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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Fourteen

Kitaaba Yoo’eelii fi Waldaa Adventistii Guyyaa Torbaffaa Laa’oodiiqeyaa — Lakkoofsa Kudha Afur

Number Fourteen

Lakkoofsa Kudha Afur Ti jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun وایي

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

“Waaqayyo hojii isaa dinqisiisaa” jedhamuun seenaa ibsamu, gaaffii raajii ta’e “hamma yoomiitti” jedhuunis ni bakka bu’ama. Seenaa mallattoolee lameen sanaan, akkasumas mallattoolee biro hedduudhaan ibsamu, yeroo chaappaan kumni dhibba tokkoo fi afurtamii afur kaa’amu bakka bu’a. Yeroo sana keessatti ergaa rooba boodaa isa dhugaa fi ergaawwan rooba boodaa sobaa hedduu gidduutti falmiin jira. Ergaan rooba boodaa inni dhugaan tokko qofa jira. Sararri seenaa qulqulluu keessatti Waaqayyo hojii isaa dinqisiisaa itti raawwatu, haala kitaaba Yo’eel keessatti “daadhiin haaraan” garee tokko irraa kutamee, garee kaan irratti immoo dhangalaafamaa jiru keessa kaa’ameera.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

ᎫᎥᎵ ᎪᏪᎵᏍᎬᎢ ᎠᏂᏣᏘ ᎤᏠᏱᎸᏗ ᎤᏚᎵᏍᏗ ᎠᏁᎭ ᎤᎾᏙᎴᎰᏒ ᎠᎴ ᎠᏎ ᎤᎵᏍᏆᎸᏗ. “ᎤᏁᎦᎸᎢ ᎧᏃᎮᏛ” ᎤᏙᎢᏛ ᎦᏛᎦ ᎠᏰᎸᎭ “ᎢᏧᎳᎭ ᎠᏓᏅᏗᏍᎬ” ᎠᎴ ᏂᎪᎯᎸᎢ ᎤᏛᏁᎭ ᎠᏂᏔᎵ ᏗᎦᎵᏍᎩ ᎤᎾᏓᎴᏅᏛ ᎠᎾᏓᏰᎸᎢ. ᎦᏳᎳ ᏗᏓᏁᏟ ᎣᏥᏃᎮᎸ ᎤᏚᎵᏍᏗ ᎪᎱᏍᏗ ‘ᎠᎾᏓᎴᏅᏛ’ ᎫᎥᎵ ᎪᏪᎵᏍᎬᎢ ᎠᎲᎢ, ᎣᏥᏁᎢᏍᏗᏍᎬᎢ ᎾᏍᎩ ᎤᏮᏍᏗ ᎤᏢᏉᏗ ᎠᏂᏗᏍᎩ ᎤᎾᏓᏤᎵᎪ ᎠᏂᏴᏫ ᏥᎷᏏᎵᎻ ᎤᎾᎵᎦᏍᎪᎢ ᎠᏂᎨᏳᎢ, ᎠᏓᎾᏓᎴᏅᏗᏍᎬᎢ ᎾᏍᎩ ᎠᏂᏂᎩᏍᎪ ᎤᏮᏍᏗ ᎬᏩᏚᎸᏌᏛ. ᎪᎯ ᎢᎪᎯᏛ ᎥᏝ ᎣᏥᏃᎮᎸ ᏱᎩ ᎾᏍᎩ ᎤᏟᎶᏍᏗ ᎤᏣᏘ ᎠᏲᎵ ᎤᏃᏴᎢ ᎤᏁᎰᎯᏳ ᎤᎾᏕᎰᎯᏍᏗᏱ ᎠᏎ ᎠᎾᏓᎾᏟᏌᏍᏗ ᎾᏍᎩ ᎠᏕᎰᎯᏍᏗᏱ ᎨᏒᎢ; ᎠᏎ ᎾᏍᎩ ᎤᏙᎯᏳᎯ, ᎠᎴ ᎣᏥᏰᎸᏎᎭ ᎣᏥᏃᎮᏍᏗᏱ ᎾᏍᎩ. ᎠᎴ ᎠᎵᏉᎩ ᎠᎴ ᎣᎻᎦ ᎠᏰᎸᎢ ᎾᏍᎩ ᎾᏍᏉ ᎫᎥᎵ ᎪᏪᎵᏍᎬᎢ ᎠᏥᏩᏛᎭ, ᎠᎴ ᎾᏍᎩ ᏗᎧᎿᎭᏩᏛ ᎢᎬᏱᏱ ᎾᏍᎩ ᎤᏍᏆᎸᎯᏳ ᎤᏓᏟᎶᏍᏗᏱ ᎾᏍᏉ ᏈᏓ ᎠᏂᏔᎵ ᎤᏬᏂᏍᎬᎢ ᎦᎸᏉᏗ ᏄᎾᏍᏛ ᎪᏪᎵ ᎠᏥᏯᎠᏛᎢ ᎠᏥᎪᎵᏰᎥᎢ ᎠᏓᏎᎮᎵᏗᏍᎬᎢ ᎬᏗ ᎾᏍᏉ ᎠᏥᏍᏓᏱᏗᏍᎪᎢ.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

ପ୍ରେରିତମାନଙ୍କ କାର୍ଯ୍ୟ ପୁସ୍ତକର ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ ପେଣ୍ଟେକୋଷ୍ଟ ଦିନ ସକାଳ ୯ଟାରେ (ତୃତୀୟ ଘଣ୍ଟାରେ) ଘଟେ, ଏବଂ ତୃତୀୟ ଅଧ୍ୟାୟ ନବମ ଘଣ୍ଟାରେ (ବିକେଳ ୩ଟାରେ), ଅର୍ଥାତ୍ ସନ୍ଧ୍ୟାବଳିର ସମୟରେ, ଘଟେ। ପ୍ରେରିତମାନଙ୍କ କାର୍ଯ୍ୟ ୨ରେ ପେତ୍ର ଯେ ସନ୍ଦେଶ ଘୋଷଣା କରନ୍ତି, ସେହିଟି ଏକ ବ୍ୟକ୍ତିଗତ ନିବାସର ଉପର କୋଠରୀରେ ଦିଆଯାଇଥାଏ; କିନ୍ତୁ ତୃତୀୟ ଅଧ୍ୟାୟରେ ତାଙ୍କର ଉପଦେଶ ମନ୍ଦିରରେ ଦିଆଯାଇଥାଏ। ଉଭୟ ସଭାରେ ପଶ୍ଚାତ୍ତାପର ଆହ୍ୱାନ ଦ୍ୱାରା ସେମାନେ ପରସ୍ପର ସଂଯୁକ୍ତ। ସମାନ ସନ୍ଦେଶ, ଦୁଇଟି ଭୌଗୋଳିକ ସ୍ଥାନ—ଏହା ପେଣ୍ଟେକୋଷ୍ଟୀୟ ସନ୍ଦେଶର ମଧ୍ୟରେ ଥିବା ଏକ ଦ୍ୱିଗୁଣତାର ପ୍ରତୀକକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯାହା ପ୍ରାଙ୍ଗଣ ଓ ମନ୍ଦିର ମଧ୍ୟରେ ବିଭକ୍ତ। ପ୍ରକାଶିତବାକ୍ୟ ୧୧ରେ ଯୋହନଙ୍କୁ ମନ୍ଦିରକୁ ମାପିବାକୁ କୁହାଯାଏ, କିନ୍ତୁ ପ୍ରାଙ୍ଗଣକୁ ଛାଡ଼ି ଦେବାକୁ, କାରଣ ତାହା ଅଜାତୀୟମାନଙ୍କୁ ଦିଆଯାଇଥିଲା।

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> କହାକୁ ଦଣ୍ଡ ସଦୃଶ ଏକ ନଳ ମୋତେ ଦିଆଗଲା; ଏବଂ ଦୂତ ଠିଆହୋଇ କହିଲେ, ଉଠ, ଏବଂ ପରମେଶ୍ୱରଙ୍କ ମନ୍ଦିରକୁ, ବେଦୀକୁ, ଏବଂ ସେଥିରେ ଉପାସନା କରୁଥିବାମାନଙ୍କୁ ମାପ। କିନ୍ତୁ ମନ୍ଦିରର ବାହାରେ ଥିବା ପ୍ରାଙ୍ଗଣକୁ ଛାଡ଼ିଦେ, ଏବଂ ତାହାକୁ ମାପନ କରିବ ନାହିଁ; କାରଣ ତାହା ଜାତିମାନଙ୍କୁ ଦିଆଯାଇଛି; ଏବଂ ସେମାନେ ପବିତ୍ର ନଗରୀକୁ ବୟାଳିଶ ମାସ ପର୍ଯ୍ୟନ୍ତ ପାଦତଳେ ଦଳନ କରିବେ। ପ୍ରକାଶିତ ବାକ୍ୟ 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Kanaaf, lallabni lallabaan lamaan lamaanii fi qoodamuun iddoo lallaba lamaan sanaa, kitaaba Yo’el keessatti rooba boodaaaf dhaggeeffattoota lama akka jiran ni agarsiisa. Dhaggeeffattoota keessaa tokko saboota warra mana qulqullummaa alaa jiraniidha; kaan immoo Yihudoota mana qulqullummaa keessa jiraniidha. Murtii warra jiraatanii keessatti, mana Waaqayyoo dura murtiin irra ga’a; 9/11 irraa kaasee hamma seera Dilbataatti manni qulqullummaa ni murtaa’a; seera Dilbataa irraa kaasee hamma balballi carraa namaa cufamutti immoo saboonni ni murtaa’u. Murtiin sun yeroo rooba boodaa keessatti ta’a; roobni boodas Phexiros akka kitaaba Yo’el keessatti ibsameetti ni ifatti kaa’ame. Wantoonni qortoo manaa (saboota) fi mana qulqullummaa (waldaa Waaqayyoo) qoodinsa Hojii Ergamootaa boqonnaa lamaa fi sadi keessatti bakka bu’an, akkasuma immoo Yo’el keessatti adda baafama rooba duraa fi rooba boodaa ti. Roobni duraa 9/11 irratti dhufe; yeroo manni qulqullummaa Waaqayyoo murtii jala jiru sanatti ni dhangala’a. Yommuu adeemsi sun xumuramu, roobni boodas saboota qortoo manaa keessa jiran irratti ni dhangala’a.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Kanaaf gammadaa, ijoollee Xiyoon, Waaqayyo Gooftaa keessanittis ililchaa; inni rooba duraatii hamma sirriitti isiniif kenneeraatii, roobas isiniif ni buusa; rooba duraatii fi rooba boodaa jiʼa jalqabaatti ni buusa. Yoʼeel 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Ammas yaada amma keessatti gammachuu fi qaanfachuu gidduu garaagarummaa raajii adda baasuun miti; garuu lakkoofsi kun sabni Waaqayyoo ergaa rooba boodaa irraa kan ka’e “akka gammadan” isaan beeksisa. Ergaan rooba boodaa sabni Waaqayyoo keessatti gammachuu raajii ni uuma. Kana jechuun immoo, mata-dureen rooba duraa yookaan rooba jalqabaa, isa kana boodaan roobni boodaa dhufu, fakkeenya dhagaa gufachiisaa isa dhiifamee fi dinqisiifatamee tureeti. Mallattoon dhagaa golee isa dhuma irratti dhagaa mataa ta’u sanaa, isa ija Waaqayyoo fi saba Isaa lamaanitti dinqisiisaa ta’eedha.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Dhagaan dinqisiisaan sun Alfaa fi Oomeegaa raajii bakka bu’a. Qajeelfamni Alfaa fi Oomeegaa gama hojii irra oolmaa raajii tiin Dubbii Isaa keessatti irra deddeebiin Alfaa fi Oomeegaa jedhamuun beekameera; Inni immoo Dubbichuma dha. Kanaafuu, wanti qajeelfama kana keessaa mul’ifame nuu fi ijoollee keenyaaf bara baraan mul’ifameera. Bara 1863 dhagaan xumuraa raajii Macaafa Qulqulluu ti; akkasumas yeroo ergamaa sadaffaa kan bara 1844 irraa kaasee hamma 1863 tti turteefis dhagaa xumuraa dha. Bara 1844 dhagaa hundee ture; 1863 immoo yeroo raajii sanaa dhagaa xumuraa ture. 1844 irraa hanga 1863 tti yeroo raajii hundeeffame dha; akkuma 538 irraa hanga 1798 tti hundeeffame sana. Dhugaan kun, ilmaan namootaa waan Waaqayyo hundeesse tokko beekuu dhiisuu isaanii, waan sana akka hin hundeeffamne hin godhu!

We ended the previous article with the following passage.

Nuti darbe mata-duree darban kan xumurree kutaa armaan gadiitiin xumurreerra.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “An ani agarsiifame, akkaataa inni saba Waaqayyoo wajjin walitti dhufeenya qabu, gama tokko tokkoon, akkaataa Musee Israa’el wajjin qabu wajjin wal fakkaata ture. Akkuma haala rakkisaa keessatti warri Museetti guunguman turan, akkasumas isa irrattis warri guunguman jiru.” Testimonies, volume 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Bara 1863 keessatti, James White “gama tokkoon tokkoon” “Mosee Israaʼeliif” bakka buʼe.

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Yeroon bara 1844 hamma 1863tti tures, yeroo bilisa baasni Galaana Diimaa irraa jalqabee hanga Kaadesh isa jalqabaa gaʼutti tureen fakkeeffamee ture. Kaadesh inni jalqabaa alfa dha, Kaadesh inni lammaffaanis omega dha—kunis yeroo waggaa afurtamaa lama Kaadeshitti geessan kanneen lamaanuu fincila keessatti xumuraman ni kenna.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Hafuurri Raajii Seera Waaqayyoo ce’umsa Galaana Diimaa abdii kutannaa guddaa bara 1844 wajjin walitti hidhata. Macaafni Qulqulluunis ce’umsa Galaana Diimaa fannoo wajjin walitti hidhata; Obboleettiin Wāytis abdii kutannaan bartootaa yeroo fannoorratti taʼe abdii kutannaa guddaa bara 1844 fakkeessaa akka ture ni mirkaneessiti. Kaayyoon Gooftaa immoo kallattiidhaan gara Biyya Abdachiifamteetti seenuu ture; mallattoon teessuma lafaa seensa Biyya Abdachiifamtees Yerikoo ture; innis bakka torban lammaffaa Muddee bara 2025 kana keessatti qorattoonni hambaa durii Yerikoo durii qotanii baasaniidha—garuu gaddaa isaanii keessaa, dallaan kufeen achitti argatan hundinuu alatti kufee akka ture argatan; akka yeroo marsaa waraanaa keessatti yeroo hundumaa keessaa kufu miti. Marsaa waraanaa durii keessatti dallaan rukutamee gara keessaatti kufa. Yerikoodhaan garuu akkas hin taane.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Kanaafuu luboonni yeroo lubootni malakata afuufan ni iyyan; yeroo sabni sagalee malakataa dhaga’ee, sabnichi iyyi guddaadhaan iyye, dallaan sunis guutumaan guutuutti ni jige; kanaafuu sabni sun namni hundinuu kallattii isa dura jiru keessaa qajeelumaan gara magaalaatti ol seene, magaalattii immoo ni qabate. Iyaasuu 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Warriin qodatoonni akkasumas okkotee nyaataa of keessaa qaban argatan; kunis yeroo dallaan sun jige marsaan sun dheeraa fi yeroo dheeraa fudhatu akka hin turre ibsa. Akkasumas gaaffii garee qorattoota qodannaa seenaa durii keessatti ka’e deebise; innis maaliif galmeen Macaafa Qulqulluu waa’ee kufaatii Yerikoo irratti isaanii tulluu yookaan rampii tokko irra darbanii gara Yerikoo “ol seenuu” isaanii akka ibsutti jedhu ture; isaanis amma rampiin sun dallaan sun alatti kufnaan uumame akka ta’e beeku.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Lafa guddaan inni seenuu gara Biyya Abdachiifamteetti beeksise Yerikoo ture; magaalaa dhiibbaa fi badhaadhinaa qabdu. Yerikoon 1863 dha; akkasumas, Yerikoon mata-duree raajii Macaafa Qulqulluu ti; kunis yeroo seera Dilbataa fakkeenya godhamee agarsiifamu qofa utuu hin taʼin, kufaatii fi kaʼumsa isaa wajjinis walqabata. Yerikoon akkasumas abaarsa raajii addaa isa irratti labsame qaba ture. Iyyaasuun nama Yerikoo deebisee ijaaru irratti abaarsa labse; kana gochuudhaanis, namni Yerikoo deebisee ijaaru sun ijaarsa magaalaa abaarsamte sana keessatti ilmaan isaa keessaa xiqqaa fi guddaa akka dhabu adda baase. Ilmi tokko yeroo hundee kaaʼamutti akka badu, inni kaan immoo yeroo balbala isaa ol kaafamutti akka badu murteeffamee ture. Raajiin sun ni raawwatame; galmeen raawwatamuu isaatis Macaafa Qulqulluu keessatti galmeeffameera; kanaaf Yerikoon mallattoo Macaafa Qulqulluu keessatti hundeeffame taʼeera.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Seenaa isaa keessatti kufaatii seenaa isaa, abaarama raajii isaa keessatti, akkasumas guutamuu seenaa raajii sanaa duubatti, dhugaa baatota sadii waa’ee Yerikoo bara 1863 dubbatan ni argina. Dhugaa ba’umsoonni sadii sun hundinuu bara 1863 irratti hojii irra ooluu qabu. Dhugaa baatotni sadan sun wal faana dhaabbatu akkuma Museewwan sadiin dhuma yeroo isaanii waggaa afurtamaa afurtamaa irratti karaa raajii dhaabbatan sana. Yeroon waggaa afurtamaa keessaa tokko seenaa Millerite wajjin ifatti wal simata; kanaanis bakka bu’umsoonni Musee sadan hundinuu dhuma waggaa afurtamaa tokkoon tokkoon isaanii irratti seenaa bara 1863—seenaa ergamaa sadaffaa—wajjin wal simachuu isaanii ni mirkaneessa.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Wara sadii dhugaa-baatota waggoota afurtama Musee keessaa lama Qaaɗešitti xumuramu; xumuri sadaffaan waggoota afurtamaa sun Laga Yordaanos ture, xumuri inni lammaffaanis Galaana Diimaa ture. Xumuri waggoota afurtamaa jalqabaa immoo Museen Gibxii irraa baqachuu isaa ture. Isaan sadanuu raawwii raajii Abrahaam waggoota dhibba afurii fi soddomaa waaʼee garbummaa Gibxii keessatti dubbateen Gibxii keessaa baqachuu ibsu.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Mosesiin waggoota afurtamaa sadii, kan xumuri isaanii (dhagaa xumuraa) bahiinsa Gibxii irraa fakkeenya tokko bakka bu’u, boojuu keessa seenuu fi garbummaa Gibxii keessaa baafamuu ilaalchisee raajii Abrahaam guutuu turan. Akkuma abdii kakuu Abrahaam keessatti birmadummaa kan fidu jedhamee raawwatameetti, Museen ofii isaa hiika maqaa isaa akkuma agarsiisutti jalqabumatti bishaan keessaa fayye. Sana boodas Museen uummata Waaqayyoo bishaan Galaana Diimaa keessa qajeelchee, ergasii immoo gara qarqara birmadummaa, jechuunis kan Yordaanos lagaatiin bakka buufametti geesse. Alfaan jireenya Musee bishaan Naayilii keessaa fayyuudha; oomegaan isaa immoo fayyina bishaan Laga Yordaanositiin bakka buufame ture. Alfaan jireenya Musee muuxannoo maqaa isaa fi warra isaa irraa hiikamuun ibsame; warri isaa warra Waaqayyoo sodaatan waan ta’aniif daa’imni isaanii du’aaf murtaa’uu isaa ni beekan, akkuma inni waggaa afurtama booddee nama Gibxii ajjeesee du’aaf murtaa’ee ture sana. Isaanis akka warra Waaqayyoo sodaatan, ilmi isaanii murtii du’aa irraa fayyuu akka qabu waan beekaniif, isaaf doonii qopheessan; doonichi addunyaa Ibrootaa irraa gara addunyaa Gibxii ce’e, akkuma Museen dhuma waggoota afurtamaatti addunyaa Gibxii irraa gara addunyaa Ibrootaa ba’e sana.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

ሙሴ በውኃው ውስጥ በደኅንነቱ የኖኅን ታሪክ ደግሞ አደገመ። ሙሴ እንደ “አዳኝ” በመጀመሪያ ጊዜ መጠቀሱ የአብርሃምን የአራት መቶ ሠላሳ ዓመት የቃል ኪዳን ትንቢት ሲፈጽም፣ እግዚአብሔር ከሰው ዘር ጋር ወደ ቃል ኪዳን የገባበትን ታሪክ መድገም ነበር፤ ስለዚህም የአብርሃምን የተመረጠ ሕዝብ የቃል ኪዳን ትንቢት ከሰው ሁሉ ጋር የተሰጠውን የቃል ኪዳን ተስፋ ጋር አንድ ላይ አመጣ። ይህም ሕፃኑ ሙሴ ወደ ፈርዖን ልጅ ሲተላለፍ በዚያ ሽግግር ውስጥ ጥምቀት እንዳለ ያመለክታል፤ ምክንያቱም ሞት በወላጆቹ ሥራ ታውቆአል፥ ቀብርም በውኃው ላይ ባለችው ታቦት ይወከላል፥ ትንሣኤም ፈርዖን ልጅ ናት።

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

ናይ ሙሴ ህይወት መጀመርታ ብምሳሌ ናይ መጥምቕ ናይ መርከብ ኖህ ይጅምር። እዚ ድማ ካብ መጀመርታ ቁጽሪ “8” ምስ ሙሴ ከም ዝተኣሳሰረ ይምልከት፣ ምኽንያቱ ሱር ናይ ኪዳናዊ ዝምድናኡ ካብ ኪዳን ኖህ ብቁጽሪ “8” ስለ ዝጀመረ፣ ስርሑ ድማ ሥርዓት ግዝረት ኣብ “ሳምነይቲ” መዓልቲ ክትከል ነበረ። ድሕሪኡ ተፈቲኑ በቲ ገዛእ ሥርዓት ኣብ ምሉእ ተሳእነ። ናይ ሙሴ ህይወት ብመጥምቕ ይጅምር፣ ኣርብዓ ዓመት ድማ ድሕሪኡ ሞት (ናይ ሓደ ግብጻዊ) ይኸውን፣ እዚ ድማ እቲ ግብጻዊ ሙሴ ዝሞተሉን ብጥብቂ ወዲ ኣብርሃም ዝኾነሉን ነጥቢ ምልክት ይገብር። መጀመርታን መወዳእታን ናይተን ቀዳሞት ኣርብዓ ዓመታት ናይ ሙሴ ብመጥምቕ ይውከል። እቲ ቀዳማይ ካብ እብራዊ ናብ ግብጻዊ ምስግጋር ኣለለየ፣ እቲ ዳሕረዋይ ድማ ካብ ግብጻዊ ናብ እብራዊ። ድሕሪ እዚ ኣርብዓ ዓመት፣ ሙሴ ህዝቢ ኣምላኽ ብመጥምቕ ቀይሕ ባሕሪ የሕልፎም፣ ናብቲ መጥምቕ ዮርዳኖስ እናኸደ እንተኾነ ናብኡ ፈጺሙ ኣይበጽሐን።

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Waaqayyoonni isaa, qajeelfama Iyaasuu jalatti, Museen malee Biyya Abdachiifamte seenan; sababiin isaas inni cuuphaa laga Yordaanos dura xiqqoo dura duʼe. Museen akkana jedhe, Pheexiroosis irra deebiʼee ni dubbata: Gooftaan Waaqni kee akka Musee raajii tokko siif ni kaasa. Raajiin Museedhaan fakkeeffamee mulʼifame Kiristoos ture; Innis hojii Isaa iddoo Museen itti dhaabe sanatti sirriitti jalqabe. Hojii Isaa cuuphaa Isaa irratti jalqabe; cuuphaan sun immoo iddoo sirriitti Iyaasuun Israaʼel durii yeroo Yordaanos ceʼanii Biyya Abdachiifamte seenanitti cuuphe ture. Wangeelonni Yohannis Beetabaraa keessatti cuuphaa akka ture nu beeksisu; isheenis bakka ceʼumsaa ti, jechuunis ceʼumsa dooniiti.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Badda Diimaa mallattoo fincilaa Gibxii ti; kunis ragaa raajii Musee sarara kana keessatti akka dhugaa taʼe ni mirkaneessa. Laga Naayil irraa gara Badda Diimaatti (yeroo tokko tokkoonis laga jedhamee waamama) achii immoo gara Yordaanosiitti. Museen, hiikni maqaa isaa “bishaan keessaa kan oolfame” jedhu, ragaa isaa bishaan oolchaatti jalqabee bishaan oolchaatti xumura; bishaan sana hunda keessattis gareen waaqeffattootaa lama ni mulʼatu.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Waggaa afurtamii Musee ergamaa ergamaa tokkoffaa ni bakka bu’a; waggoonni afurtamii lammaffaan immoo ergamaa lammaffaa, inni sadaffaanis isa sadaffaa dha. Ergamoonni sadan kun amala raajii mataa isaanii addaa qabu; akkuma sanas, akka ergaawwan sadan hundinuu ergaa tokkoffaa keessatti bakka bu’anii jiran. Mul’ata kana waggoota hedduudhaaf fuula duratti, boqonnaawwan jalqabaa sadii kitaaba Daani’el wajjin walqabsiisuudhaan agarsiisneerra.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

ଅଧ୍ୟାୟ ଏକରେ ଦାନିଏଲ୍ ଈଶ୍ୱରଙ୍କୁ ଭୟ କଲେ ଏବଂ ବାବିଲୋନୀୟ ଆହାର ଖାଇବାକୁ ଅସ୍ୱୀକାର କଲେ; ଏବଂ ତାହା ପରେ ଆସିଥିବା ଦ୍ୱିତୀୟ ଆହାର ଓ ଦୃଶ୍ୟ ପରୀକ୍ଷାରେ ଈଶ୍ୱର ତାଙ୍କୁ ମହିମାନ୍ୱିତ କଲେ, ଯାହା ନେବୁଖଦ୍ନେଜ୍ଜର ନିଜେ କାର୍ଯ୍ୟକରିଥିବା ବିଚାର ଓ ତୃତୀୟ ପରୀକ୍ଷାକୁ ନେଇଗଲା। ଦାନିଏଲ୍ ଅଧ୍ୟାୟ ଏକ ହେଉଛି ପ୍ରକାଶିତ ବାକ୍ୟ ଚଉଦ ଅଧ୍ୟାୟର ପ୍ରଥମ ଦୂତ, ଯିଏ ଘୋଷଣା କରେ—“ଈଶ୍ୱରଙ୍କୁ ଭୟ କର,” “ତାଙ୍କୁ ମହିମା ଦିଅ”—ଯେପରି ଦାନିଏଲ୍ ଦ୍ୱିତୀୟ ଆହାର ଓ ଦୃଶ୍ୟ ପରୀକ୍ଷାରେ କରିଥିଲେ; କାରଣ ନେବୁଖଦ୍ନେଜ୍ଜରଙ୍କ “ବିଚାରର ଘଣ୍ଟା” ଆସିପହଞ୍ଚିଛି।

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Jireenyi afurtama jalqabaa jireenya Musee warri isaa Waaqa waan sodaataniif jalqabe. Intalli Fara’oon taabota bishaan keessa argitetti, Museen qormaata lammaffaa, isa qormaata ijaan ilaalamu, darbuu isaa ture. Achiis intalli Fara’oon akka inni hin duune murteessite. Murtiin immoo dhuma afurtama jalqabaa irrattis dhufe; yeroo inni nama Gibxii ajjeesee Gibxii irraa baqachuu qabu turetti.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Waggaa afurtamaa lammaffaatti, ergamaan lammaffaan Mul’ata boqonnaa kudha afur keessatti kufaatii Baabilon labsu kufaatii Gibxii tiin fakkeeffame. Kufaatii sana keessatti, dhuma waggoota afurtamaatti akka yeroo Xurree Halkan Walakkaa bara 1844tti, yeroo ergaa ergamaa lammaffaa xumuramutti ta’e sana, mul’anni guddaan humna Waaqayyoo ni mul’ate.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Waggaa afurtamaa sadaffaan murtii du’aa guutummaa waldaa sana irra jechuun ni danda’amu irratti labsameen jalqaba; murtii du’aa hoogganaa waldaa sanaa irratti labsameenis xumurama.

Sister White identifies that our work is to combine the three angels’ messages.

Obboleettiin White hojii keenya ergaawwan maleekota sadan walitti makuu akka taʼe ibsiti.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Waaqayyo hammeenya isaatiif addunyaa adabuuf jira. Inni ifaa fi dhugaa isaaniif kenname diduu isaanii irraa kan ka’e qaamolee amantii illee adabuuf jira. Ergaan guddaan, ergaawwan ergamoota tokkoffaa, lammaffaa, fi sadaffaa walitti makuun, addunyaatti kennamuu qaba. Kunis ba’aa hojii keenyaa ta’uu qaba.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Mosesii waggoota afurtama jalqabaa ergamaa jalqabaa Mul’ata boqonnaa kudha afurii bakka bu’a; yeroo isaa lammaffaa kan waggoota afurtamaa ergamaa lammaffaa ti; yeroo sadaffaanis kan waggoota afurtamaa ergamaa sadaffaa ti. “Ergaan keenya guddaan” “ergaawwan ergamoota jalqabaa, lammaffaa, fi sadaffaa” walitti makuu dha; kunis mallattoolee Musa kanneen sadii hundumaa bara 1863 keessa kaa’a; kanaafis yeroo seera Dilbataaatti Musawwan sadii ta’u.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 irraa kaasee hanga 1863tti, waggoota afurtamaa lama kan Kaadeshitti geessan dhuga-baatota lama of keessaa qaba. Mul’inni Waaqayyoo innii sadaffaan tokko osoo inni jalqabaa fi inni lammaffaan hin jirre jiraachuu akka hin dandeenye adda baasa; kanaaf waggoonni afurtamni jalqabaa jireenya Musees immoo 1844 hanga 1863tti bakka bu’uu qabu. Musees bara 1863tti nama Gibxii ajjeesaa jira; akkasumas Musees ulee mootummaa isaaatiin Dhagaa rukutaa jira; akkasumas seenaa fincilaa jabbii warqee keessatti ulfina Waaqayyoo arguuf gaafataa jira. Bara 1863tti fi seera Dilbataatti Museesota sadii jiru; hundinuus isaanii waggaa afurtama qabu.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Waggoonni sadii Muuseen tokkoon tokkoon isaanii bishaaniin furamuu of keessaa qabu; Muuseen savaticha keessa ture sun Muuseen Galaana Diimaa ce’ee darbuu wajjin wal sima; innis immoo Muuseen yeroo lama Laga Yordaanositti mul’atu wajjin wal sima: Abbayyaa, Galaana Diimaa, fi yeroo lama Yordaanositti. Bishaanonni furuu yeroo sadii sana keessaa tokkoon tokkoon isaanii keessatti bakka bu’anii jiru; sababni isaas isaan hundinuu yeroo roobni boodaa keessatti bishaan furuu dhangalaafamaa jiru sanaan wal qixxaatu.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Waggaa waggaa afurtamaa isa sadaffaa xumura irratti, Museen ulee isaatiin Kattaa sana rukute. Waggaa afurtamaa isa lammaffaa xumura irratti, uleen isaa Galaana Diimaa addaan qoode. Waggaa afurtamaa isa jalqabaa xumura irratti immoo, inni ulee aangoo Gibxii didde; saba isaa wajjin dhiphachuu filate.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Yeroo jalqabaatti xumurame namni Gibxii tokko ni duʼe; yeroo lammaffaatti xumurametti waraanni, angafoonni fi hoggantoonni Gibxii ni duʼan. Yeroo sadaffaatti xumurametti sabni Israaʼel, Aaronii fi Museen hundinuu ni duʼan. Kun seenaa wal cinaa deeman sadii dha; isaanis “sararaa irratti sararaa” jechuun tokkoon tokkoon isaanii 1844 irraa hamma 1863tti agarsiisu—seenaa ergamaa sadaffaa, isa ammoo immoo 9/11 irraa gara seera Dilbataatti, akkasumas yeroo Pheenxeqoosxee yeroo bishaanonni bilisummaa dhangalaʼanitti bakka buʼu.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

ሙሴ በቃዴስ ውስጥ በተፈጠሩት ሁለቱም ዓመፆች ጊዜ አለ፤ እነዚህም የቃዴስ ዓመፆች እያንዳንዳቸው በየራሳቸው ዘመን የመደረሻ አክሊሎች ናቸው። ሁለቱም 1863ን ይወክላሉ፤ ይህም ደግሞ ከ1844 በአልፋ ተጀምሮ እስከ 1863 የመደረሻ አክሊል ድረስ የሦስተኛው መልአክ ዘመን የመደረሻ አክሊል ነው። መሠረት ሆኖ የሚጀምርና በራስ ድንጋይ ሆኖ የሚጨርስ ድንጋዩ ያለው ድንቅ ብርሃን ሲታሰብ፣ የራስ ድንጋዩ በትንቢታዊ መልኩ ሁልጊዜ የበለጠ እንደሆነ ይታወቃል። በጴንጤቆስጤ ዘመን መጀመሪያ ላይ ያሉት ጥቂት ጠብታዎች፣ በጴንጤቆስጤ ቀን በመደረሻ አክሊሉ የተሞላውን መፍሰስ ወደ ፊት እየመሩ፣ ይህን እውነት ያብራራሉ።

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

9/11-ରେ ଛିଟାଇବାର କାର୍ଯ୍ୟ ଆରମ୍ଭ ହେଲା, ଏବଂ ଏହା ରବିବାର ଆଇନ ସମୟରେ ସମ୍ପୂର୍ଣ୍ଣ ଢାଳିଦିଆଯିବାରେ ଶେଷ ହୁଏ। ଏହି ସତ୍ୟ ପ୍ରକାଶ କରେ ଯେ ଦ୍ୱିତୀୟ ଏବଂ ଓମେଗା କାଦେଶରେ ମୋଶାଙ୍କ ପାପ ପ୍ରଥମ ଆଲ୍ଫା କାଦେଶ ବିଦ୍ରୋହର ବିଦ୍ରୋହତୁଳନାରେ ଅଧିକ ଗୁରୁତର ପାପ ଥିଲା। ଆଲ୍ଫା ବିଦ୍ରୋହ ଏକ ସମ୍ପୂର୍ଣ୍ଣ ଜାତିର ମୃତ୍ୟୁ ଉତ୍ପନ୍ନ କଲା, ଏବଂ ଓମେଗା ବିଦ୍ରୋହ ଜଣେ ମଣିଷଙ୍କର (ମୋଶାଙ୍କ) ମୃତ୍ୟୁ ଉତ୍ପନ୍ନ କଲା; କିନ୍ତୁ ସେଇ ଜଣେ ମଣିଷଙ୍କର ପାପ ସମଗ୍ର ଜାତିର ସାମୂହିକ ପାପଠାରୁ ଅଧିକ ଗୁରୁତର ଥିଲା। ଯେ ମଣିଷ ପାପ କରେ ସେ ମରେ, ଏବଂ ସେହି ସ୍ତରରେ ମୋଶାଙ୍କ ପାପ କିମ୍ବା ଅନ୍ୟ କୌଣସି ଇସ୍ରାଏଲୀଙ୍କ ପାପ ମଧ୍ୟରେ କୌଣସି ପାର୍ଥକ୍ୟ ନାହିଁ; କିନ୍ତୁ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଅର୍ଥରେ ମୋଶାଙ୍କ ଦ୍ୱିତୀୟଥର ପାଇଁ ଖ୍ରୀଷ୍ଟଙ୍କୁ ଆଘାତ କରିବା ଅଧିକ ଗୁରୁତର ଥିଲା, କାରଣ ସେହିଠାରେ ସେହି ଚାଳିଶି ବର୍ଷର ଅବଧିର ଶିଖର-ଶିଳା ସ୍ଥାପିତ ହୋଇଥିଲା।

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

ଦ୍ୱିତୀୟ ଓମେଗା କାଦେଶରେ ମୋଶାଙ୍କ ବିଦ୍ରୋହ, ଯୋଷୁଆ ଓ କାଲେବଙ୍କ ବାର୍ତ୍ତାକୁ ଅସ୍ୱୀକାର କରିଥିବା ଇସ୍ରାଏଲ ସନ୍ତାନମାନଙ୍କ ବିଦ୍ରୋହଠାରୁ ଅଧିକ ମହାପାପ ଥିଲା। ମୋଶା ଭବିଷ୍ୟଦ୍ଦର୍ଶୀୟ ଭାବେ 1863ରେ ଦଣ୍ଡାୟମାନ, ଯେଠାରେ ସେ ନିଜ ବିଦ୍ରୋହର କାରଣରୁ ଅରଣ୍ୟରେ ମୃତ୍ୟୁବରଣ କରନ୍ତି। ମୋଶା 1863ରେ ମଧ୍ୟ ଦଣ୍ଡାୟମାନ, ଯେଠାରେ ପୂର୍ବତନ ଚୁକ୍ତିର ଲୋକମାନେ ନିଜମାନଙ୍କ ବିଦ୍ରୋହର କାରଣରୁ ଅରଣ୍ୟରେ ମରିଯାନ୍ତି, କିନ୍ତୁ ମୋଶା ସେହି ବିଦ୍ରୋହରେ ଅଂଶଗ୍ରହଣ କରିନଥିଲେ। 1863 ରବିବାର ନିୟମ ସହ ସମରେଖିତ ହୋଇଥାଏ, ଯେପରି ଆହାରୋନଙ୍କ ସୁବର୍ଣ୍ଣ ବଛୁରା-ସମ୍ବନ୍ଧୀୟ ବିଦ୍ରୋହ ମଧ୍ୟ ତେଣୁ ସେହିପରି ସମରେଖିତ ହୋଇଥାଏ। ସେହି ଇତିହାସ, ଯାହା କାଦେଶ, 1863, ଏବଂ ରବିବାର ନିୟମ ସହ ସମରେଖିତ, ସେଠାରେ ମୋଶା ଈଶ୍ୱରଙ୍କ ମହିମାକୁ ଦେଖିବା ପାଇଁ ପ୍ରାର୍ଥନା କରୁଛନ୍ତି।

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Qadeesh 1863 dha bakka bu’a; Museenis Qadeesh lameenanuu jira; kanaaf ragaa macaafa qulqulluu lamaan irratti, warri lameen isaanii dhagaa xumuraa waan ta’aniif, yeroo sadaffaa waggaa afurtamaa kan Qadeeshitti hin xumuramne isheenis 1863 bakka bu’utti hundeessina. Achitti “Museen kan hin qulqulleeffamin” yeroo Inni Kattaa sana didu, Kiristoosin ammas fannisuu keessa jira. Bara 1863 keessatti, akkasumas yeroo Seerri Siinaa irratti kenname, “Museen kan qulqulleeffame” amala Waaqayyoo barbaadaa jira. Bara 1863 keessatti Museen durba ogeettii fi akkasumas durba gowwaa bakka bu’a.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Farisichaa fi gibira sassaa walitti qabaan kun garee gurguddoo lama, warri Waaqayyoon waaqeffachuuf dhufan itti qoodaman bakka bu’u. Bakka bu’oonni isaanii inni jalqabaa lamaan immoo ijoollee lamaan jalqabatti addunyaatti dhalatan keessatti argamu.” Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

Kādēś-ttii fi 1863 keessatti, Museen “gareewwan gurguddoo lama warra” “Waaqayyoon waaqeffatan itti qoodaman” ni bakka bu’a. Museen akka Pheexiroositti fakkeenya namoota dhibba afurtamii afur kumaati.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “ፈሪሳዊውንን ግብር ኣካባቢን ዝወክሉ እተን ክፍልታት ንነፍሲ ወከፍ ብታሪኽ ሃዋርያ ጴጥሮስ ትምህርቲ ኣለወን። ጴጥሮስ ብቐዳማይ ዘመን ደቂ መዛሙርቱ ከም ሓያል እዩ ዝሓስብ ነበረ። ከም ፈሪሳዊውን፡ ብግምቱ ርእሱ ‘ከም ካልኦት ሰባት ኣይኮንኩን’ ነበረ። ክርስቶስ ብሌሊት ቅድሚ ምትሓዙ ንደቂ መዛሙርቱ፡ ‘በዛ ለይቲ ምኽንያት እዚ ኩላትኩም ክትዕንቀፉ ኢኹም’ ኢሉ ምስ ኣጠንቀቖም፡ ጴጥሮስ ብምትእምማን፡ ‘ኩሎም እኳ እንተ ተዓንቀፉ፡ ኣነ ግና ኣይኮንን’ ኢሉ ገለጸ። ማርቆስ 14፡27, 29። ጴጥሮስ ግና ናይ ርእሱ ሓደጋ ኣይፈለጠን። ምትእምማን ኣብ ርእሱ ኣስተሓሳሰቦ ኣስተሳሰበቶ። ፈተና ክጻወር ከም ዝኽእል ይሓስብ ነበረ፤ ግና ኣብ ውሑድ ሰዓታት ውሽጢ ፈተና መጸ፣ ንጐይታኡውን ብርግማንን ብምሕላፍን ከሓዶ።” Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

ସଣ୍ଡେ ନିୟମ ସମୟରେ, ଯାହା 1863 ଅଟେ, ପୀତର ଦୁଇଟି ଶ୍ରେଣୀଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ସେମାନେ ହେଲେ ପଶୁର ଚିହ୍ନ ଗ୍ରହଣ କରୁଥିବାମାନେ କିମ୍ବା ପରମେଶ୍ୱରଙ୍କ ମୋହର ଗ୍ରହଣ କରୁଥିବାମାନେ। ଯେତେବେଳେ ଯୀଶୁ ସୀମୋନଙ୍କ ନାମ ପରିବର୍ତ୍ତନ କରି ପୀତର କଲେ, ସେଥିରେ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ପ୍ରତୀକ ଦର୍ଶିତ ହୋଇଥିଲା। ସେହି ବୁଝାମଣା ଆହୁରି ଏହିପରି ଭାବରେ ମଧ୍ୟ ପ୍ରତୀକୀକୃତ ହୋଇଛି ଯେ, ଇଂରାଜୀ ବର୍ଣ୍ଣମାଳାରେ ଅକ୍ଷରମାନଙ୍କର ସ୍ଥାନ-ସଂଖ୍ୟା ଅନୁସାରେ ପୀତର ନାମର ସଂଖ୍ୟାମାନଙ୍କୁ ଗୁଣ କରାଯାଏ। ଯଦି ଆମେ ସେହି ଏକେ ପ୍ରକ୍ରିୟାକୁ 1863 ଉପରେ ପ୍ରୟୋଗ କରିବା, ତେବେ ଆମେ 144 ପାଉଛୁ।

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Bakkeewwan keessaa mallattoolee Musee sadan keessaa lama kan bara 1863 wajjin wal simu, yeroo sadaffaanis akkasuma wal simuu qabaachuu isaa ni mirkaneessu. Sararoonni Kaadesh lamaan seenaa durboota ogeeyyii fi wallaalotaa ni adda baasuu, yeroo sadaffaan immoo hojii Waaqayyoo taʼe tokko galmaan ga’uuf carraaqqii humna namaatiin hojjechuuf godhamu ni mul’isa. Akkuma Museen nama Gibxii wajjin godhetti humna namaatti amanachuun, aangoo muudame irra aangoo namaatti amanachuu agarsiisa.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

ସିଷ୍ଟର୍ ହ୍ୱାଇଟ୍ କହିଛନ୍ତି ଯେ ତାଙ୍କର ସ୍ୱାମୀଙ୍କର “ଈଶ୍ୱରଙ୍କ ଲୋକମାନଙ୍କ ସହ ସମ୍ବନ୍ଧ କିଛି କ୍ଷେତ୍ରରେ, ଇସ୍ରାଏଲଙ୍କ ସହ ମୋଶାଙ୍କ ସମ୍ବନ୍ଧ ସଦୃଶ ଥିଲା।” 1863 ମସିହାରେ, ମୋଶାଙ୍କୁ ଜେମ୍ସ୍ ହ୍ୱାଇଟ୍ ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଥିଲା। 1863 ମସିହାରେ, ଜେମ୍ସ୍ ହ୍ୱାଇଟ୍ ଜଣେ ମିଶରୀୟଙ୍କୁ ବଧ କରୁଛନ୍ତି, ଖ୍ରୀଷ୍ଟଙ୍କୁ ଦ୍ୱିତୀୟଥର ପ୍ରହାର କରୁଛନ୍ତି, ଏବଂ ଯେଉଁ ବିଦ୍ରୋହୀମାନେ ଯିହୋଶୁଆ ଓ କାଲେବ୍ ଦ୍ୱାରା ପ୍ରସ୍ତୁତ “ବିଶ୍ରାମ”ର ସନ୍ଦେଶକୁ ଅସ୍ୱୀକାର କରିଥିଲେ ସେମାନଙ୍କ ପାଇଁ ପ୍ରାର୍ଥନା କରୁଛନ୍ତି। ମୋଶା, ଶିଳାକୁ ଦ୍ୱିତୀୟଥର ପ୍ରହାର କରିଥିବାବେଳେ, ଏକାଥରେ ଜଣେ ମୂର୍ଖ କୁମାରୀ ମଧ୍ୟ ଅଟନ୍ତି, ଏବଂ ଇସ୍ରାଏଲର ବିଦ୍ରୋହୀମାନଙ୍କ ପାଇଁ ମଧ୍ୟସ୍ଥତା କରିଥିବାବେଳେ ଜଣେ ଜ୍ଞାନୀ କୁମାରୀ ମଧ୍ୟ ଅଟନ୍ତି।

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Nuti kun barruu kana xumuruuf kutaa Lakkoobsa boqonnaa kudha afur keessaa isa Museen waggaa 1863 irratti, seenaa wal-faallaa keessatti fincila jabbii warqee keessatti bakka bu’ame keessatti, yeroo ulfina Waaqayyoo ilaalcha argatu sana ni ilaalla.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Keessa kana keessatti Gooftaan, finciltoota Israa’el wajjin hamma yoomitti akka wal-qabatu gaafata; kunis gaaffii Isaayyaas boqonnaa ja’a keessatti Gooftaa gaafate sanauma dha. Hubadhaa, kitaabni Lakkoobsaas seenaa kana yeroo lafti ulfina Waaqayyootiin iftu keessa akka kaa’u, akkuma ergamoonniis Isaayyaas 6 lakkoofsa sadii keessatti mallattoo kaa’anitti. 9/11 bu’uura dhagaa seenaa 1844 irraa kaasee hamma 1863tti ta’eedha; seerri Dilbataas mataa-dhagee isaati. Haalli Lakkoobsa keessatti mul’atu, yeroo Israa’el durii bira darbamtee Gooftaan Iyyaasuu wajjin kakuu seenu, faarfannaa yookaan fakkeenya iddoo wayinii sanaa ibsa jechuun wanta xiqqaa miti.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Namoonni waldaa hundinuu sagalee isaanii ol kaasanii iyyan; sabninis halkan sana boo’e. Israa’eloonni hundinuu Musee fi Aroonitti guunguman; waldaan guutuunis akkana isaaniin jedhe, “Osoo biyya Gibxii keessatti duunee gaarii ture! Yookaanis osoo lafa onaa kana keessatti duunee gaarii ture! Waaqayyo maaliif biyya kanaatti nu fide, goraadeedhaan akka kufnuuf, haadhotiin manaa keenyaafi ijoolleen keenyas booji’ama akka ta’aniif? Gara Gibxiitti deebi’uun keenya nuuf hin wayyuuree?” Isaanis walii isaanii, “Kottaa, hoogganaa tokko of irratti haa muunnannu; gara Gibxiittis haa deebinu” jedhan.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Achiis Muusee fi Aroon fuula isaanii irratti kufanii walgaʼii guutuu gumii ilmaan Israaʼel duratti gad of deebisan. Iyyaasuun ilmi Nuunii fi Kaaleb ilmi Yefunees, warra biyya sana basaasan keessaa turan, uffata isaanii tarsaasan; isaanis guutuu waldaa ilmaan Israaʼelitti dubbatan, akkana jedhanii,

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Dachee isinii qorannee keessa darbinee ilaalle, dachiin sun dachii baay’ee gaarii dha. Yoo Waaqayyo nutti gammade, inni gara dachiitti nu galcha, ishee illee nuu kenna; dachii aannanii fi dammi itti yaa’u. Waaqayyotti garuu hin fincilinaa, saba biyya sanaas hin sodaatinaa; isaan nuuf buddeena; eegumsi isaanii isaan irraa deemeera, Waaqayyos nu wajjin jira; isaan hin sodaatinaa.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Garuu waldaan hundinuu isaan dhagaadhaan rukutanii ajjeesuuf ajaje. Ulfinni Waaqayyoo immoo dunkaana walga’ii keessatti fuula ijoollee Israa’el hundumaa duratti mul’ate. Waaqayyos Museedhaan, “Uummanni kun hamma yoomiitti na tuffata? Ani mallattoowwan isaan gidduutti argisiise hundumaafis, hamma yoomiitti na hin amanan?” jedhe.

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Aniin dhaʼichaan isaan rukutuuf jira; isaanis handhuraa irraa ni buqqisa; si keessaa immoo saba isaan caalaa guddaa fi jabaa nan godha.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Muses garaa Waaqayyotti akkana jedhe; Ergasii warri Gibxi ni dhagaʼu; ati humna keetiin saba kana gidduu isaanii keessaa ol baafteertaatii; isaanis warra biyya kana keessa jiraatanitti ni himu; isaan Waaqayyo ati saba kana gidduu akka jirtu, Waaqayyo ati fuula irraa fuulatti akka mulʼattu, duumessi kees isaan irra akka dhaabatu, ati guyyaadhaan utubaa duumessaatiin, halkan immoo utubaa ibiddaatiin isaanii dura akka adeemtu dhagaʼaniiru. Egaa ati saba kana hunda akka nama tokkootti yoo ajjeefte, saboonni maqaa kee dhagaʼan akkana jedhanii ni dubbatu; Waaqayyo biyya inni isaaniif kakate sanatti saba kana galchuu hin dandeenyeef, kanaaf isaan gammoojjii keessatti fixe.

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Amma immoo ani si kadhadha; akka ati dubbatte sanatti humni Gooftaa koo guddaa haa ta’u; “Gooftaan obsa dheeraa qaba, araara guddaas qaba; inni jal’inaafi yakka ni dhiisa; garuu yakkamaa matumaanis bilisa hin godhu; jal’ina abbootii ilmaan irratti hamma dhaloota sadaffaa fi afraffaatti ni adaba.” Kanaaf ani si kadhadha; akkuma guddina araara keetiitti, akkuma ati saba kana Gibxi irraa jalqabee hamma ammaatti dhiifte sanaatti, jal’ina saba kanaa dhiisi.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> ᱟᱨ ᱯᱨᱟᱹᱵᱷᱩ ᱠᱚ ᱢᱮᱱᱫᱟ, ᱟᱢᱟᱜ ᱠᱟᱛᱷᱟ ᱢᱮᱛᱟᱜ ᱥᱟᱱᱟᱢ ᱤᱧ ᱠᱷᱮᱢᱟ ᱠᱮᱫᱟᱹ; ᱢᱮᱱᱠᱷᱟᱱ ᱤᱧ ᱡᱤᱣᱤᱛ ᱢᱮᱱᱟᱹᱧ ᱮᱱ ᱥᱟᱹᱪ, ᱜᱚᱴᱟ ᱯᱨᱤᱛᱷᱤᱵᱤ ᱯᱨᱟᱹᱵᱷᱩ ᱨᱮᱱᱟᱜ ᱢᱟᱦᱤᱢᱟ ᱛᱮ ᱯᱮᱨᱮᱡᱚᱜᱼᱟ।

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Sababni namoonni sun hundinuu ulfina koo fi dinqiiwwan koo ani Gibxii fi lafa onaa keessatti hojjedhe arganii, yeroo kana mara kudhan na qoran, sagalee koos hin dhaggeeffanne; dhugumatti biyya ani abbootii isaanii irratti kakadhe sana hin argan; namni na aarse tokko illee ishee hin argu. Garuu garbichi koo Kaleeb, inni hafuura kaan of keessaa qabaatee, guutummaatti ana duukaa buʼe waan taʼeef, biyya inni itti seene sana isa nan galcha; sanyiin isaas ishee dhaala godhata. (Amaleqonnii fi Kanaʼaanonni sulula keessa jiraatu turan.) Bor deebiʼaa, karaa Galaana Diimaa irraa gara lafa onaa dhaqa.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Waaqayyo Muusee fi Arooniin akkana jedhee dubbate; “Waldaa hamaa kana, warri natti gunguman, hamma yoomiitti nan obsaa? Gungumuu isaanii, ilmaan Israa’el natti gunguman, ani dhaga’eera. Isaaniin akkana jedhi; ‘Ani jiraataa taʼuu kootiin dhugaa, jedha Waaqayyo, akkuma isin gurra koo keessatti dubbattanitti, akkasuma isin irratti nan raawwadha; reeffi keessan lafa onaa kana keessatti ni kufa; warri isin keessaa lakkaa’amtan hundinuu, lakkoobsa keessan guutuu irratti, waggaa digdamaa fi isa ol taatan, warri natti gunguman, isin biyya ani isin achi keessa akka jiraattan kakadhe sana keessa hin seentan; garuu Kaaleb ilma Yefunee fi Iyyaasuu ilma Nuun qofatu seena. Ijoolleen keessan xixxiqqoon, warri isin ‘booji’amoo ta’u’ jettan immoo, isaan ani nan galcha; isaanis biyya isin tuffattan sana ni beeku. Isin garuu, reeffi keessan lafa onaa kana keessatti ni kufa. Ijoolleen keessan badiisa keessan baatanii waggaa afurtama lafa onaa keessa ni joora’u; kunis hamma reeffi keessan lafa onaa keessatti dhumuutti ta’a. Akkuma lakkoobsa guyyoota biyya sana sakattaatanitti, jechuunis guyyoota afurtama, guyyaa tokkoo bakka waggaa tokkootti, isin cubbuu keessan waggaa afurtama ni baattu; abdii koo irraa deebi’uu koos ni beektu.’”

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Ani Waaqayyo akkana jedheera; ani dhugumaan waldaa hamtuu kana hundumaatti, warra natti irratti walitti qabamanitti, kana nan raawwadha: isaan lafa onaa kana keessatti ni barbadaa’u, achumattis ni du’u. Namoonni Museen biyya sana qorachuuf erge immoo, warri deebi’anii saba waldaa hundumaa isa irratti guungumsiisan, biyya sana irratti odeeffannoo hammeessaa dhiheessuudhaan, jechuunis namoonni biyya sana irratti gabaasa hamaa dhiheessan sun, Waaqayyo duratti dha’ichaatiin ni du’an.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Garuu Iyyaasuun ilmi Nuunii fi Kaaleb ilmi Yefunee, warra biyya sana basaasuuf deeman keessaa turan, lubbuudhaan hafan. Lakkoobsa 14:1–38.

We will continue these thoughts in the next article.

Maqaa itti aanu keessatti yaadota kana itti fufna.

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