In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”
Nuti ashi keenyarra irratti amma illee dubbatamaa jirru keessatti, isa Kiristoosi Mul’ata kurnan keessatti ergamaa bu’u akka ta’e irratti yaada kennu keessatti, Kiristoos akka ergamaa jabaa ta’een “gahee inni wal’aansoo guddaa Seexanaa wajjin ta’u xumura irratti raawwataa jiru” ibsa. “Bakka” Kiristoos yeroo miilla isaa mirgaa galaana irra, miilla isaa bitaa lafa gogaa irra kaa’etti fudhate, “humna isaa ol’aanaa fi mootummaa isaa guutummaa lafa irratti qabu” agarsiisa. Yeroo Kiristoos “sagalee guddaadhaan” iyye, Inni “akka leenci aaduutti” “iyye.”
Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.
Kristos “garaa dhumaa wal’aansoo guddaa keessatti” hundumaa danda’uu Isaa ni mul’isa; yeroo Kristos hundumaa danda’uu Isaa mul’isutti, Inni akka Leenca gosoota Yihudaa ta’ee kana ni raawwata.
“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.
“ᱡᱚᱦᱚᱱ ᱨᱮ ᱥᱟᱵᱤᱭᱚᱨ ᱠᱚ ‘ᱭᱩᱫᱟ ᱠᱩᱞᱤ ᱨᱮᱱᱟᱜ ᱥᱤᱧᱦ’ ᱟᱨ ‘ᱢᱤᱫ ᱢᱮᱸᱰᱷᱟ ᱡᱮᱞᱮᱠᱟ ᱜᱚᱡᱽ ᱟᱠᱟᱱᱟ’ ᱨᱮᱭᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱛᱮ ᱥᱟᱢᱱᱟᱝ ᱮᱢᱟᱯᱮ ᱟᱠᱟᱱᱟ᱾” ᱯᱨᱚᱠᱟᱥᱤᱛ 5:5, 6. “ᱱᱚᱣᱟ ᱪᱤᱱᱦᱟᱹᱠᱚ ᱥᱚᱨᱵᱚᱥᱚᱠᱛᱤᱢᱟᱱ ᱯᱮᱰᱟ ᱟᱨ ᱟᱯᱱᱟᱨ ᱡᱤᱣᱤ ᱵᱚᱱᱤᱥ ᱠᱟᱱ ᱫᱩᱞᱟᱹᱲ ᱨᱮᱭᱟᱜ ᱢᱤᱫᱦᱚᱸᱰ ᱢᱤᱞᱟᱹᱱ ᱠᱚ ᱩᱫᱩᱜᱮᱭᱟ᱾ ᱭᱩᱫᱟ ᱨᱮᱱᱟᱜ ᱥᱤᱧᱦ, ᱡᱮ ᱚᱱᱟᱠᱚ ᱡᱟᱦᱟᱸᱭ ᱚᱱᱟᱨ ᱠᱨᱤᱯᱟ ᱟᱹᱲᱤ ᱵᱷᱤᱥᱚᱱ, ᱚᱵᱮᱫᱤᱭᱮᱱᱛ ᱟᱨ ᱵᱤᱥᱣᱟᱥᱛᱟᱣᱟᱱ ᱠᱚ ᱞᱟᱹᱜᱤᱫ ᱤᱥᱣᱚᱨ ᱨᱮᱱᱟᱜ ᱢᱮᱸᱰᱷᱟ ᱦᱚᱵᱚᱣᱟ᱾” Acts of the Apostles, 589.
Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”
Kiristoos akka Leenca gosaa Yihuudaa taʼee mulʼachuun isaa, akka yeroo Waaqaatiin murtaaʼeetti hojii isaa raajii Macaafa Qulqulluu keessatti mallatteessuu fi hiikuu (banuu) lamaan keessatti ni addeessa. Yeroo qorannaan namootaa cufamuuf jedhu dura xiqqoo, yeroo “yeroon dhiʼaate” keessatti, dhugaan addaa Macaafa Qulqulluu tokko hiikamee “waan yeroo gabaabaa keessatti taʼuu qaban” ni ibsa.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Mul’anni Yesuus Kiristoos, isa Waaqayyo garboota isaatti waan yeroo dhihoo keessatti ta’uu qabu argisiisuuf isaaf kenne; innis ergamaa isaatiin ergee tajaajilaa isaa Yohaannisitti beeksise: inni dubbii Waaqayyoo, dhugaa ba’umsa Yesuus Kiristoos, akkasumas waan inni arge hundumaa irratti dhugaa ba’eera. Kan dubbisu eebbifamaa dha; warri dubbii raajii kanaa dhaga’anii, waan keessatti barreeffame eeganis eebbifamoo dha; yeroo sun dhihaateera. Mul’ata Yohaannis 1:1–3.
When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”
Yeroo “yeroon” jedhamuun “dhiyaattee” jiru sana dhugumaan keessatti seenaa namaa keessatti gaʼutti, warra dubbisan, dhagaʼan, “akkasumas waan isa keessatti barreeffaman eegan” irratti eebbi ni labsama. Ergaan addaa kun ergaa yeroo isaaf murtaaʼe dha; innis yeroo “yeroon dhiyaattee” jettu qofa beekamuu dandaʼa. Sana booda—yeroo sanaatti, sanaan dura miti—namoonni macaafa Mulʼataa keessatti “waan barreeffaman dubbisuu, dhagaʼuu, akkasumas eeguu” ni dandaʼu. Yeroo “yeroon dhiyaattee” jiru sanatti, eebbi warra “dubbisu”, “dhagaʼu”, “akkasumas waan isa keessatti barreeffaman eegu” irratti labsamu, “yeroo dhumaatti” macaafni Daaniʼel banamuu wajjin wal qixa taʼa.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Garuu ati yaa Daani’el, dubbiiwwan kana cufi, kitaabas yeroo dhumaatti ni xumuramatti chaappa’i; namoonni baay’een asii fi achi ni deddeemu, beekumsis ni baay’ata. Daani’el 12:4.
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
“Baqattoonni” “achii fi achi” fiigan kun, (kunis qorannaa Dubbii Waaqayyoo agarsiisa) yeroo “dhumaatti,” yeroo “jechoonni” kitaaba Daani’el keessatti “cufamanii” turan banamanitti, akkas godhaa jiru. Garuu, akkuma seerri Dilbataa Ameerikaa keessatti bahe booddee battalumatti, gareen durboota kaanii achii fi achi fiigaa jiru.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Kunoo, guyyoonni ni dhufu, jedha Waaqayyo Gooftaan; beela biyyattii irratti nan erga; beela buddeenaa miti, dheebuu bishaaniis miti, garuu dubbii Waaqayyoo dhaga’uu ti. Isaan galaana irraa gara galaanaatti ni jooru; kaabaa irraas hamma bahaatti asii fi achi ni fiigu, dubbii Waaqayyoo barbaaduuf; garuu hin argatan. Guyyaa sanatti durbootiin babbareedoonii fi dargaggoonni dheebuudhaan ni laafu. Warri cubbuu Samaariyaan kakatan, “Yaa Daan, waaqni kee jiraata,” jedhan; akkasumas, “Karaan Bersheebaa jiraata,” jedhan iyyuu ni kufu; deebi’aniis lammata hin ka’an. Amos 8:11–14.
The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.
በሰማርያ ያለው ኃጢአት፣ በአክአብና በኢዛቤል የተወከለው ኃጢአት ነበር፤ አክአብ ዩናይትድ ስቴትስን ሲወክል፣ ኢዛቤል ደግሞ ካቶሊክ ቤተ ክርስቲያንን ትወክላለች። ኢዛቤል፣ አክአብና በቀርሜሎስ ተራራ ላይ ከኤልያስ ጋር በተደረገው ግጭት የነበሩት ሐሰተኛ ነቢያት፣ የእሁድ ሕግን ይመስላሉ። በዚያ ግጭት ሁለት የርኩስ ነቢያት ቡድኖች ነበሩ፤ የበኣል ነቢያትና የጫካው ካህናት። በኣል ከሚመለኩት አማልክት አንዱ ነበር፤ በጫካዎች ውስጥ የሚመለከው ሌላው ደግሞ አስታሮት ነበር። በኣል ወንድ አምላክ ነበር፣ አስታሮትም ሴት አምላክ ነበረች። በአንድነት፣ ወንዱ አምላክ መንግሥትን ይወክላል፣ ሴቲቱም ቤተ ክርስቲያንን ትወክላለች።
The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.
ዳን ውስጥ የተቆመው አምላክ በሰማርያ የመጀመሪያው ንጉሥ ኢዮርብዓም የተቆመ ነበር፤ እርሱም በቤተልና በዳን ሁለቱም ስፍራዎች የወርቅ ጥጃ አቆመ። ቤተል ማለት የእግዚአብሔር ቤት ማለት ሲሆን ዳን ደግሞ ፍርድ ማለት ነው፤ ሁለቱም በአንድነት በእሁድ መጠበቅ አስገዳጅ ከመሆኑ በፊት በአሜሪካ አንድ ላይ የሚፈጠረውን የቤተ ክርስቲያንና የመንግሥት ጥምረት ይወክላሉ። እነዚያ ሁለቱ የወርቅ ጥጃዎች በአሮን የወርቅ ጥጃ ተወክለው ነበር።
A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.
ᱢᱤᱫ ᱵᱟᱹᱪᱷᱟ ᱢᱤᱫ ᱡᱟᱱᱚᱣᱟᱨ ᱟᱨ ᱢᱤᱫ ᱥᱚᱱᱟ ᱢᱩᱨᱛᱤ ᱢᱤᱫ ᱪᱷᱚᱵᱤ, ᱮᱱᱟᱛᱮ ᱟᱨᱚᱱ ᱨᱮᱱ ᱥᱚᱱᱟ ᱵᱟᱹᱪᱷᱟ ᱟᱨ ᱡᱮᱨᱚᱵᱚᱭᱟᱢ ᱨᱮᱱ ᱵᱟᱨᱭᱟ ᱥᱚᱱᱟ ᱵᱟᱹᱪᱷᱟ ᱭᱩᱱᱟᱭᱴᱮᱰ ᱥᱴᱮᱴᱥ ᱨᱮ ᱥᱟᱱᱰᱮ ᱞᱚ ᱵᱚᱞᱵᱚᱛ ᱠᱚ ᱥᱟᱞᱟᱜ ᱛᱮᱭᱟᱨ ᱡᱟᱦᱟᱱ ᱠᱟᱞᱮᱥᱤᱭᱟ ᱟᱨ ᱨᱟᱡ ᱥᱟᱥᱚᱱ ᱨᱮᱱ ᱢᱮᱥᱟᱣ ᱠᱚ ᱩᱯᱨᱩᱢ ᱠᱚᱣᱟ ᱾ ᱡᱮᱨᱚᱵᱚᱭᱟᱢ ᱥᱟᱶᱛᱮ, ᱵᱟᱨᱭᱟ ᱥᱟᱦᱟᱨ ᱠᱟᱞᱮᱥᱤᱭᱟ ᱟᱨ ᱨᱟᱡ ᱥᱟᱥᱚᱱ ᱨᱮᱱ ᱢᱮᱥᱟᱣ ᱨᱮᱱ ᱯᱨᱚᱛᱤᱠ ᱞᱟᱹᱭ ᱫᱚ ᱫᱚᱥᱟᱨ ᱥᱟᱠᱷᱤ ᱮᱢᱚᱜᱼᱟ, ᱡᱟᱦᱟᱱ ᱯᱨᱚᱠᱟᱥᱽ ᱯᱚᱛᱷᱤ ᱨᱮ “ᱡᱟᱱᱚᱣᱟᱨ ᱨᱮᱱ ᱪᱷᱚᱵᱤ” ᱢᱮᱱᱛᱮ ᱚᱞ ᱟᱠᱟᱱᱟ ᱾
The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.
ኣገባብ ብኤርሳቤህ ኪዳን ኣብርሃምን ይወክል። እቲ ስም “ብኤርሳቤህ” ንመጀመርታ ጊዜ ዝተጠቕሰሉ ቦታ ኣብ ኦሪት ዘፍጥረት ምዕራፍ ሓደን ዕስራን እዩ፤ እዚ ድማ ሓዋርያ ጳውሎስ ኣብ ዘመኑ ሰብ ንምድሓን ሥርዓታዊ ሕግታትን ግዝረትን ክሕልዉ ኣለዎም እናበሉ ዝጠቕሙ ዝነበሩ ሰባት ንምቅዋም ዝተጠቐመሉ ክፍሊ እዩ። ጳውሎስ እቲ ብኤርሳቤህ ንመጀመርታ ጊዜ ዝተጠቕሰሉ ክፍሊ ይጥቀም። ኣብታ ሓንቲ ታሪኽ ውሽጢ ክልተ ዝተፈላለዩን ዝተቓረኑን ኪዳናት ንምብራህ ነቲ ታሪኽ ይጥቀም። ጳውሎስ ወዲ እታ ገረድ ዝኾነ እስማኤል ብሓይሊ ሰብ ዝተመስረተ ኪዳን ንምውካል ይጥቀመሉ፤ እስማኤልን ምስ ይስሃቅ የነጻጽሮ፣ ንይስሃቅ ድማ ብሓይሊ ኣምላኽ ዝተመስረተ ኪዳን ንምውካል ይጥቀመሉ። እዚ ክፍሊ መጽሓፍ ቅዱስ ብኤርሳቤህ ንመጀመርታ ጊዜ ዝተጠቕሰሉ እዩ፣ ድሕሪኡ ድማ ጳውሎስ ኣብ ታሪኽ ነቲ ታሪኽ ኣብ ብሕታዊ ታሪኹ ዝነበረ ኩነታት፣ ኣብ መጽሓፍ ቅዱስ ታሪኽ ኣርእስቲ ዝተሳእለ ንምግላጽ ይጥቀመሉ። ጳውሎስ ታሪኽ መጽሓፍ ቅዱስ ይድገም ብምባል ይኣምንን ይምህርን ነበረ።
Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.
Phaawulos yeroo kutaa kana Seera Uumamaa boqonnaa digdamii tokko irraa kakuu lama wal faallessu ibsuuf itti fayyadamus, kutaa sana keessatti kakuu lama Waaqayyo Abrahaamiin gale ni jiru; garuu isaan kakuu lama Phaawulos seenaa sana irraa fuudhee ibsu sana miti. Kutaa sana keessatti Waaqayyo waadaa Isaa, jechuun Yisihaaqiin karaa godhachuudhaan Abrahaam abbaa saboota hedduu akka taasisu, irra deebi’ee ni mirkaneesse; akkasumas Ishmaa’eel abbaa saba guddaa akka taasisus ni waadaa gale. Kutaa Macaafa Qulqulluu tokko keessatti kakuu afur eeramaniiru; akkasumas Maqaan Bersheebaa yeroo jalqabaatiif Caaffata Qulqullaa’oo keessatti ni kaafama.
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.
ତେଣୁ ସେ ଅବ୍ରାହାମଙ୍କୁ କହିଲେ, “ଏହି ଦାସୀ ଓ ତାହାର ପୁଅକୁ ତାଡ଼ିଦିଅ; କାରଣ ଏହି ଦାସୀର ପୁଅ ମୋର ପୁଅ, ଅର୍ଥାତ୍ ଇସାହାକ ସହିତ, ଉତ୍ତରାଧିକାରୀ ହେବ ନାହିଁ।” ଏହି କଥା ଅବ୍ରାହାମଙ୍କ ଦୃଷ୍ଟିରେ ତାଙ୍କର ପୁଅର କାରଣରୁ ଅତ୍ୟନ୍ତ ଦୁଃଖଦାୟକ ହେଲା। କିନ୍ତୁ ପରମେଶ୍ୱର ଅବ୍ରାହାମଙ୍କୁ କହିଲେ, “ସେହି ଛୋଟ ପୁଅ ଓ ତୁମ ଦାସୀର କାରଣରୁ ଏହାକୁ ତୁମ ଦୃଷ୍ଟିରେ ଦୁଃଖଦାୟକ ହେବାକୁ ଦିଅନି; ସାରାହ ତୁମକୁ ଯାହା କହିଛି, ସେହି ସବୁ କଥାରେ ତାହାର କଥାକୁ ଶୁଣ; କାରଣ ଇସାହାକରେ ତୁମର ବଂଶ ନାମିତ ହେବ। ଏବଂ ଦାସୀର ପୁଅରୁ ମଧ୍ୟ ମୁଁ ଗୋଟିଏ ଜାତି ତିଆରି କରିବି, କାରଣ ସେ ତୁମର ବଂଶ।” ତେବେ ଅବ୍ରାହାମ ପ୍ରଭାତେ ଶୀଘ୍ର ଉଠି ରୁଟି ଓ ଜଳଭରା ଗୋଟିଏ ଚର୍ମପାତ୍ର ନେଲେ, ଏବଂ ତାହା ହାଗରଙ୍କ କାନ୍ଧରେ ରଖି, ଛୋଟ ପୁଅକୁ ସହିତ ତାହାକୁ ପଠାଇଦେଲେ; ଏବଂ ସେ ପ୍ରସ୍ଥାନ କରି ବେଏରଶେବାର ଜଙ୍ଗଲରେ ଘୁରିଘୁରି ଚାଲିଲା। ଆଦିପୁସ୍ତକ 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
ብእርሸባ ኪዳን ኣብርሃምን ይወክል። ኣብ እቲ ብርሱ ምዕራፍ ኣብርሃም ምስ ኣቢሜሌክ ውን ኪዳን ገበረ።
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
Yeroo sanattiis Abimelekii fi Fikol ajajaan loltoota isaa Abrahaamiin akkana jedhan; Waaqni waan ati gootu hundumaa keessatti si wajjin jira. Egaa amma asitti Waaqaan naa kakadhu; ana irratti, ilma koo irratti, ilmaan ilmaan koo irrattis sobaan akka hin hojjenne; garuu akka gaarummaa ani sitti godhe sanaatti, ati anaafis biyya ati keessatti alagaa taatee jiraatte sanaafis ni goota. Abrahaamis, Ani nan kakadha, jedhe.
And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.
Abraam bishaan boollaa tokko sababeeffachuun Abiimelekitti ife; tajaajiltoonni Abiimelekis humnaan isa irraa fudhatanii turan. Abiimelek immoo, “Eenyutu waan kana godhe ani hin beeku; ati iyyuu naa hin himne; anis hamma harʼaatti waaʼee isaa hin dhageenye” jedhe.
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
Abraham hoolotaa fi sangoota fuudhee Abiimeleekiif kenne; isaan lamaanis kakuu walii godhatan. Abrahamis hoolota keessaa xobbaallee dubartii torba addaan baasee kaaʼe. Abiimeleekis Abrahamiin, “Xobbaalleen dubartii torban ati addaan baasitee keesse kun maal jechuudha?” jedhe.
And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
እርሱም፦ እኔ ይህን ጕድጓድ እንዳስቈፈርሁ ለእኔ ምስክር እንዲሆኑ እነዚህን ሰባቱን የሴት በግ ጠቦቶች ከእጄ ትቀበላለህ አለ። ስለዚህም ሁለቱ በዚያ ስለ ማሉ ያንን ስፍራ ብኤርሳቤህ ብሎ ጠራው። እንዲሁም በብኤርሳቤህ ቃል ኪዳን አደረጉ፤ ከዚያም አቢሜሌክና የሠራዊቱ አለቃ ፊኮል ተነሥተው ወደ ፍልስጥኤማውያን ምድር ተመለሱ። አብርሃምም በብኤርሳቤህ የተምር ዛፍ ተከለ፥ በዚያም የዘላለም አምላክ የሆነውን የእግዚአብሔርን ስም ጠራ።
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Akkasumas Abrahaam lafa Filisxeemota keessatti guyyaa hedduu jiraate. Uumama 21:22–34.
Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”
ብእርሸባ ናይ ቃል ኪዳን ኣምላኽ ምስ ኣብርሃም ምልክት እያ። ኣብ መጽሓፍ ቅዱስ ብዙሓት ታሪኻት ቃል ኪዳን ተመዝጊቦም ኣለዉ እቶም ብእርሸባ ምስ ቃል ኪዳን ኣብርሃም ዝራኸቡ። “ብእር” ማለት ዒላ እዩ፣ “ሸባ” ድማ “ሸውዓተ” ማለት እዩ። ሸባ እታ ን“ሸውዓተ ግዜ” ተተርጒማ ዘላ እታ ተመሳሳሊት ናይ ዕብራይስጢ ቃል እያ፣ ዊልያም ሚለር ድማ ኣብ ዘሌዋውያን ዕስራን ሽዱሽተን ዝርከብ ትንቢት ናይ ዕስራን ኣርባዕተ ሚእትን ዕስራን ዓመታት ንምውካል ብትኽክል ተረዲኡዋ ነበረ። እዚ ንሱ ዝረኸቦ ቀዳማይ “ናይ ግዜ ትንቢት” ነበረ፣ ብ1863 ድማ ንጎኒ ክትግደፍ ዝተመደበት ቀዳመይቲ መሰረታዊት ሓቂ እያ ነይራ። ኣብቲ እታ “ሸባ” ዝብል ቃል ኣብ ኣርባዕተ ዝተፈላለዩ ፍቕድታት “ሸውዓተ ግዜ” ተተርጒማ ዘላ ክፍሊ መጽሓፍ፣ እቲ ብ“ሸውዓተ ግዜ” ዝተወከለ መቕጻዕቲ ኣምላኽ “ክርክር ቃል ኪዳነይ” ተባሂሉ ይጽዋዕ።
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Kana anis isin morman isin yaa isin faallaa taʼee isin wajjin deema; cubbuu keessaniif yeroo torba siʼachi isin adaba. Ani goraadee isin irratti nan fida; isheenis mormii kakuu koo haaloo baati; yeroo isin magaalaawwan keessan keessatti walitti qabamtan, ani dhaʼicha isin gidduutti nan erga; isin immoo harka diinaatti ni kennamtu. Leewwota 26:24, 25.
The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”
“sagal yeroo” jedhamee hiikamu, kan Lewwoota boqonnaa digdamii-ja’a keessatti “lola” kakuu Waaqayyoo agarsiisu, innis jecha Beer-Sheebaa keessatti argamu “sheba” dha; jechi kun kitaaba Daani’el keessatti yeroo lama hiikamee, yeroo tokko “kakuu” seera Musee keessatti barreeffame jedhamee, yeroo tokko immoo “abaarsa” jedhamee hiikameera. “Kakuun” fi “abaarsi” lamaan iyyuu jecha “sheba” irraa hiikamu; sababiin isaas inni “torba” qofa jechuun utuu hin taane, yaada kakuu yookaan “kakuu kakachuun” of keessaa qaba; kakuun sun yoo diigame immoo “abaarsa” fida.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
ହଁ, ସମସ୍ତ ଇସ୍ରାଏଲ ତୁମର ବ୍ୟବସ୍ଥାଙ୍କୁ ଉଲ୍ଲଂଘନ କରିଛନ୍ତି, ଏପର୍ଯ୍ୟନ୍ତ ଯେ ସେମାନେ ପଥଭ୍ରଷ୍ଟ ହୋଇ ତୁମର ସ୍ୱରକୁ ମାନିବାକୁ ଅସ୍ୱୀକାର କରିଛନ୍ତି; ଏହିହେତୁ ଶାପ ଆମ ଉପରେ ଢାଳିଦିଆଯାଇଛି, ଏବଂ ଦେବଙ୍କ ଦାସ ମୋଶାଙ୍କ ବ୍ୟବସ୍ଥାରେ ଲିଖିତ ଶପଥ ମଧ୍ୟ, କାରଣ ଆମେ ତାଙ୍କ ବିରୁଦ୍ଧରେ ପାପ କରିଛୁ। ଦାନିଏଲ 9:11.
The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.
Jechi “sheba” yookaan torban, kan hoolota torba Biʼer-Sheebaa keessatti boolla bishaanii biratti dhihaatan agarsiistu, kakuu bakka buʼa. Kakuu Waaqayyoo yookaan kakachuun Isaa immoo warri ajajaman ni jiraatu, warri hin ajajamne immoo ni duʼu jedha.
Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).
ብእምነት ኣብርሃም ዝተወከለ ቃል ኪዳን ብኤርሳቤህ ይምልከት። ስለዚ፡ እተን ኣብ ኣሞጽ ሸሞንተ ዝተጠቕሳ “ጽቡቓት ደናግል”፡ እተን ድማ ኣብ ማቴዎስ ሓያ ሓሙሽተ “ዓያሱ ደናግል” ዝበሃላ፡ እተን ድማ ኣብ ዳንኤል ዓሰርተ ክልተ “ክፉኣት” ዝበሃላ፡ “ብሓጢኣት ሰማርያ” እናመሓላ እንተለዋ፡ ንሳተን ንምልክት ኢዛቤል (ጳጳሳዊ መንግስቲ) ተኣማንነት ይምሕላ ኣለዋ፤ እዛ ከኣ ምስ ኣከኣብ (ሕቡራት ሃገራት) ዝሙት ፈጺማ እያ፣ ንስእሊ እቲ ኣራዊት ድማ (ሕቡራት መንግስታት ኣመሪካ) ትገዝእ እያ።
When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.
Yeroo “dubarran bareedon” warri san sun, “Waaqni kee, yaa Daan, ni jiraata” jedhanitti, akka ragoota lamaan (Aaroonii fi Yerobi’aam) adda baasanitti, fakkii warqee irraa hojjetame kan jabbii duratti sagaduu jiru. Jabbii warqee sun immoo fakkii bineensaa bakka bu’a; innis walitti makamuudhaan waldaa fi mootummaa irraa ijaaramuudha.
When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.
Yeroo durboonni sun warri walfakkaatan akka “haalli” Beer-Sheebaa “jiraatu” jedhanitti, jechi “haala” jedhu hiika “karaa” jedhu qaba. Kunis jecha isuma sana kan Ermiyaas 6:16 keessatti “karaawwan” “daandiiwwan durii” jedhu adda baasuuf itti fayyadame dha. Durboonni sun, jechuunis, isaanii bifa bineensichaa sagadanii mallattoo aangoo isaa fudhatan iyyuu amma iyyuu ijoollee Abrahaam ta’uu isaanii jedhu. Isaan ergaa “bahaa” fi “kaabaa” akkasumas “galaana irraa gara galaanatti” bakka bu’u barbaacha keessatti dubbii Waaqayyoo keessa asii fi achi ariitiidhaan fiigu; ammas Ofii isaanii jechuunis Adventistoota Guyyaa Torbaffaa ta’uu isaanii himatu; garuu yeroo sun darbee jira.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Garuu oduun bahaa irraa fi kaabaa irraa dhufu isa ni rakkisa; kanaaf inni dheekkamsa guddaadhaan baayʼee balleessuuf, baayʼeewwanis guutummaatti dhabamsiisuuf ni baʼa. Innis dunkaana mootummaa mana mootummaa isaa galaanota gidduutti, gaara qulqulluu ulfina qabeessa keessatti ni dhaaba; taʼus inni dhuma isaa ni gaʼa, kan isa gargaarus tokko illee hin jiraatu. Daaniʼel 11:44, 45.
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
Warri qulqulluun sun ergaa lakkoofsota lamaan kanaan dura jiranii barbaadaa jiru. Ergaan akeekkachiisaa isa dhumaa yeroo dhumaatti bara 1989 keessatti hiikame, yeroo akkuma Daani’el boqonnaa kudha tokko, lakkoofsa afurtamatti ibsameetti “biyyoonni” Sooviyeet Yuuniyeen duraanii bakka bu’an paaphaasummaa fi Ameerikaa Yunaayitid Isteetis jedhamtuun haaqaman sana, olka’iinsa fi kufaatii paaphaasummaa isa dhumaa adda baasa. Lakkoofsota lamaan kana keessatti ergaan bahaa fi kaabaatiin bakka buufame mootummaa kaabaa (phaaphaasii) ni aarsa; ari’atamni inni dhumaa immoo ni jalqaba; inni kunis lakkoofsa afurtamii shanitti ni xumurama; achitti paaphaasummaan “dunkaana mootummaa isaa” ni dhaaba; kunis jecha Ibrootaa hiikni isaa “dunkaana” ta’e irraa dhufa; (dunkaanni mallattoo waldaa ti); garuu inni “dunkaana” “masaraa” isaa ti; kun mootummaa bakka bu’a. Iddoo inni dunkaana waldaa fi mootummaa walitti makuu sana, yookaan akkuma Yohaannis Mul’ata keessatti isa waamuutti, fakkeenya bineensaa, kaa’u, “gidduu gala galaan” jira; jechuunis baay’inaan. Warri qulqulluun bareedoon ergaa akeekkachiisaa isa dhumaa Daani’el boqonnaa kudha tokkoo lakkoofsota afurtamii afurii fi afurtamii shaniin bakka buufame sana barbaadaa jiru; lakkoofsa itti aanu keessatti immoo Mikaa’el ni ka’a; yeroo qorannoon cufamus sana. Yeroo sanattis Amoos 8:14 akkasiin jedha: warri qulqulluun bareedoon “ni kufu; deebi’aniis lammata hin ka’an.”
When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.
Yeroo durbootiin bareedoon yeroo isaan suuraa bineensichaa duratti sagadanitti, akka isaan Adventistoota Guyyaa Torbaffaa taʼan himatan, Yohaannis isaan warra Yihuudoota ofiin jedhu garuu Yihuudoota hin taʼin jechuun isaanii ibsa. Isaan ijoollee Abrahaam taʼuu isaanii himachaa jiru, garuu sobu.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Ilaa, warra mana sagadaa Seexanaa keessaa, warra ofii isaanii Yihudoota jedhan garuu Yihudoota hin taane, soba dubbatan sana nan godha; ilaa, akka isaan dhufanii miilla kee duratti sagadanii ani si jaalladhe akka beekan nan godha. Mul’ata Yohaannis 3:9.
They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.
Isaan mallattoo abbootii amantii Paaphaasii fudhataniiru; kanaafis amala isaa fudhataniiru. Isaan Yihuudota taʼuu isaanii dubbatu, yookaan Adveentistoota Sanbata eeganiidha jedhan; garuu sana booddee amala Paaphaasii qabu; inni wantoota biroo keessaa tokkoon “mana qulqullummaa Waaqayyoo keessa” taaʼa. Isaan Adveentistoota taʼuu isaanii dubbatu, yookaan mana qulqullummaa Adveentistii keessa jirra jedhu; garuu Paaphaasiin Kiristaana taʼuu irraa caalaa Adveentistoota miti.
Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.
warri “garaa garaatti fiigaa” “dubbii Waaqayyoo” barbaadan warri kitaaba Daaniʼel keessatti “ogeeyyii” jedhanii ibsaman miti—garuu “durboota” jedhamanii beekamu. Ifatti mulʼata, warri lakkoofsa kana keessatti asii fi achi jooranii, beelaʼanii fi dheebotanii jiran “dubbii Waaqayyoo” “hin hubatan”; sababiin isaas, isaan lakkoofsa sana keessatti waanuma sana barbaadaa jiru. Dubbiin Waaqayyoo yeroo qorannoon cufamu dura mulʼifamu Mulʼata Yesuus Kiristoos ti; warri gowwoonni, hamoonni, yookaan “durboonni bareedoo” jedhaman immoo dabalamuu beekumsaa kitaaba Daaniʼel keessaa dhufe hin hubanne. Akkuma Maatewos barsiisutti, isaan zayitii barbaachisaa fuudhaatti itti fufanii deemuuf isaanii barbaachisu hin qaban ture.
That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”
“Beelli” sun cufamuu yeroo qorannoo cufamuu ti. “Durboonni” Amoos keessatti buddeena (Dubbii Waaqayyoo) fi bishaan (Hafuura Qulqulluu) barbaadaa jiran, lakkoofsa sana keessatti, “hamoota” Daani’el kan “hin hubanne” jedhamanii dha. Isaan durboota gowwaa Maatewos keessatti Hafuura Qulqulluu barbaadaa jiran sana; kunis ragaa sadii irratti walitti qabamee, warra carraan isaanii gaa’elaaf of qopheessuuf ture akka darbe hubatan, uffata gaa’elaa irra deemuufis akka hin qabne ifa godha; sababni isaas, ergaa addaa amma hiikamaa jiru “dhaga’uuf” didaniiru. Yeroo ergaan addaa sun hiikamu jalqabee hamma qorannoon cufamutti jiru, yeroo waamicha fayyinaa isa dhumaa ti. Yeroo sana qophii malee gahuun, jechoota, “Baay’ee harkifatte!” jedhaman dhaga’uuf of qopheessuu dha.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Addunyiin hammin hamaanummaa keessatti, gowwoomsaa fi dogoggora keessatti, gaaddisa du’aa keessatti ciisee jira,—raafamee, raafamee. Isaan dammaqsuuf eenyutu dhiphina lubbuu itti dhaga’amaa jira? Sagaleen kamtu isaan bira ga’uu danda’a? Yaadni koo gara fuulduraatti geeffame, yeroo mallattoo kennamuutti. ‘Kunoo, Misirroon dhufaa jirti; isa simachuuf ba’aa.’ Garuu tokko tokko zayita ibsaa isaanii guutuuf barbaachisu argachuuf tursiisu; yeroo sana baay’ee boodarra, amala zayitaan bakka bu’ee ibsame sun dabarfamee kennamuu akka hin dandeenye ni argu.” Review and Herald, February 11, 1896.
The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”
Mammaaksa raajii dubbatamuun fakkeenya durboota kudhaniin bakka buufame zayita akka amalaatti fayyadama; garuu “zayita warqee” fi “zayita qulqulluu” ergaawwan “Hafuura Waaqayyoo”s ni bakka bu’a.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Dibamtoonni lubbuu guutuu biyya lafaa hunda irra taa’u cinaa dhaabatan, iddoo yeroo tokko Seexanaaf akka kiirubii haguuguutti kenname qabu. Gooftaan uumamoota qulqulloota teessoo isaa marsee jiraniin, warra lafa irra jiraatan wajjin walqunnamtii dhaabbataa eega. Zayitiin warqee fakkaatu ayyaana Waaqayyo ittiin ibsawwan amantootaa akka hin raafamnee fi akka hin dhaamneef guutu agarsiisa. Osoo zayitiin qulqulluun kun ergaawwan Hafuura Waaqayyootiin mootummaa samii irraa hin dhangalaane ta’ee, humnoonni hamaa guutummaatti namoota to’achuu ni danda’u.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Yommuu ergaa inni nuuf ergu hin simanne, Waaqni kabaja dhabsiifama. Akkasitti zayita warqee kan inni lubbuu keenya keessatti dhangalaasee warra dukkana keessa jiranitti akka darbu barbaadu ni didna. Yommuu waamichi, ‘Kunoo, misirrichi dhufaa jira; isa simachuuf gad ba’aa,’ jedhu dhufu, warri zayita qulqulluu hin fudhanne, warri ayyaana Kiristoos garaa isaanii keessatti hin guddisne, akkuma durboota gowwootaa, Gooftaa isaanii simachuuf akka hin qophoofne ni argatu. Isaan zayita sana argachuuf humna of keessaa hin qaban, jireenyi isaaniis ni bada. Garuu yoo Hafuurri Qulqulluun Waaqayyoo kadhatame, yoo akka Museetti, ‘Ulfinni kee naa agarsiisi,’ jennee kadhanne, jaalalli Waaqayyoo garaa keenya keessatti ni dhangala’a. Tuubolee warqee sanaan zayitiin warqees nuuf ni darba. ‘Humnaan miti, aangoonis miti, garuu Hafuura koo tiin, jedha Waaqayyo Gooftaan maccaa.’ Ijoolleen Waaqayyoo ifa Aduu Qajeelummaa irraa ba’e simatanii akka ibsaa biyya lafaa keessatti ni ifu.” Review and Herald, July 20, 1897.
Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”
Warri “achii fi achi” Amos keessatti ka’an, garee Adventistoota Guyyaa Torbaffaa warra yeroo “yeroon dhiʼaate”tti ergaan addaa Macaafa Mulʼataa irraa hiikamee mulʼatu “hubachuuf” itti gaafatamummaa isaanii didan adda baasuu keessatti dhugaa baʼiinsa dabalatu.
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Amma yeroo amma keessa jiraannu kana keessa, yeroo baayʼee sodaachisaa taʼe keessa jirra; keessaa keenya keessaa tokko illee dhufaatii Kiristoosiif qophii barbaaduu keessatti harkifachuu hin qabu. Namni tokko illee fakkeenya durboota gowwootaa hordofee, yeroo rakkina guddaan sun dhufu dura qophii amala isa yeroo sana keessatti dhaabatu argachuuf eeggachuun nagaa akka taʼu hin yaadin. Yommuu keessummoonni waamamanitti fi qoramanitti qajeelummaa Kiristoos barbaaduun baayʼee dafee dabree taʼa. Amma yeroo qajeelummaa Kiristoos uffachuu qabnu dha,—uffata fuudhaatii isa affeerraa fuudhaatii Hoolichaa seenuuf si qopheessu. Fakkeenya sana keessatti, durboonni gowwoonni zayitii kadhachaa, gaaffii isaanii irratti argachuu dadhabanitti ibsaman. Kunis warra yeroo rakkina guddaa keessatti dhaabachuuf amala ofii isaanii horachuudhaan of qopheessuu dhabaniif mallattoo dha. Kun akka isaan olloota isaanii dhaqanii, “Amala kee naaf kenni, yoo akkas taʼuu baate ani nan bada,” jedhanitti fakkaata. Warri ogeeyyiin zayitii isaanii ibsaa dadachaʼaa durboota gowwootaa turan sanaaf kennuu hin dandeenye. Amalli namaa darbuun nama biraatti kennamuu hin dandaʼu. Inni bitamuu yookaan gurguramuu miti; horatamuu qaba. Gooftaan nama dhuunfaa hundumaaf yeroo qormaataa keessatti amala qajeelaa argachuuf carraa kenneera; garuu inni karaa itti namni tokko amala inni muuxannoo cimaa keessa darbuudhaan, Barsiisaa Guddicha irraa barnoota barachuudhaan horate sana nama biraatti dabarsu hin qopheessine; akka inni qorama keessatti obsa mulʼisu, amantiis hojiirra oolchee gaarran wanta hin dandaʼamne fakkaatan illee irraa kaasuu dandaʼuuf. Urgooftuu jaalalaa nama biraatti dabarsuun hin dandaʼamu,—lallaafummaa, hubannaa sirrii, fi obsaan itti fufuu nama biraaf kennuun hin dandaʼamu. Garaan nama tokko jaalala Waaqayyoo fi namaaf qabu garaa nama biraatti dhangalaasuu hin dandaʼu.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.
“Garuu guyyichi ni dhufa; innis nutti dhihaateera; yeroo amala keessaa sadarkaan hundi qormaata addaa irratti mul’ifamu sana. Warri hamma dhumaatti amantiidhaan hojii godhanii, dhugaa sirnaaf amanamoo ta’anii hafan, warra yeroo dandeettii isaanii keessatti sa’aatii darbanii jiran keessatti qormaataa fi rakkina jalatti amanamoo ta’anii isaanii mirkaneeffatanii, akkasumas fakkeenya Kiristoosiin amala isaanii ijaaran ta’u. Warra Kiristoos wajjin walitti dhufeenya dhihoo horatanii, ogummaa fi ayyaana isaatiin uumama waaqayyoo keessaa hirmaattota ta’an, isaanuma ta’u. Garuu namni tokko nama biraatiif of-kenniinsa garaa fi amaloota sammuu kabajamoo kennuu, yookaan hanqina isaa humna naamusaatiin guutuu hin danda’u. Hundi keenya fakkeenya Kiristoos fakkaatu namootaaf kennuudhaan baay’ee waliif gochuu dandeenya; kanaanis isaan qajeelummaa isa malee murtiitti dhaabbachuu hin dandeenye sana argachuuf gara Kiristoositti akka deeman dhiibbaa goona. Namoonni dhimma guddaa ijaarsa amalaa kana kadhannaadhaan ilaaluun, amala isaanii fakkeenya waaqayyoo irratti hundeessee ijaaruu qabu.” The Youth’s Instructor, January 16, 1896.