Article

# What is Truth? - Number One

Dhugaan Maali? - Lakkoofsa Tokko

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Dhugaan Ijoo Isaa: Mul’ata, Walfakkeenya Raajii, fi Alfaa fi Oomeegaa

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Dhugaa jechuun maal akka taʼe irratti dura deebinee ilaaluun keenya dura, qo’annoo kana Mul’ata boqonnaa tokko keessaa lakkoofsota sadii jalqabaatiin jalqabne akka ta’e ni hubanna; achiis waa’ee Eliyaas irratti barruu tokko dabalnee turre. Kaayyoon muraasni qo’annoo kanaa gahee Ameerikaa Gamtoomanii raajii keessatti adda baasuudha, ergaa Mul’ata Yesuus Kiristoos banuudha, gahee raajota akka mallattoo saba Waaqayyoo ta’anii beekuudha, akkasumas hiikkaan isaa Yesuus Alfa ta’uu maal akka ta’e irraa ka’uudhaan wantoota irraa dhalatan ilaaluudha. Nutis lakkoofsotni sadan jalqabaa Mul’ataa lakkoofsota dhumaa Mul’ataa wajjin walii galuusaanii fi wal qindeessamuusaanii ibsineerra; achittis akkuma jalqabarratti fi dhumarratti, Yesuus ofii Isaa akka Alfaa fi Oomeegaa, jalqabaa fi dhumaa, isa duraatii fi isa boodaa ta’eetti of beeksisa.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Nuti lammaffaa gabaabaa waaʼee Eliyaas irratti qorannoo lammaffaa keessatti fayyadamne; kunis akka mulʼisuuf, lakkoofsonni jalqabaa Macaafa Qulqulluu lakkoofsa xumuraa Kakuu Moofaa fi Kakuu Haaraa lamaan waliin walii galan, akkasumas lakkoofsonni jalqabaa Kakuu Haaraa, Macaafa Qulqulluu guutuutti yookaan akka Kakuu lamaatti karaa ati ilaalu barbaaddu kamiyyuu jalqabaa yookaan xumura isaa waliin akka walii galan agarsiisuuf ture.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Kaayyoon biraa nuti guddisuuf yaallaa jirru, Waaqummaan seenaa guutuu keessatti mataa Waaqummaa suuta suutaan mul’isuuf hojjetaa akka ture hubachuudha. Kanaafis, akkuma yeroo itti fufee adeemu keessatti mata-dureen Macaafa Qulqulluu kan seenaa kakuu mul’atu, Waaqayyo amala Isaa maqaawwan Isaa garaagaraa keessatti argamuun mallattoo ta’an irraa tartiibaan, tarkaanfii-tarkaanfiidhaan, caalaatti akka mul’ise hubachiisnee jirra. Waaqayyo Hundumaa Danda’u Abrahaamiif dubbate; Waaqni sunuma immoo Museetti dubbate; garuu achii boodarra maqaan Isaa Yihowaa akka beekamu Museetti beeksise. Ergasii yeroo Kiristoos dhufe, Inni maqaa Kakuu Moofaa keessatti hin beekamne tokkoon Of beeksise; kanaafuu, ibsa maqaa sanaa tokko qofa nama Baabilon keessaa tokkoon boqonnaa sadaffaa Daani’el keessatti dubbatame malee. Yesuus Abbaan Ilma isaa isa tokkicha dhalate akka ta’e qofa utuu hin ibsin, seenaa kakuu addaa sana keessattis Mataa Isaa akka Ilma Namaa ta’e ibse. Akkasumas, yeroo jalqaba Adventiizimii wajjin kakuu seene, Waaqayyo Adventiizimii Miilerotaa maqaa tokko kenne.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> “Yeroo kana, yeroo nuti dhumaatti baayʼee dhihaanneerraatti, hojii keenya keessatti akka addunyaatti akkas taʼuu dandeenyaa, namoonni saba maqaa Waaqayyootiin waamaman argachuuf akkasumaan barbaadanii hin argannee? Namni kam iyyuu waan addunyaan kennuu dandeessu faayidaa tokkoof amala keenya addaa akka saba Waaqayyoo filatamaa taʼe gurguruu dandaʼaa? Gammachuun warra seera Waaqayyoo cabsan kan gatii guddaa qabu jechuun ilaalamuu qabaa? Warri Gooftaan “saba koo” jedhee waame humni tokko iyyuu “ANI JIRA” isa guddaa caalaa ol-aanaa akka jiru yaadanii? Nu warra Adveentistoota Guyyaa Torbaffaa nu godhan qodaa amantii adda baasanii mulʼisan haqxuuuf yaallaaree?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Maqaan Guyyaa Torbaffaa Adveentistootaaf kenname sun Gooftaadhaan kenname, obboleettiin Waayitis yeroo baayʼee Adveentistoota akka saba Waaqayyoo maqaa kennameefitti ibsiti. “Maqaa kennameef” jechuun maqaan waamamuu jechuudha. Waldoonni lamaan qofa obboleettiin Waayitis akka saba Waaqayyoo maqaa kennameefitti adda baaftu Israa’el durii fi Israa’el ammayyaati.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Kanaaf, akkuma nu qorannaa kitaaba Mul’ataa keessatti itti fufnuun, maqaan “haaraan” Fiilaadelfiyaattiif mul’ifamu, warra kuma dhibba tokkoo fi afurtamii afuritti illee kan bakka buufaman, iccita raajii yeroo carraan qorumsaa cufamu irraa xiqqoo dura hiikamee ifa ta’u keessaa kutaa guddaa akka ta’e ani yaada dhiheessaa jira.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Isa ka moʼu irratti injifatu, ani mana qulqullummaa Waaqa koo keessatti utubaa isa nan godha; innis siʼachi keessaa hin baʼu; anis maqaa Waaqa koo, maqaa magaalaa Waaqa koo kan Yerusaalem haaraa, ishee Waaqa koo biraa irraa samii keessaa buutu, fi maqaa koo isa haaraa isatti nan barreessa. Namni gurra qabu, waan Hafuurri waldoota kiristaanaatiin jedhu haa dhagaʼu. Mulʼata Yohaannis 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Ergaan akeekkachi isa dhumaa, ergaa Mul’ata Yesus Kristos ti; innis mul’ata amala Isaa ti.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> “Warriin dhufaatii Misirrichaa eegan uummatatti, ‘Kunoo Waaqni keessan’ jechuun dubbachuu qabu. Ifti araaraa isa dhumaa, ergaan araaraa isa addunyaatti kennamuuf jiru inni dhumaa, mul’ata amala Isaa kan jaalalaa ti. Ijoolleen Waaqayyoo ulfina Isaa mul’isuu qabu. Jireenya isaanii fi amala isaanii keessatti waan ayyaanni Waaqayyoo isaanii irratti hojjete mul’isuutu isaan irraa eegama.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Nuti Waaqa Dubbicha taʼee jiru ilaalchisee galmee keessa galchuu qabnu hedduu qabna; amma garuu jecha “dhugaa” ilaalla. Hubannoon “dhugaa” fi akkasumas jechi “dhugaa” fi akkasumas qubeewwan “jecha dhugaa” ijaaruuf hojii irra oolan, hundinuu amala Kiristoos hubachuu dha.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Kanaaf Pheexaaxos akkana jedheen; Ati egaa Mootii dhaa ree? Yesuusis deebisee, Ati nan jedhu, ani Mootii dha. Ani kanaafan dhaladhe; kanaafi ani gara biyya lafaa dhufe, dhugaa baasuuf. Namni dhugaa keessaa taʼe hundinuu sagalee koo ni dhagaʼa. Pheexaaxosis akkana isaan jedhe; Dhugaan maali? Inni kana erga jedhee booddee ammas gara Yihudootaatti baʼee, akkana isaaniin jedhe; Ani isa irratti balleessaa tokko illee hin arganne. Yohannis 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Wanta Giriikii kan keessatti “dhugaa” jedhamee hiikame jecha Afaan Ibrootaa tokko irraa fudhatame; innis qubee tokko, akkasumas lakkoofsa illee dha. Qubee jalqabaa keessatti qubee Afaan Ibrootaa “aleph” dha. Dhugumatti, qubeewwan jalqabaa lamaan keessatti qubee Afaan Ibrootaa “aleph” fi “beth” dha; isaanis qubeewwan jalqabaa lamaan Afaan Giriikii, jechuunis alpha fi beta, wajjin baay’ee wal fakkaatu. Lamaanuu walitti dhufuun hundee jecha “alphabet” jedhu uumu. Kanaaf, jechi “alpha” (qubee Afaan Ibrootaa aleph irraa) akka qubee tokkootti, akka jecha tokkootti, akka lakkoofsa tokkoottis, akkasumas akka maqoota Yesuus keessaa isa tokkootti ni tajaajila.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Yommuu Philaaxoos gaaffii, “Dhugaan maali?” jedhee gaafate sana, Yesuus duraan dursee sababni Inni “gara biyya lafaa dhufeef,” akkasumas sababni Inni “dhalateef” “dhugaa” ba’uuf ragaa akka ta’e isaatti himee ture. Innis itti dabalee, “namni hundinuu kan dhugaa ta’e sagalee Koo ni dhaga’a” jedhe.

> 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.

> Eebbifamaa dha kan dubbisu, warri dubbii raajii kanaa dhagaʼanis, wantoota isa keessatti barreeffamanis eegan; yeroo sun dhiʼoo dha. Mulʼata 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

ସତ୍ୟ: G225—G227 ରୁ; ସତ୍ୟ: – ସତ୍ୟ, X ପ୍ରକୃତରେ, ସତ୍ୟ, ସତ୍ୟତା। G227—G1 (ନାକାରାତ୍ମକ କଣିକା ଭାବେ) ଏବଂ G2990 ରୁ; ସତ୍ୟ (ଯେପରି ଲୁଚାଇ ନଥାଏ): – ସତ୍ୟ, ପ୍ରକୃତରେ, ସତ୍ୟ। G1; Α. ହିବ୍ରୁ ମୂଳର; ବର୍ଣ୍ଣମାଳାର ପ୍ରଥମ ଅକ୍ଷର: କେବଳ ରୂପକତ୍ମକ ଅର୍ଥରେ (ସଂଖ୍ୟା ଭାବେ ଏହାର ବ୍ୟବହାରରୁ) ପ୍ରଥମ। ଆଲ୍ଫା।

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> Yesuus isaaniin, “Ani karaa, dhugaa fi jireenya; ana malee eenyu iyyuu gara Abbaa hin dhufu” jedhe. Yohaannis 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Yesus yommuu, “Ani … dhugaa dha” jedhe, Inni akka qubee tokko, lakkoofsa tokko, fi jecha tokkootti of ibsaa ture; qubeen alfaa, jechi alfaa, fi lakkoofsi alfaa hundinuu “dhugaa” dha. Kitaaba Daaniʼel keessatti, Kiristoos ofii Isaa akka lakkoofsisaa dinqisiisaa taʼeetti of mulʼise; kunis hiika jecha Ibrootaa “Palmoni” ti; innis Daaniʼel boqonnaa saddeet keessatti “qulqulluu murtaaʼaan dubbate” jedhamee hiikameera.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> তাৰ পিছত মই এজন পবিত্ৰজনক কথা কোৱা শুনিলোঁ; আৰু অন্য এজন পবিত্ৰজনে সেই কথা কোৱা নিৰ্দিষ্ট পবিত্ৰজনক ক’লে, “নিত্য বলিদান সম্বন্ধীয় দৰ্শন, আৰু উজাৰ কৰি তোলা অধৰ্মৰ বিষয়ে, যাৰ দ্বাৰা পবিত্ৰস্থান আৰু সৈন্যদল—উভয়কে পদদলিত কৰা হয়—ই কিমান দিনলৈ চলিব?” তেতিয়া তেওঁ মোক ক’লে, “দুই হাজাৰ তিনি শ দিনলৈ; তাৰ পিছত পবিত্ৰস্থান শুদ্ধ কৰা হ’ব।” দানিয়েল 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

Aayanni “qulqulluun tokko” kan lakkoofsa kudha sadii keessatti ibsame “Palmonii” dha—inni dinqisiisaa lakkooftuu, yookaan lakkooftuu icciitii dha. Lakkoofsonni waggoota 2300 fi raajiiwwan lamaan waggoota 2520 kun kutaa lakkoofsa lama kana keessatti dhihaataniiru. Waggaa 2300n “iddoo qulqullummaa” irratti dubbata; raajiiwwan lamaan waggoota 2520 immoo “raayyicha” irratti dubbatu; sababiin isaas iddoo qulqullummaa fi raayyichi lamaanuu Roomaan miidhagamanii gad dhidhiitamu turan. Raajiin waggoota 2520 kun iddoo qulqullummaa Waaqayyoo fi saba Isaa gad dhidhiitamuu agarsiisa. Raajiiwwan gadi fagoo walitti hidhatan sadan, yeroo irratti hundaa’an, bakka Macaafa Qulqulluu keessatti Yesuus akka inni dinqisiisaa lakkooftuu icciitii ta’e of ibsutti argamu. Inni ofii Isaa akka Gooftaa yeroootti beeksisuuf lakkoofsa lama kana qofa filate jechuun miti; garuu lakkoofsi lama inni ittiin of mul’isu sun yeroo inni Israa’el hafuuraa ammayyaa wajjin kakuu seenu adda baasa; akkasumas lakkoofsi lama sun hundee fi utubaa giddugaleessaa Adventizimii dha.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Caaffanni Qulqulluun, isa warra kaan hundumaa irra amantii Adventii tiif bu’uuraa fi utubaa giddugaleessaa ta’ee ture, jechuun, ‘Hamma guyyaa kuma lamaa fi dhibba sadii; ergasii iddoo qulqulluun ni qulqulleeffama.’ [Daani’el 8:14.]” The Great Controversy, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

xumura dhuma bara 1798 keessa, macaafni Daani’eel hiikame, ergaan ergamaa isa jalqabaa seenaa keessatti dhufe; kunis dabaluu beekumsa raajii yeroo sochii Miilariitotaa keessatti ta’e agarsiise; sochiin sunis jalqaba Adventizimii Guyyaa Torbaffaa ture. Yommuu macaafni Daani’eel Miilariitotaaf hiikame, ergaan Palmonii irraa—ergaan waa’ee yeroo ta’e—hubatame. Dubbiin Waaqayyoo gonkumaa hin kufu; yeroo hundas xumura jalqaba waliin adda baasee mul’isa. Kanaafuu, xumura Adventizimii keessattis, akkuma seenaa Miilariitotaa keessatti ture sana, mul’inni amala Isaa shakkii tokko malee ni jiraata. Dhugaan kun jalqabaa fi xumura Adventizimii irratti hundaa’a; garuu akkasumas hariiroo ifatti ibsame kan macaafa Daani’eelii fi macaafa Mul’ataa gidduu jiruunis irratti hundaa’a. Daani’eelii fi Mul’anni macaafa tokko bakka bu’u; bakka bu’umsa sana keessattis isaan dhuga-baatota lama, inni jalqabaa Daani’eel, inni dhumaa immoo Mul’ata dha.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> “Kitaabban Daani’elii fi Mul’ataa tokko dha. Tokkoon raajii dha, inni kaan immoo mul’ata; tokko kitaaba cufame dha, inni kaan immoo kitaaba baname.” Seventh-day Adventist Bible Commentary, volume 7, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Daani’eelii fi Mul’anni kitaabota lama ta’anii kitaaba tokko dha; akkuma Macaafni Qulqulluun Tokkoo fi Haaraa, yookaan jalqaba fi dhumaatti qoodamee kitaaba tokko ta’e. Mul’ata boqonnaa kudha tokkoffaa keessatti dhugaa baatonni lamaan Musee fi Eliyaas ta’anii dhiyaatan Kakuu Moofaa fi Kakuu Haaraa dha.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Raga dhugaawwan lamaan ilaalchisee raajaan akkana jedhee dabalee ibsa: ‘Isaan kun muka ejersaa lamaan, fi ibsaa-bakka-bu’oo lamaan Waaqa biyya lafaa duratti dhaabatanii dha.’ ‘Dubbiin kee,’ jechuun weedduun, ‘miilla koo irratti ibsaa dha, daandii koo irrattis ifa dha.’ Mul’ata 11:4; Faarfannaa 119:105. Dhugaawwan lamaan kun Caaffata Qulqullaa’oo Kakuu Moofaa fi Kakuu Haaraa bakka bu’u.” The Great Controversy, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

ଦାନିଏଲ ଓ ଯୋହନ—ଏହି ଦୁଇଜଣ ସାକ୍ଷୀ—ଉଭୟେ ନିର୍ଯାତିତ ହେଲେ, ଉଭୟେ ବନ୍ଦୀକୃତ ହେଲେ, ଉଭୟଙ୍କୁ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ଇତିହାସର ସେହି ଏକେଇ ଶୃଙ୍ଖଳା ଲେଖିବାକୁ ଦିଆଗଲା, ଉଭୟେ ଏକ ଲକ୍ଷ ଚୌଳିଶ ହଜାରଙ୍କ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଉଭୟେ ଯେରୁସଲେମର ବିନାଶର ପରବର୍ତ୍ତୀ କାଳରେ ବାସ କଲେ, ଏବଂ ଉଭୟେ ମୃତ୍ୟୁ ଓ ପୁନରୁତ୍ଥାନର ପ୍ରତୀକ ଅଟନ୍ତି (ଯୋହନ ଫୁଟୁଥିବା ତେଲରୁ ଏବଂ ଦାନିଏଲ ସିଂହମାନଙ୍କ ଗୁହାରୁ)।

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

ዳንኤል ስለ ክርስቶስ ባህርይ አንድ ልዩ መገለጥ ያመለክታል፤ ይህንም መነሳሳት የሰባተኛ ቀን አድቬንቲስት ቤተ ክርስቲያን “ማዕከላዊ ዐምድና መሠረት” ብሎ በሚጠራቸው በሁለቱ ጥቅሶች ውስጥ ያደርገዋል። እነዚህ ሁለቱ ጥቅሶች በዊልያም ሚለር ሥራዎች የተወከሉት መሠረቶች ላይ በመጨረሻ የተቀመጠው “የራስ ድንጋይ” ነበሩ። ይህ የራስ ድንጋይ ከሰማያዊው መቅደስ፣ ከእግዚአብሔር ሕግ፣ ከሰንበት፣ ከምርመራዊው ፍርድ፣ እና ከራእይ አሥራ አራት ሶስቱ መላእክት ጋር የተያያዘውን አስተዋውቆ አመጣ። ዳንኤል የመጽሐፉ መጀመሪያ ነው፤ ዮሐንስ ደግሞ ፍጻሜው ነው።

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Barreeffamni Yohaannis xumuriin isaa dhuma Adventizimii irratti mul’ata amala Kiristoos ni ibsa. Jalqaba Israa’el ammayyaa irratti Inni akka Lakkofsaa Dinagdee ta’e, Uumaa waan herrega hunda ta’eetti of mul’ise; dhuma Israa’el ammayyaa irrattis Inni akka ogeessa afaanii dinqisiisaa ta’eetti of mul’isaa jira. Inni Uumaa waan afaaniin wal qabatu hundaati, jechuunis sirna afaanii, seerota naahwii, jechoota, illee qubeewwan alifbeetaa. Inni qunnamtii jechootaan raawwatamu, seerota naahwiitiin bulfamu, haa barreeffamaan ta’u yookaan dubbiidhaan, alifbee karoora Isaa keessatti qophaa’een barreeffamu uume; kana hunda irra darbees—Inni Dubbicha dha. Dubbicha sanaan Laawoodiqeyoota jaamoo qophaa’anii hin jirre gara Filadelfiyaa warra qulqullaa’aniitti ni geeddara.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Dhugaa keetiin isaan qulqulleessi; dubbiin kee dhugaadha. Yohaannis 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

“sanctify” jechuun hiikame jechi qulleessuu jechuudha. Kuma dhibba afurtamii afur ta’an sun qulqulloota ni ta’u; haala amala sana immoo “dhugaa”n argataniiru jechuun ni danda’ama; yookaanis, “dubbii” isaatiin jechuun ni dandeessa; Yesus Dubbiidhaatii, Innis dhugaadha.

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

> Jalqabatti Dubbiin ture; Dubbiinis Waaqayyo bira ture; Dubbiinis Waaqayyo ture. Inni sun jalqabatti Waaqayyo bira ture. Wanti hundinuu isaatiin taʼe; isa malee wanti taʼe keessaa tokko illee hin taanee. Yohannis 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Hubadhaa, kun waan Yohaannis wangeela isaa keessatti jalqaba barreesse isa jalqabaa dha. Innis, dhugumatti, waan jalqaba Uumama keessatti barreeffame wajjin wal sima. Inni dhugaa ba’umsa irratti dabala, waan Uumama boqonnaa tokko keessatti ibsame caalaatti ifa godhee adda baasa.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> Jalqabatti Waaqni samii fi lafa uume. Uumama 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Meechi “Waaqa” jedhamee hiikame lakkoofsa baay’eedha; kanaafuu “jalqaba” irraa kaasee Waaqni tokkoo ol akka ta’e ifatti agarsiisa. “Jalqabatti,” akkuma Wangeela Yohaannis keessatti jirutti, Dubbiin Waaqaa wajjin ture, Dubbiinis Waaqa ture. Dubbiinis Uumaa ture.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

መድኃኒት የቃል ነው፤ እርሱም መለኮትን ከሰብአዊነት ጋር በማዋሃድ መጽሐፍ ቅዱስን አመነጨ—መለኮት በመንፈስ ቅዱስ የተወከለ ሲሆን፣ ሰብአዊነትም ወደ አብያተ ክርስቲያናት ሊላኩ በነበሩት መጻሕፍት ውስጥ ያሉትን ቃላት የጻፉ ሰዎች ማንነት ውስጥ ታየ። ስለዚህ፣ መጽሐፍ ቅዱስ እንደ መድኃኒት ራሱ የሰብአዊነትና የመለኮት ጥምረት ነው። መጽሐፍ ቅዱስም፣ ምንም እንኳ የወደቁና ሥጋዊ የሆኑ ሰዎች ተሳትፎ ቢኖርበትም፣ ቅዱስ ነው፤ ከዚያም እርሱን በብዕር የጻፉት ሰዎች ደግሞ ቅዱሳን ነበሩ።

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Nuyi dubbii raajii isa caalaatti mirkanaaʼe qabna; isinis hanga guyyaan ifutti, urjiin ganamaas garaa keessan keessatti baʼutti, akka ibsaa iddoo dukkanaaʼaa keessatti ifuutti isaaf xiyyeeffannaa kennuun waan gaarii gootu. Kana dura jalqaba kana beekaa, raajiin Caaffata Qulqullaaʼoo keessaa tokko illee hiika dhuunfaa irraa miti. Raajiin durii keessatti fedhii namaatiin hin dhufne; garuu namoonni qulqulloonni Waaqayyoo Hafuura Qulqulluu irraa oofamanii dubbatan. 2 Phexiros 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Raajonni qulqulloota taʼan iyyuu, isaan amma iyyuu namoota kufan turan; sababiin isaas hundinuu cubbuu hojjetaniiru, ulfina Waaqayyaas irraa hirʼataniiru. Haa taʼu malee, Macaafni Qulqulluun walitti makamaa Waaqayyummaa fi namoomaa ti; innis qulqulluu dha; sababiin isaas Dubbiin Waaqayyoo jireenya Isaa keessatti fi Dubbii Isaa kan barreeffame keessatti namoomni Waaqayyummaa wajjin walitti makame cubbuu akka hin hojjenne agarsiisuuf dhufe. Wanti waaʼee Macaafa Qulqulluu dhugaa taʼe waaʼee Kiristoosis dhugaa dha; inni Macaafa Qulqulluu dha.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Yesus nama cubbuu cubbamaa of irra of fudhatee, gonkumaa cubbuu hin hojjenne; kanaan ilmaan namaa waaqayyummaa wajjin walitti makamuun cubbuu akka hin hojjenne fakkeenya kenne.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “Seenaan Beetaliheem matummaan hin dhumne dha. Ishee keessa ‘qabeenya ogummaa fi beekumsa Waaqayyoo isa gadi fagoo’ dhokatee jira.” Roomaa 11:33. Fannoo samii irraa gara siree horiiitti, walitti dhufeenya ergamoota waaqeffannaa isaaf dhiyeessan irraa gara bineensota mana horiitti fayyisaan keenya aarsaa guddaa akkamii akka godhe ni dinqisiifanna. Of-tuulummaan fi of-irratti hirkannaan namaa fuula Isaa duratti ifatti komatamu. Garuu kun jalqaba gad of deebisuu Isaa dinqisiisaa qofa ture. Ilmi Waaqayyoo, yeroo Addaam Eeden keessatti qulqullummaa isaa keessa dhaabatee turettillee, uumama namaa fudhachuun salphina jechuunis daangaa hin qabneetti dhihaatu ta’a ture. Garuu Yesus yeroo sanyiin namaa waggoota kuma afuriif cubbuudhaan dadhabee turetti ilmaan namummaa fudhate. Akkuma daa’ima Addaam hundaatti, hojii seera dhaloota keessaa darbaa dhufuu isa guddaa irraa bu’aa dhufu fudhate. Bu’aawwan kun maal akka turan seenaa abbootii dhaloota Isaa warra lafa irraa keessatti mul’atu. Inni dhaloota akkasii wajjin gaddaa fi qorumsa keenya qooddachuuf, akkasumas fakkeenya jireenya cubbuu hin qabne nuu kennuuf dhufe.” The Desire of Ages, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Yesus Inni Dubbii dha; Yesusis taʼe Macaafni Qulqulluunis walitti makama namummaa fi waaqummaa ti. Yeroo Yesus jaarraa hedduu keessatti Macaafa Qulqulluu uumaa turetti, namoonni dhagaʼuu dandaʼan akka dhagaʼaniif, Macaafa Qulqulluu keessatti seerota kaaʼe. Seeronni Macaafa Qulqulluu bulchan sunis amaloota eenyummaa Isaa ti.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Mul’ata keessatti macaafni Qulqulluu hundinuu walitti dhufanii xumuramu. As keessatti guutuummaan macaafa Daani’el argama.” Hojii Ergamootaa, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

Jechi “complement” jechuun guutummaatti xumuruudha. Dhugaan-ba’umsi Daani’eel keessa jalqabamee Mul’ata keessatti xumurama; kanaaf dhugaan-ba’umsi Daani’eel jalqaba, Mul’anni immoo dhuma ta’a. Jalqabni Mul’ataa dhuma Mul’ataa irratti irra deebi’amee mul’ata; akkasumas keessatti Daani’eel boqonnaa tokkoo lakkoofsa jalqabaa keessatti Israa’el dhugaa fi Baabilon dhugaa gidduutti waraanni jira, isa keessatti Baabilon injifata; garuu xumura seenaa yeroo qorumsaatti Daani’eel 11:45, 12:1 keessatti, Baabilon hafuuraa Israa’el hafuuraa wajjin waraana keessa jirti; dhuma irratti garuu Baabilon ni mo’amti, Israa’elis ni injifata. Akkuma Yohaannis Mul’ata keessatti, jalqabni dhugaan-ba’umsa Daani’eel dhuma dhugaan-ba’umsa isaa wajjin walii gala. Egaa, dhugaan maali?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

ସିଦ୍ଧାନ୍ତ ଏକ ଏମିତି ଶବ୍ଦ, ଯାହା ଦ୍ୱାରା ବିଶ୍ୱାସୀମାନଙ୍କ ଏକ ସମୁଦାୟ ଯାହାକୁ ସଠିକ୍ ବୋଲି ବୁଝେ, ତାହାକୁ ଚିହ୍ନିତ କରାଯାଏ। ଏହାର ଉଦ୍ଦେଶ୍ୟ କିମ୍ବା ପ୍ରୟୋଗ କେବଳ ବାଇବେଲ କିମ୍ବା ଖ୍ରୀଷ୍ଟଧର୍ମରେ ସୀମିତ ନୁହେଁ। କଥିତ ଖ୍ରୀଷ୍ଟଧର୍ମରେ, ସମ୍ଭବତଃ ସତ୍ୟଠାରୁ ଅଧିକ ମିଥ୍ୟା “ସିଦ୍ଧାନ୍ତ” ଅଛି; କାରଣ ଆଧ୍ୟାତ୍ମିକ ବାବିଲୋନ, ଅର୍ଥାତ୍ ପାପାସତ୍ତ୍ୱ, ପ୍ରତ୍ୟେକ ଅଶୁଚି ଓ ଘୃଣିତ ପକ୍ଷୀର ଏକ ପିଞ୍ଜରା ଅଟେ, ଏବଂ ସେହି ପକ୍ଷୀମାନେ ଅଶୁଭକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯାହାକି ମଣ୍ଡଳୀମାନେ ମିଥ୍ୟା ସିଦ୍ଧାନ୍ତମାନଙ୍କ ଦ୍ୱାରା—ଯଥା, ବ୍ୟବସ୍ଥା ବିଲୋପ କରାଯାଇଛି—ରକ୍ଷା କରି ଓ ଲୁଚାଇ ରଖନ୍ତି। କିନ୍ତୁ ସତ୍ୟ ସିଦ୍ଧାନ୍ତ ଅଛି।

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> “Yaadni reer Bereyaa cuunfaa loogiitiin hin dhiphatamne turan. Dhugummaa barsiisota ergamoonni lallaban qorachuuf fedhii qabu turan. Macaafa Qulqulluu qorachuuf ka’anis, fedhii beekuu qofaan miti; garuu waa’ee Masiihicha abdachiifame kan barreeffame maal akka ta’e akka baratanif ture. Guyyaa guyyaadhaan galmeewwan hafuuraan kakaafaman ni barbaadu turan; akkuma isaan caaffata caaffataan wal bira qabanii ilaalanitti, ergamoonni samii isaanii bira turan; yaada isaanii ibsaa, garaa isaanii irrattis dhiibbaa godhaa turan.

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> “যেখানেই সুসমাচাৰৰ সত্যসমূহ ঘোষণা কৰা হয়, তাতেই যিসকলে আন্তৰিকভাৱে সৎকর্ম কৰিবলৈ ইচ্ছা কৰে, তেওঁলোক পবিত্ৰশাস্ত্ৰ মনোযোগসহ অনুসন্ধান কৰিবলৈ পৰিচালিত হয়। যদি এই পৃথিৱীৰ ইতিহাসৰ অন্তিম পৰ্বসমূহত, যিসকলৰ আগত পৰীক্ষামূলক সত্যসমূহ ঘোষণা কৰা হয়, তেওঁলোকে বেৰীয়াবাসীসকলৰ উদাহৰণ অনুসৰণ কৰি প্ৰতিদিনে পবিত্ৰশাস্ত্ৰ অনুসন্ধান কৰিলেহেঁতেন আৰু তেওঁলোকৰ আগত অনা বাৰ্তাসমূহ ঈশ্বৰৰ বাক্যৰ সৈতে তুলনা কৰিলেহেঁতেন, তেন্তে আজি, য’ত এতিয়া তুলনামূলকভাৱে অতি কম লোক আছে, তাত ঈশ্বৰৰ ব্যৱস্থাৰ বিধানসমূহৰ প্ৰতি বিশ্বস্ত এক বৃহৎ সংখ্যক লোক থাকিলেহেঁতেন। কিন্তু যেতিয়া বাইবেলৰ অপ্ৰিয় সত্যসমূহ উপস্থাপন কৰা হয়, তেতিয়া বহুতে এই অনুসন্ধান কৰিবলৈ অস্বীকাৰ কৰে। যদিও তেওঁলোকে পবিত্ৰশাস্ত্ৰৰ স্পষ্ট শিক্ষাসমূহ খণ্ডন কৰিব নোৱাৰে, তথাপিও প্ৰদত্ত প্ৰমাণসমূহ অধ্যয়ন কৰিবলৈ তেওঁলোকে পৰম অনীহা প্ৰকাশ কৰে। কোনো কোনোজনে ধৰি লয় যে, এই মতবাদসমূহ যদি প্ৰকৃততে সত্যও হয়, তথাপিও তেওঁলোকে এই নতুন পোহৰ গ্ৰহণ কৰে নে নকৰে, তাৰ বিশেষ গুৰুত্ব নাই; আৰু তেওঁলোকে সেই মনোমোহা উপকথাবোৰ আঁকোৱালি ধৰে, যিবোৰ শত্ৰুৱে আত্মাসমূহক বিপথে পৰিচালিত কৰিবলৈ ব্যৱহাৰ কৰে। এইদৰে ভ্ৰান্তিৰ দ্বাৰা তেওঁলোকৰ মন অন্ধ হয়, আৰু তেওঁলোক স্বৰ্গৰ পৰা বিচ্ছিন্ন হৈ পৰে।”

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> “Hundinuu ifa isaaf kennameen ni murtaa’u. Gooftaan ergamtoota Isaa ergaa fayyinaatiin erga; warra dhaga’anis akka isaan dubbii hojjettoota Isaa itti ilaalanii fi ittiin hojjetanitti itti gaafatamoo isaan godha. Warri dhugaa garaa guutuudhaan barbaadan, barsiisa isaanii dhihaate Dubbii Waaqayyoo ifaatiin of eeggannoodhaan qoratanii ilaalu.” Hojii Ergamootaa, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

“ଡକ୍ଟ୍ରିନ” ବୋଲି କୁହାଯାଉଥିବା କିଛି ବିଷୟ ଅଛି, ଯେଗୁଡ଼ିକ “ସୁସମାଚାରର ସତ୍ୟ” ଅଟେ, ଏବଂ ସେଗୁଡ଼ିକୁ ସତର୍କତାସହିତ ଅନୁସନ୍ଧାନ କରିବା ଆବଶ୍ୟକ। ସେମାନଙ୍କ ମଧ୍ୟରୁ କିଛି, (ଯଦି ସମସ୍ତ ନୁହେଁ) “ପରୀକ୍ଷାକାରୀ ସତ୍ୟ” ଅଟନ୍ତି। ସବ୍ବାଥ ହେଉଛି ବୁଝିବା ପାଇଁ ସହଜ ଏକ ପରୀକ୍ଷାକାରୀ ସତ୍ୟ। ସତ୍ୟ ଓ ମିଥ୍ୟା ଡକ୍ଟ୍ରିନ ଉଭୟ ଅଛି। ସତ୍ୟ ଡକ୍ଟ୍ରିନମାନଙ୍କ ମଧ୍ୟରୁ କିଛି, ଯେମାନେ ସେଗୁଡ଼ିକୁ ଶୁଣନ୍ତି ସେମାନଙ୍କ ସମ୍ମୁଖରେ ଏକ ପରୀକ୍ଷା ପ୍ରସ୍ତୁତ କରେ। ଏହାଛଡ଼ା, ଏମିତି ଏକ ପ୍ରକାର ସତ୍ୟ ମଧ୍ୟ ଅଛି, ଯାହା ନିର୍ଦ୍ଦିଷ୍ଟ କାଳଖଣ୍ଡ ପାଇଁ ନିର୍ଦ୍ଦିଷ୍ଟ ଭାବେ ନିୟୋଜିତ। ଏହି ସତ୍ୟଗୁଡ଼ିକୁ “ବର୍ତ୍ତମାନ ସତ୍ୟ” ବୋଲି କୁହାଯାଏ।

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> “Dubbiin gatii guddaa qaban hedduun Dubbii Waaqayyoo keessatti ni jiru; garuu ammaan tana bushaayeen barbaadu ‘dhugaa yeroo ammaa’dha. Ani ergamtoonni qabxiilee barbaachisoo dhugaa yeroo ammaa irraa goranii, dhimmawwan bushaayee tokkoomsuu fi lubbuu qulqulleessuu hin dandeenye irra turuun balaa akkamii akka qabu argeera. Seexanni asitti dhimma Waaqayyoo miidhuuf carraa danda’amu hundumaa ni fayyadama.”

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Garuu mata dureewwan akka mana qulqullummaa, kan guyyoota 2300 wajjin walqabatan, ajajawwan Waaqayyoo fi amantii Yesuus, sochii dhufaatii Gooftaa darbe sana ibsuuf, akkasumas iddoo amma jirru argisiisuuf, amantii warra shakkaniis jabeessuuf, fi ulfina fuuldura mootummaa sanaaf mirkaneessummaas kennuuf guutummaatti mijatoo dha. Isaan kun, ani yeroo baayʼee akkuman arge, mata dureewwan ijoo ergamoonni irratti xiyyeeffatanii turuu qaban turan.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

ኣድቬንቲስቶች ብዙ ጊዜ ይህን ክፍል በእውነት የሚናገረውን ለመሸሽ ይጠቀማሉ። በ“የአሁኑ እውነት” መልእክቶቻችን ውስጥ ሊጠነከር የሚገባው ሁሉ መቅደሱ፣ 2300 ቀናቱ፣ ትእዛዛቱና የኢየሱስ እምነት ብቻ ነው ብለው ይከራከራሉ። ይህን እየተናገሩ ያሉት ስለ እነዚህ አራት ርእሶች የተገለጸውን ለመሸሽ ነው።

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

ዕላማ እዞም ኣርባዕተ ዓበይቲ ሓቂታት እዚኣቶም፣ “ንዝሓለፈ ምንቅስቓስ ኣድቨንት ብፍጹም ንምብራህ እና ሕጂ ዘሎና መርገጺ እንታይ ምዃኑ ንምርኣይ፣ ንእምነት እቶም ዝጠራጠሩ ንምጽናዕ፣ እና ነቲ ክቡር መጻኢ ንርግጸኝነት ንምሃብ ብፍጹም ዝተዳለወ እዩ።” እዘን ኣርባዕተ ትምህርትታት ናይ ሓቂ እዋን፣ መጀመርታ ኣድቨንቲዝም (እቲ ዝሓለፈ ምንቅስቓስ ኣድቨንት) መወዳእታ ኣድቨንቲዝም (ሕጂ ዘሎና መርገጺ) ከም ዝስእል ንምርኣይ ዝተዳለዋ እየን። እዘን ኣርባዕተ ቀንዲ ትምህርትታት፣ መወዳእታ ብመጀመርታ ከም ዝስእል ዝምልከት መትከል ንምብራህ “ብፍጹም ዝተዳለዋ” እየን። ከምቲ እዚ ጽሑፍ መንፈሳዊ ምትንፋስ ዝሕብሮ፣ እዚ እቲ “ሓቂ እዋን” እዩ እቲ “መጓሰ ሕጂ ዘድልዮ።”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

እስራኤል በጥንት የእስራኤል መጀመሪያ ናት፥ ዘመናዊት እስራኤልም መጨረሻዋ ናት። በትክክል የነበረችው የጥንት እስራኤል ከዘመኑ ፍጻሜ ጊዜ በ1798 ጀምሮ እስከ እሑድ ሕግ ድረስ ያሉትን የሰባተኛ ቀን አድቬንቲስት ሕዝብ በምሳሌ አመለከተች። ከክርስቶስ የመጀመሪያ መምጣት በፊት “የአሁኑ እውነት” በአይሁድ ዘንድ ያልታየ ነበር፥ ምክንያቱም በልማዶችና በባህላዊ ሥርዓቶች ላይ ስለተደገፉ ዓይነ ስውራን (ሎዶቅያውያን) ነበሩና።

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> “Nu yeroo keessa jiraannu hubachuu barbaanna. Isa garuu walakkaa iyyuu hin hubannu. Isa walakkaa iyyuu garaa keessa hin fudhannu. Yeroo ani diina akkamii akka nu mudatu yaadu, fi isa akkaan dadhabinaan itti qophoofne yaadu, garaan koo keessa na keessatti hollata. Rakkinoonni ijoollee Israa’el, akkasumas haalli isaanii dhufaatii Kiristoos isa jalqabaa dura ture, bakka uummanni Waaqayyoo muuxannoo isaanii keessatti dhufaatii Kiristoos isa lammaffaa dura keessa jiran ibsuuf irra deddeebi’amee natti mul’ifameera—diinni yeroo hunda akkamitti sammuu Yihudootaa to’achuuf carraa hundumaa barbaadaa ture, har’as immoo akka isaan dhugaa gatii guddaa qabu hubachuu hin dandeenyeef sammuu tajaajiltoota Waaqayyoo jaamsuuf akka barbaadu.” Selected Messages, book 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Akka raga keenya itti aanu irratti hundaa’uun, Yihudoonni “dhugaa jalqabaa kan Waaqayyoo” irraa fagaachaa turan; dhugaan jalqabaa sunis Yihudootaaf seenaa oolchamuu isaanii Gibxii keessaa ture. Seenaan oolchamuu sanaa dhugaa isaanii isa jalqabaa ture; innis dhugaa isaan dhaloota isaanii hunda keessatti ijoollee isaanii barsiisuuf ajajaman ture. Isaan ni kufan, akkuma Adventizimis kufe. Dhugaa Yihudoota jaamfamanii turaniif dhiheessuuf, Yesus dhugaa qajeelfama tokko keessa kaa’e.

> “In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

> “Yeroo Fayyisaan dhufe sanatti, Yihuudonni dhugaa gatii guddaa qabu sana afoola fi duudhaa namootaa kuusaa irratti akkasitti haguuganii turan; kanaafis dhugaa irraa soba adda baasuun hin dandaʼamne ture. Fayyisaan kuusaa amantii sobaa fi dogoggora yeroo dheeraaf kunuunfatamaa ture irraa qulqulleessuuf, akkasumas bitaalee dubbii Waaqayyoo keessatti jiran caasaa dhugaatiin keessa kaaʼuuf dhufe. Fayyisaan amma nu bira yoo akkasuma gara keenya dhufe maal godha ture? Inni duudhaa fi sirna alaa kuusaa sana irraa qulqulleessuu keessatti hojii walfakkaataa hojjechuu qaba ture. Yihuudonni yeroo inni hojii kana hojjetetti baayʼee jeeqaman. Isaan dhugaa Waaqayyoo jalqabaa irraa ija isaanii balleessanii turan, garuu Kiristoos deebisee akka mulʼatu godhe. Hojiin keenya immoo dhugaa gatii guddaa qabu Waaqayyoo amantii sobaa fi dogoggora irraa bilisa baasuudha.”

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> “Dhugaan ulfina qabeessi mul’ata keessaa awwaalamee ture; dogoggoraa fi amantii sobaatiin ifa dhabee, hawwataa hin taane taasifame. Yesuus ifa Waaqayyoo mul’isa; dhugaa bareedduu sana ulfina isaa hunda keessatti calaqqisiisa. Sammuun warra qalbiin amanamoo ta’an dinqisiifannoodhaan guutama. Garaan isaanii jaalala qulqulluu ta’een gara Isa dhagaa gatii guddaa qabu kan dhugaa baasee hubannaa isaanii duratti mul’iseetti harkifama.”

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> “ଯିହୂଦୀମାନେ ସତ୍ୟର କିଛି ଅଂଶ ବୁଝିଥିଲେ, ଏବଂ ଈଶ୍ୱରଙ୍କ ବାକ୍ୟର କିଛି ଅଂଶ ଶିକ୍ଷା ଦେଇଥିଲେ; କିନ୍ତୁ ସେମାନେ ଈଶ୍ୱରଙ୍କ ବ୍ୟବସ୍ଥାର ସୁଦୂରପ୍ରସାରୀ ସ୍ୱଭାବକୁ ବୁଝିପାରିନଥିଲେ। ଖ୍ରୀଷ୍ଟ ପରମ୍ପରାର ଆବର୍ଜନାକୁ ଦୂର କରିଦେଲେ, ଏବଂ ଈଶ୍ୱରଙ୍କ ଉଦ୍ଦେଶ୍ୟମାନଙ୍କର ପ୍ରକୃତ ମର୍ମ ଓ ହୃଦୟକୁ ପ୍ରକାଶ କଲେ। ସେ ଏହା କରିବାବେଳେ, ସେମାନେ ନିୟନ୍ତ୍ରଣର ସୀମା ପର୍ଯ୍ୟନ୍ତ ଅତ୍ୟନ୍ତ କ୍ରୋଧିତ ହେଲେ। ସେମାନେ ଗାଁରୁ ଗାଁକୁ ମିଥ୍ୟା ଖବର ପ୍ରଚାର କରିଲେ ଯେ ଖ୍ରୀଷ୍ଟ ଈଶ୍ୱରଙ୍କ କାର୍ଯ୍ୟକୁ ଧ୍ୱଂସ କରୁଛନ୍ତି। କିନ୍ତୁ ଯେତେବେଳେ ଯୀଶୁ ପୁରୁଣା ରୂପଗୁଡ଼ିକୁ ଦୂର କରିଦେଲେ, ସେ ପୁନର୍ବାର ପୁରୁଣା ସତ୍ୟଗୁଡ଼ିକୁ ସ୍ଥାପିତ କଲେ, ସେମାନଙ୍କୁ ସତ୍ୟର ଖାକାରେ ସ୍ଥାନ ଦେଇ। ସେ ସେମାନଙ୍କୁ ପରସ୍ପର ସହିତ ସମଞ୍ଜସ କରି ଯୋଡ଼ିଦେଲେ, ଏବଂ ଏପରିକରି ସତ୍ୟର ଏକ ସମ୍ପୂର୍ଣ୍ଣ ଓ ସମମିତ ବ୍ୟବସ୍ଥା ଗଢ଼ିଲେ। ଏହାହିଁ ଆମର ତାରକଙ୍କ କାର୍ଯ୍ୟ ଥିଲା; ଏବଂ ଏବେ ଆମେ କ’ଣ କରିବୁ? ଆମେ କି ଖ୍ରୀଷ୍ଟଙ୍କ ସହ ସମନ୍ୱୟରେ କାର୍ଯ୍ୟ କରିବୁ ନାହିଁ? ଆମେ କି ଶୁଣାକଥାଦ୍ୱାରା ଚାଳିତ ହେବୁ? ଆମର ନିଜ କଳ୍ପନାମାନଙ୍କୁ କି ଈଶ୍ୱରଙ୍କ ଆଲୋକକୁ ଆମ ପାଖରୁ ଆଡ଼କରିବାକୁ ଦେବୁ? ଆମେ ସଚେତନତା ସହିତ ପଢ଼ିବାକୁ, ବୁଝିଶୁଣିବାକୁ, ଏବଂ ଆମେ ଯାହା ଶିଖିଛୁ ସେଇ ସବୁ କଥା ଅନ୍ୟମାନଙ୍କୁ ମଧ୍ୟ ଶିକ୍ଷା ଦେବାକୁ ହେବ। ଆମେ ସଦା ଜୀବନର ରୁଟି ପାଇଁ ଭୁଖା ରହିବାକୁ, ସଦା ଜୀବନ୍ତ ଜଳ ଏବଂ ଲେବାନନର ହିମ ପାଇଁ ଅନ୍ୱେଷଣ କରିବାକୁ ହେବ, ଯେପରି ଆମେ ଲୋକମାନଙ୍କୁ ସତ୍ୟର ଉତ୍ସର ଜୀବନ୍ତ, ଶୀତଳକାରୀ ଜଳସମୂହ ପର୍ଯ୍ୟନ୍ତ ନେଇଯାଇପାରିବୁ।” Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Yesuus yeroo dhufaatii isaa isa jalqabaatti “dhugaa durii deebisee dhaabe; isaanis bu’uura hojii dhugaatti keessa kaa’e. Inni isaan walitti madaqsee walitti hidhachiise, sirna dhugaa guutuu fi walqixxee ta’e tokko uume.” Yesuus dhugaa durii deebisee dhaabuuf seenaa jalqaba Israa’el durii fayyadame; innis akkas kan godhe dhugaawwan sana walbira qabee (mata-dureen) fi walitti hidhachiisee (walfakkaataan, sarara irratti sararaan). Inni kana godhe Yihuudota aadaa fi duudhaa isaanii isa isaanii jaamse irraa bilisa baasuu dhaaf. Seenaa sun seenaa xumuraa Israa’el dhugaa ture.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

ኣድቨንቲዝም ታሪኽ መወዳእታ ናይ ጥንታዊ እስራኤል ይደግም ኣሎ፣ እቲ ሓቂ ኣብኡ ንምቕማጥ ዝኽእል መዋቕር ምእንቲ ዕውረት ላኦዲቅያ ናይ ልምዲን ስርዓትን ንምውጋድ ድማ፣ ሕጂ ከምቲ ክርስቶስ ምስ ኣይሁድ ተጋጢሙ ዝፈጸሞ ይፍጸም ኣሎ። እተን “ኣረጊት ሓቅታት” ኣብቲ “መዋቕር” ሓቂ ክቕመጣ ኣለወን፣ ምእንቲ መስመራት ትንቢት ምስ ካልኦት መስመራት ትንቢት፣ “መስመር ኣብ ልዕሊ መስመር” ብተመሳሳሊ ኣቕጣጫ ንኽጋጠሙ፣ እዚ ድማ ምናልባት ሓደ ላኦዲቅያዊ ካብ ዕውረቱ ንምፍታሕ ዝዓለመ እዩ። ክርስቶስ ኣብ ኩሉ ነገር ኣብነትና እዩ።

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Kitaaba Qulqulluu keessatti dhugaawwan akka barsiisaatti beekaman jiru, akkasumas “dhugaawwan dinqisiisoo hedduun ni jiru,” garuu “dhugaan yeroo ammaa” jedhamus ni jira; innis yeroo dhugaan sun mul’atu keessatti “dhaloota” jiraatuuf “qormaata sabaaf” ta’a. Raajii irratti hundaa’uun kun dhaloota afraffaa Adventizimii keessatti ni raawwatama; “dhugaan yeroo ammaa” “kan dhaloota kanaaf qormaata ta’u” ammoo dhaloota durii Adventizimii keessatti qormaata hin turre.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> “Farma Qulqulluu keessatti wantoota hubachuuf rakkisan tokko tokko ni jiru; isaanis, akka afaan Pheexiroosiin ibsametti, warri hin barannee fi warri jabaatanii hin dhaabbanne badiisa ofii isaaniitti ni micciiru. Jireenya kana keessatti hiika kutaa Macaafa Qulqulluu hundumaa ibsuuf dandeettii qabaachuu baannus, dhugaa hojii irra ooluu qabu keessaa qodaan bu’uuraa ta’e kam iyyuu iccitii keessatti dukkanaa’ee hin hafu. Yeroo addunyaan, eegumsa Waaqayyoo keessatti, dhugaa yeroo sanaaf qoratamuuf itti geessu yommuu dhufu, sammuun isaanii Hafuura Isaatiin ni kakaafama; isaanis, kadhannaa wajjin soomanaas godhachuun, Caaffata Qulqullaa’oo ni qoratu; walitti hidhamiinsi tokko kan biraatti dabalamaa deemuun hanga sansalata guutuu fi mudaa hin qabne ta’etti ni barbaadamu, ni walitti qabamu. Dhugaan hundinuu isa kallattiidhaan fayyina lubbuuwwanii ilaallatu akka gaariitti ifa ta’ee ni mul’ata; kanaafis namni tokko illee dogoggoruu yookaan dukkana keessa deddeebi’uu hin barbaachisu.”

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> “Akkuma nuti walitti fufiinsa raajii hordofnee dhufneen, dhugaan mul’ifame yeroo keenyaaf ta’u ifatti mul’atee ibsameera. Mirga addaa nuti itti gammannuufi ifa kara keenya irratti ifuuf itti gaafatamoo dha. Warri dhaloota darban keessa jiraatanis ifa akka isaan irratti ibsuuf hayyamameef itti gaafatamoo turan. Sammuun isaanii qooda garaagaraa Caaffata Qulqullaa’oo, isa isaan qoru irratti hojjetamaa ture. Garuu isaan dhugoota nuti hubannu hin hubanne. Ifa isaan hin qabneef itti gaafatamoo hin turre. Macaafa Qulqulluu akkuma keenya qaban turan; garuu yeroo dhugaan addaa, isa haalota xumuraa seenaa lafa kanaa wajjin wal qabatu, ifatti banamu, dhaloota dhumaa warra lafa irra jiraatan keessatti dha.”

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> “Addaa taʼan haaraa haala dhalootota yeroo isaan keessa turanitti madaqfamee ture. Dhugaan yeroo ammaatii, inni saba dhaloota kanaatiif qormaata taʼe, saba dhalootota durii fagoo turaniif qormaata hin turre. Ifni amma waaʼee Sanbata ajaja afraffaatiin nu irratti ibsaa jiru kun utuu dhalootota darbanitti kennamee taʼee, Waaqayyo ifa sanaaf isaan itti gaafatamoo godhee ture.” Testimonies, volume two, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

އެވެންޓިޒަމްގެ ތާރީޚުގައި ހަތަރު ޖީލެއް ހުރިކަމަށް އިންކާރު ކުރުމަށް އެދޭ މީހުންނަށް، އަހަރެން އިޝާރާ ކުރާނީ ހަބައްކޫޤުގެ ތާވަލުތަކަށެވެ. މި ހަގީގަތް ދޭހަވާނެ ވަރަށް ސާދާ ގޮތެއް އޮތީ، ލައޮޑިކިޔާ މި ނަމުގެ މާނައަކީ ފައިސަލާ ކުރެވޭ ބައެއް މީހުންނެވެ. އެވެންޓިޒަމްގެ ފެށުން ފައިސަލާގެ ހުޅުވުން އިޢުލާން ކުރި އިރު، އެވެންޓިޒަމްގެ ނިމުން އެ ފައިސަލާގެ ނިމުން އިޢުލާން ކުރެއެވެ. ފައިސަލާގެ ނިމުން ހިނގަނީ ތިންވަނައާއި ހަތަރުވަނަ ޖީލުގައެވެ.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> ئەمە نەکە بۆ خۆت هیچ وێنەیەکی تاشراو، یان هیچ هاوشێوەیەکی هیچ شتێک کە لە ئاسمانەوەی سەرەوەیە، یان لە زەویی خوارەوەیە، یان لە ئاوەکانی ژێر زەویدایە: بۆیان سوجدە مەبە، و خزمەتیان مەکە؛ چونکە من، یەزدانی پەروەردگاری تۆ، خودایەکی غیرەتمەندم، تاوانی باوکان دەگەیەنم بەسەر منداڵاندا هەتا نەوەی سێیەم و چوارەم لەوانەی ڕقم لێیە؛ و بە هەزاران کەس ڕەحمەت پیشان دەدەم، بۆ ئەوانەی منیان خۆشدەوێت و ڕاسپاردەکانم دەپارێزن. خرووج 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Firdii murtii yeroo xumuramutti, dhaloonni dhumaa Adventizimii Laa’odiiqeyaa (ummata irratti murtiin kenname) ni murteeffama; akkuma Israa’el durii yeroo Yerusaalem balleeffametti ta’e sanatti afaan Gooftaa keessaa ni tufama. Barsiisonni Macaafa Qulqulluu dhugaa dha; akkasumas dhugaawwan qormaataa jiru, kanaan alatti immoo dhugaa yeroo ammaa ni jiru. Dhugaan yeroo ammaa yeroo hunda dhugaa qormaataa dha; garuu inni addatti dhugaa qormaataa dhaloota yeroo amma jiraatuuf qophaa’e adda baasee agarsiisa. Haa ta’u malee, dhugaan jiru kana dha: dhugaa kamiyyuu keessaa Dubbiin Waaqayyoo irraa dhufe kan nuti fudhachuu didnu, sun amma dhugaa qormaataa ta’eera; nus qormaata sana kufneerra.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Yesuus Dubbii Waaqayyoo ti, inniis dhugaa dha. Inni sababii “gara addunyaatti” “dhufeef” Philaaxositti ibse; innis “dhugaadhaaf dhugaa ba’uuf” akka ta’e, akkasumas namni sagalee Isaa dhaga’u hundinuu “kan dhugaa” akka ta’e jedhe. Jechi “dhugaa” jedhu, kan Philaaxosii fi Yesuus dubbatan, jecha Ibrootaa tokko irraa dhufe; innis “dhugaa” jedhamee hiikama, Kakuu Moofaa keessatti yeroo dhibba tokkoo fi digdamii torba argama. Jechi Ibrootaa sun (H571) jechoota Ingiliffaa garaagaraatti hiikama; garuu Kakuu Moofaa keessatti yeroo sagaltamii lama “dhugaa” jedhamee hiikameera. Inni jechoota sana keessaa tokko, kan sadarkaa hedduu irratti humna gadi fagoo qabu dha.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

ଇୟା ପୁରାତନ ନିୟମରେ “ସତ୍ୟ” ବୋଲି ଅନୁବାଦ ହୋଇଥିବା ଶବ୍ଦଟି ତିନୋଟି ହିବ୍ରୁ ଅକ୍ଷରରୁ ଗଠିତ; ଏବଂ ହିବ୍ରୁ ଅକ୍ଷରମାନଙ୍କର ନିଜସ୍ୱ ପରିଭାଷା ଥିବାରୁ, ଏହି ଅକ୍ଷରମାନଙ୍କୁ ନେଇ ଗଠିତ ଶବ୍ଦଟି ପ୍ରତ୍ୟେକ ଅକ୍ଷରର ସଂଯୁକ୍ତ ଅର୍ଥକୁ ଏକତ୍ର କରି, ଶବ୍ଦର ପରମ ଅର୍ଥକୁ ଉତ୍ପନ୍ନ କରେ। “ସତ୍ୟ” ଶବ୍ଦଟି ତିନୋଟି ହିବ୍ରୁ ଅକ୍ଷରରେ ଗଠିତ—ହିବ୍ରୁ ବର୍ଣ୍ଣମାଳାର ପ୍ରଥମ ଅକ୍ଷର, ମଧ୍ୟଭାଗରେ ଥିବା ଗୋଟିଏ ଅକ୍ଷର, ଏବଂ ହିବ୍ରୁ ବର୍ଣ୍ଣମାଳାର ଶେଷ ଅକ୍ଷର। ପୁରାତନ ନିୟମରେ “ସତ୍ୟ” ବର୍ଣ୍ଣମାଳାର ପ୍ରଥମ ଓ ଶେଷ ଅକ୍ଷରଦ୍ୱୟ ଦ୍ୱାରା, ମଧ୍ୟରେ ଥିବା ଗୋଟିଏ ଅକ୍ଷର ସହିତ, ପ୍ରତିନିଧିତ ହୋଇଛି!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Kun hiikni kun “seera yeroo jalqabaa ibsuu” jedhu kana jechuun kana. Yeroo jalqabaaf dhimma tokko dhihaatu, inni jecha sanaaf wabii isa hundarra barbaachisaa dha; jechi sun akka sanyiitti, seenaa guutuu uumuuf DNA barbaachisu hunda of keessaa qaba. Wabii lammaffaa kan “seera yeroo jalqabaa ibsuu” keessatti hundarra barbaachisu immoo wabii dhumaa dha; sababiin isaas, achittitti seenaawwan jalqabaa fi dhumaa gidduutti ka’an hundi walitti hidhamu. “Macaafa Mul’ataa keessatti macaafni Qulqulluu hundi walitti dhufee xumurama,” Macaafni Mul’ataas macaafa dhumaa Macaafa Qulqulluu ti.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Nyaata Ibiroo “dhugaa” jedhu isa nuti ilaalaa jirru qubee “Aleph” tiin jalqaba; qubeen kudha sadaffaan “Mem” dha; qubeen digdamii lammaffaa fi inni dhumaa immoo “Tav” dha. Dhugumatti, akka hayyuu afaanii hiika kennuuf isin itti garagaltan irratti hundaa’ee, hiikni qubeewwan kanaa garaagarummaa xiqqoo garaagaraa qabaachuu ni danda’a; ta’us, hiikonni waliigalaa isaanii baay’ee ibsa kennan dha.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

አ (Aleph): የዕብራይስጥ ፊደላት መጀመሪያ ፊደል ሲሆን፣ ብዙ ጊዜም ከአንድነት ጋር የሚያያዝ ነው፤ መለኮታዊውንና ዘላለማዊውን ይወክላል፣ በእግዚአብሔርና በፍጥረት መካከል ያለውን ግንኙነትም ያመለክታል።

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

መ (Mem): የዕብራይስጥ ፊደላት አሥራ ሦስተኛው ፊደል ሲሆን ብዙ ጊዜም ከውኃ ጋር የሚያያዝ ነው።

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ତ (Tav): ଇବ୍ରୀୟ ବର୍ଣ୍ଣମାଳାର ଶେଷ ଅକ୍ଷର, ଏବଂ ଏହା “ଚିହ୍ନ” କିମ୍ବା “ସଙ୍କେତ” ବୋଲି ଅର୍ଥ ବହନ କରେ। ଏହା ପ୍ରାୟତଃ ସମାପ୍ତିର ଧାରଣା କିମ୍ବା ସୃଷ୍ଟିର “ମୋହର” ସହିତ ସମ୍ବନ୍ଧିତ। ପ୍ରାଚୀନ ଇବ୍ରୀୟ ଭାଷାରେ, Tav ଅକ୍ଷରଟିର ଆକୃତି କ୍ରୁଶଚିହ୍ନ ସଦୃଶ ଥିଲା।

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

“dhugaan” jedhamuun hiikamu jechuun jechi Ibrootaa as irratti ilaallannu qubee sadii irraa ijaarameera; qubeen sadan kun walitti dhufanii wangeela bara baraa bakka bu’u. Akkamitti? Yoo ergaan ergamoota sadanii wangeela bara baraa taʼuu isaa hubattan, kun salphaatti beekama. Inni kan beekamuufis hiikni qubee sadan kanaa ergaa ergamoota sadanii waan bakka buʼuufi.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Malaaqa jalqabaa Mul’ata boqonnaa kudha afurii wangeela bara baraa adda baasa; achiis addunyaa guutuutti “Waaqayyoon sodaadhaa” jedhee, Uumaa waaqeffachuu keessatti Isa ulfeessaa jedha. Hiikni (Aleph), qubee sadii sana keessaa isa jalqabaa, “Waaqa Waaqummaa qabu, bara baraa jiraatu, akkasumas akka Uumaa ilmaan namootaatti, Waaqa namoonni ulfinaan sodaachuu fi waaqeffachuu qaban” jedhu dha.

Aleph represents the first angel’s message.

ኣለፍ መልእኽቲ ቀዳማይ መልኣኽ ይወክል።

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Ergaan ergamaa lammaffaan namoota Baabilon keessaa ba’uuf waama; yeroo Hafuurri Qulqulluun dhangalaafamu ni mul’isa, fincila Baabilonis ni ibsa. Hiikni (Mem) bishaaniin wal qabata; bishaanis mallattoo dhangala’uu Hafuuraati; akkasumas inni lakkoofsa kudha sadii dha, lakkoofsi kudha sadiis mallattoo fincilaati; kanaan Baabilon ni adda baasa. Mem ergaa ergamaa lammaffaa bakka bu’a.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Malaaʼkaan sadaffaan mallattoo bineensichaa fudhachuu irraa namoota akeekkachiisa; gosa waaqeffattootaa lamaa fi dheekkamsa Waaqayyoo ni ibsa. Hiikni (Tav) inni “mallattoo” bakka buʼu jechuu dha; (mallattoo bineensichaa) ni bakka buʼa, chaappaa uumamaa immoo (chaappaa Waaqayyoo) ni bakka buʼa. Qubbeen sun ofii isaatii bifa fannoo qabdi. Tav ergaa malaaʼkaa sadaffaatti ni bakka buʼa.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

> “Waaʼee mallattoon Waaqa jiraataa, kan moggaasa saba Isaa irratti kaaʼamu, maali? Inni mallattoo ergamoonni dubbisuu dandaʼan, garuu ija namaatiin hin dubbifamne dha; ergamaan balleessituu kun mallattoo furamuu kana arguuf qaba. Sammuun hubataa mallattoo fannoo Qalvaariyyaa ilmaanii fi intallan Gooftaan fudhate irratti argeera. Cubbuu seera Waaqa cabsuu irraa dhalatu irraa kaafameera. Isaan uffata gaaʼelaa uffataniiru; ajajawwan Waaqaa hundumaafis abboomamoo fi amanamoo dha.”

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> “Warri dhugaa beekan yoo dubbii fi hojii isaatiin ajajawwan Isaaaf hin abboomamne, Gooftaan isaan hin dhiisu.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

“dhugaan” jedhamee hiikamu jechi Ibirootaa qubee sadii irraa ijaarame; qubeen tokkoon tokkoon isaanii hiika mataa isaanii qabu. Hiikni sadan sunis ergaa ergamoota sadan sanaa dha. Akkasumas, isaan hiika ergaa ergamaa jalqabaa ti; sababiin isaas ergaan ergamaa jalqabaa ergaa jalqaba Adventizimii ture, ergaan ergamaa sadaffaa immoo ergaa dhuma Adventizimii dha. Yesus dhuma jalqabaatiin waan fakkeessuuf, ergamaan jalqabaa mallattoolee karaa raajii ergaa ergamaa sadaffaatti argaman hunda qaba. Kana gochuudhaanis, hiikni qubee Ibirootaa sadan sun mallattoolee ergaa ergamaa sadaffaa qofa utuu hin taʼin, mallattoolee ergaa ergamaa jalqabaa taʼuus ni taʼa.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

ଯୋହନଙ୍କୁ ପ୍ରକାଶିତବାକ୍ୟରେ ସେତେବେଳେ ଯେ କଥାମାନେ ଥିଲା ସେଗୁଡ଼ିକୁ ଲେଖିବାକୁ କୁହାଯାଇଥିଲା; ଏବଂ ଏପରି କରିବା ସମୟରେ ସେ ଏକାସାଥିରେ ଭବିଷ୍ୟତରେ ଯେ କଥାମାନେ ହେବ ସେଗୁଡ଼ିକୁ ମଧ୍ୟ ଲେଖୁଥିଲେ। ସେ ଶେଷକୁ ଉଦାହରଣ ସହ ଦେଖାଇବା ପାଇଁ ଆରମ୍ଭକୁ ଲିପିବଦ୍ଧ କଲେ। ସ୍ପଷ୍ଟ ଏବଂ ନିର୍ବିବାଦ ଭାବେ, ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଷ୍ଟମାନଙ୍କୁ ମିଲରାଇଟମାନଙ୍କର ସନ୍ଦେଶ—ଯାହା ପ୍ରଥମ ଦୂତର ସନ୍ଦେଶ—ଅଧ୍ୟୟନ କରିବା ଏବଂ ପ୍ରଘୋଷଣ କରିବା ପାଇଁ ସୂଚିତ କରାଯାଇଛି। ସେହି ସତ୍ୟମାନଙ୍କୁ ଏବଂ ସେହି ଇତିହାସକୁ ଅଧ୍ୟୟନ କରିବା ଓ ପ୍ରଘୋଷଣ କରିବା ଦ୍ୱାରା ଆମେ ତୃତୀୟ ଦୂତର ସନ୍ଦେଶକୁ ପ୍ରଘୋଷଣ କରୁଥିବୁ ଏବଂ ପ୍ରଥମ ଦୂତର ଇତିହାସକୁ ପୁନରାବୃତ୍ତ କରୁଥିବୁ।

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Waaqayyo nuuf ergaa haaraa hin kennu. Nuti ergaa isa bara 1843 fi 1844 keessatti waldoota mootummaa amantii biraa keessaa nu baase labsuu qabna.” Review and Herald, January 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Ergaa hundin 1840–1844 keessatti kennaman hundi yeroo ammaa kana cimanii ibsamu qabu; sababiin isaas namoonni baayʼeen kallattii isaanii dhabaniiru. Ergaawwan kun waldoota amantii hundumaatti geessamuu qabu.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Dhugaawwan nu 1841, ‘42, ‘43, fi ‘44 keessatti fudhanne amma qoramanii labsamuu qabu.” Manuscript Releases, volume 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “የማስጠንቀቂያው ቃል መጥቶአል፤ በ1842፣ 1843፣ እና 1844 መልእክቱ ከመጣ ጀምሮ እየገነባንበት ያለነውን የእምነት መሠረት የሚያናውጥ ማንኛውም ነገር እንዲገባ መፍቀድ የለበትም። እኔ በዚህ መልእክት ውስጥ ነበርሁ፥ ከዚያም ጀምሮ እግዚአብሔር የሰጠንን ብርሃን በታማኝነት እየጠበቅሁ በዓለም ፊት ቆሜአለሁ። ቀን በቀን ጌታን በእውነተኛ ጸሎት እየፈለግነው ብርሃንን ስንሻ እግሮቻችን በተቀመጡበት መድረክ ላይ ከእርሱ እንድናነሳ አናስብም። እግዚአብሔር የሰጠኝን ብርሃን ልተው እችላለሁ ብላችሁ ታስባላችሁን? እርሱ እንደ ዘላለም ዓለት ይሆናል። ከተሰጠኝም ጀምሮ ሁልጊዜ ሲመራኝ ኖሯል።” Review and Herald, April 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Ergaan ergamaa isa jalqabaatii fi seenaa keessatti ergamni sun dhihaate seenaa keenya yeroo ammaa wajjin wal simata; akkasumas isa ibsa—garuu of-eeggannoowwan raajii tokko tokko wajjin. Seenaawwan lamaan sunis qubeewwan sadii ogeessa afaanii Waaqummaan jedhuun jedhu “dhugaa” ijaaruuf hojii irra oolanidhaan bakka bu’aniiru. Jechi “dhugaa” jedhus wangeela bara baraa bakka bu’a.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Seenaa Milleroota jalqaba Adventizimii keessatti argamu, ergamaa isa jalqabaatiin bakka bu’ame sana ni mul’isa; akkasumas seenaa dhuma Adventizimii keessatti argamu, isa ergamaa sadaffaatiin bakka bu’ame, seenaa walqixa ta’e dha; garuu isaan gidduutti garaagarummaan tokko tokko ni jiru.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Ergamoonni inni jalqabaa banuu murtii ni labsaa, ergamoonnis inni sadaffaan cufamuu murtii ni labsaa. Caasaan raajii irratti seenaa Adventizimii diriirfamee mulʼate, seenaa jalqabaa isaatii fi seenaa xumuraa isaatii keessatti wal-fakkaataa guutuu dha. Xumura lamaan keessaa kamiyyuu yeroo seenaatti dhufan keessatti tarkaanfiiwwan sadan ergamoota sadanii akka hordofan agarsiifamuu ni dandaʼa. Ergamonni sadanis xalayaawwan sadan sana iyyuu dha. Kanaafuu, tartiibni raajii taateewwanii xumura lamaan Adventizimii keessatti argamu, tarkaanfiiwwan sadan ergamoota sadanii irratti kan hundaaʼe dha; isaanis mallattoowwan karaa ti, akkasumas xalayaawwan Ibrootaa sadan jecha “dhugaa” uumanin kan bakka buʼan dha.

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

አልፋ የአድቬንቲዝም መጀመሪያ ነው፤ ኦሜጋም የአድቬንቲዝም መጨረሻ ነው፤ በመካከሉ ያለችው ፊደል ደግሞ አሥራ ሦስተኛው ፊደል ስለሆነች፣ ከመጀመሪያው እስከ መጨረሻው ድረስ ያለውን የአድቬንቲዝም ዓመፅ ትለያለች።

We are instructed about where God’s way is:

Nuti waa’ee bakka karaan Waaqayyoo jiru ni barsiifamne:

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Ya Waaqayyo, karaan kee keessatti mana qulqullummaa jira; akka Waaqayyo keenyaatti Waaqayyo guddaan eenyu? Faarfannaa 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Mana qulqullummaa keessatti, karaa Waaqayyoo ergaa maleekota sadii wajjin tarkaanfii sadii walfakkaataa taʼuu isaa argina. Iddoo dallaa alaa keessatti, sodaan Waaqayyoo nama aarsaa dhiʼeessuufii qajeelina argachuuf geessa. Iddoo Qulqulluu keessatti, qulqulleeffamuu jireenya kadhannaa iddoo aarsaa ixaanaa irratti agarsiifamuun, jireenya qoʼannaa minjaala buddeena agarsiisaa irratti agarsiifamuun, akkasumas jireenya tajaajilaa ibsaa irratti agarsiifamuun bakka buʼama. Iddoon Hundumaa Caalaa Qulqulluun murtii bakka buʼa. Yommuu soda Waaqayyoo, akkuma ergaa maleekaa isa jalqabaatiin agarsiifametti, qabannu, qajeelina jala fannoo, jechuunis iddoo dallaa alaa keessatti barbaanna. Yommuu qajeelfamne (qajeeloo taanetti), haaromsa jireenya qulqulleeffamee keessatti (guddina qulqullina keessatti) adeemna; kunis iddoo Qulqulluu keessatti bakka buʼameera. Iddoon Qulqulluun hojii Kiristaanaa, akkuma yeroo ergaa maleekaa isa lammaffaatti boodas iyya Halkan-Waqqabii wajjin deemeen Miilariitootaan raawwatame, bakka buʼa. Qajeelfamnee fi qulqulleeffamnee, murtii Iddoo Hundumaa Caalaa Qulqulluutiin bakka buʼameef qophoofna. Tarkaanfiiwwan mana qulqullummaa sadan, wantoota biroo keessaa jechoota tiʼooloojii sadii—qajeelina, qulqulleeffamuu, fi ulfina argachuu—bakka buʼu; akkasumas ergaawwan maleekota sadii bakka buʼu; akkasuma immoo ergaa maleekaa isa jalqabaa bakka buʼu; akkasumas qubee sadii jecha “dhugaa” uumuu keessatti hojii irra oolanis bakka buʼu.

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Mana qulqullummaa keessatti, tarkaanfiiwwan sadan hundumaa achittis arganna. Tarkaanfiin jalqabaa gara mana qulqullummaatti seenu, akkuma ergamaan inni jalqabaa ergamaa isa sadaffaa wajjin wal madaalutti, tarkaanfii isa dhumaa mana qulqullummaa ibsuu qaba. Tarkaanfiin jalqabaa mana keessaa keessatti qalma aarsaa ti; inni kun qajeelummaadhaan fudhatamuu agarsiisa. Tarkaanfiin lammaffaan iddoo dhiqannaa ti; achitti coomni (cubbuun) irraa fuudhamuun aarsaan tarkaanfiiwwan isa dhumaa dura qulqulleeffama. Bishaan iddoo dhiqannaa sanaa amala tarkaanfii isa lammaffaa ti. Tarkaanfiin sadaffaan aarsaa gubamu dhugumaa ti; inni kun Kiristoosin fannoo irratti, bakka itti murtiin raawwatame, fakkeenyaan mul’isa ture. Tarkaanfiiwwan sadan walfakkaatoon kunniin tarkaanfii isa jalqabaa mana qulqullummaa keessattis jiru; akkuma tarkaanfiiwwan sadan walfakkaatoon kunniin ergaa ergamaa isa jalqabaa keessattis jiran. Qajeelfamni alfa fi omeegaa mana qulqullummaa keessatti ni argama; akkuma ergaawwan ergamoota sadanii keessatti argamu, akkuma qubee jecha “truth” ijaaran keessattis argamu.

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

2300 ବର୍ଷର ଭବିଷ୍ୟଦ୍ବାଣୀ ସମାନ ଗଠନ ଧାରଣ କରେ। ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀ ତିନୋଟି ଆଦେଶ ସହିତ ଆରମ୍ଭ ହୋଇ, 1844 ମସିହାର ଅକ୍ଟୋବର 22 ତାରିଖରେ ତୃତୀୟ ସ୍ୱର୍ଗଦୂତଙ୍କ ବାର୍ତ୍ତାର ଆଗମନ ସହିତ ସମାପ୍ତ ହେଲା। ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀ ପାଞ୍ଚଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ରେଖା ପ୍ରସ୍ତୁତ କରେ, ଏବଂ 2300 ବର୍ଷର ଭବିଷ୍ୟଦ୍ବାଣୀର ଆରମ୍ଭକାଳୀନ ଇତିହାସ, ସେହି ପାଞ୍ଚଟି ଭବିଷ୍ୟଦ୍ବାଣୀର ପ୍ରତ୍ୟେକର ଶେଷକାଳୀନ ଇତିହାସକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ସମ୍ପୂର୍ଣ୍ଣ 2300 ବର୍ଷର ଭବିଷ୍ୟଦ୍ବାଣୀର ଆରମ୍ଭ ଓ ଶେଷରେ ତିନୋଟି ଆଦେଶ ଅଛି, ଏବଂ ଏହା ତିନୋଟି ବାର୍ତ୍ତା ସହିତ ସମାପ୍ତ ହୁଏ।

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Bara jalqabaa raajii bara 457 Dh.K.D. keessa yeroo rakkisaa keessatti taʼe; Yihudoonni deebiʼanii mana qulqullummaa fi magaalaa ijaaruufis hayyame. Akkuma raajiin dursee dubbateen, hojii bara 457 Dh.K.D. keessa jalqabame sana waggaa 49 booddee yeroo rakkisaa keessatti xumurame. Jalqabni waggoota 49 sun dhuma waggoota 49 sanaa ni argisiisa.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

457 BC jechuun jalqaba raajii, dibamuu Kiristoos yeroo cuuphaa Isaa raawwatame adda baasu sanaa, agarsiisa. Dibamuun Isaa jalqaba hojii Isaa kan ummata akka mootummaa Yerusaalem Haaraa, kan durii miti, ta’anitti walitti qabuuf raawwatamu ture; akkuma Israa’el durii bara 457 BC keessa Yerusaalem isa dhugaa deebisee ijaaruuf walitti qabame sana.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

457 ବର୍ଷ ପୂର୍ବ ଖ୍ରୀଷ୍ଟାବ୍ଦ କ୍ରୀଷ୍ଟ କେବେ କ୍ରୁଶବିଦ୍ଧ ହେବେ ବୋଲି ଚିହ୍ନିତ କରୁଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀର ଆରମ୍ଭକୁ ମଧ୍ୟ ସୂଚିତ କରେ। ସିଷ୍ଟର ହ୍ୱାଇଟ୍ କ୍ରୁଶର ଇତିହାସକୁ 1844 ଖ୍ରୀଷ୍ଟାବ୍ଦ ଅକ୍ଟୋବର 22 ର ମହା ନିରାଶା ସହିତ ସମରେଖ କରିଛନ୍ତି, ଏବଂ ସେ ଲୋହିତ ସାଗର ଅତିକ୍ରମଣର ଇତିହାସକୁ ମଧ୍ୟ ମହା ନିରାଶା ସହିତ ସମରେଖ କରିଛନ୍ତି। 457 ବର୍ଷ ପୂର୍ବ ଖ୍ରୀଷ୍ଟାବ୍ଦରେ ଏକ ନିରାଶା ଘଟିଥିଲା, ଯାହା ଲୋହିତ ସାଗରକୂଳରେ ହିବ୍ରୁମାନଙ୍କର ନିରାଶାକୁ, ଆଡ୍ଭେଣ୍ଟିଷ୍ଟମାନଙ୍କ ପାଇଁ ମହା ନିରାଶାକୁ, କ୍ରୁଶ ସମୟରେ ଶିଷ୍ୟମାନଙ୍କର ନିରାଶାକୁ, ଏବଂ 457 ବର୍ଷ ପୂର୍ବ ଖ୍ରୀଷ୍ଟାବ୍ଦରେ ଏଜ୍ରାଙ୍କ ନିରାଶାକୁ ପ୍ରତିରୂପିତ କରିଥିଲା।

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> “Izraan namoonni baayʼeen gara Yerusaalem deebiʼu akka jiran eegaa ture; garuu lakkoofsi warra waamicha sanaaf deebii kennanii baayʼee xiqqaa taʼuun isaa nama gaddisiisaa ture. Baayʼeen isaanii kanneen manaafi lafa argatan qabeenya kana aarsaa godhanii dhiisuuf fedhii hin qaban turan. Isaan mijannaafi boqonnaa ni jaallatu turan; achumatti hafuunis isaanitti guutummaatti quubsaa ture. Fakkeenyi isaanii warra kaan, kanneen utuu akkas taʼuu baatee warra amantiidhaan fuuldura deeman sana wajjin carraa isaanii qooddachuuf filatan taʼuu dandaʼan, gufuu taʼe.” Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

457 খ্ৰীষ্টপূৰ্বেও সেই ভাববাণীৰ আৰম্ভণি চিহ্নিত কৰে, যিয়ে এই কথা নিৰ্ধাৰণ কৰে যে কেতিয়া প্ৰাচীন ইস্ৰায়েল ঈশ্বৰৰ পৰা বিচ্ছিন্ন কৰা হ’ব আৰু শুভবাৰ্তা অইহুদীসকলৰ ওচৰলৈ লৈ যোৱা হ’ব, ইয়াৰ দ্বাৰা বিশেষকৈ প্ৰাচীন ইস্ৰায়েলৰ বাবে নিৰ্ধাৰিত ৪৯০ বছৰৰ এক বিশেষ পৰীক্ষাকালৰ অন্ত চিহ্নিত হয়। এইদৰে, 457 খ্ৰীষ্টপূৰ্বে তেওঁলোকৰ পৰীক্ষাকালৰ আৰম্ভণি চিহ্নিত কৰে আৰু 34 খ্ৰীষ্টাব্দে তেওঁলোকৰ পৰীক্ষাকালৰ অন্ত চিহ্নিত কৰে, যিয়ে এই বিষয়ে এক প্ৰকাৰৰ পূৰ্বচিহ্ন স্বৰূপ যে এডভেণ্টিজমৰ পৰীক্ষাকাল 1844 চনত আৰম্ভ হৈছিল আৰু ৰবিবাৰৰ বিধানত অন্ত পায়।

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

Raajii bara 2300 keessatti raajiiwwan yeroo keessaa biroo muraasni jiru; garuu hundinuu mallattoo Alfaa fi Oomeegaa qabu. Jalqabbiin isaanii xumura isaanii ni agarsiisa.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Hubachuun isaa barbaachisaa dha: Israaʼel durii seera Waaqayyoo akka amanamtootaatti itti kennameef turte; Israaʼel ammayyaas seera Isaa qofa osoo hin taʼin, raajiiwwan Isaa illee akka amanamtootaatti itti kennameef turte. Yommuu Gooftaan Israaʼel durii wajjin kakuu gale, Inni Abboommota Kurnan dhagaa gabatee lama irratti barreeffaman akka isaanitti amanamtootaatti kenne. Yommuu Inni seenaa Millerite keessatti Israaʼel ammayyaa wajjin kakuu gale immoo, dubbii raajii Isaa, kan gabateewwan Habakkuq lamaan irratti bakka buʼee mulʼate—kaartaawwan jalqabdootaa 1843 fi 1850n bakka buʼaman—akka isaanitti amanamtootaatti kenne. Jalqabni Israaʼel durii jalqaba Israaʼel ammayyaa ni ibsa.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> “ጐይታ ሕዝቡ እስራኤልን ጠርቶ ከዓለም ለየአቸው፤ እዚህም ያደረገው ቅዱስ አደራ ለእነርሱ እንዲሰጥ ነበር። ሕጉን የሚጠብቁ አደራ ተሸካሚዎች አድርጎ ሾማቸው፤ በእነርሱም አማካይነት በሰዎች መካከል ራሱን ማወቅ እንዲጠበቅ ዓላማ አደረገ። በእነርሱ አማካይነት የሰማይ ብርሃን ወደ ምድር ጨለማ ስፍራዎች ሊበራ ነበር፤ ሕያውና እውነተኛ አምላክን እንዲያመልኩ ከጣዖት አምልኮአቸው እንዲመለሱ ለሕዝቦች ሁሉ የሚጠራ ድምፅም ሊሰማ ነበር።”

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> “Yoo Ibrootni amanamaa isaaniitti dhugaa taʼanii utuu jiraatanii, addunyaa keessatti humna guddaa taʼuu ni dandaʼu turan. Waaqayyo eegumsa isaanii taʼee ni jiraata ture; Innis saba hundumaa irra isaan ol ni kaasa ture. Humni Isaa fi dhugaan Isaa karaa isaanii ni mulʼata ture; isaanis bulchiinsa Isaa ogeessaa fi qulqulluu jalatti, mootummaa Isaa bifa waaqeffannaa waaqota tolfamoo hunda caalaa olaantummaa qabu akka fakkeenyaatti ni dhaabbatu turan. Garuu isaan kakuu isaanii Waaqayyoo wajjin galan hin eegne. Gochaalee waaqeffannaa waaqota tolfamoo saboonni biroon hordofan isaanis hordofan; maqaan Uumaa isaanii lafa irratti galata akka taʼu gochuu mannaa, tuffii keessa isa galchan.”

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> “Garuu kaayyoon Waaqayyoo ni raawwatamuu qaba. Beekumsi fedha Isaas addunyaatti kennamuu qaba. Waaqayyo harka cunqursaa saba Isaa irratti fidee, booji’amtoota godhee saboota gidduutti isaan bittinneesse. Dhiphina keessatti baay’een isaanii yakka isaanii irraa qalbii jijjiiratanii, Gooftaa barbaadan. Akkasitti biyyoota ormootaa hunda keessatti bittinnaa’anii, beekumsa Waaqa dhugaa bal’inaan tamsaasan.”

> “In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

> “በዚህ ዘመን፣ እግዚአብሔር ጥንታዊት እስራኤልን እንደጠራት ሁሉ፣ ቤተ ክርስቲያኑን በምድር ላይ እንደ ብርሃን እንድትቆም ጠርቶአል። በኃያሉ የእውነት መክፈያ—የመጀመሪያው፣ የሁለተኛው፣ እና የሦስተኛው መላእክት መልእክቶች—ሕዝብን ከአብያተ ክርስቲያናትና ከዓለም ለይቶ፣ ወደ ራሱ ቅዱስ ቅርበት አምጥቶአል። የሕጉ አደራ ጠባቂዎች አድርጎአቸዋል፣ ለዚህም ዘመን የተሰጡትን ታላላቅ የትንቢት እውነቶች አስተላልፎላቸዋል። ለጥንታዊት እስራኤል እንደ ተሰጡት ቅዱሳን ቃሎች፣ እነዚህም ለዓለም ሊገለጹ የሚገባ ቅዱስ አደራ ናቸው።

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> “Raajii akka dubbatutti ergamaan inni jalqabaa labsii isaa ‘saba hundumaaf, gosa hundumaaf, afaan hundumaaf, ummata hundumaaf’ ni beeksisa. Akeekkachiisni ergamaa sadaffaa, inni ergaa sadii san keessaa tokko taʼe, akkasumas ergaa yeroo ammaati, balʼinaan kan gaʼu taʼuu isaatiin isa sanaa gadi hin taʼu. Alaabaan irratti, ‘Abboommii Waaqayyoo fi amantii Yesuus’ jechuun barreeffame ol fuudhamee dhaabamuu qaba. Humni ergaawwan jalqabaa fi lammaffaa keessatti mulʼate isa sadaffaatti ni jabaata. Raajii keessatti inni akka sagalee guddaadhaan ergamaa samii gidduu balaliʼaa jiru tokkoon labsamutti ibsameera; innis xiyyeeffannaa addunyaa guutuu ni harkisa.

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> “Namni nama duukaa isa sodaachisaa taʼe keessaa kan namootaaf yeroo hundumaa himame, ergaa ergamaa sadaffaa keessatti argama. Cubbuun dheekkamsa Waaqayyoo kan araaraan hin makamin ofitti waamu sun baayʼee suukaneessaa taʼuu qaba. Garuu namoonni dhimma barbaachisaa kana irratti dukkana keessa hin hafan; akeekkachiisni waaqeffannaa bineensichaa fi fakkii isaa irratti kennamu, adabbiiwwan Waaqayyoo dhufuu isaanii dura addunyaadhaaf kennamuu qaba; kunis akka hundi isaanii sababii adabbiiwwan sun itti buufaman beekanii, carraa isaan jalaa baʼuu argataniif.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Tajaajila gabatee lamaanichaa, guutuu Habakuuq boqonnaa lamaatti raawwatame, raawwii raajiiwwan hedduu ture.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

> Ani eeggannoo koo irra nan dhaabbadha, masaraa eeggannoo irraas of nan dhaaba; inni maal akka natti dubbatu, yommuu ani sirreeffamu immoo maal akka deebisu nan eeggadha. Achiis Waaqayyo na deebisee akkana naan jedhe: Mul’ata sana barreessi; namni isa dubbisu akka fiiguuf, gabateewwan irratti ifa godhi. Mul’atichi yeroo murtaa’eef amma iyyuu jira; garuu dhuma irratti ni dubbata, sobas hin dubbatu. Yoo tures, isa eegi; inni dhugumaan ni dhufa, hin turus.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Ilaa, inni isaa kan of tuulee ol of qabe keessa isaa keessatti qajeelaa miti; qajeeloonni garuu amantii isaatiin ni jiraata. Habbaquuq 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Chaartii pioneraa bara 1843 fi chaartii pioneraa bara 1850 lamaan isaanii iyyuu oomishamuun isaanii raawwii raajii ture. Qoʼannoon Gabateewwan Habaaquq kanaaf ragaa gahaa ni kenna. Garuu kutaan Habaaquq keessa jiru kun qooda barbaachisaa marii keenya keessatti dhimma kana irratti qaba.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “আমি দেখানো হৈছে যে ১৮৪৩ চনৰ তালিকাখন প্ৰভুৰ হাতৰ দ্বাৰা পৰিচালিত হৈছিল, আৰু ইয়াক পৰিবৰ্তন কৰা উচিত নহয়; যে সংখ্যাবোৰ তেওঁ যিদৰে বিচাৰিছিল ঠিক তেনেদৰেই আছিল; যে তেওঁৰ হাত ইয়াৰ ওপৰত আছিল আৰু কিছুমান সংখ্যাৰ মাজত থকা এটা ভুল ঢাকি ৰাখিছিল, যাতে তেওঁৰ হাত আঁতৰোৱা নহোৱালৈকে কোনেও তাক দেখা নাপায়।” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

1843 boodi Rabbi gabatee biraa akka hojjetamu qajeelche, garuu chaartiin jalqabaa sun (1843) waxabajjiidhaan yoo ta’e malee akka hin fooyyofamne.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Dhugaan gabatee irratti ifatti akka kaa’amu ani arge; lafti fi guutummaan isaa kan Gooftaa ta’uu isaa, akkasumas karaa barbaachisaan dhugaa sana ifa gochuuf baasii barbaachisu qusachuun akka hin malle ani arge. Chaartiin durii Gooftaadhaan qajeelfame akka ture ani arge; bifa keessaa lakkoofsi tokko illee, yoo kaka’umsa waaqayyootiin ta’e malee, jijjiiramuu akka hin qabne ani arge. Lakkoofsiwwan chaartii sanaa akkuma Waaqayyo isaan barbaadeetti akka turan ani arge; harki Isaa lakkoofsa tokko tokko keessaa dogoggora tokko irra akka turee fi isa dhokse ani arge; kunis harki Isaa hamma irraa kaafamutti namni tokko illee akka isa hin argineef.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Obboleessa obboleessa Nichols wajjin jiraachaa turtetti (kan chaartii 1850 qopheesse), yeroo inni chaartii sana qopheessaa turetti, obboleettiin White chaartii 1850 Macaafa Qulqulluu keessatti akka argite dubbatte.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Ani Waaqayyo obboleessa Nicholsiin chaartii kana maxxansiisuu keessatti akka ture nan arge. Chaartiin kun Macaafa Qulqulluu keessatti raajii akka qabu nan arge; yoo chaartiin kun saba Waaqayyootiif qophaa’e, tokkoof gahaa yoo ta’e kaaniifis ni ta’a; tokko chaartii haaraa irratti guddinaan caalaatti kaafame barbaade yoo ta’e, hundinuu akkuma isaa baay’ee isa barbaadu.” Manuscript Releases, volume 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

ሐበቁቅ “ራእዩን ጻፍ፥ በጽላቶችም ላይ ግልጽ አድርገህ ጻፈው” ተብሎ ታዝዞ ነበር። የሐበቁቅ ሁለቱ ጽላቶች እግዚአብሔር ትንቢቶቹን እንዲጠብቁ በአደራ በሰጣቸው ጊዜ ከአድቬንቲዝም ጋር ያደረገው ቃል ኪዳን ምልክት ነበሩ፤ ይህም ከጥንታዊቷ እስራኤል ጋር ቃል ኪዳን በገባ ጊዜ የሕጉን ሁለት ጽላቶች ሰጥቶአቸው የሕጉ ተጠባባቂዎች የመሆን ኃላፊነት እንደሰጣቸው ነው። ነገር ግን ሐበቁቅ፣ ራእዩን ግልጽ ሊያደርጉ ከነበሩት ጽላቶች ጋር በተያያዘ ሁለት ዓይነት አምላኪዎችን ይለያል። አንደኛው ነፍሱ “ከፍ ያለች” እና “ቅን ያልሆነች” የሆነች ወገን ነው፤ ሌላው ደግሞ “ጻድቃን” ተብለው የሚለዩ ሲሆን “በእምነቱ ይኖራል” የተባሉት ናቸው።

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

ኣውድ ሃባቁቅ እቶም ዝጸደቑ ብእምነት ከም ዝነብሩ ይገልጽ፤ እታ እምነት ድማ ብኽልተ ጽላት ከም ዝተወከለ ብትንቢታዊ ቃል ዝተመሰረተት እያ። ስለዚ፡ እቶም ዘይጸደቑ መጀመርታታት ኣድቨንቲዝም ከም ዝነጸጉ ይርአ። እቲ ክገልጾ ዝደሊ ነጥቢ ካብ ገለ ጊዜ ኣቐዲምና ዝመርመርናዮ ሓደ ክፍለ-ጽሑፍ ዝተመሰረተ እዩ። እዚ ከምዚ ይነብብ፦

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Garuu mata-dureewwan akka mana qulqullummaa, kan guyyoota 2300 wajjin walqabatan, abboommiiwwan Waaqayyoo fi amantii Yesus, sochii dhufaatii duraanii ibsuuf, iddoo amma jirru mul’isuuf, amantii warra shakkii qaban cimsuuf, akkasumas gara fuulduraatti ulfina qabeessa ta’eef mirkaneessummaa kennuuf guutummaatti mijatoo dha. Isaan kun, ani yeroo baay’ee akkuman arge, mata-dureewwan ergamoonni irra turuu qaban keessaa isa ijoo turan.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Nuti ifa guutuu dhugaa arfan kanaa ilaalleerra; mana qulqullummaa, guyyaa 2300, ajajoota Waaqayyoo fi amantii Yesuus. Dhugaawwan afran kana hundumaa keessatti sirna dhugaa isa “sochii Adveentii darbe ibsuuf fi iddoo amma jirru agarsiisuuf guutummaatti sirriitti shallagame” ta’e keessa kaa’neerra. Sirni sun “seera yeroo jalqaba dubbatamee” dha; innis mallattoo Alfaa fi Oomeegaa ti; akkasumas inni sirna dhugaa dha; jechuunis jechi “dhugaa” mallattoo isauma tokkicha kan dhugaawwan afran hundumaa, warri akka “dhugaa yeroo ammaa”tti beekamanii fi jalqaba Adveentizimii ibsuuf qophaa’an, qaban of keessaa qaba.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Yoo wanti biraa hin taane taanaan, kun jechi “dhugaa” jedhamee hiikamu kan nuti ilaalaa jirru bu’uura wangeela bara baraa ta’uu isaa, akkasumas bu’uura ergaa akeekkachiisa isa dhumaa ta’uu isaa, akkasumas bu’uura ergaa ergamaa sadaffaa ta’uu isaa, akkasumas mul’ata Yesuus Kiristoos keessaa kutaa guddaa ta’uu isaa agarsiisa.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Ergaan xumuraa inni dhumaa, akka Mul’ata Yesuus Kiristoositti bakka bu’ee keessatti caafame aayata sadii jalqabaa boqonnaa tokkoo Mul’ataa, dhuma Mul’ataatti yeroo lammaffaatiif ragaa itti ba’ameera. Dhumni Mul’ataa waa’ee aayatota jalqabaa Kakuu Moofaa akkasumas waa’ee aayatota dhumaa Kakuu Moofaa ragaa ba’a. Wabiiwwan afran kanaan, seera waaqayyoo kan sarara raajii irratti sarara raajii kaa’uu hojiirra oolchuun, ergaan xumuraa inni dhumaa hariiroo Uumaa uumamtoota Isaa wajjin qabu ilaalchisee ta’uu isaa hubachuun ni danda’ama. Inni humna Uumaa Isaa wajjin wal qabata. Inni akka humni uumuu Isaa waldaa Isaa keessatti itti dabarfamu wajjin wal qabata. Inni amala Waaqummaa kan dhuma jalqaba wajjin adda baasu wajjin wal qabata. Ergaa yeroo cufamuu balbala araaraa dura xiqqoo dura gahu, akkasumas kana caalu dha. Yoo walitti ilaalamu, inni waa’ee humna uumuu Waaqayyoo ti! Akkasumas yeroo jalqabaaf humni uumuu Isaa itti eeramu, jalqaba Uumama boqonnaa tokkoo keessatti aayata jalqabaa irraa jalqabee hamma boqonnaa lammaffaatti aayata sadiitti dha.

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

> Jalqabatti Waaqa samii fi lafa uume. Lafti immoo bifa malee duwwaa turte; dukkannis fuula tuujjuba irra ture. Hafuurri Waaqaas fuula bishaanota irra ni sochoʼaa ture.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Waaqayyo immoo, “Ifni haa ta’u” jedhe; ifnis ni ta’e. Waaqayyo ifa sana akka gaarii ta’e ni arge; Waaqayyo ifa dukkana irraa ni gargar baase. Waaqayyo ifa Guyyaa jedhee waame; dukkana immoo Halkan jedhee waame. Galgallisii fi barriis guyyaa isa jalqabaa ta’an.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Waaqayyos jedhes, Bishaanota gidduutti babal’ina haa jiraatu; innis bishaanota bishaanotarraa haa gargar qoodu. Waaqayyos babal’ina sana in uume; bishaanota babal’ina jala jiran bishaanota babal’ina gubbaa jiran irraa gargar in qoodes; akkasumas ta’e. Waaqayyos babal’ina sana Samii jedhee moggaase. Galgallis ta’e, bariinis ta’e; kun guyyaa lammaffaa ture.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Waaqni immoo, Bishaanonni samii jala jiran iddoo tokkotti haa walitti qabaman; lafti gogaanis haa mul’atu, jedhe; akkasumas ta’e. Waaqnis lafa goggogaa sana Lafaa jedhee moggaase; walitti qabamuu bishaanotaas Galaanota jedhee moggaase; Waaqnis kun gaarii akka ta’e ni arge. Waaqni immoo, Lafti margaa haa biqilchitu, biqiltuu sanyii kennitu, muka ija kennu kan sanyiin isaa keessa ofii isaa jiru, akka gosa isaatti, lafa irratti haa biqilchitu, jedhe; akkasumas ta’e. Laftis margaa, biqiltuu sanyii kennitu akka gosa isaatti, muka immoo ija kennu kan sanyiin isaa keessa ofii isaa jiru, akka gosa isaatti, ni biqilchite; Waaqnis kun gaarii akka ta’e ni arge. Galgallisii fi bariin guyyaa sadaffaa ta’an.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Waaqayyos, Ifniwwan guyyaa halkan irraa akka addaan baasanitti, diriira samiitti haa taʼan; isaanis mallattoo, baraa fi waqtiilee, guyyootaa fi waggootaaf haa taʼan jedhe; diriira samiittis lafa irratti ifa akka kennaniif ifniwwan haa taʼan jedhe; akkasumas taʼe. Waaqayyo ifniwwan gurguddoo lama tolche; inni guddaan guyyaa irratti mootummaa akka godhatuuf, inni xinnoon halkan irratti mootummaa akka godhatuuf; urjiiwwanis akkasuma tolche. Waaqayyos lafa irratti ifa akka kennaniif diriira samiitti isaan kaaʼe; guyyaa fi halkan irrattis mootummaa akka godhataniif, ifa dukkana irraa akka addaan baasanifis; Waaqayyos akka gaarii taʼe arge. Galgallis taʼe, ganamnis taʼe; kunis guyyaa afuraffaa ture.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Waaqayyoonis, Bishaanonni lubbuu kan qabu uumama sochoʼu baayʼinaan haa baasani; simbirroonnis samii bantii balʼaa keessatti lafa irra haa barrisan, jedhe. Waaqayyoonis bineensota gurguddoo bishaan keessaa, uumama lubbuu qabu sochoʼu hundumaa, isa bishaanonni gosa isaanii gosa isaaniitiin baayʼinaan baasan, akkasumas simbira qilleensa qabdu hundumaa gosa isaa gosa isaatiin uume; Waaqayyoonis akka inni gaarii taʼe ni arge. Waaqayyoonis isaan eebbisee, Jedhe; Horaa, baayʼadhaas; bishaanota galaanota keessaas guutaa; simbirroonnis lafa irratti haa baayʼatan. Galgallis taʼe, bariinis taʼe; kun guyyaa shanaffaa ture.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Waaqni akkana jedhe: Lafti sanyii isaanii akkaataa isaatiin uumamoota lubbuu qaban haa baasu; horii, wantoota lafa irra munyuuqan, bineensota lafaas sanyii isaanii akkaataa isaatiin haa baasu; akkasumas taʼe. Waaqnis bineensota lafaas sanyii isaanii akkaataa isaatiin, horiis sanyii isaanii akkaataa isaatiin, wanta lafa irra munyuuqu hundumaas sanyii isaa akkaataa isaatiin uume; Waaqnis akka inni gaarii taʼe arge. Waaqnis akkana jedhe: Akka fakkii keenyaatti, akka bifa keenyaattis nama haa uumnu; isaanis qurxummii galaanaa irratti, simbirroota qilleensaa irratti, horii irratti, lafa hundumaa irratti, wanta lafa irra munyuuqu hundumaa irrattis mootummaa haa qabaatan. Kanaaf Waaqni nama fakkii isaatiin uume; fakkii Waaqaa keessatti isa uume; dhiiraa fi dubartiis isaan uume. Waaqnis isaan eebbise; Waaqnis akkana isaaniin jedhe: Horaa, baayʼadhaa, lafa guutaa, isa jalaas galchaa; qurxummii galaanaa irratti, simbirroota qilleensaa irratti, uumama lubbuu qabu kan lafa irra sochoʼu hundumaa irrattis mootummaa qabaadhaa. Waaqnis akkana jedhe: Kunoo, ani biqiltuu sanyii baatu hundumaa, kan fuula lafaa hundumaa irratti argamu, muka hundumaas, isa keessatti ija mukaa sanyii baatu qabu isiniif kenneera; inni isiniif nyaata haa taʼu. Bineensa lafaa hundaaf, simbira qilleensaa hundaaf, wanta lafa irra munyuuqu hundumaaf, isa keessatti lubbuun jirtu hundumaaf immoo, ani baala magariisa hunda nyaataaf kenneera; akkasumas taʼe. Waaqnis waan inni uume hundumaa arge; kunoo, inni baayʼee gaarii ture. Galgalnis ganamnis guyyaa jaʼaffaa taʼan. Akkasiin samii fi lafti, guutummaan isaanii hundis xumuraman. Guyyaa torbaffaatti Waaqni hojii isaa kan hojjetee ture xumure; guyyaa torbaffaattis hojii isaa hundumaa kan hojjetee ture irraa boqote. Waaqnis guyyaa torbaffaa eebbise, isa qulqulleesses; sababni isaa, Waaqni hojii isaa hundumaa kan uumee fi hojjetee ture irraa isa keessatti boqoteera. Uumama 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Lakkoofsoon darban waxay matalaan markhaatifurka dhammaan uunka, iyagoo adkaynaya in erayga Ilaah leeyahay awood wax-abuur leh.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> Lafti hundi lafaa Waaqayyoo haa sodaatu; warri addunyaa keessa jiraatan hundinuu isaaf haa raafaman. Inni dubbate, innis ta’e; inni ajaje, innis jabaatee dhaabate. Faarfannaa 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

Uumama uumamaa wal fakkaatuun addunyaan ittiin uumame, namoota jijjiiruuf Kiristoos biratti hojii irra oola.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> “Humni uumamaa kan addunyoolee gara jiruutti waame dubbii Waaqayyoo keessa jira. Dubbiin kun humna ni kenna; jireenya ni dhalcha. Ajajni hundinuu abdachiisa; yoo fedhaan fudhatame, lubbuu keessattis yoo simatame, inni jireenya Isa Daangaa Hin Qabne of wajjin ni fida. Inni amala ni jijjiira; lubbuus bifa Waaqayyootiin deebisee ni uuma.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> “Jireenyi akkuma kanaan darbames akkasuma ni tursiifama. ‘Namni dubbii afaan Waaqayyoo keessaa ba’u hundumaan ni jiraata’ (Maatewos 4:4).” Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Yesuus Kiristoosi Mul’ataachuun akkamitti Dubbiin Waaqayyoo namootatti dabarfamu akka ta’e irratti xiyyeeffata. Innis Abbaa irraa gara Ilmaatti, Ilma irraa gara ergamaa tokkootti, ergamaa irraa gara raajicha isa barreesseetii fi waldoota kiristaanaatti erguutti dhufa. Adeemsi qunnamtii jalqabaa fi xumura macaafa Mul’ataa keessatti kaa’ame, akkasumas sadarkaa Yaaqoob isa ergamoonni ol ba’anii fi gad bu’an sanaan agarsiifameera. Innis tuubboowwan warqee lama Zakaariyaas zayita gara mana qulqullummaatti geessaniin agarsiifameera. Adeemsi qunnamtii gidduu Waaqayyoo fi namaa mata duree raajii Macaafa Qulqulluu ti; ergaan ergame sunis humna uumamaa isa yunivarsiin ittiin uumame of keessaa qaba. Adeemsa qunnamtii boqonnaa jalqabaa Mul’ataa keessatti, ergaan waldoota kiristaanaatti dabarfame humna Laa’odiiqeyaa tokko gara Filadelfiyaa tokkootti jijjiiru of keessaa qabaachuun isaa hubatamuu qaba.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

መጀመሪያም ሆነ መጨረሻ፣ የብሉይ ኪዳንም ሆነ የሐዲስ ኪዳን ሲመለከት፣ መልእክቱ አንድ ነው። እግዚአብሔር የመጨረሻውን የማስጠንቀቂያ መልእክት እያስተላለፈ ነው፣ ይህም መልእክት የሚሰሙት እና የሚጠብቁት ሰዎች ካሉ የእግዚአብሔርን ፈጣሪ ኃይል በውስጡ ይዟል። ይህን የሚያከናውን መልእክት በአልፋና ኦሜጋ መለኮታዊ መዋቅር ውስጥ ተቀምጦአል፤ መጀመሪያ፣ መካከል፣ እና መጨረሻ። “እውነት” የሚለውን ቃል ለመፍጠር አንድ ላይ የሚሰበሰቡት ሦስቱ ዕብራይስጥ ፊደላት ዘላለማዊ ወንጌል ናቸው፤ እነዚህም ፊደላትና ትርጉማቸው፣ እርስ በእርሳቸው ተዋህደው የሚያመነጩት ቃልም፣ መርሁን ደግሞም አልፋና ኦሜጋ የሆነውን አንዱን ይወክላሉ። ይህም የእርሱን ፈጣሪ ኃይል ያጎላል። የፍጥረት ታሪክ የመጨረሻዎቹ ሦስት ቃላት እያንዳንዳቸው “እውነት” የሚለውን ቃል የሚያቀናጁትን ሦስቱን ፊደላት በሚያቀናጅ ቅደም ተከተል ይጀምራሉ።

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

የፍጥረት ታሪኩን የሚያበቁት ሦስቱ ቃላት በአንድነት “እውነት” የሚለውን ቃል የሚፈጥሩትን ሦስት ፊደላት ይጀምራሉ። የቁጥሩ መጨረሻ ያሉት ሦስት ቃላት በተከታታይ በአ (Aleph)፣ ም (Mem)፣ እና ት (Tav) ፊደላት ይጀምራሉ። እነዚህ ሦስት ቃላት “እግዚአብሔር”፣ “ፈጠረ” እና “አደረገ” ተብለው ይተረጎማሉ። እነዚህ ሦስት ቃላት እያንዳንዳቸው በእነዚህ ፊደላት ማለትም በአ (Aleph)፣ ም (Mem)፣ እና ት (Tav) በዚያ ቅደም ተከተል ስለሚጀምሩ፣ የፍጥረት ትረካውን ሙሉነትና ሥርዓታዊነት የበለጠ ያጎላሉ። ይህ ሥርዓተ ንድፍ በዕብራይስጥ ጽሑፍ ውስጥ ያለ አስደሳች የቋንቋ ባህሪ መሆኑን እንደሚያሳይ በአይሁድ ተርጓሚዎች ተጠቅሷል።

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Seenaa uumamaa jechoota “jalqabatti” jedhuun ni jalqabda; jechoota sadii, Alfaa fi Oomeegaa, jalqabaa fi dhumaa, isa jalqabaa fi isa boodaa bakka buʼaniin immoo ni xumurama. Humni uumuu kan dhugaa baʼumsaa Uumamaa keessatti mulʼifame mallattoo ogeessa afaanii dinqisiisaa sanaatiin ni jalqaba, ni xumuramas.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Kan jalqabaa tokkoo kan isa dhumaa tokkoo fakkeenyaan agarsiisu, kana jechuun raajichi Yohaannis waan yeroo sana ture barreessuudhaan, yeroo sanuma sanatti waan taʼuuf jiru illee waliin barreessaa ture, isa kana irratti jabeessee xiyyeeffate.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Ergaa akeekkachiisa isa dhumaa kan Eliyaas, dhuma Kakuu Moofaa irratti bakka buufame, yeroo seera Dilbataa mudatuu fi dha’ichawwan torba isa dhumaa dhihaachaa jiran keessatti, seera raajii isauma sana adda baasa.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“jalqaba yeroo jalqabaatti eeramuu” fi wanti inni hunda bakka bu’u “dhugaa yeroo ammaa” itti keessa kaaʼamuu qabu dha. Buʼuura sun “jalqaba yeroo jalqabaatti eeramuu”dha; innis amaloota Waaqayyoo keessaa tokko dha.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

ዳንኤል መጽሐፍ የአድቬንቲዝምን መጀመሪያ ሲወክል፣ የራእይ መጽሐፍም የአድቬንቲዝምን ፍጻሜ ሲወክል፣ የመጀመሪያው የመጨረሻውን የሚያመለክት በሚለው መርህ ስንመለከታቸው አስደናቂ ተመሳሳይነቶችን እናገኛለን። ዳንኤል መጽሐፍ “Palmoni” የሚለውን ስም በመጠቀም የኢየሱስን አንድ ባሕርይ ያቀርባል፤ ትርጉሙም የምስጢራት ድንቅ ቆጣሪ ማለት ነው። ዳንኤል እንዲሁም ኢየሱስን እንደ ሚካኤል ሊቀ መላእክት ያስተዋውቃል። ዮሐንስም ዳንኤል እንዳደረገው እንዲሁ እንዲያደርግ ተጠቅሟል፤ እርሱም የሂሳብ ጌታውን ወይም የመላእክት መሪውን ሳይሆን የቋንቋ ጌታውን ያመለክታል። ኢየሱስን የፊደላት ጌታ እንደሆነ ስናስብ፣ በመጽሐፍ ቅዱስ ውስጥ ረዥሙ ምዕራፍ የሆነውን መዝሙረ ዳዊት 119 ልናስብ ይገባናል።

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

ଗୀତସଂହିତା ୧୧୯ ଗୋଟିଏ ବର୍ଣ୍ଣକ୍ରମାନୁସାରୀ ଆକ୍ରୋଷ୍ଟିକ୍; ଅର୍ଥାତ୍, ପ୍ରତ୍ୟେକ ଆଠୋଟି ପଦ୍ୟର ଗୋଷ୍ଠୀର ପ୍ରଥମ ଅକ୍ଷର ଏକେ ଅକ୍ଷରରେ ଆରମ୍ଭ ହୁଏ। ହିବ୍ରୁ ବର୍ଣ୍ଣମାଳାରେ ବାଇଶୋଟି ଅକ୍ଷର ଥିବାରୁ, ସେଠାରେ ଆଠୋଟି ପଦ୍ୟର ବାଇଶୋଟି ଖଣ୍ଡ ଅଛି। ପ୍ରତ୍ୟେକ ଖଣ୍ଡ ବର୍ଣ୍ଣମାଳାର କ୍ରମାନୁସାରେ ସେହି ବର୍ଣ୍ଣର ଅକ୍ଷରଦ୍ୱାରା ଆରମ୍ଭ ହୁଏ, ଏବଂ ତାହାପରେ ସେହି ଅକ୍ଷରକୁ ନିର୍ଦ୍ଦିଷ୍ଟ କରାଯାଇଥିବା ଆଠୋଟି ପଦ୍ୟର ପ୍ରତ୍ୟେକଟି ସେହି ଅକ୍ଷରଦ୍ୱାରା ଆରମ୍ଭ ହୁଏ। ପ୍ରତ୍ୟେକ ଅକ୍ଷର ପାଇଁ ଆଠୋଟି ପଦ୍ୟ ରହିଛି; ଏହିପରି, ଆଠୋଟି ପଦ୍ୟକୁ ହିବ୍ରୁ ବର୍ଣ୍ଣମାଳାର ବାଇଶୋଟି ଅକ୍ଷର ସହ ଗୁଣ କଲେ ମୋଟ ଏକଶେ ଛିଆତ୍ତରିଟି ପଙ୍କ୍ତି ହୁଏ। ଏହି ଗୀତଟି ଏମିତି ଜଣେ ଈଶ୍ୱରଙ୍କ ପ୍ରତି ଆଜ୍ଞାପାଳନକୁ ଗୁରୁତ୍ୱ ଦିଏ, ଯିଏ ଶୃଙ୍ଖଳାର ଈଶ୍ୱର (ଏହିହେତୁ ଏହାର ଆକ୍ରୋଷ୍ଟିକ୍ ଗଠନ), ଅସ୍ଥିରତାର ନୁହେଁ।

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

መዝሙር 119 ውስጥ የተገለጸ ሌላ ታላቅ ጭብጥ የእግዚአብሔር ቃል በሁሉ የሚበቃ መሆኑ የሚያስገነዝብ ጥልቅ እውነት ነው። በመዝሙሩ ሁሉ ውስጥ ወደ እግዚአብሔር ቃል የሚጠቁሙ ስምንት የተለያዩ ቃላት አሉ፤ ሕግ፣ ምስክርነቶች፣ ትእዛዛት፣ ሥርዓቶች፣ ትእዛዞች፣ ፍርዶች፣ ቃል፣ እና ደንቦች። በእስከ ሁሉም ቁጥር ማለት በሚቻል መጠን የእግዚአብሔር ቃል ተጠቅሷል። መዝሙር 119 የቅዱሳት መጻሕፍትን ባሕርይ ብቻ አያረጋግጥም፤ ነገር ግን የእግዚአብሔር ቃል የእርሱን ራሱን ባሕርይ እንደሚያንጸባርቅ ደግሞ ያረጋግጣል። በመዝሙር 119 ውስጥ የተቀመጡትን እነዚህን የእግዚአብሔር ባሕርያት አስተውሉ፦

- Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

  Qajeelummaa (lakkoobsa 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

- Trustworthiness (verse 42)

  Amanamummaa (lakkoofsa 42)

- Truthfulness (verses 43, 142, 151, 160)

  Dhugummaa (lakkoofsota 43, 142, 151, 160)

- Faithfulness (verse 86)

  Amanamummaa (lakkoofsa 86)

- Unchangeableness (verse 89)

  ኣንድነት ዘይለዋወጥነት (ቍጽሪ 89)

- Eternality (verses 90, 152)

  Bara-barruu (lakkoofsa 90, 152)

- Light (verse 105)

  Ifa (lakkoofsa 105)

- Purity (verse 140)

  Qulqullina (lakkoofsa 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

እቲ መዝሙር ብኽልተ ብፁኣት ይጅምር። “ብፁኣት” እቶም መገዶም ንጹህ ዝኾነ፣ ከም ሕጊ እግዚአብሔር ዝመላለሱ፣ ስርዓታቱ ዝሕልዉ እሞ ብምሉእ ልቦም ዝደልይዎ እዮም። እዚኣቶም እቶም ኣብዚ ዓቢ መዝሙር ዝርከቡ ንዓና ትምህርትታት እዮም። ቃል እግዚአብሔር ንኽንጥበብ፣ ብጽድቂ ንኽንልምምድ፣ ንኹሉ ሰናይ ግብሪ እውን ብቑዓት ንኽንከውን ይኣክል እዩ (2 Timothy 3:15–17)።

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Dhuguma, Faarfannaan 119 dhimma addunyaa amantii keessatti hamma guddaatti kan hin furamne keessaa tokko dha. Innis waa’ee lakkoofsa kamiin lakkoofsi giddu galeessaa Macaafa Qulqulluu ta’e fi boqonnaan kam boqonnaa giddu galeessaa Macaafa Qulqulluu ta’e ilaalchisee dha. Yoo interneetii keessa barbaaddan, falmiiwwan garaa garaa, Macaafa Qulqulluu kam akka itti fayyadamtan irratti xiyyeeffatan fi kkf argitu. Rakkoon iddoo kamiyyuu keessatti falmii kana keessaa jiru immoo, hiikni giddu galeessaa Macaafa Qulqulluu—lakkoofsa ta’uus ta’e boqonnaa—barreessaa Macaafa Qulqulluu tiin murtaa’uu qaba malee, nama Macaafa Qulqulluu qoratu yookaan qeequun nama ta’een miti.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Macaafni Qulqulluun wanta hundumaaaf jalqabaa fi dhuma akka jiru barsiisa. Wanta hundumaatiif yeroo mataa isaa ni jira.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> Waan hundumaaf yeroo qaba, kaayyoo hundumaafis waqtiitu samii gaditti jira; yeroo dhalachuuf, yeroo duʼuufis; yeroo dhaabuuf, yeroo waan dhaabame buqqisuufis. Lallaba 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Waaqni dhalachuuuf yeroo qaba, duʼuufis yeroo qaba; taʼus, jireenyi jalqaba fi dhuma jireenya keenya gidduutti raawwatamu ni jira. Dhalachuun akkuma duʼuu, yeroo keessatti yeroo gabaabaa dha. Jireenyi immoo gidduu dha; yeroo nuti dhalannu fi yeroo nuti duunu caalaa seenaa baayʼee isa wajjin walqabatu qaba.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

“መርህ የመጀመሪያ መጠቀም” ውስጥ ያለው መካከል በአጠቃላይ ከመጀመሪያውና ከመጨረሻው ይልቅ እጅግ የበለጠ ምስክርነት አለው። በመጽሐፍ ቅዱስ ውስጥ አንድ ብቻ ቁጥር ወይም ምዕራፍ ፈልጎ እርሱን እንደ መካከል መግለጽ የመጽሐፍ ቅዱስን ማስረጃ ችላ ማለት ነው፤ ምንም እንኳ መጀመሪያውና መጨረሻው በመሠረቱ የጊዜ ነጥቦች ቢሆኑም፣ መካከሉ በአጠቃላይ የጊዜ ዘመን ነው። እርግጥ ነው፣ መጀመሪያው፣ መጨረሻውና መካከሉ እርስ በርሳቸው ይስማማሉ፤ ሆኖም ብዙ ጊዜ በመጨረሻው ያለው ተመሳሳይ የመንገድ ምልክት ከመጀመሪያው ተቃራኒ ይሆናል።

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Yesuus Yohaannis Cuuphaa akka Eliyaas taʼe ifatti ibse; isaan lamaanis tartiiba raajii taʼe tokko fakkeenya kennu. Haa taʼu malee, Eliyaas dubartii hamaa (Izebeel) tiin ariʼatame; isheen Eliyaasin hidhuu fi ajjeesuu barbaadde, garuu gonkumaa hin dandeenye. Yohaannis, inni mallattoo Eliyaas ture, dubartii hamaa (Herodiyaas) tiin akka hidhamuu fi ajjeefamu barbaadame, isheenis kana raawwatte. Eliyaasii fi Yohaannis mallattoolee wal jijjiiramoo taʼanidha; garuu amala raajii tokko tokko kanneen wal faallessan qabu, taʼus walii wajjin wal qixxee deemu. Eliyaas hin duune; Yohaannis immoo duʼe. Hubachuun akka mallattooleen karaa raajii walitti qindaaʼan yeroo baayʼee wal faallessoo taʼan, warra arguuf fedhan akka giddugalli Macaafa Qulqulluu Faarfannaa 118 taʼe akka hubatan ni taasisa.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Yeroo akkaataa seera yeroo jalqaba dubbatamee itti hiikame kanaan fayyadamnu, jalqaba gidduu Macaafa Qulqulluu Faarfannaa 117 taʼuu isaa ni argina; innis boqonnaa Macaafa Qulqulluu keessaa gabaabaa taʼe, lakkoofsa lama qofa of keessaa qabuudha. Sana booddee boqonnaan 118 ni dhufa; innis gidduu Macaafa Qulqulluu ti; boqonnaa 118 immoo 119 ni hordofa; innis boqonnaa Macaafa Qulqulluu keessaa dheeraa taʼe, akkasumas xumura gidduu Macaafa Qulqulluu ti. Hayyuun afaanii dinqisiisaan jalqaba boqonnaa gabaabaa taʼeen mallatteessa; sana booda xumura boqonnaa dheeraa taʼeen mallatteessa. Isaan kun boqonnaawwan walfaallaa lama. Jalqabni sanyiidha; xumurri immoo bakka biqiltuun guutummaatti bilchaatte itti guddifamtu, bakka ragaan hundi gidduu keessatti argamu walitti hidhamutti. Faarfannaa 117 hubadhaa.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Yaa saboota, Waaqayyoon galateeffadhaa; yaa uummata hundumaa, isa faarfadhaa. Sababni isaas araarri isaa inni jaalalaan guutame nurratti guddaa dha; dhugaan Waaqayyoo bara baraan in dhaabata. Waaqayyoon galateeffadhaa. Faarfannaa 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Jechoota kana irratti yaadaa jirru kun qubee sadiin ijaarame; lakkoofsa lammaffaatti “dhugaa” jedhamee hiikama; innis jalqaba giddu-galeessa Macaafa Qulqulluu agarsiisa; (giddu-galeessi Macaafa Qulqulluu jechuun Faarfannaa 117–119 dha). Dhumni giddu-galeessaa immoo Faarfannaa 119 dha. Faarfannaa 118 immoo giddu-galeessa giddu-galeessaa ti. Faarfannaa 118 boqonnaawwan Macaafa Qulqulluu keessaa isa gabaabaa fi isa dheeraa gidduutti argama; inni gabaabaan, kan jalqaba ta’es, jecha “dhugaa” jedhu ni ibsa; jechi kun qubee sadiin uumame; qubeewwan sunis tarkaanfiiwwan sadan wangeela bara baraa bakka bu’u; isaanis bu’uura hubannaa dhugaa ti. Bu’uurri kunis seera amala Kiristoos, akka Alfaa fi Oomeegaatti bakka bu’u dha.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Xumuriin kutaan gidduu, innis boqonnaa 119 taʼee, akiroostikii qubee irratti hundaaʼe isa gidduu Macaafa Qulqulluu keessatti kaaʼameedha; kunis afaan-beekkumsa dinqisiisaa taʼe ni cimsaa. Boqonnaa 119 keessatti yeroo afur jechi tokko sunuma akka dhugaa taʼetti hiikameera.

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> Kana afii koo dubbii dhugaa guutummaatti afaan koo keessaa hin fudhatin; ani murtii kee irratti abdii godhadheera. Lak. 43.

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> Qajeelummaan kee qajeelummaa bara baraa ti, seerri kees dhugaa dha. Lakkoofsa 142.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> Yaa Waaqayyo, ati dhiʼoodha; ajajni kee hundinuu dhugaadha. Lakkoobsa 151.

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Dubbiin kee jalqabumaa ka jalqabee dhugaadha; murtiin kee qajeeltoon hundinuu bara baraan in jiraata. Keessa Deebii 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Dhugaan keeyyatawwan kana keessa jiru seera raajii Macaafa Qulqulluu isa xumura jalqabarraa adda baasu dha; dhugaanis keeyyatawwan sana keessa jiru inni Alfaa fi Oomegaa taʼe mallattoo Isaa gidduu Macaafa Qulqulluu irra kaaʼeera; akkuma inni jalqabaa fi xumura irratti godhe sana. Mallattoon Isa jalqabaa fi isa dhumaa ergaa akeekkachiisa dhumaa ergamaa sadaffaatiif dhiʼeeffamuuf “buʼuura qindoominaa” dha. Isa dhumaa keessaa kutaan giddugaleessaa inni dhumaa jechoota afur of keessaa qaba; isaan keessaa jechi “dhugaa” jedhamee hiikamu itti fayyadameera; haa taʼu malee, wabii afraffaan salphaatti “dhugaa” jedhamee hiikameera. Isa dhumaa keeyyatawwan afran sana keessaa inni xumuraa akka mulʼisutti, “jalqabarraa” jechi sun “dhugaa” dha.

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Jalqabatti, seenaa uumamaa Uumama boqonnaa tokkoo fi lama keessatti, jedhuun “dhugaa” jedhu kallattiidhaan kan barreeffame taʼuu baatus, jechoota xumuraa sadii seenaa uumamaa keessatti bakka buʼameera; jechuunis, jechi tokkoon tokkoon isaanii tartiibaan qubee jecha “dhugaa” uumuu jalqabu. Jalqabatti Dubbiin ture; wanti hundinuus Isaan uumame; ragaan uumamaa Uumama keessattiis jechoota, “Jalqabatti” jedhuun jalqaba; jechoota sadiin immoo xumurama, kanneen dhugaa amala Kiristoos wajjin walqabatan bakka buʼan, amala Isaayaas keessatti ibsameen akka Inni Waaqa tokkoo fi tokkicha taʼuu Isaa ragaa taʼetti.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

ୱାଇବେଲ୍‌ର ମଧ୍ୟଭାଗ (ଗୀତସଂହିତା 117–119) ଅଧ୍ୟାୟ 117ରେ “ସତ୍ୟ” ଶବ୍ଦର ବ୍ୟବହାର ଦ୍ୱାରା ଏହି ସତ୍ୟକୁ ସୂଚିତ କରି ଆରମ୍ଭ ହୁଏ ଯେ ଆରମ୍ଭ ଅନ୍ତକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଏହି ଶବ୍ଦଟି ତିନୋଟି ଅକ୍ଷରରେ ଗଠିତ, ଯେଉଁମାନେ ସନାତନ ସୁସମାଚାର ଓ ତିନି ସ୍ୱର୍ଗଦୂତଙ୍କର ବାର୍ତ୍ତାମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଏବଂ ସୃଷ୍ଟି କାହାଣୀର ଅନ୍ତକୁ ଚିହ୍ନିତ କରନ୍ତି। ୱାଇବେଲ୍‌ର ଏହି ମଧ୍ୟଭାଗର ଶେଷ ଅଂଶ ହେଉଛି ବର୍ଣ୍ଣମାଳାର ଏକ ଉପସ୍ଥାପନା, ଯାହାକି ସେହି ଅଦ୍ଭୁତ ଭାଷାବିଦ୍ ଏହି ବୁଝାମଣା ସ୍ଥାପନ କରିବା ପାଇଁ ରଚନା କରିଥିଲେ ଯେ, ବର୍ତ୍ତମାନ ତାଙ୍କର ଚରିତ୍ର ସମ୍ବନ୍ଧରେ ଯାହା ପ୍ରକାଶିତ ହେଉଛି, ତାହା “ପ୍ରକାଶିତବାକ୍ୟ” ଶବ୍ଦର ପରିଭାଷା ସହ ସମ୍ମତ; କାରଣ ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କର ପ୍ରକାଶିତବାକ୍ୟ ଏମିତି ଏକ ସନ୍ଦେଶ ଯାହା ଖ୍ରୀଷ୍ଟଙ୍କର ଚରିତ୍ରର ଏମିତି ଗୋଟିଏ ପାର୍ଶ୍ୱକୁ ଉପସ୍ଥାପନ କରିବା ପାଇଁ ନିର୍ମିତ, ଯାହା ଏପର୍ଯ୍ୟନ୍ତ, କିମ୍ବା ନିଶ୍ଚୟ ହେଲେ ମଧ୍ୟ, ସମ୍ପୂର୍ଣ୍ଣରୂପେ ସ୍ୱୀକୃତ ହୋଇନଥିଲା। ଏହି ପ୍ରକାଶନ ଚୁକ୍ତି-ଇତିହାସର ରେଖାମାନଙ୍କ ସହ ସମନ୍ୱିତ, କାରଣ ଚୁକ୍ତି-ଇତିହାସରେ ତାଙ୍କର ନାମମାନଙ୍କ ମାଧ୍ୟମରେ ନିଜକୁ ପ୍ରକାଶ କରିବା ପାଇଁ ଈଶ୍ୱରଙ୍କ ପ୍ରୟାସର ପ୍ରମାଣ ସମ୍ମିଳିତ ଅଛି, ଯେପରି ତାଙ୍କର କାହାଣୀ ଉନ୍ମୋଚିତ ହୋଇ ଆସିଲା।

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> “Seerriwwan gurguddoon seeraa, kan uumama Waaqa isaatiinis taʼe, dubbii Kiristoos tulluu irratti dubbate keessatti of keessaa qabamu. Namni isaan irratti ijaaru hundi Kiristoos, Kattaa Bara Baraa taʼe sana irratti ijaarachaa jira. Dubbicha yeroo fudhannu, Kiristoosin fudhanna. Warri akkasiin dubbii Isaa fudhatan qofa isa irratti ijaarachaa jiru. ‘Bu’uurri biraa namni tokko illee kaa’uu hin danda’u; kan kaa’ame immoo Yesuus Kiristoos dha.’ 1 Qorontos 3:11. ‘Maqaan biraa samii jalatti namoota gidduutti kenname, kan ittiin fayyinu, hin jiru.’ Hojii Ergamootaa 4:12. Kiristoos, Dubbichi, mul’ata Waaqaati,—ibsa amala Isaa, seera Isaa, jaalala Isaa, jireenya Isaa,—bu’uura tokkicha isa irratti amala turu danda’u ijaaruu dandeenyu dha.” Mount of Blessings, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Dhugumaan, waaʼee dhugaa kanaa ilaalchisee wanti itti dabalamee ibsamu baayʼeen jira; garuu asitti ni dhaabanna.

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