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# The Revelation of Jesus Christ - Number Four

Mul’ata Yesuus Kiristoos — Lakkoofsa Afur

Isaiah Forty

اشعیا باب چهل

Author

Jeff Pippenger

Published

October 23, 2023

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The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Mul’anni Mul’ata Yesuus Kiristoos kan banamaa jiru keessa jecha Ibrootaa “dhugaa” jedhamee hiikamu adda baasuuntu jira; inni wantoota biroo keessaa, akka amala Kiristoos kan Alfaa fi Oomeegaa ta’eetti bakka bu’a. Jalqabni waan tokkoo dhuma waan sanaa bakka bu’uun isaa Macaafa Qulqulluu guutuu keessa faca’ee jira; amalli Kiristoosis Macaafa Qulqulluu keessatti mul’ata, inni Ergaadhaatii. Alfaa fi Oomeegaan qaama amala Kiristoos keessaa isa inni ofii isaatii adda baafatee ibsuu dha; kunis ragaa inni Waaqayyo ta’uu isaati.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Boqonna afurtama Isaayyaas jalqaba seenaa raajii isa hanga dhuma kitaaba Isaayyaasatti, boqonnaa jahaatamii ja’aatti, itti fufu ni mallattofsa. Innis jalqaba irratti Jajjabeessaa ergame adda baasa; isa Kiristoos deebiʼuu isaa irraa isaan jajjabeessuuf bartoota isaatiif abdachiise; garuu dhufuun Jajjabeessaa, akkuma raajiiwwan hundi taʼanitti, guutamuu isaa isa mudaa hin qabne guyyoota dhumaatti argata. Ibsi Isaayyaasii fi Yesus waaʼee dhufaatii Jajjabeessaa kennan, abdii kutannaa sochii namoota dhibba tokkoo fi afurtamii afurii, isa Adoolessa 18, 2020tti taʼe, agarsiisa.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Haa taʼu malee ani dhuguman isinittin hima; ani deemuun koo isiniif wayya; yoo ani hin deemne, Jajjabeessaan gara keessan hin dhufu; yoo ani deeme garuu, isa gara keessanitti nan erga. Inni yommuu dhufu, cubbuu irraa, qajeelummaa irraa, murtii irras addunyaa ni ceephaʼa. Yohannis 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

“ଅପରାଧ, ଧର୍ମିକତା, ଓ ବିଚାର” ବୋଲିଥିବା ଶବ୍ଦଗୁଡ଼ିକ ହେଉଛି ସେହି ସାଧନ, ଯାହାକୁ ସାନ୍ତ୍ୱନାଦାତା ଜଗତକୁ “ଦୋଷୀ ସିଦ୍ଧ” କରିବା ପାଇଁ ବ୍ୟବହାର କରିବେ। “ଦୋଷୀ ସିଦ୍ଧ” ବୋଲି ଯେଉଁ ଶବ୍ଦଟି ଅନୁବାଦ ହୋଇଛି, ସେଥିରେ “ନିଶ୍ଚିତ କରାଇବା” ବା “ବିଶ୍ୱାସ ଜନ୍ମାଇବା”ର ଅର୍ଥ ମଧ୍ୟ ଅନ୍ତର୍ଭୁକ୍ତ ଅଛି। “ଅପରାଧ, ଧର୍ମିକତା, ଓ ବିଚାର”ର ଏହି ତିନିଟି ପଦକ୍ରମ ସେହି ହିବ୍ରୁ ଶବ୍ଦକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯାହାର ଅନୁବାଦ “ସତ୍ୟ” ବୋଲି ହୋଇଛି। ସେହି ଶବ୍ଦଟି ହିବ୍ରୁ ବର୍ଣ୍ଣମାଳାର ପ୍ରଥମ, ତ୍ରୟୋଦଶ ଓ ଶେଷ ଅକ୍ଷରରୁ ଗଠିତ ହୋଇଛି, ଏବଂ ସେହି ଶବ୍ଦଟି ଏହାକୁ ପ୍ରତିପାଦନ କରେ ଯେ ସମସ୍ତ ବସ୍ତୁର ସୃଷ୍ଟିକର୍ତ୍ତା ପ୍ରଥମ ଓ ଶେଷ, ଆଲ୍ଫା ଓ ଓମେଗା ଅଟନ୍ତି। ଯେତେବେଳେ ସାନ୍ତ୍ୱନାଦାତା ନିରାଶ ହୋଇଥିବା ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ନିକଟକୁ ଆସିବେ, ସେ ସେମାନଙ୍କୁ, ଏବଂ ପରେ ଜଗତକୁ, ଏହି ବିଷୟରେ ନିଶ୍ଚିତ କରାଇବେ ଯେ ପରମେଶ୍ୱର ଆଲ୍ଫା ଓ ଓମେଗା ଅଟନ୍ତି।

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Jajjabeessaa, jajjabeessaa saba koo, jedha Waaqni keessan. Gara Yerusaalemitti dubbii jajjabinaan dubbadhaa, isheettis labsaa, lolli ishee akka raawwatame, yakki ishee akka dhiifame; cubbuuwwan ishee hundumaatiif harka Waaqayyoo irraa dachaa akka fudhatte. Sagaleen isa lafa onaa keessatti iyyuu akkana jedha, Karaa Gooftaaf qopheessaa, gammoojjii keessatti Waaqa keenyaaf daandii qajeelaa godhaa. Sululli hundinuu ol ni kaafama, tulluu fi gaaraan hundinuu gad ni buufama; wanti jal’aan qajeelaa ni ta’a, iddoowwan danqaraan guutamanis dirree wal-qixxaa ni ta’u. Ulfinni Waaqayyoo ni mul’ata, namni foon uffate hundinuus walumaan ni argu; afaan Waaqayyootu kana dubbateera. Isaayaas 40:1–5

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Kutaan kun hojii ergamaa Eliyaas isa dhumaa, isa William Milleriin fakkeenyeffame, kan William Miller immoo Yohannis Cuuphaatiin fakkeenyeffame, kan Yohannis Cuuphaan immoo Eliyaasiin fakkeenyeffame, akkasumas isa Malaakiin akka ergamaa karaa ergamaa kakuu qopheessu sanatti ibsame, adda baasa. Sochii Eliyaas isa dhumaa keessatti, yeroo Gooftaan warra abdii kutatanii fi yeroo turtii keessatti Gooftaa eegaa jiran jajjabeessuuf Jajjabeessaa ergu, “ulfinni Gooftaa ni mul’ata, namni hundinuus walumaan isa ni argu.” “Ulfinni” Gooftaa amala Isaa dha; Mul’anni Yesuus Kiristoos immoo kutaa amala Isaa isa Alfaa fi Oomeegaa ta’ee bakka buufame sana hiikamee mul’achuu dha. Seensa lakkoofsota shanan jalqabaa booda, “sagaleen isa lafa onaa keessatti iyyu” Waaqayyoon, “Maalan iyyuu?” jedhee gaafata.

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Sagaleen ni jedhe, Iyyaa. Innis immoo, Maal iyyuu? jedhe. Foon hundinuu margaa dha, miidhaginni isaas hundi akka daraaraa dirree ti; margichi ni goga, daraaraan ni coolaga; sababni isaas hafuurri Waaqayyoo isa irratti afuufa; dhugumaan, sabni margaa dha. Margichi ni goga, daraaraan ni coolaga; dubbiin Waaqayyo keenya garuu bara baraan ni jabaata. Isaayyaas 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

ପ୍ରଥମ ଓ ଶେଷ ବୋଲି ପ୍ରତୀକୀକୃତ ଖ୍ରୀଷ୍ଟଙ୍କର ଚରିତ୍ରର ବାର୍ତ୍ତାକୁ ଇସ୍ଲାମର ପ୍ରତୀକାତ୍ମକତାର ମଧ୍ୟରେ ସ୍ଥାପିତ କରାଯାଇଛି। ହେଜିକିୟେଲ ସତତ୍ରିଶତମ ଅଧ୍ୟାୟରେ ମୃତ ଅସ୍ଥିମାନଙ୍କର ଉପତ୍ୟକାକୁ ପ୍ରଥମେ ଏକତ୍ର କରାଯାଏ, ଏବଂ ପରେ ଚାରି ପବନର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବାର୍ତ୍ତା ଦ୍ୱାରା ତାହାକୁ ଜୀବନ ଦିଆଯାଏ।

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaaʼikoonni qilleensota afran qabatanii jiru; isaanis akka farda dheekkame to’annoo jalaa bahee fuula lafaa guutuu irra fiiguuf yaaduutti kan fakkeeffaman, karaa inni darbu hundatti badiisaa fi duʼa baachaa dha.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “ଆମେ କି ଅନନ୍ତ ଜଗତର ସଠିକ୍ ସୀମାରେ ଥିବାବେଳେ ନିଦ୍ରାସ୍ଥ ହେବୁ? ଆମେ କି ମନ୍ଦ, ଶୀତଳ, ଏବଂ ମୃତସଦୃଶ ହେଇ ରହିବୁ? ହାୟ, ଯଦି ଆମର କଳିସିଆମାନଙ୍କ ମଧ୍ୟରେ ଈଶ୍ୱରଙ୍କର ଆତ୍ମା ଓ ଶ୍ୱାସ ତାଙ୍କର ଲୋକମାନଙ୍କ ମଧ୍ୟରେ ସ୍ୱାସିତ ହେଉଥାନ୍ତା, ଯେପରି ସେମାନେ ନିଜ ପାଦରେ ଦଣ୍ଡାୟମାନ ହୋଇ ବଞ୍ଚିଉଠନ୍ତେ। ଆମେ ଦେଖିବାକୁ ଆବଶ୍ୟକ ଯେ ପଥ ସଂକୀର୍ଣ୍ଣ ଏବଂ ଦ୍ୱାର ସଂକୁଚିତ। କିନ୍ତୁ ଯେବେ ଆମେ ସେହି ସଂକୁଚିତ ଦ୍ୱାର ଦେଇ ପ୍ରବେଶ କରୁ, ତାହାର ବିସ୍ତାରର କୌଣସି ସୀମା ନାହିଁ।” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Fardi dheekkame raajii Macaafa Qulqulluu Islaamummaa dha. Fardi dheekkame hojii isaa kan badiisaa taʼe akka hin hojjenneetti duubatti qabamee jira; kunis Mul’ata boqonnaa torba keessatti ergamoonni afur qilleensota afur qabanii dhaabuu isaanii irratti fakkeeffamee jira. Isaanis hamma namoonni kuma dhibba tokkoo fi afurtamii afur mallattoo argatanitti ittifamamanii jiru.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Kana booddee waan kanaa ergamoota afur rogawwan afur lafa irratti dhaabatanii, qilleensota afur lafaas qabatanii arge; akka qilleensi lafa irratti, yookaan galaana irratti, yookaan muka kamiyyuu irratti hin bubbulleef. Ergamaa biraas bahaa irraa ol ba’aa jiru arge; innis chaappaa Waaqa jiraataa qabatee ture; ergamoota afur warra lafa fi galaana miidhuun isaanii kennameef sagalee guddaadhaan waamee, “Hamma nu garboota Waaqa keenya adda isaanii irratti chaappessinutti, lafa yookaan galaana yookaan mukoota hin miidhinaa” jedhe. Mul’ata Yohaannis 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Bubbeewwan afur qabamanii jiran kun, hanga mallattoon saba Waaqayyoo guutamututti Islaamni akka ittifamu ni bakka bu’a. Islaamni Mul’ata keessatti akka xurumbaawwan torban keessaa sadan dhumaa, akkasumas akka badiisawwan sadanii ni bakka bu’a.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ani nan ilaale; ergasichis qilleensa gidduutti barrisaa balaliʼaa, sagalee guddaadhaan akkana jedhee dubbatuun dhagaʼe: Sagalee malakata ergamoota sadan hafanii afuufan sanaatiin kan kaʼe, lafa irra jiraattotaaf wayyoo, wayyoo, wayyoo! Mul’ata 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Booda badii sadii afuufamuu erga beeksisee booda, Yohannis boqonnaa sagalaffaa keessatti amaloota Islaamaa adda baasa. Lakkoofsa afurffaa boqonnaa sagalaffa keessatti ajajni tokko Islaamaaf kenname; innis seenaa Abuubekr, hoogganaa jalqabaa mootummaa Mohammed booda ture keessatti raawwatame.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Isaanis immoo margamee ture, coqorsa lafaas ta’e wanta magariisaa kamiyyuu yookaan muka kamiyyuu akka hin miine; garuu namoota chaappaa Waaqayyoo adda isaanii irratti hin qabne qofa akka miidhan. Mul’ata 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

ኡርያ ስሚዝ፣ ንኣቡበክር ምስ ቍጽሪ ኣርባዕተ ዘለዎ ርክብ ለለየ።

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> “Mohammed erga duʼa booddee, innis bulchiinsa keessatti Abubekriin bakka buufame; innis A.D. 632 keessa, akkuma aangoo fi mootummaa isaa sirriitti jabeessee hundeesseen, xalayaa marsaa gosoota Arabaa garaagaraatti erge; keessaa kutaan armaan gadii kun fudhatama:”

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> “‘Yeroo isin waraana Gooftaa loltanitti, akka dhiiraatti of qajeelchaa, dugda hin garagalfatinaa; garuu mo’ichi keessan dhiiga dubartootaa fi daa’immaniin haa xuroofne. Mukkeen timiraa hin balleessinaa, yookaan lafa qamadii tokkollee hin gubinaa. Mukkeen ija godhatan tokko illee hin murinaa; horii irrattis hammina tokko illee hin raawwatin, kan isin nyaachuuf qaltan malee. Yeroo kakuu yookaan waliigaltee tokko gootan, isa sana irratti ciminaan dhaabadhaa, akkuma dubbii keessaniittis amanamoo ta’aa. Akkasumas yeroo deemdanitti, namoota amantii keessaa gosa tokko kan mana amantii keessatti kophaatti jiraatanii karaa sanaan Waaqayyoon tajaajiluuf kaayyoo godhatan ni argitu; isaan dhiisaa, isaan hin ajjeesinaa, mana amantii isaanii illee hin balleessinaa. Akkasumas namoota gosa biraa kan mana waldaa mootummaa Seexanaa keessaa ta’an, kan mataa isaanii gubbaa haadaman ni argitu; dhugumatti lafee mataa isaanii qoodaa, hamma isaan yookaan Mohammedanoota ta’an yookaan gibira kaffalanitti araara tokko illee isaaniif hin goonaa.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith, namoota lamaa namootaa adda baasee ibsa; isaanis waraantota Islaamaa Abubekr Roomaa irratti waraana geessuuf erge irraa adda baafamuu turan. Garee tokko inni munkoota Kaatolikii, warra Dilbata waaqeffatan, jechuun isaanii; gareen kaan immoo warra guyyaa torbaffaa waaqeffatan ture. Islaamni waaqeffattoota aduu qofa irratti haleellaa raawwachuu qaba ture. Yaada keenyaaf caalaatti barbaachisaan immoo, namoonni, warra Dilbata eegan yookaan warra Sanbata eegan taʼan iyyuu, mallattoo ahaan marga, wantoota magariisaa fi mukkeen jedhamanii bakka buufamuudha. Boqonnaa torbaffaa keessatti qilleensonni afran, hamma warri Sanbata eegan mallatteeffamanitti, marga irratti akka hin bubbulle uggurfamanii turan.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Ergamaan sochii sochii kuma afurtama afur kuma jaha afurii fi afurii Waaqayyoon, “Maalan iyya?” jedhee gaafata. Innis ergaan isaa akka jedhu, Dubbiin Waaqayyoo bara baraan jabaatee akka dhaabatu ture; ergaan sunis haala qilleensa marga irratti bubbisu sana keessatti kaa’amuu qaba ture. Yommuu Jajjabeessaan gara warra dhibba afurtama afur kuma jaha afurii fi afurii, warra raajii Islaamaa kufaa ta’e irratti abdii kutatanii gaddanitti ergamu, isaanis sana booddee akka yeroo turtii fakkeenya durboota kudhaniitti jiran hubatan, yeroo sana Jajjabeessaan isaan beeksisa akka ergaan isaanii dhiyeessuu qaban ergaa gahee Islaamni raajii Macaafa Qulqulluu keessatti qabu ta’e. Dhufaatiin Jajjabeessaa, seenaa yeroo turtii keessatti, isaan akka dhaabatan godha.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Innis naan, “Yaa ilma namaa, miilla kee irra dhaabadhu, anis sitti nan dubbadha” naan jedhe. Yommuu inni na dubbise hafuuri sun keessa koo seenee miilla koo irra na dhaabe; anis isa na dubbachaa ture nan dhagaʼe. Hisqiʼel 2:1, 2.

They stand when they are resurrected.

Isaan yeroo duʼaa kaafaman dhaabbatu.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> መንግሥታትንና ወገኖችንና ቋንቋዎችንና ሕዝቦችን የሚወክሉ ሰዎችም ሬሳቸውን ሦስት ቀን ተኵል ያያሉ፥ ሬሳቸውም በመቃብር እንዲቀበር አይፈቅዱም። በምድርም ላይ የሚኖሩ በእነርሱ ላይ ደስ ይላቸዋል፥ ሐሴትም ያደርጋሉ፥ እርስ በርሳቸውም ስጦታ ይላላካሉ፤ ምክንያቱም እነዚህ ሁለት ነቢያት በምድር ላይ የሚኖሩትን ያሠቃዩአቸው ነበርና። ከሦስት ቀን ተኵልም በኋላ ከእግዚአብሔር የሆነ የሕይወት መንፈስ በእነርሱ ገባ፥ በእግራቸውም ቆሙ፤ ያዩአቸውንም ታላቅ ፍርሃት ወደቀባቸው። ራእይ 11፥9-11።

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Tarkaanfiin lamaan, inni jalqaba dhaabachuu, achiis akka mallattoo olitti ol kaafamuu, kunis immoo Hizqi’el boqonnaa soddomii-torba keessatti bakka buufamee jira. Tarkaanfiin jalqabaa Hizqi’el, qaamolee lafee goggogaa duʼaa kanneen gammoojjii abdii kutannaa keessa jiran walitti fida. Tarkaanfiin lammaffaa Hizqi’el immoo, ergaa qilleensota afurii ti; innis ergaa chaappessuu ti, innis ergaa Islaamaa ti.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> Inniis akkana naan jedhe, Yaa ilma namaa, lafoonni kun ni jiraachuu dandaʼuu? Ani immoo deebisee, Yaa Gooftaa Waaqayyo, ati in beekta jedheen. Innis deebiʼee akkana naan jedhe, Lafeewwan kana irratti raajii dubbadhu, isaaninis akkana jedhiin, Yaa lafeewwan goggogan nana, dubbii Waaqayyoo dhagaʼaa. Gooftaan Waaqayyo lafeewwan kanatti akkana jedha; Kunoo, ani hafuura isin keessa nan galcha, isin immoo ni jiraattu. Ani hidhii isin irra nan kaaʼa, foonis isin irratti nan baasa, gogaa immoo isin nan uffisa, hafuuras isin keessa nan kaaʼa; isin ni jiraattu; anis ani Gooftaa akka taʼe ni beektu. Kanaafuu ani akkuma ajajameetti raajii nan dubbadhe; yeroo ani raajii dubbadhes sagaleetu taʼe, kunoo, sochiin ni taʼe; lafoonnis walitti dhufan, lafeen tokko lafee isaatti. Anis yeroon ilaale, kunoo, hidhii fi foon isaan irratti ni baʼe, gogaanis gubbaadhaan isaan haguuge; garuu hafuurri isaan keessa hin turre. Ergasii inni akkana naan jedhe, Gara qilleensaatti raajii dubbadhu, raajii dubbadhu yaa ilma namaa, qilleensichaanis akkana jedhi, Gooftaan Waaqayyo akkana jedha; Yaa hafuura, qilleensa afran keessaa kottu, warra ajjeefaman kanneen irratti hafuuf, akka isaan jiraatan. Kanaafuu ani akkuma inni na ajajetti raajii nan dubbadhe; hafuurriis isaan keessa gale, isaanis ni jiraatan, miilla isaanii irra dhaabbatanii, loltoota baayʼee guddaa taʼan. Hisqiʼel 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Isaayyaas keessatti dubbii amma ilaalaa jirru keessatti, yeroo Jajjabeessaan dhufu, isaan miilla isaanii irra dhaabbatu; ergasii akka mallattoo ol kaafamanii gara gaara ol’aanaa tokkootti geeffamu; achittis “oduu gaarii” sana, jechuun rooba boodaa, ergaa ergamaa sadaffaa labsu.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> Yaa Xiyoon, ati oduu gaarii fiddu, gara tulluu ol kaʼaa ol baʼi; yaa Yerusaalem, ati oduu gaarii fiddu, sagalee kee humnaan ol kaasi; ol kaasi, hin sodaatin; magaalaota Yihudaa keessaatti, “Kunoo Waaqa keessan!” jedhi. Kunoo, Gooftaan Waaqayyo harka humnaatiin ni dhufa, irreen isaas isaaf ni mootummaa; kunoo, mindaan isaa isa wajjin jira, hojii isaas isa dura jira. Inni akka tiksee tokkootti bushaayee isaa ni soora; hoolota xixiqqoo irree isaatiin walitti ni qaba, bobaa isaattis ni baata, warra ilmoo qabanis suuta jedhee ni geggeessa. Eenyutu bishaanota ciqilee harka isaatiin safare, samii immoo fageenya baasaatiin qixeesse, biyyoon lafaa safara tokko keessatti walitti qabee hubate, tulluuwwan madaalii keessatti madaale, gaarran immoo madaalii xinnaa keessatti safare? Eenyutu Hafuura Waaqayyoo qajeelche, yookaan gorsaa isaa taʼee isa barsiise? Inni eenyu wajjin mariʼate? Eenyutu isa qajeelche, daandii murtii keessatti isa barsiise, beekumsa isa barsiise, karaa hubannaa isa argisiise? Kunoo, saboonni akka copha baaldii tokkoo ti; akka biyyee xixinnaa madaalii irra jirutti lakkaaʼamu; kunoo, inni odolee akka waan xinnaa baayʼee tokkootti ol fuudha. Libaanos illee ibiddaaf gaʼaa miti, bineensonni isaas aarsaa gubamuuf gaʼaa miti. Saboonni hundinuu isa duratti akka waan homaa hin taʼiniiti; isaan isaaf wanta homaa hin taʼin caalaa, faayidaa hin qabne jedhamanii lakkaaʼamu. Isaayaas 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Warri isaan keessaa baʼan mallattoo olkaʼaatti ol fudhatamu; yookaan akkuma Isaayyaas ibsetti, isaan “gaara ol kaʼaa” irratti geeffamu. Gaariin ol kaʼaan sun mallattoo dha; innis warra yeroo turtii, isa abdii kutannaa jalqabaa Adoolessa 18, 2020 irraa eegalee jalqabame keessatti, Gooftaa eegaa turan bakka buʼa.

> One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

> ଏକ ଜଣଙ୍କର ଧମକରେ ହଜାରେ ପଳାଇବେ; ପାଞ୍ଚ ଜଣଙ୍କର ଧମକରେ ତୁମେ ପଳାଇବା; ଯାଏପର୍ଯ୍ୟନ୍ତ ତୁମେ ପର୍ବତଶିଖର ଉପରେ ଥିବା ଗୋଟିଏ ଖୁଟିପରି, ଏବଂ ଟିକିରା ଉପରେ ଥିବା ଗୋଟିଏ ପତାକାପରି ଅବଶିଷ୍ଟ ରହିବ। ଏହିକାରଣରେ ସଦାପ୍ରଭୁ ଅପେକ୍ଷା କରିବେ, ଯେଣୁ ସେ ତୁମମାନଙ୍କ ପ୍ରତି କୃପା କରିପାରନ୍ତି; ଏବଂ ଏହିକାରଣରେ ସେ ଉଚ୍ଚସ୍ଥାନରେ ବିରାଜିତ ହେବେ, ଯେଣୁ ସେ ତୁମମାନଙ୍କ ଉପରେ କରୁଣା କରିପାରନ୍ତି; କାରଣ ସଦାପ୍ରଭୁ ନ୍ୟାୟର ଈଶ୍ୱର; ଯେମାନେ ତାଙ୍କ ପାଇଁ ଅପେକ୍ଷା କରନ୍ତି, ସେମାନେ ସମସ୍ତେ ଧନ୍ୟ। ଯିଶାୟ 30:17, 18।

In Revelation eleven the ensign is taken to heaven.

Yohaannis Mul’ata boqonnaa kudha tokkoffaa keessatti faajjii gara samii geeffameera.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Isaanis sagalee guddaa samii keessaa isaanitti jedhu dhaga’an; “As ol kottaa.” Isaanis duumessa keessatti gara samii ol ba’an; diinonni isaaniis isaan argan. Sa’aatii sanuma keessatti kirkirri lafaa guddaan ta’e; kutaan kudhan keessaa tokko magaalaa keessaa kufe; kirkira lafaa sanaanis namoonni kuma torba ajjeefaman; warri hafanis sodaadhaan qabamanii Waaqa samii ulfina kennan. Mul’ata Yohaannis 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Mul’anni Kudhan Tokko ifa godhan lamaan samii ol fudhataman akka ta’an ni ibsa; kunis sa’aatii sanuma kirkirri lafaa ta’een wal fakkaata. Kirkirri lafaa inni seenaa darbe keessatti Kacaasa Faransaayiin raawwatame, yeroo seera Dilbataa keessatti Ameerikaan garagalfamtu fakkeenya ta’a. Kanaafuu, alaabaan yeroo seera Dilbataatti ol kaafama; achiis alaabaan sun “misiraachoo” addunyaa guutuutti labsa.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Yaa warri lafaa hundi, isin jiraattota lafaas, yeroo inni tulluuwwan irratti mallattoo ol kaasutti ilaalaa; yeroo inni malakata afuufuttis dhaga’aa. Isaayaas 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Mallattoon bifa “gaarii” dhiheessa yeroo “malakaan” afuufamutti. Ergaan malakaa inni dhumaa kan Mul’ata keessa jiru malakaa torbaffaadha; innis badii sadaffaa ta’ee, inni sunis Islaama. Isaayaas, Yohaannis fi Hisqi’el hundinuu waa’ee guyyoota dhumaa dubbatu, isaanis wal hin morman.

The seal of God is placed upon God’s people at the Sunday law.

Chaappaan Dilbii irratti yommuu seerri Wiixataa ba’u, chaappaan Waaqayyoo saba Waaqayyoo irratti kaa’ama.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Nu keessaa tokkollee mallattoo Waaqayyoo hin argannu, hamma amala keenya irratti xurii yookaan faalama tokko illee jirutti. Hanqinoota amala keenyaa sirreessuun, mana qulqullummaa lubbuu keessaa xuraa’ummaa hundumaa irraa qulqulleessuun nu irratti dhiifameera. Ergasii bokkaan mootummaa boodaa akkuma bokkaan mootummaa duraa Guyyaa Phanxaqoostee irratti bartoota irratti bu’e sana, nu irrattis ni bu’a....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

> “Yaa obboloota, hojii guddaa qophii kana keessatti maal gochaa jirtu? Warri addunyaatti makamanii jiran bifa addunyaa fudhachaa jiru; mallattoo bineensichaa argachuufis qophaa’aa jiru. Warri ofitti hin amanamne, warri Waaqa duratti of gad qabanii, dhugaaaf ajajamuudhaan lubbuu isaanii qulqulleessan, isaan kun bifa samii fudhachaa jiru; adda isaanii irrattis chaappaa Waaqayyoo argachuuf qophaa’aa jiru. Yommuu labsichi ba’u, mallattoon sunis irratti maxxanfamu, amala isaanii bara baraaf qulqulluu fi mudaa hin qabne ta’ee ni hafa.” Testimonies, volume 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Yeroo labsiin seera Dilbataatti tumamu illee, warri chaappaa sana argatan seera Dilbataa dura chaappaaf qophaaʼe amala qabaachuu qabu; sababiin isaas, seerri Dilbataa rakkoo guddaa isa rakkooleen hundi keessatti Dubbii Waaqayyoo gara fuulduraatti akeekan dha. Inni fakkeenya durboota kudhanii keessatti halkan walakkaatti dhageessifame “rakkoo guddaa” yookaan “iyyisa” dha.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “ባሕርይ ብቕልውላው ይግለጽ። እቲ ብትጉህ ድምፂ ኣብ ፍርቂ ለይቲ፡ ‘እንሆ፡ መርዓዊ ይመጽእ ኣሎ፤ ንምቕባሉ ውጹ’ ተባሂሉ ምስ ተኣወጀ፡ እተን ደቂሰን ዝነበራ ድንግላት ካብ ድቃሰን ተበራቢረን፣ እቶም ነቲ ፍጻመ መዳሎ ዝገበሩ መን ምዃኖም ድማ ተራእየ። ክልቲኦም ወገናት ብድንገት ተረኺቦም ነበሩ፣ ግና ሓደ ንህጹጽ ኩነታት ዝተዳለወ ነበረ፣ እቲ ካልእ ድማ ብዘይ ምድላው ተረኽበ። ባሕርይ ብኹነታት ይግለጽ። ህጹጻት ኩነታት እቲ ሓቀኛ መኣዝን ባሕርይ የውጽኡ። ገለ ድንገተኛን ዘይተጸበየን መዓት፣ ሞት እተፈትወ ሰብ፣ ወይ ቅልውላው፣ ገለ ዘይተጸበየ ሕማም ወይ ስቓይ፣ ነፍሲ ምስ ሞት ገጽ ንገጽ ዘቐርብ ገለ ነገር፣ እቲ ሓቀኛ ውሽጣዊ ንብረት ባሕርይ ከውጽኦ እዩ። ኣብ ተስፋታት ቃል ኣምላኽ ሓቀኛ እምነት ኣሎ ዶ የሎን ድማ ግልጺ ኪኸውን እዩ። እታ ነፍሲ ብጸጋ ትድገፍ ዶ ኣይትድገፍን፣ ኣብ ኣቕሓ ምስ መብራህቲ ዘይቲ ኣሎ ዶ የሎን፣ እዚ ድማ ግልጺ ኪኸውን እዩ።”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Yeroo qorumsaa hundumaaf ni dhufa. Nuyi immoo qoramuu fi mootummaa Waaqayyoo jalatti akkamitti of geggeessina? Ibsitoonni keenya ni badu moo amma illee ibsamaa itti fufuu? Isaa ayyaanaa fi dhugaadhaan guutame sana wajjin walitti hidhata keenyaatiin yeroo rakkoo kam iyyuu keessatti qophaa’oo dhaa? Dubartoonni qulqulloonni ogganaan shanan amala isaanii dubartoota qulqulloota gowwoota shanitti dabarsuu hin dandeenye. Amalli akka dhuunfaa keenyaatti nuun ijaaramuu qaba.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Dargaggoonni ogeeyyiin qaruuraa sana isaan barbaachisa ture, iyyaan sun utuu hin dhageessifamin dura; sababiin isaas, yeroo qormaanni halkan gidduu sana gaʼu, yeroo sana qaruuraa sana argachuun baayʼee tures.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> “Bara baayʼee, waraanaa fi dhiiga dhangalaasuutu jira; hafuurri sunis hanga dhuma yeroootti ni dabala. Akkuma ummanni Waaqayyoo adda isaanii irratti chaappaa godhatan—inni kun chaappaa yookaan mallattoo ijaan mulʼatu miti, garuu akka isaan sochoʼuu hin dandeenyeetti dhugaa keessatti, sammuu fi hafuuraan, hundeeffamuu dha—akkuma ummanni Waaqayyoo chaappeffamanii raafamaaf qophaaʼanitti, inni ni dhufa. Dhugumatti, inni duraanuu jalqabee jira; murtiin Waaqayyoo amma biyya irra jira, akka nuti akeekkachiifamnuuf, waan dhufu akka beeknuuf.” Manuscript Releases, volume 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Amalli Waaqayyoo jechuun dhugaa keessatti buqqaatuu ta’uu dha; kunis sammuu fi karaa hafuuraa lamaaninuu. Amalli sun mul’achuu hin danda’u, garuu mallattoon ni mul’ata; sababiin isaas, addunyaan akeekkachiifamuun danda’amu karaa kana qofa ta’a. Kanaafuu, yeroo amalli sun itti mul’achuu hin dandeenye jira; yeroo sanas seerri Dilbataa itti aanu, achittis amalli sun mul’achuu qaba.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Hojii Hafuuraa hojii isaa inni guddaan biyya lafaa cubbuu, qajeelummaa, fi firdii irratti amansiisuu dha. Biyya lafaa akeekkachiisuun kan danda’amu, warri dhugaa amanan dhugaadhaan qulqulleeffamanii, seera bu’uuraa ol’aanaa fi qulqulluu irratti hojii irra oolanii, bifa ol’aanaa fi ulfina qabeessa ta’een, daangaa adda baasaa warra abboommii Waaqayyoo eeganii fi warra isaan miilla isaanii jala dhidhiitan gidduu jiru mul’isaniin qofa. Qulqulleessuun Hafuuraa garaagarummaa warra chaappaa Waaqayyoo qaban fi warra guyyaa boqonnaa sobaa eeganii ifa godha. Yommuu qorumsi sun dhufu, mallattoon bineensichaa maal akka ta’e ifatti ni mul’ata. Innis Dilbata eeguu dha. Warri erga dhugaa dhaga’anii booddee guyyaa kana akka qulqulluu ta’etti ilaaluun itti fufan, mallattoo nama cubbuu sanaa, kan yeroo fi seera jijjiiruuf yaade, baatu.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

chaappaanis Dilbata dura argamuu qabu, guddina guutuu amala Kiristoos ti; innis ergamoota qofaan malee hin mul’atu. Chaappaan yeroo seera Dilbataa mul’atu immoo warra Sanbata guyyaa torbaffaa eeganiidha; sababiin isaas inni chaappaa, yookaan mallattoo saba Waaqayyoo ti.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> Atisoo ijoollee Israa’elittis dubbadhu; akkana jechuun: Dhugumatti sanbatawwan koo eegaa; inni dhaloota keessan hunda keessatti anaafi isin gidduutti mallattoo dha; akka ani Waaqayyo isa isin qulqulleessu taʼe beektaniif. Ba’uu 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Mallattoo dhibba afurtamii afur kuma tokkoo torbaatamii afurii Fulbaana 18, 2020 irraa eegale; seera Sanbata Duraa dura immoo xumuramuu qaba.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Ya lafa biyya lafaa hundi, isin warri lafa irra jiraattan hundinuu, yeroo inni gaarran irratti mallattoo ol kaasu ilaalaa; yeroo inni malakata afuufu immoo dhaga’aa. Isaayaas 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

ግርዲት ሸውዓቱ ነጐድጓዳት ሕጂ ዝተኸፍቱ እዮም፤ ታሪኽ ናይቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ ዝበሃሉ ሰባት ኣብ ውሽጢ ናይቲ ናይ ሳልሳይ ወይ መጠንቀቕታ መለኸት ዝተቐመጠ መልእኽቲ ምእዋጅ ስራሕ ምዃኑ ይገልጽ። እቲ መለኸት እስልምና ኣብ ትንቢት መጽሓፍ ቅዱስ፡ ብቲ ካብ መቓብር ዝለዓል ዕላማ ዝስማዕ እዩ።

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

መስመር ለውጥ ሁሉ ያላቸው አራቱ የመንገድ ምልክቶች፣ ከ1840 እስከ 1844 ባለው ታሪክ ካሉት አራቱ የመንገድ ምልክቶች ጋር በሚስማሙበት ሁኔታ፣ የእያንዳንዱ የለውጥ መስመር አራቱ ደረጃዎች እያንዳንዳቸው ሁልጊዜ አንድ ዓይነት ጭብጥ እንደሚያስይዙ ያቋቁማሉ። በ1840 እስከ 1844 የተወከለው በአንድ መቶ አርባ አራት ሺህ ታሪክ ውስጥ ያለው የመጀመሪያው የመንገድ ምልክት፣ በሴፕቴምበር 11, 2001 የመልእክቱ መበርታት ነበር። ያ የመንገድ ምልክት እስልምና ነበር። ለአንድ መቶ አርባ አራት ሺህ ትይዩ ታሪክ ሁለተኛው የመንገድ ምልክት፣ የጁላይ 18, 2020 ቅሬታ ነበር። ያ የመንገድ ምልክት በጊዜ አተገባበር የተበላሸ ስለ እስልምና ትንቢት ነበር። የእኩለ ሌሊት ጩኸትን የሚያመለክተው ሦስተኛው የመንገድ ምልክት፣ ያልተሳካውን ስለ እስልምና ትንቢት እርማት ነው። ይህ እርማት የጊዜ አተገባበርን መጣል ይወክላል። አራተኛው የመንገድ ምልክት የእሑድ ሕግ ነው፤ በዚያም ከፍ የተደረገው ዓላማ ሰባተኛውን መለከት ይነፋል፤ እርሱም ሦስተኛው ወዮ ነው፤ እርሱም እስልምና ነው።

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Isaayaas boqonnaan afurtamaan boqonnaawwan digdamii jahan itti aanan sanaaf ka’umsa adda baasa. Ka’umsi sunis yeroo raajonni lamaan ummata dhiphisan sun gara jireenyaatti deebi’anitti, macaafa Mul’ataa boqonnaa kudha tokkoffaa keessatti argama. Jajjabeessituun isaan du’aa kaasee miilla isaanii irra dhaaba; sana booddees isaan gara samii ol fuudhaman. Isaayaas ergamaa Eliyaas akka sagalee lafa onaa keessatti iyyaa jiruutti adda baasa. Ergamaan sunis ergaan isaa maal akka ta’u gaafata; innis fakkeenya raajii keessatti, ergaan Islaamaa akeekkachiisa malakataa kan alaabaa irraa labsamutti akka ta’e itti himama. Haa ta’u malee, karaan qofti Islaamni guyyoota dhumaa keessatti akka malakata akeekkachiisaatti dhiyaatu, Islaama bara darbee adda baasuun dha. Jalqabni Islaamaa akka Milleraayitonni hubatanitti, akkasumas akka chaartiiwwan qulqulluu lamaaniin kan Habaaquuq irratti calaqqisiifameetti, Islaama balaa sadaffaa adda baasuuf hojii irra oolchamuu qaba.

> I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Ani Guyyaa Gooftaa keessa Hafuuraan ture; duuba koos sagalee guddaa, akka sagalee malakataa tokkoo, nan dhaga’e. Mul’ata Yohaannis 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Yohannis Mul’ata keessatti sagalee malakataa isa duuba jiru dhaga’e; Yohannisis warra dhibba afurtamii afur kuma, warra sagalee darbe keessaa dhaga’an, bakka bu’a. Sagaleen isa Yohannis duuba jiru, jechuunis sagalee malakataa kan darbe irraa dhufu bakka bu’uun, hubannaa qajeelchitootaa isa jalqabaa kan malakatoonni murtii Waaqayyoo isa waaqeffannaa Dilbataa irratti murtaa’e ta’uu dha. Malakatoonni afran jalqabaa seera Dilbataa jalqabaa kan Koonistaantiin bara 321tti baaseef deebii kennuudhaan Roomaa waaqa tolfamaa irratti dhufan. Malakanni shanaffaa fi ja’affaan, warri inni jalqabaa fi inni lammaffaan ta’an, Roomaa paaphaasummaa irrattis erga isheenis bara 538tti Mana Maree Orliyaansitti seera Dilbataa baafte booddee murtii Waaqayyoo akka ta’an bakka bu’u. Inni sadaffaan kan balaa, jechuun Islaamummaa, yeroo seerri Dilbataa Ameerikaa keessatti baafamu dhufa. Sana booda alaabaan ol kaafama; gaheen raajii Islaamummaa, gahee jalqabaa Islaamummaa irratti hundaa’uun, ni ifa ba’a.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Альфа и Омега контекст дэхә указы ахь итарӡу аинсигниа исаҳҭаҩра гынаха ҟаларц шалшо. Исаиа китабы аҟынтәи аҩажәатәи ахы аҟны ари аԥхьарбатә ашьҭахь, Анцәа Алфа вә Омега иакәны Библиа аҟынтәи иаарласны иаарԥшу, иаартны исаҭо, еиҳа алшара змоу аарԥшра хазынақәа рацәаны еишьҭагыланы ирылаҳәахоит. Уаҳа урҭ ахаҭақәа — Исаиа иҿырхыз Иисус Христос Аатра иҿырхрақәа роуп, уи «Анцәа Иисус ииҭеит», «иара иасасцәеи ирбарц, хара имгакәа иҟалараны иҟоу аусқәа», «уаанӡа иара иангел ила ишаҳаҭны иԥхьеит иасас Иоанн иахь», иара уи «книгаҿ иҩны, нас» «шәырквыжьык аекклесиақәа рахь» идәықәҵит.

We will consider the following chapters of Isaiah in the next article.

Nuti barruu itti aanu keessatti boqonnaawwan Isaayaas armaan gadii ni ilaalla.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Namni kan dubbisu, warri dubbii raajii kanaa dhagaʼan, wantoota isa keessatti barreeffamanis eegdan eebbifamoodha; yeroo sun dhiʼoo dha. Mulʼata Yohaannis 1:3.

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