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# The Revelation of Jesus Christ - Number Two

Mulʼata Yesuus Kiristoos - Lakkoofsa Lama

Covenant Names

Maqaa Kakuu jedhu

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Maqaalee duraanii keessatti, yaad-rimeewwan buʼuuraa muraasa jalqaba irratti kaaʼuuf yaalii godhee, wantoota hedduu keessa nan galche. Amma garuu mata-duree fuulduratti qabnu irratti caalaatti xiyyeeffachuu nan yaala. Obsaan na hordoftaniif galatoomaa.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Jalqabuma irraa kaasee Waaqayyo eenyu akka taʼe fi maal akka taʼe hubannaa keenya dabaluuf yaalaa ture. Hojii kana keessatti inni namoonni wanta Waaqa irraa ofiisaa mulʼifame hubatan akka dandaʼan gargaaruuf mala hedduu fayyadameera; maloota sana keessaa tokko immoo itti fayyadama “maqootaa” isaati—maqoota baayʼee Waaqayyoof keessatti Caaffata Qulqullaaʼoo kennaman, akkasumas maqoota bakka-buʼoota Inni filateef kennamanis. Inni bakka-buʼoota hamaa fi gaarii ni filata.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Akkasumas seenaa keessatti amala Isaa hubachuu suuta suuta guddisuuf jijjiiramoota qophii kakuu sabni Isaa filatamaan keessa darbanis itti fayyadameera. Kanaafuu, seenaaleen jijjiirama qophii kakuu sanaa karaa garaa garaatiin dhugummaa amala fi uumama Isaa guddisamuu dubbatu.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Yoo Mul’ata boqonnaa tokkoo akka seensaatti fi akka furtuu boqonnaawwan itti aananiif dhihaannu, boqonnaa jalqaba keessatti dhugaawwan muraasa argina; isaanis kitaaba guutuu irratti dhiibbaa qabu. Dhugaawwan keessaa tokko eenyummaa Yesuus Kiristoos wajjin wal qabata; kunis salphaatti Inni Alfaa fi Oomeegaa taʼuu qofa miti. Yoo dhugaan tokko Mul’ata boqonnaa tokko keessatti dhihaate, inni dhuguma dhaloota isa dhumaa—dhaloota Pheexiroosiin “dhaloota filatamaa” jedhamee ibsameef—dhugaa yeroo ammaa qorumsaa taʼe dha.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Kristosaa jiraattii keessaa amaloota tokko tokkoo qorachaa turre keessaa inni tokko Kristos jalqabaa dhuma irraa adda baafatee mul’isuu isaati. Yeroon Kristos torban tokkoof namoota baay’ee wajjin kakuu sana cimsedhe, inni jijjiirama sirna yeroo kakuu irraa, jechuunis Israa’el dhugaa irraa gara Israa’el hafuuraatti ce’umsa agarsiisa. Jijjiiramoonni sirna yeroo keessatti Caaffata Qulqullaa’oo keessatti adda baafaman, kanneen hundinuu amalaa fi eenyummaa Kristos ilaalchisee beekumsi akka dabalu dubbatan, Abraam, Yisihaaq, Yaaqoob, Yoseef, Musee, Kristos, William Miller, fi dhibba afurtamii afur kuma turan. Sararri biraan jijjiiramoota sirna yeroo kan sarara sana irratti diriirfame jira; innis sirna yeroo waldaa Waaqayyoo torba ta’an adda baasa; isaanis waldoota torban Mul’ata Yohaannis boqonnaa lamaa fi sadii keessatti bakka bu’aniidha; garuu amma isaan hin tuqnu. Addaamii fi Hewaan wajjinis jijjiiramni sirna yeroo tokko ture; innis kufaatii isaanii dura fi kufaatii isaanii boodaan bakka bu’ame. Akkasumas, yeroo Nohitti lolaa dura irraa gara lolaa boodaatti jijjiiramni sirna yeroo ta’e akka jirus beekamaadha. Sararoonni kunneen hundinuu ifa nuti irratti hojjechaa jirrutti gumaachu; garuu amma uummata filatamoo irratti xiyyeeffachaa jirra.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Yeroo Kiristoos jalqaba torban kakuu sanaatti tajaajila Isaa jalqabetti, Inni cuuphamuudhaan cuuphame.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Yesuusis yeroo cuuphame, battaluma bishaan keessaa ol baʼe; kunoo, samiin isaaf baname, inni Hafuura Waaqayyoo akka gugee buʼee isarra qubate arge; kunoo, sagaleen samii keessaa, “Kun Ilma koo jaallatamaa dha; isa keessatti ani gammachuu guutuu qaba” jedhe. Maatewos 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Yeroo Yesus bishaan keessaa ol baʼee, akkasitti torbee kakuu jalqabu sana, dubbiiwwan Waaqayyoo jalqabaa guutummaatti kan taʼan jechuun, Abbaan Yesus Ilma Waaqayyoo taʼuu isaa labsuu isaati. Yoo “seera yeroo jalqabaatti ibsamu” hubanne, dhugaan sun humna guddaa qaba. Yoo hin hubanne garuu, akkas miti.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Jalqabatti Waaqayyo samii fi lafa uume. Lafa immoo boca hin qabdu ture, duwwaas ture; dukkannis fuula tuujjuba irra ture. Hafuurri Waaqayyoo immoo fuula bishaanotaa irra socho’aa ture. Uumama 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Akkuma Seera Uumamaa keessatti, sirna dibataa keessatti qaamoleen sadii Waaqummaa ni beekamu.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Yesuus Ilma Waaqayyoo, Ilma Daawitii fi Ilma namaa akka ture dhugaan kun waggoota sadii fi walakkaa itti aanan keessatti yeroo hunda barsiisotaa fi Fariisota ni jeeqaa ture. Yesus cuuphamuu Isaa irratti raajii keessatti Yesus irraa gara Yesus Kristositti jijjiirame. Yommuu Yesus cuuphame, Inni “Kristos” taʼe; jechuunis “dibamaa” jechuudha, jechuun kunis afaan Ibroota keessatti jecha “Masiih” jedhu dha. Akkasumas, dhugumatti, Ibrootni Masiih tokko ni eeggatu turan; innis Ilma Daawitii akka taʼu ni beeku turan. Yommuu Inni waggoota sadii fi walakkaa seenaa lafaa keessaa isa hundumaa caalaa qulqulluu taʼe jalqabuuf “dibame,” Hafuura Qulqulluu gad buʼaa jiru ni arge, Abbaan Isaas dubbachaa jiru ni dhagaʼe.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Ayyaanni dibuu muudamaa baay’ee gadi fagoo qabu ture; achittis ergaan waa’ee Isaatii fi hojii Isaa labsame, “Inni Ilma Waaqayyoo ture” kan jedhu ture. Wanti Yihudootaaf caalaatti nama naasisu immoo, Inni Ilma Waaqayyoo ta’uu qofa utuu hin ta’in, akka Ilma Waaqayyoo ta’een ofii Isaa — dhuguma Waaqayyo ta’uu Isaa dubbate. Yihudoonni gaaffii akkasiin akka arrabsoo guddaa ta’etti hubatan sana keessatti obsaadhaan turuu hin dandeenye! Rakkoon Yihudootaa, rakkoo Abrahaam ti—Abrahaam abbaa Yihudootaa, abbaa kakuu, akkasumas fakkeenya amantii ulaagaalee kakuu sana eeguun barbaachisuuti.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Fakkeenyi Abrahaam walitti dhufeenya kakuu Waaqayyoo wajjin seenuuf barbaachisu agarsiisu, amantiin kee akka qoratamu gaafata. Qorannoon Abrahaam, inni amantiin isaa dhugaa ta’uu yookaan of yaaduu qofa ta’uu isaa mirkaneessuuf, inni dubbii Waaqayyoo ni hordofaa laata—iyyuu yoo inni dubbii Waaqayyoo isa duraanii faallessu fakkaate illee—argisiisu irratti hundaa’e ture. Abrahaam aarsaan namaa ajjeechaa akka ta’e ni beeka ture; inniis hojiiwwan waaqeffannaa waaqota keessaa kan saboota waaqeffannaa waaqota keessa jiraatu sanaa akka agarsiisu ni beeka ture. Barreessitoonni seeraa fi Fariisonni seenaa kakuu isaanii jalqabaa irraa Waaqayyo Waaqayyo tokko qofa akka ta’e ni beekan ture; akkasumas Yesus Waaqayyo lammaffaa ta’uu isaa akka ofiin himachaa ture ni beekan ture. Isaan qorannoo isaanii isa dhumaa wajjin qoratamaa turan.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Dhaga’i, yaa Israa’el: AABBO Waaqayyo keenya Waaqa tokkicha dha. Keessa Deebii Seeraa 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Seenaa keessatti Museen lakkoofsa darbe sana galmeesse keessatti, Waaqayyo yeroo sana irraa eegalee akka Inni Yehovaa jedhamee beekamuuf akka ta’e duraan Museetti himee ture. Inni kanaan dura Gooftaa Waaqayyo Hundumaa Danda’u qofa ta’ee hin beekamu ture; garuu yeroo sana irraa eegalee Yehovaa jedhamee beekamuu qaba ture. Seenaa isuma keessatti Inni hiika amala Isaa kan maqaa Isaa keessatti ibsame caalaatti guddisaa jiru keessatti, Israa’el warra duriitti Waaqayyo Waaqa tokko akka ta’e cimsee ibsaa jira. Yihudoonni bara Kiristoos keessa turan maal yaaduu qabu turan?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Yeroo tajaajilli Isaa gara xumura isaa kan seensa injifannoo Qulqulluu gara Yerusaalemitti gaʼetti, Yihudoonni ammas ijoolleen galata Isaa akka faarfatan Yesuus eeyyamuun Isaa irraa baayʼee dinqisiifatan.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Namoonni hedduun isa dura deemanis, isa duubaanis hordofan sagalee isaanii ol fuudhanii, “Hosaaʼinaa Ilma Daawitiif; inni maqaa Gooftaaatiin dhufu eebbifamaa dha; ol gubbaatti Hosaaʼinaa” jedhanii iyyan. Maatewos 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Faarfannaan sirbaa Fariisota maraachise keessaa inni guddaan, Yesusiin Ilma Daawit jedhee waamuudhaan, akkasumas Ilmi Daawit maqaa Gooftaa akka ta’e ibsuudha. Jalqaba tajaajila Isaa irraa jalqabee, seensa injifannootiin guutame sanaa fi, dhuguma iyyuu, fannifamuu irratti illee, mormiin sun jeequmsa maqaa Yesus irratti ka’u ni of keessatti qaba.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Yihuudootaa luboonni qeesotaa guguddaan Philaaxositti, “Inni, Mootii Yihuudootaa, jedhee hin barreessin; garuu inni, ‘Ani Mootii Yihuudootaa dha’ jedhe, jedhi,” jedhan. Yohannis 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Dhugumaan, Pheexelaaxos barreeffama sana akka, “Anii dha, Mootii Yihuudotaa” jedhutti jijjiiruun isaa bu’uuraan sirrii taʼuu dandaʼa ture; sababiin isaas “Anii Dha” maqaa Yesuus ofii isaatiin irra deddeebiin ibse ture. Dhugumaanis, yaada dogoggoraa akkasii fayyadamuudhaan Dubbii Waaqayyoo jijjiiruuf yaaluun, keessumaa yeroo inni seenaa fannoo taʼetti, waan namoonni gonkumaa hin godhne miti ree? Yesuus “Mootii Yihuudotaa” ture; garuu Inni “Anii Dha” illee ture; kanaaf, himanni “Anii dha, Mootii Yihuudotaa” jedhu hiika tokko keessatti sirrii dha; garuu kun ijoon dubbichaa miti.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

jalqabaa irraa jalqabee, waggaa sadii fi walakkaa giddu galeessa isaa hundumaa keessa darbee hanga dhuma isaatti, maqaan Isaa madda jeequmsaa ture. Sarara maqaa kakuu ilaalchisee wantoonni hubatamuu qaban baayʼee jiru; garuu asitti ani agarsiisuu kanan barbaadu, dhuma Israaʼel durii keessatti waldaa Yihudootaa keessa sochiin raafamuu tokko akka ture, kan inni maqaa Kiristoos wajjin walitti dhufeenya qabu dha. Akka Ilma Daawititti, inni Masiihii taʼuuf ragaa fi mirga isaa qaba ture; akka Ilma Waaqayyotti, (akka hiika kanaatti, Waaqayyo taʼuusaa dabalatee) fi akka Ilma Namaatti, Yesus saba filatamoo sanaaf qormaata guddaa dhiheesse. Namni kun akkamitti Waaqayyo taʼuu fi yeroo wal fakkaatutti Ilma Waaqayyoo taʼuu ofitti himachuu dandaʼa, yeroo Museen seenaa kakuu isaanii jalqabaa irratti Waaqayyo Waaqayyo tokko qofa taʼuu isaa baayʼee ifatti ibsee ture keessatti?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Haa taʼuu malee, kaayyoon Kiristoos namoota gidduu deddeebiʼee jiraachuu isaa sana ture. Waaqayyo isa keessatti namoota ofitti araarsuuf hojjechaa ture; kana immoo namoonni Yesusiin akka argan eeyyamuudhaan raawwachaa ture; Yesusis ifatti fi kallattiidhaan, “Yoo ana argitan, Abbaa argitaniittu” jedhee barsiise. Seenaa kun xumura Israa’el dhugaa akka saba Waaqayyoo filatameetti agarsiisa; jalqaba irrattis mormiin eenyummaa fi uumama Waaqayyoo ilaalchisee mallatteeffamee ture.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Akkas Faraʼoon, “Yihowaan eenyu, ani sagalee isaa dhagaʼee Israaʼelin gad dhiisuuf? Ani Yihowaa hin beeku; Israaʼelinis gad hin dhiisu” jedhe. Baʼuu 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

ፈርዖን ንፍልጠት እግዚአብሔር ኣንጻር ዘሎ ምልክት ናይ ኣምላኽ ዘይምእመን ጥራይ ኣይኮነን ዝገልጽ፤ ኣብ ብዛዕባ ኣምላኽ ኣብርሃም ዘሎ ግብፃዊ ምርዳእ እውን ይገልጽ እዩ። እግዚአብሔር ድማ ደጋጊሙ ኣብ ግብጺ ዝገበሮ ድንቂ ግብርታቱ ሰብ መን ምዃኑ ንኽፈልጥ ምዃኑ ተዛሪቡ እዩ። ታሪኽ መጀመርታ ናይታ ቃል ብቓሉ እስራኤል ከም ሕሩይ ህዝቢ እግዚአብሔር ዘለዋ መወዳእታ ይምስል እዩ።

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Seenaa lamaan keessatti eenyuu fi maal akka Waaqayyo taʼe irratti hubannoo dhabamuutu jira; kunis maqoota Isaa adda addaatti walqabata; garuu wanti caalaatti xiyyeeffannaan keenya irratti taʼu, seenaa Kiristoos yeroo Israaʼel akka saba filatamaa taʼee xumura irra gaʼetti, sababni ijoo Yihudoonni Masiihii isaanii fudhachuuf gufatan keessaa tokko, seenaa kakuu isaanii jalqabarratti Dubbichi Waaqayyoo Inni Waaqa tokko akka taʼe ibsee ture akka isaan beekanidha. Rakkoo akkamii dha!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Eegaasii immoo isa gaafachuuf matumaa hin ijoonne. Innis isaaniin, “Akkamitti Kiristoos ilma Daawit jedhama?” jedhe. Daawit mataan isaa macaafa Faarfannaa keessatti akkana jedha: “Gooftaan Gooftaa kootti, Hamma diinota kee miilla keetiif ejjeta godhutti, harka mirga koo taa’i jedhe.” Egaa Daawit isa Gooftaa jedhee waama; akkamitti inni ilma isaa ta’a ree? Luqaas 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Kun kun gaaffii fi deebii Yihudootaaf ta’e kan dhumaa dha; sababiin isaas, walitti-dhufeenya sana booddee, “inni gaafii tokko illee isa hin gaafanne.” Inni yeroo sana tajaajila isaatiin mana badeef gaaffii dhumaa deebisee ture (akkuma seenaa raajii keessatti yeroo hundumaa manni bade tokko jiru), achiis maqaa Isaa akka “Ilma Daawit,” kanaafis akka Masiihii ta’e kaase. Waggaa sadii fi walakkaa guutuu keessatti falmiin kun maqaa Isaa garaa garaa of keessatti hammata; maqaan kunis amala fi eenyummaa Isaa bakka bu’a. Maaqni Isaa jalqaba irratti, cuuphaatti Isaa irratti, achiis walitti-dhufeenya Isaa isa dhumaa mana badee wajjin, yeroo seensa injifannoo irratti fi fannoo irratti, akkasumas kutaa wwangeelotaa biroo keessatti ni kaafama.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> ଯୀଶୁ ଶାସ୍ତ୍ରୀଙ୍କ ପ୍ରଶ୍ନର ଉତ୍ତର ଦେଉଥିବାବେଳେ ଫାରିଶୀମାନେ ତାଙ୍କ ଚାରିପାଖରେ ଘନିଷ୍ଠଭାବେ ଜମା ହୋଇଥିଲେ। ତାହାପରେ ସେ ତାଙ୍କମାନଙ୍କ ଦିଗକୁ ଘୁଞ୍ଚି ସେମାନଙ୍କୁ ଗୋଟିଏ ପ୍ରଶ୍ନ କଲେ: ‘ଖ୍ରୀଷ୍ଟ ବିଷୟରେ ତୁମ୍ମାନଙ୍କର ମତ କ’ଣ? ସେ କାହାର ପୁଅ?’ ଏହି ପ୍ରଶ୍ନ ତାଙ୍କମାନଙ୍କର ମଶୀହ ସମ୍ବନ୍ଧୀୟ ବିଶ୍ୱାସକୁ ପରୀକ୍ଷା କରିବା ପାଇଁ ଥିଲା,—ସେମାନେ ତାଙ୍କୁ କେବଳ ଜଣେ ମଣିଷ ବୋଲି ମନେ କରୁଥିଲେ କି, ନା କି ପରମେଶ୍ୱରଙ୍କ ପୁତ୍ର ବୋଲି,—ତାହା ପ୍ରକାଶ କରିବା ପାଇଁ। ଅନେକ ସ୍ୱର ଏକାସାଥିରେ ଉତ୍ତର ଦେଲା, ‘ଦାଉଦଙ୍କ ପୁତ୍ର।’ ଏହାହିଁ ସେହି ଉପାଧି ଯାହା ଭବିଷ୍ୟଦ୍ବାଣୀ ମଶୀହଙ୍କୁ ଦେଇଥିଲା। ଯେତେବେଳେ ଯୀଶୁ ନିଜର ପରାକ୍ରମଶାଳୀ ଆଶ୍ଚର୍ଯ୍ୟକର୍ମମାନଙ୍କ ଦ୍ୱାରା ନିଜ ଦିବ୍ୟତ୍ୱକୁ ପ୍ରକାଶ କଲେ, ଯେତେବେଳେ ସେ ରୋଗୀମାନଙ୍କୁ ସୁସ୍ଥ କଲେ ଏବଂ ମୃତମାନଙ୍କୁ ଉଠାଇଲେ, ଲୋକମାନେ ନିଜେ ନିଜେ ପଚାରୁଥିଲେ, ‘ଏହେ କି ଦାଉଦଙ୍କ ପୁତ୍ର ନୁହେଁ?’ ସୁରୋଫିନୀକୀୟ ସ୍ତ୍ରୀ, ଅନ୍ଧ ବାର୍ତ୍ତିମୟ, ଏବଂ ଅନେକ ଅନ୍ୟମାନେ ସାହାଯ୍ୟ ପାଇଁ ତାଙ୍କୁ ଡାକି କହିଥିଲେ, ‘ହେ ପ୍ରଭୁ, ହେ ଦାଉଦଙ୍କ ପୁତ୍ର, ମୋପରେ ଦୟା କର।’ ମାଥିଉ 15:22। ଯିରୁଶାଲେମକୁ ପ୍ରବେଶ କରୁଥିବାବେଳେ ସେ ଆନନ୍ଦୋତ୍ସାହର ଧ୍ୱନି ସହିତ ଅଭିବାଦିତ ହୋଇଥିଲେ, ‘ଦାଉଦଙ୍କ ପୁତ୍ରଙ୍କୁ ହୋସାନ୍ନା; ପ୍ରଭୁଙ୍କ ନାମରେ ଯିଏ ଆସୁଛନ୍ତି, ସେ ଧନ୍ୟ।’ ମାଥିଉ 21:9। ଏବଂ ସେହି ଦିନ ମନ୍ଦିରର ଛୋଟ ଛୋଟ ଶିଶୁମାନେ ମଧ୍ୟ ସେହି ଆନନ୍ଦମୟ ସ୍ତୁତିଧ୍ୱନିକୁ ପୁନରୁଚ୍ଚାର କରିଥିଲେ। କିନ୍ତୁ ଯୀଶୁଙ୍କୁ ଦାଉଦଙ୍କ ପୁତ୍ର ବୋଲି ଡାକୁଥିବା ଅନେକେ ତାଙ୍କ ଦିବ୍ୟତ୍ୱକୁ ଚିହ୍ନି ପାରିନଥିଲେ। ସେମାନେ ବୁଝି ପାରିନଥିଲେ ଯେ ଦାଉଦଙ୍କ ପୁତ୍ର ଏକାଥିରେ ପରମେଶ୍ୱରଙ୍କ ପୁତ୍ର ମଧ୍ୟ ଅଟନ୍ତି।

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> “Kiristoos Ilma Daawitiiti jedhamee dubbatameef deebii kennuudhaan Yesuus, ‘Yoos akkamitti Daawit Hafuura keessatti [Hafuura Waaqayyoo irraa dhufe, Hafuura Kaka’umsaatiin] Isa Gooftaa jedhee waama, akkas jedhee: Gooftaan Gooftaa koo tiin, “Diinota kee miilla kee jala buufata miillaatti hamma ani godhutti, gara mirga kootii taa’i” jedhe? Egaa Daawit Isa Gooftaa jedhee yoo waame, akkamitti Inni ilma isaa ta’a?’ jedhe. ‘Namni tokko illee dubbii tokkoon Isa deebisuu hin dandeenye; guyyaa sanaa jalqabee immoo namni tokko illee Isa gaafata dabalataa gaafachuuf hin iyyanne.’” The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

መሲሕ እንደ መቀባቱና ሊያድናቸው የመጣባቸው ሰዎች ጋር ያደረገው የመጨረሻ ግንኙነት ስለ መለኮቱ፣ ስሞቹ የሚወክሉት ምልክታዊ ትርጉም፣ እና በእርግጥም የመጀመሪያ መጠቀስ ሕግ ላይ ነበር። ኢየሱስ ለአይሁድ ያደረገውን ቀጥተኛ ሥራ በቃል ዳዊትን ታሪክ በመጠቀም ስለ መንፈሳዊው ዳዊት ለማስተማር ይደመድማል። ጌታ ጌታን ከእርሱ ጋር በዙፋኑ ላይ እንዲቀመጥ ሲነግረው ዳዊት ለምን ይናገራል? ምክንያቱም ንጉሥ ዳዊት በመጀመሪያ መጨረሻ ላይ ያለውን መንፈሳዊ ንጉሥ ዳዊት ይወክላል። ኢየሱስ ለጠፋው ቤት የተናገረውን የመጨረሻ ንግግር በትክክል ለመረዳት የሚቻለው የመጀመሪያ መጠቀስ ሕግን ማተግበር ሲቻል ብቻ ነው፤ እናም ይህ ሕግ ካልታወቀ ማተግበር አይቻልም።

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Ibsa isaa isa dhumaa gara mana badeetti dubbate hubatamuuf seera yeroo jalqabaatti eeramuu hubachuun barbaachisaa ture. Yesuus ibsa isaa isa dhumaa keessatti dhugaa mana badeetti dhiheessuuf Daawitii fi ilma Daawititti fayyadame. Isaan, dhugumaan iyyuu, mana Daawitii turan. Kanaaf Yesuus abbaa (Daawit) fuudhee gara (Ilma Daawit)tti deebise; akkasumas ilma (Daawit) fuudhee gara abbaa isaa (Daawit)tti deebise. Inni akka ergaan Eliyaas “bara mootummaa dhumaa” keessatti raawwachuuf dursee dubbatameetti, Abbaa gara mucaaatti deebise. Kun ergaa isaa isa dhumaa Israa’el isa durii isa yeroo sanaatti mul’ataatti ture, jechuunis ergaa Eliyaas ture; sababiin isaas inni seera yeroo jalqabaatti eeramuurratti hundaa’e. Kanaaf seerri yeroo jalqabaatti eeramuu, seera sana mataa isaarratti hundaa’uun, ergaa Yesuus akka ergaa Eliyaas ta’es ni mirkaneessa. Seerri yeroo jalqabaatti eeramuu yoo ergaan Eliyaas kan Yohaannis Cuuphaa ergaa akeekkachiisaa isa dhumaa gara mana badee Israa’elitti ergame keessaa isa jalqabaa ta’e, ergaan dhumaa isaaniif kenname isas ergaa Eliyaas ta’uu akka qabu ni gaafata. Akkasumas ta’e…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Kana hundumaa kana dubbatame hunduma irraa, ani amma seera waamama jalqabaa irratti hundaaʼee—Alfaa fi Oomeegaa—qabxii tokko keessaa baasuuf nan barbaada. Jalqaba Israaʼel durii keessatti eenyuu fi maal akka Waaqayyo taʼe hubachuu irratti falmiin tokko ture; falmiin sunis falmii walfakkaataa isa dhuma Israaʼel durii irratti mulʼate fakkeessa ture. Dhuma Israaʼel durii irratti, hojii Kiristoos keessaa inni tokko mana Israaʼel isa badeef eenyuu fi maal akka Waaqayyo taʼe barsiisuu of keessatti hammata ture. Seenaa dhumaa keessatti, Kiristoos irratti mormiin tokko ture; mormiin sunis dhugaa jalqabaa isa jalqaba irratti hundeeffame irratti ijaaramee ture. Israaʼel hafuuraa ammayyaa seenaa ishee keessatti amala raajii walfakkaataa kana ni qabaatti.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

ଆଡଭେଣ୍ଟବାଦର ଆରମ୍ଭକାଳରେ, ଇତିହାସକାରମାନେ ଆମକୁ ଜଣାଇଥାନ୍ତି ଯେ ମିଲ୍ଲରାଇଟମାନେ ପ୍ରଧାନତଃ ଦୁଇଟି ଖ୍ରୀଷ୍ଟିୟ ସମ୍ପ୍ରଦାୟରୁ ଗଠିତ ଥିଲେ; ମେଥୋଡିଷ୍ଟ ଏବଂ ଖ୍ରୀଷ୍ଟିୟନ୍ କନେକ୍ସନ୍। ମେଥୋଡିଜ୍ମର ପ୍ରାଥମିକ ବିଶ୍ୱାସ ସଠିକ ଖ୍ରୀଷ୍ଟିୟ ଜୀବନଶୈଳୀ ଅନୁସାରେ ବଞ୍ଚିବା ଉପରେ ଆଧାରିତ ଥିଲା। ସେମାନଙ୍କ ପାଖରେ “ପଦ୍ଧତି” ଥିଲା। ଖ୍ରୀଷ୍ଟିୟନ୍ କନେକ୍ସନ୍‌ର ପ୍ରାଥମିକ ବିଶ୍ୱାସକୁ କାଥୋଲିକ ତ୍ରିଏକତ୍ୱ ସିଦ୍ଧାନ୍ତ ପ୍ରତି ବିରୋଧ ଭାବରେ ସାରାଂଶ କରାଯାଇପାରେ।

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Hanga qorannoon koo gahetti, hoggansi Milleritoota keessaa jechuun ni danda’ama hunda jechuun ni danda’ama, barsiisa Christian Connection sana qabatanii turan. Dameewwan Seventh-day Adventist Reform Movement (SDARM) hedduun amma illee hubannaa Milleritoota durii kan “anti-trinitarianism” jedhamu sana qabatanii fi jabeessanii babal’isu. Warra hubannaa pionerotaa sana itti fufanii eeggataniif rakkinni guddaan tokko (fi madda falmii yeroo ammaa) kan turee fi yeroo hundumaa ta’u, akkamitti kutaa barruu baay’ee fi garaagaraa keessatti Sister White iddoo barsiisa isaanii kan isaan qabatanii fi babal’isan sana mormituuf deebii kennuu akka qaban dha?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “Ani dubbachuuf ajajameera, Yaadni isaanii kan yaada saayinsii ol’aanaa barbaadan amanamuu hin qabu. Fakkeenyonni akkanaa armaan gadii ni dhiyaatu: ‘Abbaan akka ifa hin mul’anneetti; Ilmi akka ifa qaama uffateetti; Hafuurri akka ifa babal’ifameetti.’ ‘Abbaan akka fixeensaatti, hurrii hin mul’anne; Ilmi akka fixeensaatti bifa bareedaan walitti qabameetti; Hafuurri akka fixeensaatti teessoo jireenyaatti bu’eetti.’ Fakkeenyi biraas akkana: ‘Abbaan akka hurrii hin mul’anneetti; Ilmi akka duumessa ulfaataa dukkanaawaa ta’eetti; Hafuurri akka rooba bu’ee humna haaromsaatiin hojjetuuti.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> “Representationoonni hafuuraa kun hundinuu waanuma duwwaa qofa. Isaan mudaa qabu, dhugaa hin taane. Isaan Ulfina Isa ulfina lafa irraa kamiyyuu wajjin madaalamuu hin dandeenye laaffisuu fi xiqqeessu. Waaqayyo waan harki Isaa tolcheen wal bira qabamee ibsamuu hin danda’u. Kunniin waanoota lafa irraa qofa, sababii cubbuu namaatiin abaarsa Waaqayyoo jalatti dhiphatanii jiran dha. Abbaan waanoota lafaa keessatti ibsamuu hin danda’u. Abbaan guutummaa Waaqayyummaa mara foonaan kan qabu dha; arguudhaanis ija nama du’a qabeessaatiin hin mul’atu.”

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Ilmi Waaqayyootaa guutummaatti mul’ifame hundi Ilma keessa jira. Dubbiin Waaqayyoo Inni ‘fakkii sirrii namummaa Isaa’ akka taʼe labsa. ‘Waaqayyo akkasitti addunyaatti jaallate; Ilma isaa isa tokkicha dhalate kenneefii, namni isa irratti amanu hundinuu akka hin badne, jireenya bara baraa haa qabaatu.’ Asitti eenyummaan Abbaa ni mul’ata.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> “Kiristoos gara samii erga ol baʼe booda akka ergu waadaa gale, Jajjabeessaan sun Hafuura qulqulluu guutummaa Waaqummaa isaa hundumaan taʼee, humna ayyaana waaqayyoo warra Kiristoosin akka Fayyisaa dhuunfaatti fudhatanii itti amananiif hundumaaf mulʼisa. Sadan jiraatoo taʼan keessaa namoonni jiraatan kan sadii, sadeen samii keessaa jiran; maqaa humnoota gurguddoo kanaa sadan—Abbaa, Ilmaa, fi Hafuura Qulqulluu—tiin warri Kiristoosin amantii jiraataadhaan fudhatan cuuphamu; humnoonni kunis warra samii abboomaman, carraa isaanii jireenya haaraa Kiristoos keessatti jiraachuuf godhan keessatti, isaanii wajjin ni hojjetu.” Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Mataduree kun “yaadota warra” Abbaan, Ilmi fi Hafuurri “waan lafa irraa” ta’anii akka ibsaman adda baafata. Sana booda isheen, “Abbaan waan lafa irraa ta’aniin ibsamuu hin danda’u” jetti. Qabxiilee lama isheen kaastu hubadhaa; isaan keessaa tokko akka wal-faallessutti dhaga’amuu danda’a. Isheen ibsa sobaa Waaqummaa, jechuun yoo feetan waaqolii sadii adda baasu, adda baafachaa jirti. Inni kun ibsa sobaa Waaqummaa ti; garuu isheen waan ibsi sobaa Waaqummaa kun lakkoofsa waaqolii Waaqummaa keessa jiran dogoggora qabuufis sirrii hin taane jedhu irratti yaada tokko illee hin kennitu.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Akkasumas ni isheenis hubadhaa isheen wantoonni lafaa Abbaa ibsuuf fayyadamuu akka hin dandeenye jettu. Ibsa sana keessatti illee isheen ofii ishee wantoota lafaatti fayyadamti. Ilmaan namaatu kan ijoollee, haadholii, abbootii, adaadota, fi ilma obboleeyyan qabu. Yesusis samii keessatti, lafa haaraa godhamte keessatti, nuti akkuma ergamoota taanuuf, fuudhaa fi heerumni siʼachi akka hin jirre nutti hima. Ergamoonni dhiiraa fi dubartii hin jiran. Jechoonni ilmaan namootaa walitti dhufeenya isaanii walii isaanii wajjin ibsan hiika kennuuf itti fayyadaman, waaʼee uumamaa fi amala Isaa nu barsiisuuf Waaqayyoon hojii irra oolfamaniiru; garuu “wantoonni lafaa” warri mulʼatni akka amala fi uumama Waaqayyoo namoota barsiisuuf fayyadame sun illee mudaa irraa bilisa miti.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Nuti himameeraameeraa samii waaqummaa keessaa “namoonni jiraatoon sadii” akka jiran nutti himameera … “Abbaa, Ilma, fi Hafuura Qulqulluu.” Namoota sadan kana irratti miira spiritizimii lafaa maxxansuun jibbisiisaa dha; garuu hiika Kitaaba Qulqulluu keessatti waaqummaa ibsu irratti “maqaa humnoota guguddoo sadan kanaa” maxxansuun jibbisiisaa miti.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Raajettiin dubartittiin, “maqaan” humnoota gurguddoo sadii kan Uumama Waaqayyummaa ijaaran Abbaa, Ilma, fi Hafuura Qulqulluudha jedhti. Akkuma dhugaan Macaafa Qulqulluu hundi ta’e, yeroo sarara irratti sararaan walitti fide, ragaan guutuun mallattoo daandii hunda kan mul’ifame of keessaa qabaachuu qaba. Dhugaa-baatonni raajotaas walitti qindaa’anii dhihaachuu qabu. Daani’el maqaa Palmooni jedhamu Masiihichaaf kenna (maqoota biroo keessaa tokko, garuu kun fakkeenya qofa). Yohaannis isa Alfaa fi Oomeegaa jedhee waama; Museen immoo Yihowaa jedhee waama. Akka Ellen White jedhamtetti maqaan Isaa Abbaa, Ilma, fi Hafuura Qulqulluudha.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “ଶୟତାନ ... ନିରନ୍ତର ଭାବେ ଜାଲିଆତିକୁ ଆଗକୁ ଠେଲୁଛି—ସତ୍ୟରୁ ଦୂରେ ନେବା ପାଇଁ। ଶୟତାନଙ୍କର ସର୍ବଶେଷ ପ୍ରତାରଣା ହେବ, ଈଶ୍ୱରଙ୍କ ଆତ୍ମାର ସାକ୍ଷ୍ୟକୁ ନିଷ୍ଫଳ କରିଦେବା। ‘ଯେଉଁଠାରେ ଦର୍ଶନ ନାହିଁ, ସେଠାରେ ଲୋକମାନେ ନଶ୍ଟ ହୁଅନ୍ତି’ (ହିତୋପଦେଶ 29:18)। ଶୟତାନ ଚାତୁର୍ୟପୂର୍ଣ୍ଣ ଭାବେ, ବିଭିନ୍ନ ପ୍ରକାରରେ ଏବଂ ବିଭିନ୍ନ ମାଧ୍ୟମ ଦ୍ୱାରା, ଈଶ୍ୱରଙ୍କ ଅବଶିଷ୍ଟ ଜନଙ୍କର ସତ୍ୟ ସାକ୍ଷ୍ୟ ଉପରେ ଥିବା ବିଶ୍ୱାସକୁ ଅସ୍ଥିର କରିବା ପାଇଁ କାର୍ଯ୍ୟ କରିବ।”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “ତାହାଁମାନଙ୍କ ମଧ୍ୟରେ ସାକ୍ଷ୍ୟଗୁଡ଼ିକ ବିରୁଦ୍ଧରେ ଏମିତି ଘୃଣା ପ୍ରଜ୍ୱଳିତ ହେବ ଯାହା ଶୈତାନୀୟ ହେବ। ଶୈତାନଙ୍କ କାର୍ଯ୍ୟ ଏହା ହେବ ଯେ, ସେଗୁଡ଼ିକ ପ୍ରତି ମଣ୍ଡଳୀମାନଙ୍କ ବିଶ୍ୱାସକୁ ଅସ୍ଥିର କରିଦେବ; ଏହି କାରଣରୁ: ଯଦି ଦେବଙ୍କ ଆତ୍ମାଙ୍କର ସଚେତନବାଣୀ, ତାଡ଼ନା ଓ ପରାମର୍ଶକୁ ଗ୍ରହଣ କରାଯାଏ, ତେବେ ଶୈତାନ ନିଜ ଭ୍ରାନ୍ତିମାନଙ୍କୁ ଆଣିବା ପାଇଁ ଏବଂ ଆତ୍ମାମାନଙ୍କୁ ନିଜ ମୋହରେ ବାନ୍ଧି ରଖିବା ପାଇଁ ଏତେ ସ୍ପଷ୍ଟ ପଥ ପାଇବ ନାହିଁ।” Selected Messages, book 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Kutaa kana keessaa yaada gabaabaa tokko. Yohaannis Dubbii Waaqayyootiifii dhugaa-baatummaa Yesuusiif jedhee Phaaximositti baqachiifameera. Ergaan ergamaa sadaffaatti kaayyoowwan dhaggeeffattootaa lama jiru: warra Adventizimii alaa jiran fi warra Adventizimii keessa jiran. Yohaannis nama Adventistii ta’ee, ajajamuu isaa Macaafa Qulqulluutiin kan ka’e addunyaan qofa osoo hin ta’in ari’atamaa jira; akkasumas ajajamuu isaa barreeffamoota Hafuura Raajii irraa kan ka’e ni ari’atama. Ari’atamni Hafuura Raajii irratti kaafamu keessaa dhufa malee alaan miti.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

ኣብ መጀመርታ ናይ ጥንታዊ እስራኤል፣ ኣብ ግብጺ ካብ ኣርባዕተ ሚእቲ ዓመታት ድሕሪ ምቕያም፣ እቶም ሕሩያት ህዝቢ ኪዳን ኪኾኑ ዝነበሮም ሰባት ሰንበት ኣይኣክቡን ነበሩ። ባህርይ ወይ ተፈጥሮ ክርስቶስ ኣይፈልጡን ነበሩ። ብዛዕባ ኣምላኽ ኣብ ባርነት እንተነበሩ ኣብ ውሽጦም ዘስረጹዎ ጌጋ ምርዳእታት ይሓዙ ነበሩ። እቶም ዓሰርተ መቕሰፍትታት፣ ምድሓን ቀይሕ ባሕሪ፣ ሰማያዊ መና፣ መቕደስን ኩሉ ናቱ ኣቕሑን፣ ቅዱሳት ሥርዓታት፣ ኣጸድ፣ ቅዱስ ስፍራን ቅድስተ ቅዱሳንን፣ ሕጊ ኣምላኽ፣ እታ ዝሰዓበቶም ከውሒ፣ ካብታ ዝሰዓበቶም ከውሒ ዝወጸ ማይ፣ እንታይ ድማ ኣብ ኣዕንዲ ዝተሰቕለ ተመን ኩሉ ኣብ ሕሩያት ህዝቡ ፍልጠት ኣምላኽ ንምውሳኽ ዝተዓለመ ነበረ። እዚ ቀስ ብቀስ ዝምዕብል ትምህርቲ ነበረ። እቲ ቀስ ብቀስ ዝምዕብል ትምህርቲ ድማ ክሳዕ ጸሓፍቲ “ደጊም ሕቶ ክሓትትዎ ዘይደፈሩ” ቀጸለ፤ ሽዑ ኸኣ እቲ ኣብ ግልጽ ዝርርብ ምስኡ ኪህልዎም ዝኽእል ናይ መወዳእታ ኣርእስቲ ባዕሉ ኣመልከተ፤ እዚ ድማ ብዛዕባ ስም ዳዊትን ክርስቶስ መን እዩን እንታይ እዩን ዝምልከት ነበረ።

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

ዘመናዊ መንፈሳዊ እስራኤል በመጀመሪያዋ ዘመን፣ በመንፈሳዊ ባቢሎን ውስጥ ከ1260 ዓመታት በኋላ፣ የተመረጡ የቃል ኪዳን ሕዝብ ሊሆኑ የነበሩት ሰዎች ከእንግዲህ ሰንበትን አይጠብቁም ነበር። የክርስቶስን ባሕርይ ወይም ተፈጥሮ አያውቁም ነበር። በምርኮ ሳሉ የተማሩና ያስረጉትን ስለ እግዚአብሔር ያሉ የተሳሳቱ ግንዛቤዎች አጥብቀው ይይዙ ነበር። የአድቬንቲዝም ታሪክ፣ ከሁሉም የመንገድ ምልክቶቹ፣ ክህደቶቹ፣ መስማማቶቹ እና ውስጣዊ ትግሎቹ ጋር፣ በ1880ዎቹ ውስጥ The Desire of Ages በታተመበት ጊዜ ወደ አንድ ወሳኝ ነጥብ ደረሰ። በዚያ መጽሐፍ ገጽ 671 ላይ ተቀምጦ ያለው፣ ስለ አምላክነት ያለ ግንዛቤ ከአሥራ ስምንተኛው ክፍለ ዘመን የመጣውን ግንዛቤ እጅግ በላይ በማለፍ የበለጸገ ነው።

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

ቀደምት እስራኤል በመጨረሻዋ ዘመን አንድ ክርክር ነበራት፤ ይህም በመጀመሪያ ታሪኳ ላይ የተመሠረተ የአምላክነት ውስን ግንዛቤ ምክንያት ሆኖ መጣ። የኢየሱስ ምስክርነት፣ አብ ሆነ ወልድ ወይም መንፈስ ቅዱስ፣ ሁሉም “የአምላክነት ሙላት በሥጋ” እንደሆኑ ይናገራል (ቆላስይስ 2፡9)። የመጽሐፍ ቅዱስ ምስክርነትም፣ “እስራኤል ሆይ፥ ስማ፤ እግዚአብሔር አምላካችን አንድ እግዚአብሔር ነው” ይላል (ዘዳግም 6፡4)።

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

እዚ ዘመናዊ እስራኤል ብዛዕባ ኣምላኽነት ዝተፈላለዩ ሓሳባት ትሕዝ ኣላ፣ ካብኡም ግና ሓንቲ ጥራይ ትኽክል እያ። ኣብ መወዳእታ ዘመናዊ እስራኤል፣ እግዚኣብሔር ናይ ባህርዩ መግለጺ ስራሕ ክፍጽም እዩ፣ ማለት ድማ እቲ ጊዜ ፈተና ገና እናቐጸለ ከሎ ብኸምዚ ክገብሮ እዩ። እዚ ድማ ንኣይሁድ ዝገበሮ ነገር እዩ፣ ንሱ ኸኣ ከቶ ኣይልወጥን እዩ። ብዘለናዮ ኩሉ ዘለኣለም ናይ ኣምላኽ ተፈጥሮን ባህርይን ኣብ ምርዳእና ክንዓቢ ከም እንቕጽል ርግጽ እዩ፣ ግና እውን ብዛዕባ ርእሱ ንህዝቡ ምምሃር ንምፍጻም ዝገበሮ ጻዕሪ ዘርኢ ዕላማ ዘለዎ ትንቢታዊ መስመር ናይ ሓቂ ነይሩ እዩ፤ እቲ ታሪኽ እውን ክሕጂ ክምህሮ ዝደሊ ትምህርቲ ክፍሊ እዩ፣ እቲ ኣብ ቃል ትንቢት ብዛዕባ እቲ ሂደት ትምህርቲ ዝርከብ ሓበሬታ ድማ ምዕጻው ጊዜ ፈተና ጋር ዝሰማማዕ መወዳእታ ናይቲ ዘተ ይለልይ።

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “ଖ୍ରୀଷ୍ଟ ପୂର୍ବରୁ ଅବସ୍ଥିତ, ସ୍ୱୟଂ-ଅସ୍ତିତ୍ୱଶୀଳ ଦେବପୁତ୍ର ଅଟନ୍ତି…. ତାଙ୍କର ପୂର୍ବଅସ୍ତିତ୍ୱ ବିଷୟରେ କହିବାବେଳେ, ଖ୍ରୀଷ୍ଟ ମନକୁ ଅନାଦି ଯୁଗମାନଙ୍କ ମଧ୍ୟରେ ପଛକୁ ନେଇଯାଆନ୍ତି। ସେ ଆମକୁ ନିଶ୍ଚିତ କରନ୍ତି ଯେ ଏମିତି କେବେବି କୌଣସି ସମୟ ଥିଲା ନାହିଁ, ଯେତେବେଳେ ସେ ଅନନ୍ତ ଦେବଙ୍କ ସହ ନିକଟ ସହଭାଗିତାରେ ନଥିଲେ। ଯାହାଙ୍କ ସ୍ୱରକୁ ସେତେବେଳେ ଯିହୂଦୀମାନେ ଶୁଣୁଥିଲେ, ସେ ଦେବଙ୍କ ସହ ତାଙ୍କ ପାଖରେ ପାଳିତ ଜଣେ ପରି ଥିଲେ।” Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “Inni Waaqa wajjin wal qixxaa ture, daangaa hin qabnee fi hundumaa danda’aa…. Inni Ilma bara baraa, ofiin jiraataa dha.

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> “Yeroo Dubbiin Waaqayyoo waaʼee namummaa Kiristoos yeroo inni lafa kana irra ture dubbatu, akkasumas waaʼee jiraachuu isaa duraanii ifatti dubbata. Dubbiin, Ilma Waaqayyoo bara baraa taʼee, uumama waaqeffamaa tokko taʼee, Abbaa isaa wajjin tokkummaa fi gamtoominaan ture. Bara baraan inni Araaraa kakuu ture; isa keessa saboonni lafa kanaa hundinuu, Yihudootaa fi Ormoota, yoo isa fudhatan, eebbifamuu qaban turan. ‘Dubbiin Waaqayyo wajjin ture, Dubbiinis Waaqayyo ture.’ Utuu namoonni yookaan ergamoonni hin uumamin dura, Dubbiin Waaqayyo wajjin ture, Waaqayyoos ture.” Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

Maca kana keessatti isheen dubbii Yohannis isa jalqabaa irraa tuqxeetti.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Jalqabatti Jalqabni ture; Jalqabnis Waaqayyo wajjin ture; Jalqabnis Waaqayyo ture. Innis jalqabatti Waaqayyo wajjin ture. Wanti hundinuu isaatiin uumame; isa malee wanti uumame keessaa tokko illee hin uumamne. Yohannis 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Jalqabarrattiitti yoo xiqqaate Waaqolii lama turan; Yohaannis, “Dubbichi Waaqa ture, Waaqa wajjinis ture” jedhee dubbateera. Lakkoofsa jalqabaa Seera Uumamaa keessatti jechi Ibrootaa “Elohim” jedhu Waaqa jedhamee hiikama. Yeroo baayʼee Dubbii Waaqayyoo keessatti “Elohim” caasaa naahawwii kan Waaqa tokkicha agarsiisu keessatti kaaʼama; taʼus, baayʼina taʼuu isaa irraa hin buʼu. Yohaannis ragaa lammaffaa isaa dhimma kana irratti dhiyeessuudhaan ilaalcha “Elohim” inni lakkoofsa sana keessatti Waaqa tokkicha taʼuu isaa ni balleessa. Dhugaa baʼuun isaa yoo xiqqaate Waaqolii lama jiraachuu ni mirkaneessa.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Warra anti-trinitarianota Hafuura Raajii jabeessanii qabna jedhan caalaa kan yaaddessu, jalqabatti “Hafuurri Waaqayyoo bishaanota irra sochoʼaa ture” jedhuudha. “Hafuurri” bishaanota irra sochoʼaa ture sun Abbaa moo Ilmaani, yookaan akka Obboleettiin White Isa waamtuutti namicha sadaffaa sadeen samii keessaa turee? Wangeela isaa keessatti lakkoofsonni sadii jalqabaa Yohannis dubbii kanaan itti aanu.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Isa keessa jireenyi ture; jireenyichis ifa namootaa ture. Iftis dukkana keessatti in ibsa; dukkannis isa hin hubanne. Yohannis 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Wabiin ifaa fi dukkanaatti godhame kun jalqaba Kitaaba Uumamaa keessatti jedhu wajjin guutummaatti walii gala.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Waaqayyo, “Ifni haa ta’u” jedhe; ifnis ni ta’e. Waaqayyos ifa sana gaarii akka ta’e ni arge; Waaqayyo ifa dukkana irraa addaan ni baase. Uumama 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Nutiqqootti tajaajilammiinnarni taakku marlunnguit qaamarngermut tunngasut, taakkua Guutip pingaarnerpaamik saqqummiunneqarnerata kingorna pinngortitaq pillugu oqaluttuarineqartumi malitsigisat, uterfigeqqikkumaarpavut. Aallaqqaataani aalajangiunneqartoq siullerpaaq tassaavoq Guutip pingaarnerpaamik qanoq inissisimanera imaluunniit suussusia. Kisianni immikkoortoq taanna unitsinneqanngilaq kapitali marluk versillu pingajuat tikillugu, tassani pinngortitsinermi oqaatsit kingulliit pingasut Hebræerit allagaasa pingasut atorlugit aallartimmata, taakkua ataatsimut katillutik oqaatsimut “ilumoortut” qanoq nutserneqartartumut pilersitsisarmata.

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Jalqaba gabaasaa uumamaa Waaqummaa ibsa; achiis humna uumuu dubbii Isaa ni dhiyeessa; ergasii immoo kutaa sana mallattoo waaqayyummaa dhugaa, ergaa ergamaa sadaffaa, fi maqaa Waaqayyoo akka Alpha fi Omegaan ibsametti bakka buʼuun ni xumura.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> በሰባተኛውም ቀን እግዚአብሔር ያደረገውን ሥራ ፈጸመ፤ ከያደረገውም ሥራ ሁሉ በሰባተኛው ቀን ዐረፈ። እግዚአብሔርም ሰባተኛውን ቀን ባረከው እና ቀደሰው፤ ምክንያቱም እግዚአብሔር ፈጥሮ ካደረገው ሥራ ሁሉ በእርሱ ዐርፎ ነበርና። ዘፍጥረት 2፥2፡3

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Dhumni dhugaa duraa Dubbii Waaqayyoo keessatti barsiifaman culminee kutichaa ti. Innis jechoota sadiin “Waaqayyo,” “uume,” fi “tolche” jedhee xumurama; kanaan jalqaba kutichaa cimsuudhaan, akkasumas akkuma kana barbaachisaa ta’een Sanbata guyyaa torbaffaas cimsaa jira. Sanbatni, dhugumatti, mallattoo uumamaa fi mallattoo Waaqayyoo fi saba Isaa filatamanii gidduu jiru dha. “Dhugaan” qubee sadii jechoota sadii dhumaa sanaa, kan uumamaa jalqaban keessatti bakka buufama. Dhugaa bahumsi sun dhugaan Sanbataa hammam hiika guddaa fi barbaachisummaa qabu addeessaa jira; garuu akkuma sana gadi fagoo ta’een, qubeewwan sadan sunis ergamoota ergamoota malakoota jalqabaa, lammaffaa fi sadaffaa keessatti argaman tarkaanfii sadii bakka bu’u. Kanaafuu, kutaa jalqabaa Macaafa Qulqulluu keessatti Sanbatni akka mallattoo humna uumamaa Waaqayyoo ta’etti, akkasumas akka dhimma qormaataa yeroo dhumaatti ta’utti beekamti. Macaafni Macaafa Qulqulluu keessaa inni dhumaa, dhugaa bahumsa Yohaannis wangeela isaa keessatti kenne wajjin deemuuf dhugaa baatuu sadaffaa ni kenna.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> ଏସିଆରେ ଥିବା ସାତଟି ମଣ୍ଡଳୀଙ୍କ ପାଖରେ ଯୋହନଙ୍କର ଲେଖା: ଯିଏ ଅଛନ୍ତି, ଯିଏ ଥିଲେ, ଏବଂ ଯିଏ ଆସିବେ, ସେହିଜଣଙ୍କ ପକ୍ଷରୁ; ତାଙ୍କ ସିଂହାସନ ସମ୍ମୁଖରେ ଥିବା ସାତ ଆତ୍ମାଙ୍କ ପକ୍ଷରୁ; ଏବଂ ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କ ପକ୍ଷରୁ ତୁମମାନଙ୍କ ପାଇଁ ଅନୁଗ୍ରହ ଓ ଶାନ୍ତି ହେଉ। ସେ ବିଶ୍ୱସ୍ତ ସାକ୍ଷୀ, ମୃତମାନଙ୍କ ମଧ୍ୟରୁ ପ୍ରଥମଜାତ, ଏବଂ ପୃଥିବୀର ରାଜାମାନଙ୍କ ଉପରେ ଅଧିପତି। ଯିଏ ଆମକୁ ପ୍ରେମ କଲେ, ଏବଂ ନିଜ ରକ୍ତରେ ଆମ ପାପରୁ ଆମକୁ ଧୋଇ ପବିତ୍ର କଲେ, ଏବଂ ଆମକୁ ତାଙ୍କ ଈଶ୍ୱର ଓ ପିତାଙ୍କ ପାଇଁ ରାଜା ଓ ପୁରୋହିତ କରିଛନ୍ତି, ତାଙ୍କର ମହିମା ଓ ଅଧିକାର ଯୁଗେ ଯୁଗେ ଥାଉ। ଆମେନ। ଦେଖ, ସେ ମେଘମାନଙ୍କ ସହିତ ଆସୁଛନ୍ତି; ଏବଂ ପ୍ରତ୍ୟେକ ଚକ୍ଷୁ ତାଙ୍କୁ ଦେଖିବ, ସେମାନେ ମଧ୍ୟ ଯେମାନେ ତାଙ୍କୁ ବିଦ୍ଧ କରିଥିଲେ; ଏବଂ ପୃଥିବୀର ସମସ୍ତ ଗୋତ୍ର ତାଙ୍କ ନିମନ୍ତେ ବିଳାପ କରିବେ। ଏମିତି ହେଉ, ଆମେନ। ପ୍ରଭୁ କହୁଛନ୍ତି, ମୁଁ ଆଲ୍ଫା ଓ ଓମେଗା, ଆରମ୍ଭ ଓ ଶେଷ, ଯିଏ ଅଛନ୍ତି, ଯିଏ ଥିଲେ, ଏବଂ ଯିଏ ଆସିବେ, ସର୍ବଶକ୍ତିମାନ।

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Ani Yohaannis, isa illee obboleessa keessan taʼee, rakkina keessa, mootummaa keessa, fi obsa Yesuus Kiristoos keessatti hirmaataa taʼe, sababii dubbii Waaqayyoo fi dhugaa-baatuu Yesuus Kiristoosiif jedhee odoola Patmoos jedhamtu keessa ture. Guyyaa Gooftaa irratti Hafuura keessa ture; sagalee guddaa tokko, akka sagalee malakataa taʼe, dugda koo duubaan nan dhagaʼe; innis akkana jedhe: Ani Alfaa fi Oomeegaa, inni jalqabaa fi inni dhumaa. Waan ati argitu kitaaba keessatti barreessi; waldoota torban Eeshiyaa keessa jiranitti ergi; Efesoon, Smirnaa, Pergamoos, Tiyaatiraa, Saardees, Filadelfiyaa, fi Laaʼodiiqeyaatti. Mulʼata 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Mul’ata boqonnaa tokkoffaa keessatti aayatawwan sadii jalqabaa ergaa akeekkachiisa isa dhumaa ni ibsu; akkasumas ergaan sun akkamitti Waaqayyo irraa gara ilmaan namootaatti dabarfamu akka ta’es ni mul’isu. Akkasumas, inni Mul’ata Yesus Kiristoos akka ta’e ni ibsa; kanaanis kitaaba Mul’ataa fi kitaaba Daani’el gidduutti garaagarummaa ni agarsiisa. Inni tokko raajii dha; inni kaan immoo mul’ata dha.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Mulʼata keessatti macaafonni Kitaaba Qulqulluu hundinuu walitti dhufu; achittis xumuramu. Asitti guutinsi macaafa Daaniʼeel jira. Inni tokko raajii dha; inni kaan mulʼata dha. Macaafni chaappeffame Mulʼata miti; garuu kutaa raajii Daaniʼeel kan guyyoota dhumaa wajjin wal qabatu dha. Ergamaanis, ‘Ati garuu yaa Daaniʼel, dubbicha cufi; macaafichas hamma yeroo dhumaatti chaappeessi’ jedhee ajaje. Daaniʼel 12:4.” Hojii Ergamootaa, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Mul’ata Mul’ata keessatti sararoonni raajii beekamanii sarara irratti sararaan walitti fidamuu qaban jiru. Sararoonni raajii hundinuu kitaaba Mul’ataa keessatti xumuramu; garuu kitaabni cufame sun kitaaba Mul’ataa miti, akkasumas salphaatti kitaaba Daani’eel qofa kan cufame miti; kanaa mannaa, wanti kitaaba Daani’eel keessatti cufame “kutaa raajii Daani’eel kan guyyoota dhumaa wajjin walqabatu” ture.

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

“Guyyoonni dhumaa” hiika waliigalaa keessatti hubatamuu ni danda’u; garuu akka dubbiiwwan hafuuraatiin kakaafamanitti isaan hubachuun, (akkasuma isaan ta’an) ibsi “guyyoota dhumaa” jedhu mallattoo raajii isa waliin walqabate qabaachuu isaa akka ilaallu nu barbaachisa. “Guyyoonni dhumaa” yeroo addaa seenaa raajii kan deeggarsa hedduu qabu dha. Seenaa sana yeroo dhihootti ibsuun koo abdii dha. Innis addatti seenaa bara 1798 irraa jalqabee hanga cufamuu yeroo ayyaanaaatti jiru dha. Karaa tokkoon kana beekuun ni danda’ama; tajaajila mana qulqullummaa isa dhugaa keessatti guyyaan waggaa keessaa tokko kan murtii bakka bu’u ture, innis Guyyaa Araaraa ture. Sirni dhugaan sun isa obboleettii White Guyyaa Araaraa anti-tayipii jettu fakkeesse. Guyyaan Araaraa raajii yookaan hafuuraa “guyyoota dhumaa” yeroo qorannoo bakka bu’a; innis yeroo murtii isa dhumaa bakka bu’a.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Raajii Daaniʼel keessatti chaappeffamee ture inni raajii lama taʼe ture. Raajiin tokko kan guyyoota dhumaa wajjin walqabatu, kan Milleraayitonni hubatan, banuu firdichaa labse. Kutaan Daaniʼel sanaa mulʼata laga Ulaayii isa boqonnaawwan saddeetii fi sagalii keessatti argamuun bakka buʼameera. Raajiin inni biraa kan Daaniʼel keessatti chaappeffamee ture xumura firdichaa, fi xumura Adventizimii, fi xumura Ameerikaa Gamtoomanii, fi xumura addunyaa ni labsa. Mulʼanni sun lagicha Hiddeqeltiin bakka buʼame ture.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Waaqni ifa Daaniʼel irraa argate guyyoota dhumaa kanaaf addatti kenname. Mulʼata inni qarqara Ulaayii fi Hiddeqel, lagaawwan gurguddoo Shinaar biratti arge, amma raawwatamuu irra jiru; wantoonni duraan dubbataman hundinuus yeroo gabaabaa keessatti ni raawwatamu.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed 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, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

ଉଲାଇ ଦର୍ଶନ 1798 ମସିହାରେ ମୁକ୍ତ କରାଗଲା ଏବଂ ଏହା ଈଶ୍ୱରଙ୍କ ପବିତ୍ରାଳୟ ଓ ତାଙ୍କର ଜନଙ୍କୁ ସମ୍ବୋଧନ କରେ। ହିଦ୍ଦେକେଲ ଦର୍ଶନ 1989 ମସିହାରେ ମୁକ୍ତ କରାଗଲା, ଯେତେବେଳେ ଦାନିଏଲ ଅଧ୍ୟାୟ ଏଗାର, ପଦ ଚାଳିଶରେ ବର୍ଣ୍ଣିତ ଭାବରେ, ପୂର୍ବତନ ସୋଭିଏତ ସଂଘକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ଦେଶମାନଙ୍କୁ ପାପାତନ୍ତ୍ର ଓ ଯୁକ୍ତରାଷ୍ଟ୍ର ଦ୍ୱାରା ବହାଇ ଦିଆଗଲା, ଏବଂ ଏହା ଈଶ୍ୱରଙ୍କ ଜନଙ୍କର ଶତ୍ରୁମାନଙ୍କୁ ସମ୍ବୋଧନ କରେ। ଏହି ଦୁଇ ଦର୍ଶନ ପ୍ରକାଶିତ ବାକ୍ୟ ପୁସ୍ତକର ସାତଟି କଳିସିଆ ଓ ସାତଟି ମୋହର ପରି କାର୍ଯ୍ୟ କରେ। ଗୋଟିଏ କଳିସିଆର ଆଭ୍ୟନ୍ତରୀଣ ଇତିହାସ, ଏବଂ ଅନ୍ୟଟି କଳିସିଆର ବାହ୍ୟ ଇତିହାସ; ଏବଂ ସେମାନେ ଉଭୟେ ସମଗ୍ର ଅବଧିକୁ ଆବୃତ କରି, “ବିଶେଷକରି” “ଏହି ଶେଷ ଦିନମାନଙ୍କ ପାଇଁ” ଅଟନ୍ତି।

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Garuu, kitaabni Mul’ataa kitaaba cufamaa akka hin taane nutti himamus, akkasumas immoo kitaaba cufamaa akka ta’es nutti himama.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Mul’ata Uumamaa kitaaba chaappeffamee dha, garuu akkasumas kitaaba banamee dha. Inni taateewwan dinqisiisoo bara dhumaa seenaa lafaa kana keessatti raawwatamuu qaban galmeessa. Barsiisonni kitaaba kanaa ifaa fi murtaa’oo dha; iccitii-qabeeyyii fi hubachuuf hin danda’amne miti. Isa keessatti sararri raajii inni Daniel keessatti kaafame sunuma irra deebi’amee kaafameera. Raajiiwwan tokko tokko Waaqayyo irra deebi’ee dubbateera; akkas gochuudhaanis isaanii barbaachisummaa guddaa kennamuun akka qabu ni agarsiisa. Gooftaan wantoota bu’aa guddaa hin qabne irra deebi’ee hin dubbatu.” Manuscript Releases, volume 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Mul’anni Mul’ataa kan banameef, raajiiwwan Daani’el keessatti jiran waan banamanii fi sararoonni raajii kanneen Daani’el keessatti banaman sunuma Mul’ata keessattis argamaniif. Wanti kitaaba Mul’ataa keessatti cufamee ture, kutaa Mul’ataa tokko ture; inni addatti sabni Waaqayyoo “bara mootummaa dhumaa” keessatti argamu wajjin wal qabata. Yeroo Obboleettiin White ibsa kana barreessitetti, “bakakkaa torban” sun yeroo sana cufamee ture; kanaafis “inni kitaaba cufame dha” jette barreessite. Akkasumas kitaabni Daani’el “kitaaba cufamee ture” jette, jechuunis yeroo darbeetti. Isheedhaaf inni bara 1798tti banamee ture.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

ସେହି ସାତଟି ଗର୍ଜନ ସମ୍ବନ୍ଧରେ ତାଙ୍କ ଜୀବନକାଳରେ ଯାହା ମୁଦ୍ରିତ କରାଯାଇଥିଲା, ତାହା କେବଳ ସାତଟି ଗର୍ଜନ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଭବିଷ୍ୟତ ଘଟଣାମାନଙ୍କୁ ନୁହେଁ, ବରଂ ପ୍ରଥମେ ଏହି କଥାକୁ ଯେ “ସାତଟି ଗର୍ଜନ” ପ୍ରକାଶ କରେ ଯେ ଆଡଭେଣ୍ଟିଜ୍ମର ଆରମ୍ଭ ଆଡଭେଣ୍ଟିଜ୍ମର ଶେଷ ସହ ସମାନ୍ତର ଅଟେ। “ସାତଟି ଗର୍ଜନ” ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କ ପ୍ରକାଶିତ ବାକ୍ୟକୁ ବୁଝିବା ପାଇଁ ଆବଶ୍ୟକ ସର୍ବପ୍ରମୁଖ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ନିୟମକୁ ପ୍ରକାଶ କରୁଛି, ଏବଂ ସେଥି ସହିତ ଈଶ୍ୱରଙ୍କ ସ୍ୱଭାବ ଓ ଚରିତ୍ରର ଏକ ଗୁଣକୁ ମଧ୍ୟ ପ୍ରକାଶ କରୁଛି—ସେ ସମସ୍ତ ବିଷୟର ଆରମ୍ଭ ଓ ଶେଷ ଅଟନ୍ତି। ଭବିଷ୍ୟଦ୍ବାଣୀ ଏହା ସୂଚିତ କରେ ଯେ ଈଶ୍ୱରଙ୍କ ସ୍ୱଭାବ ଓ ଚରିତ୍ର ସହ ସମ୍ବନ୍ଧିତ ସତ୍ୟମାନଙ୍କର ଏକ ଉଦ୍ଦେଶ୍ୟପୂର୍ଣ୍ଣ ବିକାଶ ରହିଛି।

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Yesus yeroo akka “Leenca gosoota Yihudaa”tti bakka buufamutti, hojii inni seenaa keessatti karaa tartiibaa fi sirna qabeessa ta’een dhugaa mul’isuudhaan raawwatu agarsiisa. Inni dubbii raajii hamma yeroo itti hubatamuu qabuutti ni cufa. Inni kaayyoo barsiisuuf dhugaa ni cufa, ni hiikas. Akka Palmoniitti, Yesus Lakkooftuu Dinqisiisaa, Gooftaa yeroo seenaa Isaa to’atu dha. Akka Alfaa fi Oomeegaatti, wantoota biro keessaa tokkoon, inni Gooftaa afaanii dha. Akka Leenca gosoota Yihudaatti, inni isa yeroo dhugaan namootatti mul’ifamu to’atu dha.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Ⲙ̀ⲡⲁⲡⲟⲕⲁⲗⲩⲯⲓⲥ ⲁⲡⲁⲛⲟⲩϯ ϧⲉⲛ ⲧⲁⲓ ϭⲁⲡⲧⲉⲣ ⲡⲓⲟⲩⲱⲧ, ⲙⲉⲛⲉⲛⲥⲁ ⲡⲓϣⲟⲙⲧ ⲛ̀ⲃⲉⲣⲥ, ⲧⲉ ϯⲙⲉⲧⲛⲟⲩϯ ⲥⲉⲧⲁϣⲟⲥ ⲉ̀ⲃⲟⲗ ϩⲱⲥ ϣⲟⲙⲧ ⲛ̀ϩⲱⲃ ⲉⲧⲫⲟⲣϫ ⲉⲩⲟⲛϩ ⲉ̀ⲃⲟⲗ.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> እስያ ውስጥ ለሚገኙት ሰባቱ ቤተ ክርስቲያናት ዮሐንስ፤ ጸጋና ሰላም ለእናንተ ይሁን።

> from him which is, and which was, and which is to come;

> kan inni jiru, kan turee fi kan dhufu irraa;

> and from the seven Spirits which are before his throne;

> eeyyee isa duraa jiran Hafuurota torba irraa;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Akkasumas Yesuus Kiristoos, inni dhugaa baatuu amanamaa, du’a keessaa ilma hangafa ta’e, akkasumas bulchaa mootota lafaa ta’e. Mul’ata 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Seensa kitaaba Macaafa Qulqulluu isa dhumaa keessa jiru ifatti nagaa gara waldaa Waaqayyoo erga; nagaan sun Abbaa, Hafuura fi Ilma adda baasee mul’isa. Dhuma Dubbiin Waaqayyoo jalqaba irra deebi’aa jira; akkas gochuudhaanis hubannaa sirrii Waaqummaa ilaalchisee barbaachisummaa isaa cimsaa jira. Inni kana kan godhu warra Filadelfiyaa ta’an, warra dhibba afurtamii afur kuma guutanif. Isaan saba mootummaa isa dhumaa ti; warra seenaa mootummaa keessatti guutummaa sararoota isaatiin fakkeenya isaanii argatanidha. Dhugaa kana keessaa tokko tokko dabalatee, dhugaa-baatonni sun Waaqayyo seenaa raajii guutuu keessatti beekumsa waa’ee uumama Isaa fi amala Isaa irratti tartiibaan dabalaa fidee akka jiru hundeessu.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Waaqayyo beekuu dhabuu namaa ilaalchisee macaafota qulqulluu keessatti mallattoon guddaan Fara’oon isa Gibxi bakka bu’ee dha; innis addunyaa guutuu, kanaafis ilmaan namaa hundumaa, fakkeenya ture. Mallattoon sun jalqaba Israa’el dhugaa keessatti adeemsa sana eegala; achittis Waaqayyo maqaa Isaa beeksisuuf barbaadaa ture. Dhuma Israa’el dhugaa irrattis falmiin maqaa Waaqayyoo irratti taasifame irra deebi’ame. Dhuma Israa’el dhugaa irratti Yesus walitti dhufeenya Isaa Yihudoota wajjin qabu seenaa Daawit adda baasee fi “seera yeroo jalqaba itti caqasame” jedhu fayyadamuudhaan mallatteesse; kunis ibsa dhumaa waa’ee jaamummaa Laa’odiiqeyaa Yihudootaa ilaallatu bakka bu’e. Isaan waan Inni jedhu hubachuu hin dandeenye; sababiin isaas seera Alfaa fi Oomeegaa hin beekan turan, akkasumas Alfaa fi Oomeegaa isaanii duratti dhaabatee jiru hin beekan turan.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Jalqaba Israa’el hafuuraa keessatti, falmiin seenaa Musee keessatti fakkeenyaan mul’ate wal-qixa ta’ee ni argama. Akkuma Israa’el durii keessatti ture, Adooleesentiizimiin seenaa “bara dhumaa” keessa yeroo adeemu, Alfaa fi Oomeegaa caalaatti hubachuuf carraawwan hedduun kennameera. Akkuma bara Kiristoositti ture, dhuma Adooleesentiizimii irratti gaaffiin dabalataa tokko illee kan hin kaafamne iddoon tokko ni jira.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Mul’ata Muujii boqonnaa tokkootti deebinee yeroo ilaallu, ayyaannii fi nagaan Isa jiruu, Isa turee fi Isa dhufu irraa, akkasumas Hafuurota Torban irraa, akkasumas Yesuus irraa ergamu akka ta’e ni argina. Waaqummaan Yesuus, Hafuurota Torban, fi Isa jiruu, Isa turee fi Isa dhufu ta’een bakka buufamee dhihaata; kanaanis amaloonni “Isa jiru, turee fi dhufu” jedhamanii ibsaman Abbaa kan ta’an akka ta’e akka beeknu nu dandeessisa. Amaloonni kun uumama bara baraa Waaqayyoo ni bakka bu’u. Inni yeroo hundumaa jiraataa ture; lakkoofsa saddeetii fi sagaliitti immoo amalichi sunuma ifatti Yesuusitti ramadameera.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> ମୁଁ ଆଲ୍ଫା ଓ ଓମେଗା, ଆରମ୍ଭ ଓ ଶେଷ, ପ୍ରଭୁ କହୁଛନ୍ତି, ଯିଏ ଅଛନ୍ତି, ଯିଏ ଥିଲେ, ଏବଂ ଯିଏ ଆସିବେ, ସେହି ସର୍ବଶକ୍ତିମାନ। ମୁଁ ଯୋହନ, ଯେ ତୁମମାନଙ୍କର ଭାଇ ଓ ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କ କ୍ଳେଶ, ରାଜ୍ୟ ଓ ଧୈର୍ଯ୍ୟରେ ସହଭାଗୀ ମଧ୍ୟ, ପତ୍ମୋସ ବୋଲି କୁହାଯାଉଥିବା ଦ୍ୱୀପରେ ଥିଲି, ଈଶ୍ୱରଙ୍କ ବାକ୍ୟ ଓ ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କ ସାକ୍ଷ୍ୟର କାରଣରେ। ପ୍ରଭୁଙ୍କ ଦିନରେ ମୁଁ ଆତ୍ମାରେ ଥିଲି, ଏବଂ ମୋ ପଛରେ ତୁରୀର ନ୍ୟାୟ ଏକ ମହାଶବ୍ଦ ଶୁଣିଲି, କହୁଥିଲା, ମୁଁ ଆଲ୍ଫା ଓ ଓମେଗା, ପ୍ରଥମ ଓ ଶେଷ; ଏବଂ, ତୁମେ ଯାହା ଦେଖୁଛ, ତାହା ଏକ ପୁସ୍ତକରେ ଲେଖ, ଏବଂ ଏସିଆରେ ଥିବା ସାତୋଟି କଳିସିଆଙ୍କ ନିକଟକୁ ପଠାଇଦେଅ; ଏଫିସସ, ସ୍ମୁର୍ଣ୍ଣା, ପର୍ଗାମୋସ, ଥୁଆତୀରା, ସାର୍ଦ୍ଦିସ, ଫିଲାଦେଲଫିଆ, ଓ ଲାଓଦିକିଆଙ୍କ ନିକଟକୁ। ପ୍ରକାଶିତ ବାକ୍ୟ ୧:୮–୧୧।

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Warri inni dubbii Yesuus halluu diimaan barreessu qaban, lakkoobsa saddeetii fi kudha tokko keessatti kan dubbachaa jiru Yesuus akka taʼe ni beeku. Lakkoobsa sana keessatti Yesuus, yeroo ofii isaatiin “Gooftaa, inni jiru, inni ture, inni dhufuuf jirus” jedhee of ibsutti, eenyummaa bara baraa isa Abbaa wajjin wal fakkaatu qabaachuu isaa mulʼisa; akkasumas Yesuus, Inni “Hundumaa Dandaʼu” taʼuu isaa dabalee ibsa.

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Maca jalqaba Kitaaba Mul’ataa keessatti Yesuus dubbatu, kitaaba akka inni Mul’ata Yesuus Kiristoos ta’e ifatti ibsu sana keessatti, inni Alfaa fi Oomeegaa ta’uu isaa, akkuma Abbaan bara baraan jiraatu sana innis bara baraan ta’uu isaa, akkasumas inni Waaqayyo Hundumaa Danda’u ta’uu isaa dha. Amaloonni uumama Waaqayyoo dubbii Yesuus irraa Kitaaba Mul’ataa keessatti jalqaba irratti dhufan isa dhumaa dha. Amaloonni sun Adventistoota amma iyyuu ilaalcha jalqabaa Waaqummaa sana ittisanii falmanef gufuu kallattii irraa ta’an dha. Isaan yeroo tokko Abbaan Ilma Isaa dhalche jechuun amanu.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Dhumuura kitaaba Mul’ataa jalqabaa kitaaba Mul’ataa wajjin walii gala.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Dhufuun lammaffaa dhufuun ibsa Waaqummaa sanaa ni hordofa. Boqonnaa digdamii lammaffaa keessatti, xumuri kitaabichaa jalqaba kitaabichaa wajjin walii gala; akkasumas lakkoofsi kudha lammaffaan dhufaatii lammaffaa eeruudhaan lakkoofsa torbaa boqonnaa tokkoo wajjin wal-sima.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Kunoo, ilaalaa, ani ariitiin nan dhufa; gatiin koo na wajjin jira; akka hojii isaa taʼetti tokkoon tokkoo namaatiif kennuuf. Ani Alfaa fi Oomegaa dha; jalqabaa fi dhumaa, isa duraa fi isa boodaa. Eebbifamoo warri abboommii isaa raawwatan; kunis akka muka jireenyaa irratti mirga qabaataniif, karrawwan keessaa darbuudhaanis magaalaatti akka seenaniif. Alatti immoo sareewwan, falfaltoonni, halaleessitootni, ajjeechitoonni, waaqeffattootni waaqota tolfamoo, akkasumas namni soba jaallatuu fi raawwatu hundinuu jiru. Ani Yesuus, wantoota kana waldoota keessatti isiniif dhugaa baʼuuf ergamaa koo ergeera. Ani hidda Daawitii fi sanyii isaa, urjii barii ifaa sana. Hafuuraa fi Misirrittiin, “Kottu” jedhu. Inni dhagaʼus, “Kottu” haa jedhu. Inni dheebotus haa dhufu. Namni fedhu hundinuus bishaan jireenyaa tola haa fudhatu. Mulʼata 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Eega Dhufaatii lammaffaatti erga wabee booda, Yesus akkuma Mul’ata boqonnaa tokko keessatti of beeksise, ofii isaa Alfaa fi Oomeegaa ta’uu isaa ni ibsa. Achiis, warra waan Hafuurni waldoota amantiitti jedhu dhaga’an fi warra hin dhageenye gidduutti adda baafama ni dabalata. Inni adeemsa qunnamtii Mul’ata boqonnaa tokko, lakkoofsota tokko irraa hamma sadiitti fakkeeffamee jiru ni wabee, jechuunis ergaa sana Yohaannisitti akka geesseef Gabri’eelin ergamee ture jedhuun.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

ᚦᛖᚾ ᚻᛖ ᚱᛖᛏᚢᚱᚾᛋ ᛏᚩ ᚦᛖ ᚠᛁᚾᚪᛚ ᛋᛏᚪᛏᛖᛗᛖᚾᛏ ᚦᚪᛏ ᚻᛖ ᛗᚪᛞᛖ ᛏᚩ ᚦᛖ ᛋᚳᚱᛁᛒᛖᛋ ᚪᚾᛞ ᛈᚻᚪᚱᛁᛋᛖᛖᛋ ᚪᛏ ᚦᛖ ᛖᚾᛞ ᚩᚠ ᚪᚾᚳᛁᛖᚾᛏ ᛁᛋᚱᚪᛖᛚ. ᚻᛖ ᛏᛁᛖᛋ ᛒᚩᚦ ᛖᚾᛞᛁᛝᛋ ᚩᚠ ᛚᛁᛏᛖᚱᚪᛚ ᚪᚾᛞ ᛋᛈᛁᚱᛁᛏᚢᚪᛚ ᛁᛋᚱᚪᛖᛚ ᛏᚩᚷᛖᚦᛖᚱ, ᛒᚣ ᚪᚾᛋᚹᛖᚱᛁᛝ ᛁᚾ ᚱᛖᚹᛖᛚᚪᛏᛁᚩᚾ ᚠᚩᚱ ᚦᚩᛋᛖ ᛁᚾ ᚦᛖ “ᛚᚪᛋᛏ ᛞᚪᚣᛋ” ᚹᚻᚪᛏ ᚦᛖ ᛃᛖᚹᛋ ᛁᚾ ᚦᛖᛁᚱ “ᛚᚪᛋᛏ ᛞᚪᚣᛋ” ᚳᚩᚢᛚᛞ ᚾᚩᛏ ᚢᚾᛞᛖᚱᛋᛏᚪᚾᛞ. ᚻᛖ ᛋᚪᚣᛋ ᚦᚪᛏ ᚻᛖ ᛁᛋ ᚦᛖ ᚱᚩᚩᛏ (ᛒᛖᚷᛁᚾᚾᛁᛝ) ᚪᚾᛞ ᚩᚠᚠᛋᛈᚱᛁᛝ (ᛖᚾᛞᛁᛝ) ᚩᚠ ᛞᚪᚹᛁᛞ. ᚦᛖ ᛋᚢᛒᛃᛖᚳᛏ ᚩᚠ ᛞᚪᚹᛁᛞ ᚪᚾᛞ ᚻᛁᛋ ᛚᚩᚱᛞ ᚹᚪᛋ ᚦᛖ ᛚᚪᛋᛏ ᛋᛏᚪᛏᛖᛗᛖᚾᛏ ᛃᛖᛋᚢᛋ ᛗᚪᛞᛖ ᛏᚩ ᚦᛖ ᛩᚢᛁᛒᛒᛚᛁᛝ ᛃᛖᚹᛋ, ᚪᚾᛞ ᛁᛏ ᛏᚣᛈᛁᚠᛁᛖᛋ ᚦᛖ ᚠᛁᚾᚪᛚ ᛈᚱᚩᚾᚩᚢᚾᚳᛖᛗᛖᚾᛏ ᚠᚩᚱ ᚦᚩᛋᛖ ᛁᚾ ᚦᛖ ᛚᚪᛋᛏ ᛞᚪᚣᛋ ᚦᚪᛏ, ᚪᚳᚳᚩᚱᛞᛁᛝ ᛏᚩ ᚦᛖ ᛗᛖᛋᛋᚪᚷᛖ ᛏᚩ ᚦᛖ ᛈᚻᛁᛚᚪᛞᛖᛚᛈᚻᛁᚪᚾ ᚳᚻᚢᚱᚳᚻ, ᚳᛚᚪᛁᛗ ᛏᚩ ᛒᛖ ᛃᛖᚹᛋ, ᛒᚢᛏ ᚪᚱᛖ ᚾᚩᛏ.

> 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. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Kunoo, warra mana sagadaa Seexanaa keessaa, warra ofiin, “Nuyi Yihudoota” jedhan, garuu kan hin taane, sobanis, ani akka isaan dhufanii miilla kee duratti sagadan, akkasumas akka ani si jaalladhe beekan nan godha. Ati dubbii obsaa koo waan eegdeef, anis sa’aatii qoramaa isa guutummaa biyya lafaa irratti dhufu, warra lafa irra jiraatan qoruuf dhufu sana irraa sin eega. Mul’ata Yohaannis 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Warri kanneen miilla qulqullootaatti sagadan, isaanii Adventistoota Laaʼodiiqeyaa warra afaan Gooftaa keessaa tufamanii dha.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “Warri akka yaadan, warri miilla qulqullootaa duratti sagadan, (Mul’ata 3:9), dhumarratti ni fayyu. As keessatti ani isin irraa adda ta’uun qaba; mootummaa Waaqayyoo na argisiiseetti, gareen kun Adventistoota maqaa qofaatiin turan, warra duubatti deebi’anii fi ‘Ilma Waaqayyoo ofii isaaniif deebi’anii fannisan, isa ifatti qaanessanis’ akka ta’an. Akkasumas ‘sa’aatii qorumsa’ isa amma iyyuu dhufuuf jiru keessatti, innis amala dhugaa nama hundumaa mul’isuuf, isaan bara baraaf akka badan ni beeku; dhiphina hafuuraa guddaadhaanis liqimfamaniiruudhaan, miilla qulqullootaa duratti ni jilbeenfatu.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Macaafni Kitaaba Qulqulluu fi Hafuura Raajii irratti hundaaʼuun, warri miilla qulqullootaa irratti sagadan miseensota mana sagadaa Seexanaa ti. Isaan Yihudoota taʼuu of jedhu; garuu akkas miti. Adveentistoonni qajeelonni waldaa Filadelfiyaa keessatti dubbifamaa jiru. Kuma dhibba afurtamii afur Filadelfiyaawota, Yihudoota of jedhu garuu kan hin taane immoo Laaʼodiiqeyaa dha. “Bara dhumaa” keessatti gareen lamatu namoota amanamoo taʼan keessaa jiru; isaanis kuma dhibba afurtamii afur fi warra wareegamtoota taʼan dha. Waldoota torban keessaa lama qofa jechuun komii tokko illee kan hin qabne jiru. Tokko Filadelfiyaa yoo taatu, warra gonkumaa hin duune bakka buuti; inni kaan immoo Simiirnaa yoo taatu, wareegamtoota amanamoo bakka buuti. Wareegamtoonni fi warri hin duune, jechuunis Simiirnaa fi Filadelfiyaa, waldoota torban keessaa ergaa isaaniif kenname irratti balaaleffannaan tokkollee kan hin dabalamin isaan qofa dha. Haa taʼu malee, waldoonni lamaan isaanii iyyuu warra Yihudoota taʼuu of jedhan garuu kan hin taane wajjin wal qabachuu qabu turan. Kunis akkasuma; sababni isaas hundi isaanii “bara dhumaa” keessatti miseensota waldaa tokkoo, haala walfakkaataa wajjin wal qabatan dha; gareen tokko dhiiga isaanii dhangalaasuun dhugaa baʼuuf murtaaʼe, gaara Jijjiirama Bifaa irratti Museedhaan bakka buufame, gareen inni kaan immoo Eeliyaasiin bakka buufame; innis gonkumaa hin duune.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Ergaa waldaa ismiirnaa keessa jirutti akkana jedhii barreessi; Kana jedhu inni isa jalqabaa fi isa dhumaa, inni duʼee turee amma immoo jiraataa taʼe; Ani hojii kee, dhiphina kee, fi hiyyummaa kee beeka; (garuu ati sooressa dha) akkasumas arrabsoo warra ofii isaanii Yihudoota jedhu garuu kan Yihudoota hin taʼin, mana sagadaa Seexanaa taʼan sana beeka. Wantoota ati dhiphattu keessaa isa tokko illee hin sodaatin; kunoo, akka isin qoramtaniif diyaabilos keessaa keessan tokko tokko mana hidhaatti ni darba; isin guyyoota kudhan dhiphina ni qabaattu; hamma duʼaatti amanamaa taʼi, anis gonfoo jireenyaa siif nan kenna. Mulʼata Yohaannis 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

ଯେତେବେଳେ ଯୀଶୁ ସ୍ମୁର୍ଣ୍ଣା ମଣ୍ଡଳୀର ଦୁରବସ୍ଥାକୁ ବର୍ଣ୍ଣନା କରନ୍ତି, ସେ ମାତ୍ର ଗୋଟିଏ ସକାରାତ୍ମକ ଟୀପ୍ପଣୀ କରନ୍ତି, ଯେବେ ସେ କହନ୍ତି, “but thou art rich,” ଏହିପରି ସେ ସେମାନଙ୍କୁ ଶୈତାନଙ୍କର ସଭାଗୃହର ସଦସ୍ୟମାନଙ୍କ ସହିତ ବିପରୀତ ଭାବେ ଦର୍ଶାନ୍ତି, ଯେମାନେ ଧନୀ ନୁହନ୍ତି। ପ୍ରକାଶିତବାକ୍ୟରେ ଯେମାନେ ଆଡଭେଣ୍ଟିଷ୍ଟ ହୋଇ ନିଜେମାନଙ୍କୁ ଧନୀ ବୋଲି ଭାବନ୍ତି, କିନ୍ତୁ ଧନୀ ନୁହନ୍ତି, ସେମାନେ ସେହି ଯିହୂଦୀମାନେ ଯେମାନେ କୁହନ୍ତି ଯେ ସେମାନେ ଯିହୂଦୀ, କିନ୍ତୁ ନୁହନ୍ତି—କାରଣ ସେମାନେ ଲାଓଦିକିୟ ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଷ୍ଟ।

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Macaafa Mul’ataa keessatti Waaqayyoonni akka namoota sadii ta’anii dhihaataniiru; dhuma macaafa Mul’ataa irratti immoo Yesusii fi Hafuurri qulqulluun ifatti eeramu, garuu Abbaan ifatti hin eeramu. Kun garuu homaa hin jijjiiru; sababiin isaas, qajeelfamni “sarara irratti sarara” jedhu, isa jalqabaa isa dhumaa ibsu jedhu wajjin walitti makamee, Abbaa lakkoofsa dhumaa Mul’ataa keessatti beekamtii argachuu akka qabu ni gaafata; inni lakkoofsa jalqabaa keessatti achi jiraachuu isaatiin duraan dursee eenyummaa argateeraatii. Kun Wangeela Yohannis boqonnaa tokko irraa adda miti; achitti Yohannis Hafuura qulqulluu ifatti hin ibsu, garuu Hafuurri achi jiraachuun ni hubatama; sababiin isaas, yeroo jechi “jalqaba keessatti” jedhu yeroo jalqabaaf barreeffametti Hafuurri achi tureera. Dhugaan-baatuun Wangeela Yohannis boqonnaa tokko keessatti himamu, hima isuma walfakkaataa “jalqaba keessatti” jedhuun jalqaba.

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“jalqabni” mallattoo raajii ti; seerota raajii keessatti hojii irra oolan seerota raajii, dabalataanis “sararaa irratti sararaa” jedhu, fayyadamuudhaan madaalamuu qaba. Jalqabni Musee, jalqaba Wangeela Yohannis ti; innis jalqaba kitaaba Mul’ataa ti; akkasumas dhuma Mul’ataa illee dha. Sararoota afur sana keessaa yeroo lama namoonni sadii sadanuu keessaa sadeen Sadan Samii ifatti ibsamu; sarara tokko keessatti (Wangeela Yohannis) Hafuurni akka hin argamne fakkaachuu danda’a; sarara afraffaa keessattis Abban hin argamu; garuu yeroo walitti fidaman Namoonni Waaqummaa sadii hundinuu sararoota afran hundumaa keessatti bakka bu’anii jiru.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

ክርስቶስ አብን እንዲያስታውቅ መጣ፥ መንፈስ ቅዱስም ወልድን እንዲያስታውቅ መጣ። ሦስቱም ዘላለማዊ መሥዋዕቶችን አቀረቡ። አብ ዓለምን እጅግ ስለወደደ ኢየሱስን ሰጠ፤ ኢየሱስም ዓለምን እጅግ ስለወደደ፣ ለዘላለም በራሱ ላይ የፈጠራቸውን ሥጋ ሊወስድ ተስማማ። ፈጣሪው ከፍጥረቱ አካል ሊሆን መምረጡ በሚያመለክተው ተግባር ውስጥ እንዴት ያለ መስጠት ይወከላል? የአምላክነት ሦስተኛው አካል ራሱን ሰጠ፥ ምክንያቱም ሰው ዘር ተብሎ በሚጠራው የተፈጠረ አካል ውስጥ በመኖር ላይ—ለዘላለም—ያለውን ስፍራ ተቀብሎአል።

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Egaa taʼuu dandaʼa sababii kanaaf Hafuuri Qulqulluun irra deddeebiʼamee mallattoolee saba Waaqayyoo wajjin walqabatee ibsamuun isaa. Inni Nama Qaama Waaqayyummaa keessaa uumama namaa wajjin jiraachuuf taʼedha. Kanaafuu, Mallattooleen Hafuura Qulqulluu Caaffata Qulqullaaʼoo keessatti yeroo baayʼee mallattoo Hafuura Qulqulluus taʼe ilmaan namootaa bakka buʼuun ibsaman. Jalqabatti Hafuuri sun bishaanota irra sochoʼe.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Inni nattiin, Bishaan ati argite, kan sagaagaltuun irra teesse, uummata, tuuta hedduu, saboota, fi afaanota. Mul’ata Yohannis 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Moseen ijaaree qulqullinaa keessatti dhaabame keessaa, meeshaan hojjettoonni akka isa hordofanitti fakkeenyi isaa addatti ibsame hin turre tokko qofa ture; innis ibsaa damee torbaa qabu sana. Ibsaan kun walitti makamuu namummaa fi waaqayyummaa bakka bu’a. Kanaaf, caasaan ibsaa kun meeshaa qajeelcha qulqullinaa keessatti namoonni itti gumaachan godhamee hafe keessaa isa qofa ture. Ibsaawwan torban Kiristoos gidduu isaanii keessa deemu waldoota torban taʼuu isaanii ibsameera; taʼus ibsaan sun zayitaatiin bobaʼa ture, kunis Hafuura Qulqulluu bakka buʼa; akkasumas, qilleensa ibiddaa ifaaf baatan deeggaran uffata quncee adii luboonni fayyadaman irraa hojjetamu turan, kunis qajeelummaa Kiristoos isa akka ifa addunyaatti ibsu bakka buʼa. Sabni Waaqayyoo ifa addunyaa dha; garuu ifni sun kan bobaʼu zayita Hafuura Qulqulluu qofaan. Hafuuri Qulqulluun keessatti Ibsa Caaffata Qulqullaaʼoo keessatti yeroo baayʼee namootaan walqabatee ibsama.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Inni teessoo keessaa balaqqeessaa fi guungummiin akkasumas sagaleewwan ni baʼan; teessoo sana dura immoo ibsota ibiddaa torba ni gubatu turan; isaanis Hafuurota Waaqayyoo torbanidha. Mulʼata 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

ⲡⲓϣⲁϣϥ ⲛ̀ⲗⲁⲙⲡⲁⲥ ⲥⲉⲧⲁⲩⲱϣϥ ⲙ̀ⲡⲁⲓⲙⲁ ϫⲉ ⲛⲉ “ⲡⲓϣⲁϣϥ ⲛ̀ⲡⲛⲉⲩⲙⲁ ⲛ̀ⲧⲉ Ⲫϯ,” ⲁⲗⲗⲁ ⲥⲉϫⲟⲥ ⲛⲁⲛ ϫⲉ ⲡⲓϣⲁϣϥ ⲛ̀ⲗⲩⲭⲛⲓⲁ ⲛⲉ ⲡⲓϣⲁϣϥ ⲛ̀ⲉⲕⲕⲗⲏⲥⲓⲁ.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Iccitii urjii torban keessaa, harka koo mirgaa keessatti argite, fi ibsaa warqee torban keessaa. Urjiileen torban ergamoota waldoota torbanii ti; ibsaawwan torban ati argite immoo waldoota torbanidha. Mul’ata Yohaannis 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Torbanani qajeeltoo torban hafuuroota torbanii fi waldaa Waaqayyoo dha.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Anis ilaale, kunoo, gidduu teessoo mootummaa sanaa fi bineensota afur sanaa, gidduu maanguddootaa keessattis Hoolaan akka qalame tokko dhaabbatee ture; inni gaanfa torbaa fi ija torba qaba ture; isaanis Hafuurota Waaqayyoo torban biyya lafaa hundumaatti ergaman dha. Mul’ata Yohaannis 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Gaaffii torbanii fi ija torbanis Hafuura Qulqulluu isa gara biyya lafaa hundumaatti ergameedha; yeroo cuuphaman immoo Kiristaanni gara biyya lafaa hundumaatti ergama, sababiin isaas inni maqaa Abbaa, Ilmaa fi Hafuura Qulqulluutiin cuuphameera. Eebba warra rakkoo seera Dilbataa keessatti wareegamtoota ta’an irratti labsame keessatti, akkasumas warra amantii keessatti Israa’el hafuuraa yeroo ammaa keessaa bara 1844 jalqabee du’an hundumaa irratti, Hafuuraatu sagalee galataa awwaalcha isaanii kenna yeroo Inni, “Eeyyee,” “isaan hojii isaanii irraa haa boqotan” jedhu; sababiin isaas Inni hojii isaanii keessatti hanga isaan lubbuu isaanii gad dhiisanitti guutummaatti isaanii wajjin ture.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Kana ani sagalee samii keessaa akkana naan jedhu nan dhagaʼe; Barreessi, “Warri duʼan kanneen ammaa achii jalqabanii Gooftaa keessatti duʼan eebbifamoo dha;” Eeyyee, jedhu Hafuuri, “isaan dadhabbii isaanii irraa akka boqotan; hojii isaanii immoo isaan duukaa buʼa.” Mul’ata 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Yeroo xumuraa fi jalqaba macaafa Mul’ataa, jalqaba Macaafa Qulqulluu, fi jalqaba wangeela Yohaannis yeroo ilaallu, Namoonni Sadan Waaqummaa keessaa hundinuu bakka bu’anii ni argamu; abbaa seera “sarara irratti sarara” jedhuun hojii irra ooluu irratti hundaa’uun Abbaanis achi keessa jira. Ilmisis achi jira; ofii Isaa Alfaa fi Oomeegaa ta’uu ni ibsa.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Yoo walitti-dhufeenyiin namaa fi waaqayyummaa walitti-dhufeenya Hafuura Qulqulluu fi ilmaan namootaa taʼuu isaa yoo hubanne, yeroo sanatti maaliif mallattooleen Hafuura Qulqulluu mallattoolee ilmaan namootaa wajjin walqabsiifamanii akka jiran ni hubanna. Ilaalcha kana yaada keessa qabannee, gara “jalqaba keessa” lamaan isa yeroo baayʼee irratti xiyyeeffachaa turretti deebiʼina.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Jalqabatti Waaqay samii fi lafa uume. Lafti immoo bifa hin qabdu ture, duwwaas ture; dukkannis fuula tuujubee irra ture. Hafuurri Waaqayyoo immoo fuula bishaanotaa irra in sochoʼa ture. Waaqayyoonis, “Ifni haa taʼu” jedhe; ifnis taʼe. Waaqayyoonis ifni akka gaarii taʼe arge; Waaqayyoonis ifa dukkana irraa addaan qoodde. Uumama 1:1–4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Jalqabatti Dubbiin ture; Dubbiinis Waaqayyoo wajjin ture; Dubbiinis Waaqayyo ture. Inni jalqabumatti Waaqayyoo wajjin ture. Wanti hundinuu isaatiin taʼe; isa malee wanti taʼe tokko illee hin turre. Isa keessatti jireenyi ture; jireenyichis ifa namootaa ture. Ifichis dukkana keessatti ni ifa; dukkanichis isa hin hubanne. Yohannis 1:1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

“Jalqabatti” jedhu kanaaf ragoota lamaan kana fayyadamee; Waaqayyo Dubbiin, inni waan hundumaa uume, akkasumas lubbuu Isaa kenne; mootummaa isaas “isa keessa jireenyi ture,” jireenyi Isaas “ifaa” namootaa ture. “Ifni” nama uumame tokkoo qajeelummaa Uumaa ti. Qajeelummaan Uumaa immoo xiyyoo ibsaa mana qulqullummaa keessa jiru keessatti argamu dha.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Ishee uffata quncee talbaa qulqulluu fi adii uffattuuf isheef kenname; qunceen talbaa sun qajeelummaa qulqullootaati. Mul’ata Yohannis 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

የጧፉን ክር የሚያበራው ዘይት በአማኙ ሕይወት ውስጥ የመንፈስ ቅዱስን ሥራ ይወክላል። በመጀመሪያ ምድር ጨለማ ነበረች እና ብርሃንም አልነበረም። ከዚያም ኢየሱስ በእርሱ ውስጥ ያለችውን ሕይወት ራሱን ሰጠ፥ ለሰዎችም ብርሃን እንዲኖር አደረገ።

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Warri hundi kan lafa irra jiraatan hundinuu isa waaqeffatu; isaan maqaan isaanii galmee jireenyaa Hoolichaa uumama biyya lafaa irraa jalqabee qalame sana keessatti hin barreeffamne dha. Mul’ata Yohaannis 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Yeroo Yesuus ilmaan namaatiif aarsaa taʼuu filate, akka namoonni ifa qabaataniif lubbuu isaa kenne. Akkuma kutaa lamaan kana keessatti mulʼatutti, yeroo kam iyyuu ifni yeroo dhiyaatu, ifni waaqeffattoota gosa lamaa uuma; isaanis ifaa fi dukkanaan bakka buʼaman, jechuunis ijoollee guyyaa yookaan ijoollee halkanii dha.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Isin garuu isin, obboloota, akka guyyaan sun akka hattuutti isin irratti hin gaʼuuf dukkana keessa miti. Isin hundinuu ijoollee ifaa fi ijoollee guyyaa ti; nu jechuunis kan halkaniti yookaan kan dukkanaa miti. 1 Tasalonqee 5:4, 5

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Yeroo hariiroon bara baraa inni Hafuuri Qulqulluun ijoollee guyyaa wajjin qabu akkamitti dhihoo taʼe beeknutti, maaliif mallattooleen ijoollee Waaqayyoo fi Hafuura Qulqulluu akkasitti walitti dhihoo taʼan hubachuu dandeenya. Kutaa Mul’ata keessaa isa dhumaa keessatti, Yesusiin Alfaa fi Oomeegaa taʼee ni argina; hojii “line upon line” fayyadamuudhaan Abbaa ni argina; Hafuuri Qulqulluunis bakka bu’iinsa mallattoo isa dhumaa ofii Isaa kennaa jira; namoonni qulqulloonni durii Hafuura Qulqulluun akka sochoosamaniin dubbatan waan taʼeef. Ibsi Isaa inni jalqabaa ofii Isaa irratti inni Uumama keessatti kennu, Bishaanota irra socho’aa jiraachuu Isaa, jechuunis ilmaan namootaa irra socho’aa jiraachuu Isaa, adda baasa; wabii Isaa inni dhumaa ofii Isaa immoo akkana jechuun dhiyaata.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Akkasumas Ayiirii fi misirroon, “Kottu” jedhu. Inni dhaga’us, “Kottu” haa jedhu. Inni dheebotes haa dhufu. Namni fedhe hundinuu bishaan jireenyaa tola haa fudhatu. Mul’ata Yohaannis 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Jalqabaa hanga dhumaatti Hafuurri Qulqulluun ilmaan namaa wajjin walitti dhufeenya keessatti beekamfamee jira; sababiin isaas ijoolleen guyyaa walitti dhufeenya waaqummaa fi namummaa bakka bu’u. Phaawulos akkuma Isaayaas ibsutti, namoonni mi’aawwanidha; ibsaawwan iddoo qulqulluu keessa jiranis mi’aawwan itti qubatni kaa’amu qabu turan; zayitiinis ifa inni qajeelummaa Kiristoos ta’e mul’isuuf boba’aa barbaachisu kennuuf gara mi’aawwan sanaatti gadi dhufa ture. Nuyi mi’aawwan Hafuuricha Qulqulluu, Nama sadaffaa Waaqayyummaa, isa jalqabaa irraa kaasee hanga dhuma Dubbiin Waaqayyoo ifatti adda baasee ibsutti, akkasumas barreeffamoota Hafuuricha Raajii keessatti sirriitti adda baafamee ibsame sanaati.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Ergaa ergamaa keessatti, isa jalqaba Adventizimii fi dhuma irratti raawwatame sana keessatti, ergaawwan addaa lama jiru; inni tokko waldaaaf, inni tokko immoo biyya lafaatiif.

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