana jedha: ‘Kanaaf Waaqayyo soba akka amananitti dogoggora cimaa isaanii irratti ni erga; kunis warri dhugaatti hin amanne garuu jal’inatti gammadan hundinuu akka irratti murtaa’anuf.’ 2 Tasalonqee 2:10–12. Isaan barsiisa dubbii Isaa akkuma didan, Waaqayyo Hafuura Isaa irraa deebisee, gowwoomsawwan isaan jaallatanitti isaan dhiisa.” The Great Controversy, 430, 431.