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

Macaafa Yo’eelii fi Waldaa Adventistii Guyyaa Torbaffaa Laa’oodiikee’aa — Lakkoofsa Kudha Lamaan

Number Twelve

Lakkofsa Kudha Lama Biyyoo Taʼe keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa十二

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Kaayyoon koo, ragaa raajii Yoʼeel akka haala keessatti dhiheessuufii dha; jechuunis, wanta Pheexiros guyyaa Phenxeqoosxee dubbachaa fi hojjetaa ture keessatti ragaan Yoʼeel akka beekamuuf. Macaafni Qulqulluun waaʼee wanta Pheexiros guyyaa Phenxeqoosxee hojjetaa fi dubbachaa ture ifatti akka ibsu nan amana; garuu yeroo inni ergaa Phenxeqoosxee akka raawwii macaafa Yoʼeelitti ibseen kaaʼe sanatti, seenaa bokkaa boodaa keessatti maal akka raajiidhaan fakkeenyeeffachaa ture hubachuuf nan barbaada.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

পিতর হৈছে ঈশ্বৰৰ অৱশিষ্ট লোকসকলৰ এক প্ৰতীক, আৰু কেৱল পেন্টেকষ্টতেই নহয়, মথি ১৬ অধ্যায়ত কৈচৰীয়া ফিলিপ্পীতেও এই বিষয়টো দৃষ্টান্তৰূপে প্ৰকাশ পাইছে। কৈচৰীয়া ফিলিপ্পী দানিয়েল ১১ অধ্যায়ৰ তেৰৰ পৰা পন্ৰহ পদলৈ অৱস্থিত, যি তিনিটা পদে এনে এক যুদ্ধ উপস্থাপন কৰে যাৰ প্ৰথম পৰিপূৰণ ঐতিহাসিক সেই সময়ছোৱাত হৈছিল যেতিয়া কৈচৰীয়া ফিলিপ্পীৰ নাম পেনিয়াম আছিল। তেৰৰ পৰা পন্ৰহ পদে ষোল্লহ পদৰ পূৰ্বে আহে, আৰু ষোল্লহ পদে যুক্তৰাষ্ট্ৰত দেওবাৰৰ বিধান চিনাক্ত কৰে। দহ পদে ১৯৮৯ চনত ছোভিয়েট ইউনিয়নৰ পতন চিনাক্ত কৰে। দানিয়েল ১১ অধ্যায়ৰ দহৰ পৰা ষোল্লহ পদলৈ ১৯৮৯ চনৰ পৰা দেওবাৰৰ বিধানলৈকে সময়ছোৱা প্ৰতিনিধিত্ব কৰে, আৰু সেই সময়ছোৱাই একেই অধ্যায়ৰ চল্লিশ পদৰ “গুপ্ত ইতিহাস”।

## The Hidden History in BOLDFACE

BOLDFACE keessatti Seenaa Dhoksaa

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Yeroo dhumaattis mootichi kibbaa isa irratti ni dhiibba.

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Garuu ilmaan isaa ni kakaafamu; humna guguddaa baayʼee walitti ni qabu; mootichi kaabaa immoo gaariiwwaniin, fardeen yaabbattootaatiin, dooniiwwan baayʼeetiinis akka bubbee hammaataatti itti ni dhufa; biyyaawwan keessa ni seena; lolaan guutee ni yaaʼa, ni darbu. Inni tokko dhugumaan ni dhufa; ni guuta, ni darbu; ergasii deebiʼee hamma masaraa isaaatti ni kakaafama.

## 2014 the battle of Raphia

2014 ውግእ ራፍያ

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Ammas mootichi dheekkamsaan ni kaʼa; inniis baʼee isa wajjin, jechuunis mooticha kaabaa wajjin ni lola; innis loltoota baayʼee guddaa ni qopheessa; garuu tuulli sun harka isaa keessatti ni kennama. Yommuu inni tuula sana balleesse, garaan isaa ni ol jedha; kumaatama hedduus ni gata; garuu kanaan hin jabaatu.

## The battle of Panium (Caesarea Philippi)

በፓኒየም (ቂሳርያ ፊልጶስ) የተካሄደው ጦርነት

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Sewqeen kaabaasichaa inni kaabaa deebiʼee ni dhufa; isa duraa caalaa tuuta guddaa ni qopheessa; waggoota muraasa booddee immoo dhugumaan waraana guddaa fi qabeenya baayʼee wajjin ni dhufa.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> Kanaa fi yeroowwan sana keessatti namoonni hedduun mootii kibbaa irratti ni ka’u; akkasumas saamtotni saba keetii mul’ata sana dhaabuuf of ol in kaasuu; garuu ni kufu.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Kanaaf mootii kaabaa dhufee tuullaa waraanaa ni ijaara; magaalota dallaa cimaa qabanis ni qabata; humni mootummaa kibbaas isa dura dhaabbachuu hin danda’u; sabni inni filates akkasumas dhaabbachuu hin danda’u; isa dura dhaabbachuuf humni tokkollee hin jiraatu.

## The Sunday law in the USA

L seera Dilbata Ameerikaa keessatti jiru

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> ርሱን የሚመጣበትም እንደ ራሱ ፈቃድ ያደርጋል፤ “በፊቱም ማንም አይቆምም፤” እርሱም “በክብር ምድር ይቆማል፥” እርስዋም በእጁ ትጠፋለች። ወደ ክብር ምድርም ይገባል፥ ብዙ አገሮችም ይገለበጣሉ፤ ነገር ግን እነዚህ ከእጁ ያመልጣሉ፥ ኤዶምና ሞዓብ፥ እንዲሁም ከአሞን ልጆች ዋነኞቹ። እጁንም በአገሮች ላይ ይዘረጋል፤ የግብፅም ምድር አታመልጥም። ዳንኤል 11:40, 10–16, 41, 42።

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Yommuu Pheexiroos raajii keessatti Qeisaariyaa Filiphii (Paaniyuum) keessa jiru, Pentekoosteenis yeroo roobaa boodaa ta’e sana, kunis isa “seenaa dhokataa” lakkoofsa afurtama keessaa iddoo isaa agarsiisa. Ani waraana yeroo ammaa Yukireen kan boqonnaa kudha tokkoo lakkoofsa kudha tokko keessatti bakka bu’e, akkasumas waraana dhufu Paaniyuum kan lakkoofsota kudha sadii hanga kudha shaniitti jiru, isa gara Waraana Addunyaa Sadaffaatti geessu, kanneen taateewwan alaa ta’an bara 1989 fi seera Dilbataa gidduu jiran ilaaluuf yaada qaba; garuu yeroo ammaa seenaa ergamaa sadaffaa irraa jalqabee Onkololeessa 22, 1844 irraa hamma ijaarsa mootummaa seera qabeessa ta’e bara 1863tti jiru adda baasaa jirra.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

መስመሩ ከሦስተኛው መልአክ መምጣት በ9/11 (1844) እስከ የእሑድ ሕግ (1863) ድረስ ያለውን ያመለክታል። የእሑድ ሕጉ ነፃነትን የሚያውጅ በነበረው የነፃ ማውጫ አዋጅ በምሳሌነት ተወክሎ ነበር፤ ይህም ነፃነት የሚወገድበትን የእሑድ ሕግ በምሳሌነት ያመለክታል። ነፃነት በመጀመሪያው ሪፐብሊካን ፕሬዚዳንት ተነግሮ ነበር፤ ይህም በትንቢት መሠረት በእሑድ ሕግ ጊዜ አምባገነን ሊሆን የተወሰነው በመጨረሻው ሪፐብሊካን ፕሬዚዳንት የሚወገደውን ነፃነት በምሳሌነት ያመለክታል።

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “Yommuu sabni keenya qajeeltoowwan mootummaa isaa akkasitti ganee seera Dilbataa yoo baase, Pirootestaantizimiin gocha kana keessatti harka popperii waliin wal qabata; kun immoo abbaa-irreeffannaa yeroo dheeraaf carraa isaa eeggaa dheebotuun irra deebi’ee bulchiinsa abbaa-irree cimaatti ol ka’uuf hawwii guddaadhaan ilaalaa ture sanaaf jireenya kennuu qofa ta’a.” Testimonies, volume 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

୭୪୨ ଖ୍ରୀ. ପୂ. ହେଉଛି ସେହି ଆଲ୍ଫା ଇତିହାସ, ଯାହା ଇଶାୟା ୭:୮ ର ସମୟ-ଭବିଷ୍ୟଦ୍ବାଣୀମାନଙ୍କର ଆରମ୍ଭ କରିଥିଲା, ଏବଂ ଯାହା ୧୮୬୩ ମସିହାରେ ଓମେଗା ପୂରଣତାକୁ ପହଞ୍ଚିଲା। ୭୪୨ ମସିହାରେ, ଦକ୍ଷିଣ ରାଜ୍ୟ ଯିହୁଦାର ରାଜା ଆହାଜ ଉତ୍ତର ରାଜ୍ୟ ଗଠନ କରିଥିବା ଉତ୍ତରର ଦଶ ଜାତିବଳଙ୍କ ବିରୁଦ୍ଧରେ ଗୃହଯୁଦ୍ଧରେ ପ୍ରବେଶ କରୁଥିଲେ। ୭୪୨ ଖ୍ରୀ. ପୂ.ର ଇତିହାସକୁ ଶାସ୍ତ୍ରର ଶାବ୍ଦିକ ଗୌରବମୟ ଦେଶ ଯିହୁଦାରେ ଦୃଷ୍ଟାନ୍ତରୂପେ ପ୍ରଦର୍ଶିତ କରାଯାଇଥିଲା; ସେଠାରେ ଶାବ୍ଦିକ ଯିହୁଦୀମାନେ ବସୋବାସ କରୁଥିଲେ, ଏବଂ ସେହି ଅଂଶରେ ଦୁଷ୍ଟ ଓ ମୂର୍ଖ ରାଜା ଆହାଜଙ୍କ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥିଲା—ଏପରିକରେ ୧୮୬୩ ମସିହାର ଓମେଗା ଇତିହାସର ପୂର୍ବରୂପ ହୋଇଥିଲା। ୧୮୬୩ ମସିହାର ଓମେଗା ଇତିହାସ ସେହି ସମୟସୀମାରେ ପୂରଣ ହୁଏ, ଯେତେବେଳେ ସଂଯୁକ୍ତ ରାଷ୍ଟ୍ର ପୃଥିବୀର ପଶୁ, ଅର୍ଥାତ ବାଇବେଲୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ଷଷ୍ଠ ରାଜ୍ୟ ଭାବେ ଶାସନ କରେ। ସଂଯୁକ୍ତ ରାଷ୍ଟ୍ର ହେଉଛି ଆତ୍ମିକ ଗୌରବମୟ ଦେଶ, ଯାହା ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଖ୍ରୀଷ୍ଟଧର୍ମରୁ ଗଠିତ, ଯେମାନେ ବାଇବେଲ ଅନୁଯାୟୀ ଆତ୍ମିକ ଯିହୁଦୀ। ୭୪୨ ଖ୍ରୀ. ପୂ.ର ଆଲ୍ଫା ଇତିହାସରେ ଉତ୍ତର ଓ ଦକ୍ଷିଣ ମଧ୍ୟରେ ଘଟିଥିବା ଗୃହଯୁଦ୍ଧ, ୧୮୬୩ ମସିହାର ଓମେଗା ଇତିହାସରେ ଉତ୍ତର ଓ ଦକ୍ଷିଣ ମଧ୍ୟରେ ଘଟିଥିବା ଗୃହଯୁଦ୍ଧକୁ ଦୃଷ୍ଟାନ୍ତରୂପେ ପ୍ରଦର୍ଶନ କରିଥିଲା। ଏହି ଉଭୟ ସାକ୍ଷୀ ମିଳି ସେହି ବାହ୍ୟ ଇତିହାସକୁ ଦର୍ଶାଉଛନ୍ତି, ଯାହା ରବିବାର ଆଇନ ପର୍ଯ୍ୟନ୍ତ ନେଇଯାଏ, ଯେଉଁଠାରେ ଆତ୍ମିକ ଗୌରବମୟ ଦେଶ ପୁଣିଥରେ ଦୁଇ ଶ୍ରେଣୀରେ ବିଭକ୍ତ ହେବ।

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

ኣብ 742 ቅ.ክ., እቲ ብሰሜናዊ ሓይሊ ዝተወከለ ጥምረት ናይ እስራኤል ዓሰርተ ሰሜናዊ ነገዳትን ሶርያን እዩ ነይሩ፤ ስለዚ ድማ ምስ ወጻኢ ሓይሊ ዝግበር ኪዳን ኣብነት ኮይኑ ነበረ፣ እዚ ድማ ኣብ ግዜ ውግእ ሓድነት እቲ ንባርነት ዝድግፍ ጳጳሳዊ ስርዓት ድጋፉ ንናይ ደቡብ ግዝኣታት ዝድግፉ ኣብ ባርነት ከም ዝተዋህበ ተፈጺሙ እዩ። እቲ ኣብ 742 ቅ.ክ. ናይ ሶርያ ወጻኢ ሓባሪ፣ ከምኡውን ኣብ ግዜ ውግእ ሓድነት ናይ ጳጳሳዊ ስርዓት ወጻኢ ሓባሪ፣ ነቲ ጥምረት ናይ ዓለም-ኣቀፍ ግሎባሊስትታት ምስ እቶም ግሎባሊስት ዴሞክራት ኣብ ልዕሊ MAGA-ism ዝካየድ ውግእ ይለልዮ፤ እቲ ውግእ ድማ ኣብ 2015 እቲ ራብዓይን ኣዝዩ ሃብታምን ፕሬዚዳንት ተንሲኡ ብምቕራቡ፣ ከምኡ ብምግባሩ ድማ ከም ዳንኤል ዓሰርተ ሓደ፣ ቍጽሪ ክልተ መሰረት ንምሉእ ግዝኣት Grecia ኣንቀጠቐጠ ከም ዝብል ጀሚሩ እዩ። እቲ ምንቅስቓስ ድማ ነቲ ኣብ መጽሓፍ ዮኤል ዘሎ ምብራህ ኣህዛብ ይለልይ። “Grecia” እና “ኣህዛብ” ድማ ምስቲ ኣራዊትን ሓሶት ነብይን ብኪዳን ኮይኑ ንዓለም ናብ ኣርማጌዶን ዝመርሕ ሓይሊ ድራጎን ምልክታት እዮም።

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Bara 2015 keessatti saboonni ormaa waamicha raajii gara sulula Yehooshaafaax kan Yoʼeel, isa inni immoo sulula murtii jedhee waame, dammaqan. Bara 2015 keessa Donald Trump dorgommii pirezidaantummaa isaaf kaadhimamu isaa beeksise; kanaanis mootummaa impaayera addunyaa-bulchitootaa kan Giriikaan bakka buʼame sochoosee, saboonni ormaa gara Armagedoonitti adeemsa isaanii jalqaban; kunis eegalamuun waraana Yukireenii waggaa tokko booda qofa, raawwii lakkoofsa kudha tokkoo Daniel boqonnaa kudha tokkoo keessatti taʼe.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Waraanni sivilii bara 742 Dh.K.D. fi 1863 seenaa seera Dilbataa ni adda baasu; inni immoo xumura mootummaa jaʼffaa raajii Macaafa Qulqulluu agarsiisa. Mootummaan jaʼffaan sun Waraana Kacaatii irraa jalqabe; kanaafuu xumuri mootummaa jaʼffaa sanaa yeroo seera Dilbataatti taʼutti, irra-deebiʼamuu Waraana Kacaatii ni adda baasa—sirriitti yeroo Waraanni Sivilii adeemsifamaa jiru sanatti. Hiikni fi moggaasni waraana tokko akka waraana sivilii yookaan akka waraana kacaatiitti ilaalcha irratti hundaaʼa. Wanti Dimokraatonni amma karaa seeraan waraanuu, maallaqa qisaasessuu, gowwoomsaa, godaansa seeraan alaa fi piroopaagaandaa raawwachaa jiran “kacaatii halluu” jedhuun moggaafama; garuu lubbuun sochii isaanii addunyaawaa sana morman hojiiwwanuma sana akka kakaasa jeequmsa “sivilii”tti ilaalu. Antifa yakkaamaa moo gootaa?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Taariikh ahaan labadaas dagaal waxay astaan u yihiin hal dagaal oo kala qaybin ah oo ka dhacaya taariikhda madaxweynihii Jamhuuriga ee ugu dambeeyey. Sida madaxweynihii ugu horreeyey ee Jamhuuriga, dagaalka waxaa guul ku dhamayn doona madaxweynihii ugu dambeeyey ee Jamhuuriga, kaas oo sidoo kale lagu sii tusay madaxweynihii ugu horreeyey, kaas oo isaguna ahaa guuleystihii Dagaalkii Kacaanka. Kacaanka MAGA, sida ay Dimuqraadiyiintu sheegaan, wuxuu dhalinayaa “qalalaasaha sokeeye” ee hadda jira. Iyada oo ku xidhan jihadaada siyaasadeed ee shakhsiyeed, dagaalka hadda jira ama waa dagaal kacaan ah ama waa dagaal sokeeye. Si nebiyaysan, waa labadaba.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 ሕጊ ሰንበት ይወክል፣ 1844 እውን ከምኡ እዩ፣ ምኽንያቱ ሳልሳይ መልኣኽ ምስ መልእኽቲ ሕጊ ሰንበት በጺሑ እዩ። እቲ ካብ 1844 ክሳዕ 1863 ዘሎ ዘመን ካብ መጀመርታ ክሳዕ መወዳእታ ፊርማ ሕጊ ሰንበት ይሸከም። ብ1846 መርዓ እቶም ዋይትስ፣ ምእዛዝ ሰንበት፣ ከምኡውን ካብ Harmen ናብ White ዝተገብረ ለውጢ ስም፣ እቲ ብጥቅምቲ 22, 1844 ዝተኣተወ መርዓ ከም ዝተፈጸመ ምልክት ነበረ፣ እቲ ፍጻመ ድማ ከምቲ ሶስተ-ዕጽፊ ፈተና ሰንበት ናይ ማና ድሕሪ ጥምቀት ቀይሕ ባሕሪ ዝመጹ ዓሰርተ ፈተናታት መጀመርታ ዝምልከት ነበረ፣ ከምኡ ድማ መጀመርታ ሂደት ፈተና ሳልሳይ መልኣኽ ኣመልከተ።

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

መና የመጀመሪያው ፈተና ነበር፤ በካዴስ ያለውን አሥረኛውን ፈተናም ይወክላል፥ ምክንያቱም ሁለቱም የሦስተኛውን መልአክ መልእክት ይወክላሉና፤ ስለዚህም የእሑድ ሕግን።

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “ପ୍ରତି ସପ୍ତାହରେ, ମରୁଭୂମିରେ ସେମାନଙ୍କର ଦୀର୍ଘ ପର୍ଯ୍ୟାଟନ ସମୟରେ, ଇସ୍ରାଏଲୀୟମାନେ ଏକ ତ୍ରିବିଧ ଆଶ୍ଚର୍ଯ୍ୟକର କାର୍ଯ୍ୟର ସାକ୍ଷୀ ହୁଏଥିଲେ, ଯାହା ସେମାନଙ୍କର ମନରେ ସବ୍ବାଥର ପବିତ୍ରତାକୁ ଗାଢ଼ ଭାବରେ ପ୍ରଭାବିତ କରିବା ପାଇଁ ନିର୍ଦ୍ଦିଷ୍ଟ ଥିଲା: ଷଷ୍ଠ ଦିନରେ ମାନ୍ନାର ଦୁଇଗୁଣ ପରିମାଣ ପଡ଼ୁଥିଲା, ସପ୍ତମ ଦିନରେ କିଛିମଧ୍ୟ ପଡ଼ୁନଥିଲା, ଏବଂ ସବ୍ବାଥ ପାଇଁ ଆବଶ୍ୟକ ଅଂଶ ମିଠା ଓ ଶୁଦ୍ଧ ଅବସ୍ଥାରେ ସଂରକ୍ଷିତ ରହୁଥିଲା; କିନ୍ତୁ ଅନ୍ୟ କୌଣସି ସମୟରେ ଯଦି କିଛି ରଖି ଦିଆଯାଉଥାନ୍ତା, ତାହେଲେ ସେଥିଏ ବ୍ୟବହାରଯୋଗ୍ୟ ରହୁନଥିଲା।” ପାଟ୍ରିଆର୍କ୍ସ ଆଣ୍ଡ ପ୍ରୋଫେଟ୍ସ, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Qorumsa kudhan keessaa inni jalqabaa qormaata “mannaa” jedhu ture; kunis ergaa dachaa sadii ergamoota sadii Mul’ata kudha afur keessatti argamanii bakka bu’a. Akkuma mannaan ture, ergamoonni sunis guyyyaa jalqabaa torbanii irratti waaqeffannaa geggeeffamu irraa akeekkachiisa dachaa sadii bakka bu’u. Dinqiin mannaa dachaa sadii sun “yaada isaanii qulqullummaa Sanbataa irratti akka maxxanuuf kan qophaa’e” ture; kunis, dhugumatti, kaayyoo ergamaa sadaffaati. Dinqiiwwan sadii mannaan bakka buufaman keessaa inni jalqabaa, buddeena samii “nyaachuu” kan of keessatti hammate ture; “nyaachuun” immoo yeroo bokkaa boodaa kan agarsiisu mallattoo alfaadha. Dinqiin inni lammaffaan ergaa ergamaa lammaffaa bakka bu’a; achittis kaka’umsi yeroo kufaatiiwwan lamaan Baabilon bakka bu’aman mallatteessuuf jechootaa fi gaaleewwan “dacha” godha; Baabilon kufteetti, kufteetti, jechuun. Dinqiin inni lammaffaan guyyaa ja’affaa irratti hamma mannaa “dacha godhamuu” ture. Dinqiin inni sadaffaan immoo buddeena Sanbata guyyaa torbaffaatii eegamuu ture.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Ergamoota ergamoota ergamoota fakkeenya taʼee, maannaan ergamaa isa jalqabaa dha; kanaafis seenaan guutuun isa keessatti argamuu qaba; seenaan sunis Mulʼata boqonnaa kudha afur keessatti seenaa ergamoota sadan hundumaa ti. Ergamaan inni jalqabaa ergaa ergamoota sadanii hundumaa keessaa fakkii fractal dha. Fractal jechuun boca jiʼoomeetirii walxaxaa taʼe, isa kutaa-kutaatti qooduun dandaʼamu, kutaan tokkoon tokkoon isaas guutuu sanaa garagalcha xinnaadhaan hirʼifame taʼuu isaa agarsiisu dha. Amalti kun wal-fakkaachuu of keessaa qabu jedhama. Fractaloonni yeroo hammam keessa seentan iyyuu balʼina xiinxala guddaa qabu. Fractaloonni herreega, baayoloojii, fiiziksii, jiʼoloojii, keemistrii, astronoomii, injinariingii fi dameewwan hubannoo kanneen biroo hedduu keessatti mulʼatu.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

Prakashita pustakara chaudda adhyayare thibā tini dūtanka “tini-padīya gathana” prathama dūtanka sandeshare pratibimbit haichi, ebam ehi bhābare prathama dūtanku tini dūtankara eka “fractal” kari deichi. Daniyela pustakara prathama tini adhyāya kramashah prathama, dwitiya, ebam tritiya dūtanka sandeshaku pratinidhitva karanti; ebam Daniyela prathama adhyāyare sehi eka “tini-padīya gathana” madhya rahichi, yāhā ehi tini adhyāyare pratibimbit haichi, thik sehipari yāhā prathama dūtanka sahita sambandhare tini dūtamānankara madhyare dekhāyāe.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

ମନ୍ନାର ତ୍ରିଗୁଣ ଅଦ୍ଭୁତକାର୍ଯ୍ୟ ଖାଇବା ପାଇଁ ଥିଲା, ଏବଂ ଦାନିଏଲ ପ୍ରଥମ ଅଧ୍ୟାୟ ଖାଦ୍ୟଗ୍ରହଣ ସମ୍ବନ୍ଧୀୟ ଅଟେ। ବାବିଲୋନର ଆହାର ପରିବର୍ତ୍ତେ ଶାକାହାରକୁ ବାଛି ନେଇ ଦାନିଏଲ ଆହାର-ପରୀକ୍ଷାରେ ଜୟଲାଭ କଲେ। ପରେ ତାଙ୍କର ଦେଖାଶୁଣା ସମ୍ବନ୍ଧରେ ତାଙ୍କୁ ପରୀକ୍ଷା କରାଯାଇଲା, ଏବଂ ତାଙ୍କର ଦେଖାଶୁଣା ତାଙ୍କ ମୁଖମଣ୍ଡଳ ଓ ବାବିଲୋନର ଖାଦ୍ୟ ଭୋଜନ କରୁଥିବା ଲୋକମାନଙ୍କର ମୁଖମଣ୍ଡଳ ମଧ୍ୟରେ ଏକ ପୃଥକତା ଉତ୍ପନ୍ନ କଲା। ଦ୍ୱିତୀୟ ଦୂତର ବାର୍ତ୍ତା ହେଉଛି ବାବିଲୋନରୁ ପୃଥକ ହେବାର ଆହ୍ୱାନ, ଏମିତି ଏକ ପୃଥକତାର ଇତିହାସରେ ଯେଉଁଠାରେ ଦୁଇ ଶ୍ରେଣୀ ଗଢ଼ିଉଠେ ଏବଂ ପରେ ପ୍ରକାଶିତ ହୁଏ। ଦାନିଏଲଙ୍କ ପାଇଁ ସେହି ଦ୍ୱିତୀୟ ପରୀକ୍ଷା ନେବୁକଦ୍ନେଜରଙ୍କ ତୃତୀୟ ପରୀକ୍ଷାକୁ ନେଇଗଲା, ଯାହା ପ୍ରଥମ ଅଧ୍ୟାୟର ତୃତୀୟ ପରୀକ୍ଷା ଥିଲା ଏବଂ ତୃତୀୟ ଅଧ୍ୟାୟର ସୁବର୍ଣ୍ଣମୂର୍ତ୍ତିର ପରୀକ୍ଷାର ଏକ ପ୍ରତୀକ ଥିଲା; ସିଷ୍ଟର ହ୍ୱାଇଟ ଏହାକୁ ପୁନଃପୁନି ରବିବାର ଆଇନ ବୋଲି ଚିହ୍ନଟ କରିଛନ୍ତି, ଯାହା ତୃତୀୟ ଦୂତର ବାର୍ତ୍ତା ଅଟେ। ଦାନିଏଲ ପ୍ରଥମ ଅଧ୍ୟାୟ, ଦାନିଏଲଙ୍କ ପ୍ରଥମ ତିନି ଅଧ୍ୟାୟର ଏକ ଫ୍ରାକ୍ଟାଲ ଅଟେ, ଏବଂ ସେହି ତିନି ଅଧ୍ୟାୟ ପ୍ରକାଶିତ ବାକ୍ୟ ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟର ତିନି ଦୂତଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ଯେଉଁଥିରେ ପ୍ରଥମ ଦୂତ ଏବଂ ଦାନିଏଲଙ୍କ ପ୍ରଥମ ଅଧ୍ୟାୟ ଉଭୟେ ସମସ୍ତ ତିନି ଦୂତ ଓ ସମସ୍ତ ତିନି ଅଧ୍ୟାୟର ଫ୍ରାକ୍ଟାଲ ଅଟନ୍ତି।

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> “Torban torbee dheeraa isaanii yeroo lafa onaa keessa turan hundumaa keessatti Israaʼelonni dinqii dachaa sadii, qulqullina Sanbataa sammuu isaanii irratti akka gadi fageenyaan mulʼisuuf qophaaʼe, ni argan: guyyaa jaʼaffaatti mannaa baayʼina dachaa lamaa ni buʼe; guyyaa torbaffaatti homtuu hin buune; kutaan Sanbataaf barbaachisu immoo miʼaawaa fi qulqulluu taʼee ni eegame; yeroo biraa kam iyyuu irratti yoo hafe garuu itti fayyadamaaf kan hin malle taʼa ture.

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> “የማና መሰጠት ጋር በተያያዙ ሁኔታዎች ውስጥ፣ ሰንበት በሲና ሕግ በተሰጠ ጊዜ እንደ ተቋቋመ ብዙዎች የሚናገሩትን አስተያየት የሚያፈርስ የማያሻማ ማስረጃ አለን። እስራኤላውያን ወደ ሲና ከመጡ በፊት ሰንበት በእነርሱ ላይ የግዴታ መሆኑን ያውቁ ነበር። በሰንበት ምንም እንዳይወርድ በቅድሚያ ለመዘጋጀት በየዓርቡ የማናን እጥፍ መጠን እንዲሰበስቡ በመገደዳቸው፣ የዕረፍት ቀኑ ቅዱስ ባሕርይ ዘወትር በእነርሱ ልብ ላይ ይታተም ነበር። ከሕዝቡም አንዳንዶች በሰንበት ማና ለመሰብሰብ በወጡ ጊዜ፣ ጌታ፣ ‘ትእዛዜንና ሕጌን ለመጠበቅ እስከ መቼ ትእልዋላችሁ?’ ብሎ ጠየቀ።” አባቶችና ነቢያት፣ 296።

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Mannaa walitti qabachuu fi nyaachuun, Yohaannis Mul’ata boqonnaa kudhan keessatti kitaaba xinnaa harka ergamaa keessaa fudhatee (walitti qabatee) itti aansuudhaan nyaachuu isaa agarsiisa.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Ani garuu gara ergamaa sanaa dhaqee, “Macaafa xinnoo sana naa kenni” jedheen. Innis akkana naan jedhe; “Fudhadhu, isa nyaadhu; inni garaa kee ni hadheessa, afaan kee keessatti garuu akka dammaa ni mi’aawa.” Mul’ata 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

ଯୋହନ ପ୍ରଥମେ ଦୂତଙ୍କ ପାଖକୁ ଯାଇ ଅନୁରୋଧ କରିବାକୁ ପଡ଼ିଲା; ତାହା ପରେ ସେ ଛୋଟ ପୁସ୍ତକଟିକୁ “ନେବାକୁ” ପଡ଼ିଲା, ଏବଂ ପରେ ତାହାକୁ “ଖାଇବାକୁ” ପଡ଼ିଲା। ଦୂତଙ୍କ ପାଖକୁ ଯାଇ ଅନୁରୋଧ କରିବା ଦ୍ୱାରା ଯୋହନ ପ୍ରଥମ ଦୂତଙ୍କ ତିନୋଟି ପଦକ୍ଷେପକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଛନ୍ତି; ଏହାପରେ ଦ୍ୱିତୀୟ ପଦକ୍ଷେପ ଭାବେ ନେବା ଏବଂ ତୃତୀୟ ପଦକ୍ଷେପ ଭାବେ ଖାଇବା ଆସେ। ମନ୍ନା ସଂଗ୍ରହ କରିବା ଏବଂ କିମ୍ବା ତାହା ଖାଇବା, ମନ୍ନାର ତିନୋଟି ପରୀକ୍ଷାର ମଧ୍ୟରୁ ପ୍ରଥମଟି; କିନ୍ତୁ ଏହାର ଭିତରେ ସେହି ମନ୍ନାର ତିନୋଟି ପରୀକ୍ଷାର ସମଗ୍ର ଏକ ଭାଗାନୁଭାଗିକ ରୂପ ଅନ୍ତର୍ନିହିତ ଅଛି। ମନ୍ନା ସଂଗ୍ରହ କରିବା ଏବଂ ତାହା ଖାଇବା, ଯିରେମିୟଙ୍କ ପ୍ରତୀକାତ୍ମକ ରୂପକୁ ପ୍ରକାଶ କରେ।

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Dubbiin kee ni argadhe, anis isaan nan nyaadhe; dubbiin kees gammachuu fi ilillee garaa koo anaaf taʼe; yaa Waaqayyo gooftaa mootummaa samiitii, ani maqaa keetiin waamameera. Ermiyaas 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

“Dubbii Isaa” Yeremiyaan barbaadee achiis macaafa xinnoo sana gaafateen argame. Dubbiin Isaa yeroo mannaa walitti qabamu argame. Mannaa walitti qabuu fi nyaachuun, Hisqiʼel isa macaafa isaaf kenname nyaate fakkeessa; kana gochuudhaanis, macaafa sana nyaachuu diduun akka mana fincilaa taʼuutti of mulʼisa.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Garuu ati, yaa ilma namaa, waan ani sitti jedhu dhaga’i; mana fincilaa sana akka isaanii fincilaa hin ta’in; afaan kee banuu fi waan ani siif kennu nyaadhu. Ani yommuu ilaale, kunoo, harki tokko gara koo ergame; kunoo immoo, marfata macaafaa tokko isa keessa ture; innis isa fuula koo dura diriirse; inni keessaa fi alaan irratti barreeffame ture; isa keessattis boo’icha, gadda, fi wayyoo jedhu barreeffamee ture. Ammas innis naan jedhe, Yaa ilma namaa, waan ati argattu nyaadhu; marfata kana nyaadhu, dhaqiitii mana Israa’elitti dubbadhu.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Kanaaf afaan koo bane, innis barruu maramaa sana akka ani nyaadhu na taasise. Innis naan jedhe, Yaa ilma namaa, barruu maramaa kana ani siif kennu kana garaan kee akka nyaatu godhi, mar’imman kees itti guuti. Sana boodas ani isa nan nyaadhe; afaan koo keessattis akka dammaatti mi’aawaa ture. Hisqi’eel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Ezekiel inni kitaaba xinnaa sana nyaachuu diddamaa taanaan, inni mana fincilaa sana keessa ta’a ture; “garagalfamni” “kitaabaa” inni nyaatuuf jedhu immoo “booyicha, gadda, fi wayyoo” akka ta’etti ibsameera; kunis guyyoota dhumaa keessatti ergaa sadii-qabeessa tokko bakka bu’a. Ergaan sadii-qabeessi guyyoota dhumaa sun ergaawwan ergamoota sadanii Mul’ata keessaa boqonnaa kudha afur keessatti argamaniidha; haalli Ezkiel ergaawwan sadan sana itti dhiheessu immoo haal-duree Islaamaa fi wayyoo sadaffaa ti. Ergaawwan sadan kun alfaa fi omeegaa qabu; inni sadaffaanis “wayyoo” dha, kunis mallattoo ijoo Islaamaa dha; kanaaf alfaan omeegaa wajjin walii galuu qaba; kanaaf “booyichoonni” booyicha Fulbaana 11 irraa jalqabee, dhufaatii malakata torbaffaatii fi wayyoo sadaffaa wajjin eegalee, balaa torban dhumaa keessatti suuta suuta hammaataa itti fufee adeeme sana bakka bu’u. “Kirkirri lafaa” seera Dilbataa Mul’ata boqonnaa kudha tokkoo irratti, wayyoon sadaffaan saffisaan dhufa; waxyi immoo murtiin jal’aan Isaayyaas kudhan keessatti dubbatame seera Dilbataa sana akka ta’e nutti hima. Lakkoofsi sunis jalqabuma irraa, warra murtii jal’aa tumaniif “wayyoo” jedha.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

መናን መብላት ከሦስቱ ፈተናዎች ውስጥ የመጀመሪያው ነበር፤ ሁለተኛውም በዝግጅት ቀን “እጥፍ ማድረግ” ነበር። እነርሱስ ለምን ይዘጋጁ ነበር? ለሰንበት ፈተና ይዘጋጁ ነበር፤ ይህም የሦስተኛው መልአክ መልእክት ነው።

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Wanti dinqii sadan-sadii qabus immoo qorannoo kudhan keessaa qorannoo jalqabaa yookaan alfa ture. Waaqayyo tarkaanfii jalqabaatti mannaa kenne; achiis tarkaanfii lammaffaatti qooda “lama” kenne; garuu tarkaanfii sadaffaatti homaa hin kennine. Qorannoon sadaffaan qorannoowwan lamaan jalqabaa irraa adda dha; sababiin isaas qorannoon sadaffaan qorannoo murteessaa dha. Qorannoowwan sadan sun adeemsa qorannoo tarkaanfii kudhan qabu, kan Qadesh isa jalqabaatti geessu, keessaa alfa bakka bu’u.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Yoo ati beektoota amantii adda addaa qorattan, tarreewwan hedduu qorumsota kudhan kanneen xumura isaanii Qadeesh isa jalqabaatti gaʼan ni argattu. Hunda isaanii keessaa jechuun ni dandaʼama, Galaana Diimaa akka tokkoo qorumsota kudhan keessaa ni dabalatu; kaan immoo yeroo dhaʼichootaatti Galaana Diimaa dura mallattoowwan seenaa jiran ni dabalatu. Hundi isaanii dogoggora dha.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Qorannoon jalqabaa mannadha. Phaawulos ce’umsii Galaana Diimaa cuuphaa akka ture adda baasa.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Kana malees, obboloonni keenya hundinuu duumessa sana jala akka turan, hundinuu galaana keessa akka darban; akkasumas hundinuu duumessa sana keessatti fi galaana keessatti gara Museetti akka cuuphaman akka isin wallaaltan ani hin barbaadu. 1 Qorontos 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Musoos Yesusiin fakkeenya ta’a; cuuphaan Yesusiis adeemsa qoramaa, amala sadii qabu, kan qormaata fedhii nyaataa irraa jalqabee isa irratti xiyyeeffatu agarsiisa. Fannoonis Faasikaa Gibxii keessatti raawwatameen fakkeeffame. Yommuu isaan gama biraa Galaana Diimaa keessaa ba’anitti, Kiristoos akka aarsaa ija jalqabaa du’aa kaafame. Inni harka Yohaannis Cuuphaa irraa awwaala bishaanii keessaa yommuu ba’etti, Kiristoos (aarsaa ija jalqabaa) adeemsa qoramaa guyyaa afurtamaa jalqabe. Inni cuuphaadhaan fakkeeffamee du’aa kaafamee booddee, guyyoota afurtamaaf Kiristoos barattoota wajjin fuula isaanii duratti wal arguun turan. Adeemsi qoramaa ce’umsa Galaana Diimaa booddee jalqaba; akkuma Kiristoos bishaan keessaa akkuma ba’een hafuurichaatiin gara lafa onaatti geeffame sana dhugumaan ni jalqaba.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

ክርስቶስ የተፈተነበት የመጀመሪያው ፈተና የምግብ ፍላጎት ነበር፤ ምክንያቱም የሰማይ እንጀራ የተቀባውን ሥራውን አዳም ወደቀበት ቦታ በትክክል ከዚያ ጀምሮ ነበር የወሰደው። ከቀይ ባሕር በኋላ የመጀመሪያው ፈተና በሰማይ እንጀራ ላይ የተደረገውን ሶስት እጥፍ ፈተና የሚወክል የማና ሶስት እጥፍ ፈተና ነው። የክርስቶስ ፈተና ከውኃ ወጥቶ በኋላ ተጀመረ፤ ስለዚህ እነዚያ አሥሩ ፈተናዎች ደግሞ እነርሱ ከውኃ ከወጡ ‘በኋላ’ መጀመር አለባቸው። ከዚያም ክርስቶስ በምግብ ፍላጎት አውድ ውስጥ የተቀመጠ ሶስት እጥፍ ፈተና ተጋፈጠ፤ ይህም መንፈስ የጥንታዊቷን እስራኤል ከግብፅ አውጥቶ ወደ ምድረ በዳ ካስገባት በኋላ የተጀመረው የማና ሶስት እጥፍ ፈተና እንደሚያመለክተው ነው።

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

በቃዴስ ላይ በሚጨርሱት አሥሩ ፈተናዎች የተወከሉት ዓመፃዎች ምን እንደሆኑ በግምት የሚዘረዝሩ ሌሎች ዝርዝሮች፣ የአሮንን የወርቅ ጥጃ ዓመፅ ከእነዚያ አሥር ፈተናዎች አንዱ መሆኑን ያስረዳሉ፤ ነገር ግን ተሳስተዋል።

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Balleessaa jabbii warqee qorumsa lama agarsiisa. Kun qaama barbaachisaa fakkeenya jabbii warqee sanaati. Waaqayyo akka hin argine sabni yaadee yommuu waaqeffannaa waaqota sobaa mul’ise, kana booddee Museen deebi’e. Sana irratti sabni, akkuma Musee keessatti bakka bu’ameen fuula Waaqayyoo duratti ifatti waaqeffattoota waaqota sobaa ta’anii itti fufuuf filannoo godhe.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Bineensummaa dachaa keessatti fincila dabalaa deemu sanaan, yommuu hojii mootummaa qulqullummaa hanga yeroo sanaatti ilma angafaa qooda hundumaa keessaa tokkoon tokkoon isaanii raawwatamuu qabu ture, sanyiin Leewwii hojii mootummaa qulqullummaa qofaaf addatti ramadame, qoodamuu raajii sanyoota keessatti ni argina. Sana booda akkas taʼuu hin dandeenye. Amma sanyiin amanamaan Leewwii mana qulqullummaa ni eegaa ture. “Qoodamuu” yookaan addaan baafamuu ‘lama’ keessatti, amala raajii jabina jabbii warqee keessaa qaama tokko dha.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Fincila Aaroon, fincila Yerobiyaam mootii jalqabaa mootummaa kaabaa Israa’el taʼe sanaa fakkeenya godhata. Yerobiyaam jabbilee warqee “lama godha”; tokko Beetʼeel keessa, tokko immoo Daan keessa kaaʼa. Aaroonii fi Yerobiyaam seenaawwan wal cinaa deeman bakka buʼu; kunis seenaa uumamuu fakkii bineensaa ti. Seenaa fakkii bineensaa yeroo lama keessatti raawwatama; isaanis seera Dilbataa Ameerikaa keessatti baafamudhaan wal qoodamu. Fakkiin bineensaa mallattoo walitti makamuutiin waldaa fi mootummaa taʼee, isa jalqaba Ameerikaa keessatti, achiis addunyaa keessatti dhaabbatuu dha.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Bara yeroo hunda mallattoolee fakkii bineensichaa wajjin wal-qoodinsi tokko ni jiraata. Aaroniin keessatti, inni addaan baafamuu Lewwootaa ture; Yerobiʼaamiin keessatti immoo, inni gosoota kudha lama gara gosoota lamaa kibbaa fi gosoota kudhan kaabaa jechuun addaan qoodamuu ture.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Walitti dhimmi mootummaa gidduu jiru sun, kitaaba Mul’ataa keessatti Yohannisaan “fakkii bineensaa” jedhamee waamama. Jabbileen warqee Aaroonii fi Yerobo’aam fakkiiwwan bineensaa turan; bineensi isaan fakkii ta’anis Baabilon dha; mootummaa jalqabaa raajii Macaafa Qulqulluu keessatti immoo Daani’el boqonnaa lammaffaa keessatti mataa “warqee” tiin bakka buufameera. Fakkiin bineensaa qorumsawwan lama bakka bu’a; sababni isaas qorumsichi jalqaba irratti bineensa lafaa—Ameerikaa Gamtoomanii—irratti fidama; achiis Mul’ata boqonnaa kudha sadii keessatti Ameerikaan Gamtoomaniin addunyaan guutuun bineensa sanaaf fakkii akka dhaabdu dirqisiifti. Qorumsi jalqabaa USA dha; itti aansuun addunyaa guutuu dha.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Yeroo Ameerikaan, biyya bilisummaa amantii, yaada garaa namaa dirqisiisuu fi namoota Sanbata sobaa kabajuuf dirqisiisuudhaan Paaphaasii wajjin tokkummaatti hidhattu, saboonni biyya lafaa hundumaa keessa jiran hundi fakkeenya ishee hordofuuf geggeeffamu.” Testimonies, volume 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Biyyoonni alagaa fakkeenya Ameerikaa ni hordofu. Isheen dura buute iyyuu, garuu rakkinni inni tokko sun saba keenya irratti kutaa addunyaa hundumaatti ni dhufa.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Warriin jajjabinaa warqee lama qaba; kunis qorumsa sagal keessaa lamaan isa jalqabaa taʼee, Kadesh isa jalqabaa irratti qorumsa kudaffaa fi isa xumuraa geessan mallatteessa. Yommuu fincilli Aaronii fi kan Yeroboʼaam “sarara irratti sarara” walitti fidaman, Aaron, lubicha ol aanaa, waldaa kan bakka buʼu, fi Yeroboʼaam, mootii Israaʼel, mootummaa kan bakka buʼu ni argita. Sararoonni lamaan kun walitti qabamanii walitti makama mootummaa fi waldaa mootummaa taʼuu isaanii agarsiisu. Iddoowwan aarsaa Yeroboʼaam lamaan Beetʼeel keessatti, (hiikni isaas waldaa) fi Daan keessatti, (hiikni isaas murtii) dhaabaman; isaanis walitti qabamanii mootummaa fi waldaa walitti makuu isaanii bakka buʼu. Qabxiileen kun akkasiin erga kaaʼamanii booda, qorumsa kudhan adda baasuu jalqabna.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

ዖም የሚከተለው ትርጉም ነው፡ እቶም ዓሰርተ ፈተናታት ኣብ እቲ ናይ ሰንበት ዕረፍቲ ኣውድ ተቐሚጦም ኣለዉ (Hebrews 3–4)። ብእቲ ስሉስ ዕፁብ ተኣምር ናይ መና እና ትምህርቱ ብዛዕባ ሰንበት ይጅምሩ፣ እንተዘይኮነ ብእቲ ዓሥራይ ፈተና፣ እቲ ቀዳማይ ቃዴስ ይውድኡ። እቲ ቀዳማይ ቃዴስ “እታ መዓልቲ ምቑጻር ኣብ ቅዱሳት መጻሕፍቲ” እያ፣ እና ጳውሎስ እቲ መወዳእታ ዓመፅ ኣብ ኣውድ ፈተና ሰንበት የቐምጦ። እቲ ኣልፋ ፈተና ሰንበት ነበረ፣ ከምቲ ብመና ዝተምሰለ፣ እና እቲ ዓሥራይን ኦሜጋን ፈተና ኣብ እቲ ቀዳማይ ቃዴስ እውን እቲ ናይ ሰንበት ዕረፍቲ ነበረ። ኣልፋን ኦሜጋን ኩሉ ጊዜ እቲ መወዳእታ ምስ እቲ መጀመርታ ይውክሉ።

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Kanaaf (akka Hafuurri Qulqulluun jedhuutti, “Har’a yoo sagalee isaa dhageessan, akka yeroo aarsaa, guyyaa qorumsaa gammoojjii keessatti ta’e sanaatti, garaa keessan hin jabeessinaa; yeroo abbootiin keessan na qoran, na morman, hojii koo waggaa afurtama argan sana. Kanaaf ani dhaloota sanaan gaddame, akkanas jedhe, ‘Isaan yeroo hundumaa garaa isaanii keessatti karaa irraa badu; karaawwan koos hin beekne.’ Kanaaf dheekkamsa koo keessatti kakadhe, ‘Boqonnaa koo keessa hin seenan.’”)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Eeggadhaa, obboloota nana, akka garaan hamaan amantii-dhabuu isin keessaa nama kamiyyuu keessatti hin argamne; kunis Waaqa jiraataa irraa maquutti geessa. Garuu guyyaa guyyaan walii jajjabeessaa, hamma “Har’a” jedhamee waamamututti; akka cubbuun gowwoomsuu isaatiin isin keessaa namni kamiyyuu hin jabaanneef. Nuyi immoo, yoo jalqaba abdi keenyaatti qabanne sana hamma dhumaatti jabaattee eegganne, Kiristoos keessatti hirmaattota taaneerra.

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Yeroo, “Har'a yoo sagalee isaa dhageessan, akkuma yeroo dallansiisummaa sanaa garaa keessan hin jabeessinaa” jedhamee dubbatama. Namoonni tokko tokko, erga dhaga'anii booda, isa dallansiisan; ta'us warri Musee wajjin Gibxii keessaa ba'an hundinuu akkas hin taane. Inni eenyu irratti waggaa afurtama guyyuu gadde? Warra cubbuu hojjetan, kan reeffi isaanii lafa onaa keessatti kufe sana irratti mitii ree? Isaan boqonnaa isaa keessa akka hin seenne eenyutti kakate? Warra amanuu didan sanaaf mitii? Kanaaf, isaan amanuu dhabuu isaanii irraa kan ka'e seenuu akka hin dandeenye ni argina.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Egaa sodaachuutu nuu haa jiraatu; boqonnaa isaa sanatti galuu jechuun abdii nuuf hafe jiraachuun isaa utuu jiruu, isin keessaa namni tokko iyyuu isa irraa duubatti hafee fakkaachuu akka hin qabne. Wangeelli nuufis akkuma isaanii lallabameera; garuu dubbiin isaanii dhaga’anitti amantiidhaan hin makamin waan tureef, dubbii lallabame sun isaanii hin fayyadne.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Nu warri amanne, akkuma inni jedhetti, boqonnaa sanatti ni galla; “Ani dheekkamsa koo keessatti kakadheera, isaan boqonnaa koo keessa hin galan” jedhe; hojiiwwan garuu hundeeffama addunyaatii jalqabee raawwatamanii turan. Iddoo tokko keessatti waaʼee guyyaa torbaffaatti akkana jedhee dubbateera; “Waaqayyos hojii isaa hundumaa irraa guyyaa torbaffaatti boqote.” Iddoo kanatti immoo deebiʼee akkana jedha; “Isaan boqonnaa koo keessa hin galan.”

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Kanaaf warri tokko tokko itti galuun isaanii waan hafuuf, warri duraan itti lallabame sun immoo sababii amanuu diduu isaaniitiin itti hin galle; inni ammas guyyaa murtaaʼe tokko ni daangessa; Daawit keessatti akkana jedha: “Harʼa, yeroo dheeraa kana booddee,” akkuma jedhameetti, “Harʼa yoo sagalee isaa dhageessan, garaa keessan hin jabeessinaa.”

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Sababni yoo Yesuus boqonnaa isaaniif kenneera taʼe, guyyaa biraa tokkoo booddee hin dubbatu ture.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> ଏହିପରି ଦେଖାଯାଏ ଯେ, ଈଶ୍ୱରଙ୍କ ଲୋକମାନଙ୍କ ପାଇଁ ଏକ ବିଶ୍ରାମ ଅବଶିଷ୍ଟ ରହିଅଛି। କାରଣ ଯେ ତାଙ୍କର ସେହି ବିଶ୍ରାମରେ ପ୍ରବେଶ କରିଛି, ସେ ମଧ୍ୟ ନିଜ କାର୍ଯ୍ୟରୁ ବିରତ ହୋଇଛି, ଯେପରି ଈଶ୍ୱର ତାଙ୍କ ନିଜ କାର୍ଯ୍ୟରୁ ବିରତ ହୋଇଥିଲେ। ତେଣୁ ଆସ, ଆମେ ସେହି ବିଶ୍ରାମରେ ପ୍ରବେଶ କରିବା ପାଇଁ ପରିଶ୍ରମ କରିବା, ଯେପରି କେହି ମଧ୍ୟ ଅବିଶ୍ୱାସର ସେହି ଏକେଇ ଦୃଷ୍ଟାନ୍ତକୁ ଅନୁସରି ପତିତ ନ ହେଉ। ହିବ୍ରୁ 3:8–4:11।

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

“guyyaa kakaasuutti” ergaan Iyyaasuu fi Kaaleb didame. Kutaan kun garee tokko irratti hundaa’a; isaan ergaa dhaga’an keessatti amantiidhaan dhabamuudhaan hin seenan. Ergaan sun “boqonnaa” jechuun bakka buufameera.

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Warri inni amanam guutuu, ciminaan, jaalalaanis tajaajila amanamaa gochuuf fedhii hin qabne, jireenya kana keessatti yookaan jireenya dhufu keessatti boqonnaa hafuuraa hin argatan. ‘Kanaafuu, uummata Waaqayyoof boqonnaan tokko hafee jira.... Nuyi immoo, namni kam iyyuu fakkeenya amantii-dhabuu sana hordofee akka hin kufneef, boqonnaa sana keessa akka galleef haa tattaaffannu.’ Boqonnaan asitti dubbatame boqonnaa ayyaanaa ti; innis qajeelfama sana hordofuudhaan argama. ‘Jabaadhaa hojjedhaa.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Booqonnisaa” ergaa Iyaasuu fi Kaaleebiin bakka buufameedha. Phaawulos dhugaa Sanbata guyyaa torbaffaa wajjin walqabatan akka mallattoo ergaa “booqonnaa” isa warri lafa ona keessatti du’uuf murtaa’an sun didanitti fayyadama.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

“Har’a isaa yoo dhageessan har’a” jechuun, akka Kitaabni Mul’ataa namni kam iyyuu sagalee Hafuuraa yoo dhaga’e irratti cimsee jedhu sanaan wal fakkaata; kunis ergaa Hafuuraa dhaga’uu jechuu dha, innis ergaa roobaa boodaa dha, innis ergaa “boqonnaa” ti. Qadeeshitti sagaleen sun dhaga’ame, finciltoonnis gara Gibxitti deebi’uuf hoogganaa haaraa filatan. Seenaa kaka’umsa kanaa Faarfannaa 95 keessatti fi Phaawulos Ibraniyoota keessatti dubbata. Seenaichi kufaatii Israa’el durii qormaata isaanii kurnaffaa irratti ta’e adda baasa. Qormaanni alfaa kan qormaatota kudhan keessaa inni jalqabaa ta’e, dinqii dachaa sadii maanaa irraa jalqabe; kunis ergaawwan ergamoota sadii, Seera Waaqayyoo, boqonnaa Sanbataa, Buddeena Waaqaa irraa, abboomamuu fi murtii bakka bu’a—qormaanni kudhan keessaa inni dhumaa immoo qormaata “boqonnaa” ture. “Boqonnaan” ayyaanaa, akka Obboleettii White jettutti, mallattoo roobaa boodaa dha. Qadeesh mallattoo qormaata ergaa roobaa boodaa kan “sarara irratti sarara” dhiyaatu fudhachuu yookaan diduu ti.

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

መስመር በላይ መስመር፣ “ዕረፍት” የመጨረሻው ዝናብ ሆኖ የተመሰለው የመንፈስ ቅዱስ መፍሰስ ነው። “ዕረፍት” ደግሞ በመጨረሻው ዝናብ ዘመን በታማኞች ላይ የሚቀመጠው በጣም ማኅተም የሆነው የሰባተኛው ቀን ሰንበት ነው። “ዕረፍት” ደግሞ ኃጢአታቸው ለዘላለም በሚደመስስበት ጊዜ ለአንድ መቶ አርባ አራት ሺህ የሚሰጠውን ኃይል የሚወክል ጸጋ ነው። ያ ጸጋ ቅድስናን የሚወክል የሚሰጥ ኃይል ብቻ ሳይሆን፣ የሚጸጸት ነፍስ ኃጢአትን ለማስወገድ የክርስቶስ ደም በሚጠቀምበት ጊዜ ጽድቅ የሚያበረክት ጸጋ ደግሞ ነው። የጸጋው “ዕረፍት” የክርስቶስ ጽድቅ መልእክት ነው፤ ይህ ጽድቅ ኃጢአት ሳይሠራ ለመኖር ጸጋን (ኃይልን) ይሰጣል፣ እንዲሁም ሎዶቅያዊን ወደ ፊላዴልፊያዊ የሚለውጥ ጸጋ ነው። በጽድቅ ጸጋ ከተለወጠ በኋላ፣ የቀድሞው ሎዶቅያዊ እንደ ፊላዴልፊያዊ ሆኖ፣ በጸጋ ኃይል፣ ወደ ክብር መለወጥ በሚመራው በተቀደሰ መንገድ ይሄዳል። “ዕረፍት” እንዲሁም “በእምነት ጽድቅ በእውነት” ሆኖ የተወከለው የሦስተኛው መልአክ መልእክት ነው። ይህ እንደሆነ ከሆነ፣ ቃዴስ ወደ 1888 ይጠቁም ነበር።

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

ᱯᱟᱦᱤᱞ ᱠᱟᱫᱮᱥ ᱥᱮ “ᱵᱤᱥᱽᱨᱟᱢ” ᱨᱮᱱᱟᱜ ᱵᱟᱨᱛᱟ, ᱡᱟᱦᱟᱸ “ᱥᱩᱥᱟᱢᱟᱪᱟᱨ” ᱨᱮᱱᱟᱜ ᱵᱟᱨᱛᱟ, ᱚᱱᱟᱠᱮ ᱪᱤᱱᱦᱟᱹᱭᱟᱹ᱾ ᱪᱤᱨᱥᱛᱷᱟᱭᱤ ᱥᱩᱥᱟᱢᱟᱪᱟᱨ ᱦᱚᱪᱚ ᱤᱭᱟᱹ ‘ᱠᱷᱨᱤᱥᱛ ᱨᱮᱱᱟᱜ ᱠᱟᱹᱢ, ᱡᱟᱦᱟᱸᱨᱮ ᱤᱱᱤᱡ ᱢᱤᱫ ᱯᱮ-ᱦᱟᱛᱤᱧ ᱯᱚᱨᱤᱠᱷᱟ ᱯᱨᱚᱠᱨᱤᱭᱟ ᱮᱢ ᱦᱟᱛᱟᱣ ᱠᱟᱛᱮ, ᱡᱟᱦᱟᱸ ᱯᱟᱦᱤᱞᱮ ᱵᱟᱨ ᱯᱨᱚᱠᱟᱨ ᱟᱨᱟᱫᱷᱟᱠᱚ ᱜᱚᱴᱟᱣᱟ ᱟᱨ ᱛᱟᱦᱮᱱ ᱩᱫᱜᱟᱹᱨᱟᱣᱟ᱾’ ᱯᱟᱦᱤᱞ ᱠᱟᱫᱮᱥ ᱨᱮ “ᱵᱤᱥᱽᱨᱟᱢ” ᱨᱮᱱᱟᱜ ᱪᱤᱨᱥᱛᱷᱟᱭᱤ ᱥᱩᱥᱟᱢᱟᱪᱟᱨ ᱵᱟᱨᱛᱟ ᱢᱟᱱᱮ ᱪᱤᱨᱥᱛᱷᱟᱭᱤ ᱥᱩᱥᱟᱢᱟᱪᱟᱨ ᱨᱮᱱᱟᱜ ᱯᱮ-ᱦᱟᱛᱤᱧ ᱵᱟᱨᱛᱟᱠᱮ ᱚᱠᱚᱭᱟ, ᱡᱟᱦᱟᱸ ᱯᱟᱵᱤᱛᱨ ᱟᱛᱢᱟ ᱨᱮᱱᱟᱜ ᱯᱮ-ᱦᱟᱛᱤᱧ ᱠᱟᱹᱢ ᱫᱚᱨᱟᱭ ᱪᱟᱞᱟᱣᱟ, ᱚᱱᱟᱛᱮ ᱯᱟᱯ, ᱫᱷᱟᱨᱢᱤᱠᱛᱟ, ᱟᱨ ᱵᱤᱪᱟᱨ ᱵᱤᱥᱟᱭ ᱨᱮ ᱫᱚᱥ ᱪᱮᱛᱟᱱᱟ ᱮᱢᱟᱫᱟ᱾ ᱚᱱᱟ ᱯᱮ ᱫᱷᱟᱯ ᱫᱚ ᱢᱟᱱᱱᱟ ᱨᱮᱱᱟᱜ ᱯᱚᱨᱤᱠᱷᱟ ᱨᱮ ᱚᱠᱟ ᱥᱟᱢᱟᱱ ᱯᱮ ᱯᱚᱨᱤᱠᱷᱟ ᱫᱷᱟᱯ ᱛᱟᱦᱮᱱᱟ!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Qormaatni kudhan toban adeemsa qormaataa dachaa sadiin jalqabu; kunis Seera Waaqayyoo, Sanbata, fi gahee itti gaafatamummaa ilmaan namootaa ergaa Waaqayyoo nyaachuu fi bulleessuu cimsuudhaan ibsa. Qormaanni jalqabaa qormaatota kurnanii keessaa dachaa sadii ture; akkuma qormaanni kudhaffaanis akkasuma ture. Qormaanni jalqabaa mannaa fayyadama; kunis mallattoo Buddeena Waaqa irraa dhufee Sanbata guyyaa torbaffaa ol ol qabuudha. Qormaanni isa dhumaa immoo “boqonnaa” fayyadama; kunis mallattoo adeemsa qormaataa dhumaa rooba boodaa, isa seera Dilbataatti xumuramuuti; achittis warri Buddeena Waaqa irraa dhufee bakka bu’an akka alaabaa Sanbataatti ol fuudhamu.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Jalqabni qormaatan qormaata kudhanii akkuma xumura qormaatota kudhanii Sanbata, fi ergaa wangeelaa kan Sanbata waliin walqabatu, isa jechuunis wangeela bara baraa kan ergamaa sadaffaa, irratti xiyyeeffata. Qadeesh inni jalqabaa oomigaa qormaatota kudhanii waan taʼeef, alfaan qormaatota kudhanii amaloota wal fakkaatan qabaachuu qaba. Qadeesh bara 1863 bakka buʼe; yeroo sanatti Gooftaan hojii Isaa xumuree saba Isaa gara mana isaanii geessuu barbaade ture, garuu seenuun Biyya Abdachiifamtuu keessatti ture ni harkifate.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Caaffata qulqulluu armaan gadii dubbisuudhaan, Waaqayyo Israaʼel durii akkamitti akka ilaale ni argina:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “ ‘Waaqayyoof Yaaqoob ofii isaatiif filateera; Israaʼel immoo qabeenya isaa isa addaa godhateera.’ Faarfannaa 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “‘Ati Waaqayyo gooftaa kee duratti ati saba qulqulluu dha; Waaqayyo immoo saboota lafaa irratti argaman hundumaa keessaa saba addaa ofii Isaatiif taatu akka taatu si filateera.’ Keessa Deebii 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “‘Yihowaa Waaqa keetiif saba qulqulluu dha; Yihowaan Waaqni kee saba lafa irra jiru hundumaa keessaa akka saba addaa ofii Isaatiif si filateera. Yihowaan isin irra jaalala Isaa hin kaa’in, yookaan isin hin filanne, sababni isaas isin saba kam iyyuu caalaa baay’inaan guddaa waan turtaniif miti; isin immoo saba hundumaa keessaa isa hunda caalaa muraasa turtan.’ Keessa Deebii Seeraa 7:6, 7.

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> “‘Kana ani fi sabni kee kee biraa ayyaana arganne asitti maaltu beekama? Ati nuu wajjin deemuu keetiin mitiiree? Akkasiin aniifi sabni kee namoota biyya lafaa hundumaa irraa adda ni baafamna.’ Ba’uu 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “ጥንታዊ እስራኤል ምን ያህል ደጋግማ እንደ አመፀች፣ እና እግዚአብሔር የመረጣቸው ሆነው ሳለ ትእዛዙን ለመስማት ስላልፈቀዱ ስንት ጊዜ ፍርድ እንደ ደረሰባቸው፣ እና ሺዎች እንደ ተገደሉ! በእነዚህ የመጨረሻ ቀኖች የእግዚአብሔር እስራኤል ከዓለም ጋር ተቀላቅለው የእግዚአብሔር የተመረጡ ሕዝብ መሆናቸውን የሚያሳዩ ምልክቶች ሁሉ የማጣት ቀጣይ አደጋ ውስጥ ናቸው። ቲቶ 2፥13–15ን እንደ ገና አንብቡ። በዚህ ስፍራ እግዚአብሔር ለራሱ የተለየ ሕዝብ እያነጻ ያለበት ወደ እነዚህ የመጨረሻ ቀኖች እንመጣለን። እንግዲህ ጥንታዊ እስራኤል እንዳደረገችው እርሱን እናስቈጣውን? ከእርሱ በመራቅ፣ ከዓለምም ጋር በመቀላቀል፣ በዙሪያችን ያሉትን አሕዛብ አስጸያፊ ሥራዎች በመከተል ቍጣውን በራሳችን ላይ እናመጣውን?” ምስክርነቶች፣ ጥራዝ 1፣ 282፣ 283።

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Obboleettiin White akkana jettee, “Nuti akka Israa’el durii godhe sanaa isa ni aarsinaa?” Nuti isa aarsina yeroo biyya lafaa wajjin wal maknu; kunis Gibxiiin fakkeeffamee agarsiifama, iddoo mormitoonni Qaadeshitti nama isaan achi deebisu hogganaa ta’ee isaanii geggeessu barbaadanii ture sana. Bara 1863 keessa hawwiin gara Gibxiitti deebi’uu fi hogganaa haaraa filachuun, kaka’umsa Waaqayyootiin biyya lafaa wajjin hidhata qabaachuu akka barbaaduutti bakka bu’ee dhihaata.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Kutaan amma yaadanna jiru kun, obboleettii White yaada ishee Israa’el durii boqonnaa sanatti hin galle jedhee kenniteen dura bu’eera. Haala fincila isaanii ittuma fufeen keessatti, akkaataa Waaqayyo Misirroo Isaatti walitti dhufeenya qabaachuu barbaade, garuu Misirroon Isaa didde ibsan keessaa lakkoofsoota sana isheen dhiheessite. Kutaan armaan gadii waan nuti amma dubbifne sanaatti seensa ta’a.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Waan inni galmeessite keessatti akkana jedhu: “Waaqayyo uummata Isaa akka Isa qofa irratti amanatan gaafate. Inni akka isaan warra Isa hin tajaajille irraa gargaarsa fudhatan hin barbaadne.” Bara 1863 keessa, Adventizimiin Miilaraayitii Laa’odiiqeyaa mootumma Ameerikaa Gamtooman waliin hidhata uume, kanaanis dargaggoonni isaanii waraana seenaa Ameerikaa keessatti hunda caalaa ajjeechaa geessise keessatti dirqamaan akka hin galfamneef carraaqqii isaanii keessatti gargaarsa argachuuf.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> “Nutis Waaqayyo Israa’el durii irratti kenne ni dubbifna. Isaan lafa onaa keessatti yeroo dheeraa akkasitti akka jooran fedhiin isaa gaariin hin turre; utuu isaan isaaf bitamanii, akka inni isaan geggeessu jaallatanii, inni achumaan gara Biyya Abdachiifamteetti isaan geessuu ni danda’a ture; garuu sababii isaan lafa onaa keessatti yeroo baay’ee isa gaddisiisaniif, inni dheekkamsa isaatiin akka isaan boqonnaa isaa keessa hin seenne kakate, lama qofa kan isa guutummaatti duukaa bu’an malee. Waaqayyo sabni isaa isa qofa irratti akka amanamu isaan irraa barbaade. Isaan gargaarsa warra isa hin tajaajille irraa akka fudhatan hin barbaadne.

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Lakkofsa Ezra 4:1–5: ‘Warri morman Yihudaa fi Beniyaamin ijoolleen booji’amaa mana qulqullummaa Waaqayyo Goofta Israa’eliif ijaaraa akka jiran yommuu dhaga’an, gara Zerubaabelii fi gara angafoota abbootii maatii dhufanii, “Nuus isin wajjin haa ijaarru; nu akkuma isin Waaqayyo keessan ni barbaannaatii; bara Esar-hadoon mooticha Asoor nu as fidee kaasee isaaf aarsaa dhiheessaa turre” jedhaniin. Garuu Zerubaabel, Yeshu’aan, fi warri hafan angafoota abbootii maatii Israa’el, “Mana Waaqayyo keenyaaf ijaaruuf isin nu wajjin qooda hin qabdan; nu qofatu tokkummaan Waaqayyo Goofta Israa’eliif ni ijaarra, akkuma Qiiros mootichi Faares nu ajajetti” jedhaniin. Kana booddee namoonni biyya sanaa harka namoota Yihudaa dadhabsiisan, ijaarsa keessatti isaan dhiphisan, kaayyoo isaanii fashalsuufis gorsitoota isaanitti qacarani.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> “ଏଜ୍ରା 8:21–23: ‘ତାହାପରେ ମୁଁ ଆହାବା ନଦୀପାରେ ଏକ ଉପବାସ ଘୋଷଣା କଲି, ଯେପରି ଆମେ ଆମ ପରମେଶ୍ୱରଙ୍କ ସମ୍ମୁଖରେ ଆପଣମାନଙ୍କୁ ନମ୍ର କରି, ଆମ ପାଇଁ, ଆମର ଶିଶୁମାନଙ୍କ ପାଇଁ, ଏବଂ ଆମର ସମସ୍ତ ସମ୍ପତ୍ତି ପାଇଁ ତାଙ୍କଠାରୁ ଏକ ସଠିକ ପଥ ଅନ୍ୱେଷଣ କରିପାରିବୁ। କାରଣ ପଥରେ ଶତ୍ରୁଙ୍କ ବିରୋଧରେ ଆମକୁ ସହାୟତା କରିବା ପାଇଁ ସେନାବଳ ଏବଂ ଅଶ୍ୱାରୋହୀମାନଙ୍କୁ ରାଜାଙ୍କଠାରୁ ଚାହିବାକୁ ମୁଁ ଲଜ୍ଜାବୋଧ କରୁଥିଲି; କାରଣ ଆମେ ରାଜାଙ୍କୁ କହିଥିଲୁ, ଯେମାନେ ତାଙ୍କୁ ଅନ୍ୱେଷଣ କରନ୍ତି ସେମାନଙ୍କ ସମସ୍ତଙ୍କ ଉପରେ ଭଲ ପାଇଁ ଆମ ପରମେଶ୍ୱରଙ୍କ ହସ୍ତ ରହିଛି; କିନ୍ତୁ ଯେମାନେ ତାଙ୍କୁ ତ୍ୟାଗ କରନ୍ତି ସେମାନଙ୍କ ସମସ୍ତଙ୍କ ବିରୋଧରେ ତାଙ୍କର ଶକ୍ତି ଓ ତାଙ୍କର କ୍ରୋଧ ଅଛି। ଏହି କାରଣରେ ଆମେ ଉପବାସ କଲୁ ଏବଂ ଏହି ବିଷୟରେ ଆମ ପରମେଶ୍ୱରଙ୍କୁ ବିନତି କଲୁ; ଏବଂ ସେ ଆମର ବିନତି ଶୁଣିଲେ।’”

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> “Raajichi kunni abbaanii kun lammii biyya sanaa akka warra Waaqa dhugaa waaqeffataniitti hin ilaalan; kunniin michummaa isaanii yoo dubbatan illee, isaanis gargaarsa gochuu yoo fedhan illee, waan waaqeffannaa Isaa wajjin wal qabatu keessatti isaanii wajjin tokkummaadhaan hirmaachuuf hin ijaaramne. Yommuu mana qulqullummaa Waaqaa ijaaruufii waaqeffannaa Isaas deebisanii dhaabuuf Yerusaalemitti ol ba’an, karaa irratti isaan gargaaruuf mooticha irraa gargaarsa hin kadhanne; garuu soomanaa fi kadhannaadhaan gargaarsaaf gara Gooftaa in barbaadan. Waaqayyo tajaajiltoota Isaa carraaqqii Isaan isa tajaajiluuf godhan keessatti akka eeguufii akka milkeessu ni amanan. Uumaan waan hundumaa waaqeffannaa Isaa hundeessuuf gargaarsa diinota Isaa hin barbaadu. Inni aarsaa hamminaa hin gaafatu; aarsaa warra Gooftaa dura waaqolii biraa qabanis hin fudhatu.”

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Nu yeroo baay’ee akkana jechuun dubbatamu ni dhageenya: ‘Isin baay’ee adda of baastan.’ Nuti akka saba tokkootti lubbuuwwan oolchuuf, yookaan gara dhugaatti isaan geessuuf, aarsaa kamiyyuu kaffaluuf qophiidha. Garuu isaanii wajjin tokkummaatti hidhachuuf, wantoota isaan jaallatan jaallachuuf, fi addunyaa wajjin michummaa qabaachuuf, hin ijaarrannu; sababiin isaas yoona ta’e Waaqayyoon diinummaa keessa galla.” Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Obboleettiin White, yeroo fincila Qaadesh irratti yaada ishee ibsitu, akkana jette: “Uumaan waan hundumaa, waaqeffannaa Isaa hundeessuuf gargaarsa diinota Isaa hin barbaadu. Inni aarsaa hamminaa hin gaafatu, akkasumas aarsaa warra Waaqayyoo duratti waaqota biraa qaban hin fudhatu.” Bara 1863 keessatti, sochiin Adventizimii Miilariitii Laawodiqeyaa waldaa ta’ee, humna waaqeffannaa Dilbataa saba irratti, achiis addunyaa irratti dirqamaan feesisu wajjin hidhata uumee ture.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Mata-duree itti aanu keessatti, sararoota raajii warra bara 1863tti gumaachan yaada keessa keenya itti fufna; kunis xumura ol’aanaa yeroo raajii 1844 irraa hamma 1863tti ta’e dha.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Waan jireenyaan duraan ture, inni sanuma deebi’ee ni ta’a; waan hojjetames, inni sanuma deebi’ee ni hojjetama; aduu jalaas waan haaraan tokko illee hin jiru. Wanti tokko, “Kunoo, kun haaraa dha” jedhamee waa’ee isaa dubbatamu jiraa? Inni duraanuma bara durii ture; yeroo keenya dura illee ture. Ani akka beeku, waan Waaqayyo godhu hundinuu bara baraan ni jiraata; isa irratti homtuu dabalamu hin danda’u, isa irraa homtuu irraa fudhatamu hin danda’u; Waaqayyos namoonni isa duratti akka sodaataniif kana godha. Waan duraan ture amma iyyuu jira; waan ta’uuf jirus duraanuma ture; Waaqayyos waan darbe deebisee barbaada. Lallaba 1:9, 10; 3:14, 15.

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