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

Macaafa Yo’eelii fi Waldaa Guyyaa Torbaffaa Adveentistii Laa’odiiqeyaa — Lakkoofsa Kudhan Shan

Number Fifteen

Lakkoofsa Kudha Shan

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Ani tilmaamuun koo mallattoo dhaloota afurii fi ergaa bokkaa boodaa gidduu jiru hubachuun hiika keeyyata afran jalqabaa boqonnaa tokkoffaa kitaaba Yo’eel sirriitti beekuu keessatti abdii gaarii keessaa isa guddaa ta’uu qaba nan falma. Yo’eel faarfannaa iddoo wayinii ni faarfata; garuu sararri isaa jalqabaa walitti dhufeenya raajii kakuu wajjin dhaloota afuriiti.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Inni Abramiin akkana jedhe: Sanyiin kee dhugumaan akka sanyiin kee biyya isaanii hin taʼin keessatti alagaa taʼu, isaanis isaan tajaajilu; isaanis waggaa dhibba afuriif isaan cunqursu beeki. Akkasumas saba sana, isa isaan tajaajilan, ani nan murteessa; booddees isaan qabeenya guddaadhaan ni baʼu. Ati garuu nagaan gara abbootii keetti ni dhaqxa; dulluma gaariidhaanis ni awwaalamta. Haa taʼu malee dhaloota afraffaatti deebiʼanii as ni dhufu; sababiin isaas hamminni Amoorotaa amma iyyuu hin guutamne. Uumama 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Kun kutaa raajii jireenya Museetiin raawwatame dha. Yommuu kitaabni Yo’el badiisa sadarkaa sadarkaadhaan hammaachaa deemu dhaloota afuriin ibsameen faaruu iddoo wayinii jalqabu, kitaaba Yo’el dhaloota raajii isa afraffaa fi isa dhumaa wajjin wal-simsiisaa jira. Dhaloonni sun “dhaloota filatamaa” Pheexiroosii ti; warri dukkana keessaa baafamanii gara “ifaa isaa isa dinqisiisaa” waamaman dha. Isaan warra dhaloota isaanii isa wal-qixa ta’e, kan akka “dhaloota buutii”tti bakka buufameen faallaa kaa’amu. Dhaloonni afraffaa fi inni dhumaa sun Yohaannisiin bakka buufama; inni kun mallattoo kuma dhibba afurtamii afur sanaa dha, warra “waamaman, filataman, amanamoo” ta’an.

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

9/11 irratti waamaman, Iyya Waaqaa Halkan Walakkaa keessatti filatamanii, akkuma Lewwonni fincila jabbii warqee Aaroonii fi Yerobi’aam keessatti amanamoo turan sana, yeroo rakkoo seera Dilbataa keessattiis amanamoo ta’an. Lubbuun akka meetiitti qulqulleeffaman kan Milkiyaas boqonnaa sadii keessatti ibsaman, Lewwota ergaa Iyya Waaqaa Halkan Walakkaa yeroo filatamanidha; jechuunis, mallatteessuun dhangala’iinsa Hafuura Qulqulluu wajjin, fi isaatiin, raawwatama.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Barreeffama darbe keessatti, seenaa Musee keessaa sararoota muraasa ifa baasnee turre; isa Obboleettii White alfa raajii Macaafa Qulqulluu taʼee akka beeksiftu, innis karaa raajii Kiristoos, isa omeegaa raajii Macaafa Qulqulluu taʼeen walitti hidhata. Museen dhagaa hundee dha, Kiristoos immoo dhagaa xumuraa dha. Isaan lamaan iyyuu badiisa cubbuu irraa bilisa baʼuu kan argisiisan fakkeenyota dha; akkuma bilisa baʼuun Gibxii keessaa karaa Museetiin taʼe sanaan bakka buʼame. Taʼus, mulʼata humna Waaqayyoo harka Museetiin raawwataman hundi, yeroo Kiristoos torban tokkoof namoota baayʼeef kakuu sana jabeesse, isa kanaan baayʼee caalchifaman. Museen alfa dha, Kiristoos immoo omeegaa dha; omeegaanis lakkoofsa “22” dha, alfaan immoo lakkoofsa “1” dha.

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

ሙሴን በሚመለከት ሲመረምር፣ በትንቢታዊ ምስክሩ ሁሉ የሚያልፍ መዳን በውሃ ውስጥ እንደ ተቀመጠ እናገኛለን። በልደቱ ጊዜ ከናይል ውሃ የተደረገለት መዳን ኖኅን በመርከብ ውስጥ ያመለክት ነበር። በቀይ ባሕር የተደረገው ጥምቀት ከኖኅና በመርከቡ ውስጥ ከነበሩት ስምንቱ ጋር ይጣጣማል፤ ይህም በተራው ከኢያሱ በዮርዳኖስ ወንዝ የተደረገው ጥምቀት ጋር ይጣጣማል፤ እርሱም በበግልጽ በዚያው ስፍራ በክርስቶስ ዳግመኛ ተደግሟል። የሙሴ ምስክርነት በናይል ወንዝ ያለው መዳን ይጀምራል፥ በዮርዳኖስ ወንዝ ዳርቻም ይፈጸማል። የክርስቶስ ጥምቀት ወደ ሞቱ የሚመራውን ሶስት ዓመት ተኩል ለመመስከር የተቀባበለት ቅብዓቱ ነበር፤ ይህም በመጀመሪያው በጥምቀቱ ተወክሎ ነበር። በትንሣኤው ጊዜ ጥቂት ነጠብጣቦች ነበሩ፤ ሙሉ ፍሰቱ ግን በጴንጤቆስጤ ሆነ።

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Waaqayyo waadaa kakuu isaa ilmaan namaatiif kenne Nohiidhaan jalqaba; waadaan kakuu isaa saba filatamaadhaaf karaa Abrahaamiin kenname immoo Museedhaan raawwatame. Museen alfa taʼe Yesuus omeegaa isa dhufuudhaan kakuu sana “baayʼeewwan” wajjin, saba filatamaa qofa utuu hin taʼin, mirkaneessuuf ture, fakkeenyeesse. Akka fakkeenya Kiristoosiitti, dhaloonni Musee kakuu Nohiif kennamee, saboota hundumaatiif mallattoo taʼee qaawwa roobaa qabu, wajjin wal-simu. Museenis kakuu saba filatamaadhaaf kennamee, saba filatamaadhaaf mallattoo taʼee dhagna qabamuu qabu, wajjinis wal-sima. Hojiin kakuu Musee “baayʼeewwan” wajjin ture; saba filatamaa qofa wajjin miti. Utuu akkas hin taanee, isaan yeroo hunda tuuta walmakaa sanaan hin rakkifaman turan.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Bara jireenya Musee keessatti “bishaanwwan fayyinaa” garaagaraa bakka buʼan hundumaa gidduutti, cuuphaan Bētābarātti laga Yordaanos irratti taʼe, jalqaba seenaa kakuu Israaʼel durii biyya Abdachiifamte keessatti eegalame fi xumura seenaa ishee walitti hidha; torban sana keessa Kiristoos namoota baayʼeef kakuu sana mirkaneesse. Cuuphaan Kiristoos cuuphaa Israaʼel durii wajjin wal-sima; seenaawwan lamaanis duʼaa kaʼuu Isaa dubbatu, yeroo Inni rooba irraa copha muraasa afuufe, rooba hedduun Pentheqoosxee guyyaa shantama booddee dhufu sana dura. Sararri guutuun alfaa fi omeegaa, jechuun Musee irraa kaasee hanga Kiristoositti, bishaanwwan fayyinaa keessatti mulʼifameera.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> “Barattoota kana barsiisuudhaan, Yesus Kakuu Moofaa akka ragaa ergama Isaa taʼe baayʼee barbaachisaa akka taʼe argisiise. Kiristaanonni maqaa qofa amanan baayʼeen yeroo ammaatii Kakuu Moofaa tuffatanii dhiisu; inni deebiʼee waanuma hin fayyanne taʼe jechuun. Garuu barsiisni Kiristoos akkas miti. Inni isa akkas ol kaasee gatii kenneef, yeroo tokko, ‘Isaan Musee fi raajota hin dhagayan taanaan, namni duʼaa kaʼee iyyuu isaan hin amansiisu’ jedhe. Luqaas 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> “Inni sagalee karaa abbootii amantii fi raajotaa dubbatu sagalee Kiristoositi; innis bara Addaam irraa jalqabee hamma xumura yerooatti ni dubbata. Fayyisaan Kakuu Moofaa keessatti akkuma Kakuu Haaraa keessatti ifatti mul’ata. Ifni darbee raajii irraa dhufu jireenya Kiristoosii fi barsiisa Kakuu Haaraa ifaafi miidhaginaan ifa baasa. Dinqiiwwan Kiristoos waaqummaa Isaa ragaa bahu; garuu ragaan caalaan inni Fayyisaa addunyaa ta’uu Isaa agarsiisu, raajiiwwan Kakuu Moofaa seenaa Kakuu Haaraa wajjin walbira qabuu keessatti argama.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Maqaalota kitaaba Yoʼeel irratti xiyyeeffatan keessatti, nuyi “raajiiwwan Kakuu Moofaa seenaa Kakuu Haaraa wajjin wal bira qabnee ilaalaa turre,” akkasumas seenaa Israaʼel hafuuraa ammayyaa. Inni Kakuu Moofaa taʼe, Kakuu Haaraa taʼe, yookaan seenaa ergamoota sadan kan bara 1798 keessatti jalqabe taʼe, sararoonni hundinuu “sagalee Kiristoos” jedhamanii bakka buʼu. Dhugaa-baatuun barreeffamaa Kitaaba Qulqulluu fi Hafuura Raajii sagalee Kiristoos ti; sagaleen Kiristoosis, sagalee Isa Dubbii Waaqayyoo taʼeeti.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Sagaleen” Dubbii Waaqayyoo, akkuma Dubbii Isaa keessatti barreeffameetti, ergaa Waaqayyoo dha. Ergaan Isaa bara dhumaa keessatti ergaa roobaa boodaa dha; kunis akka Yo’elitti roobaa duraa kan of keessatti hammatu, itti aansuudhaanis roobaa duraa fi roobaa boodaa ni dabalata.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Yohaannis Mulʼataan sun kuma afurtamii afurii fi kuma afurtamii afurii warra karaalee duriiitti deebiʼan ni bakka buʼa; inni sagalee “duuba isaa” jiru ni dhagaʼa. “Sagaleen” duubaan jiru sagalee Kiristoos “bara mootummaa Aadam irraa” eegalee itti fufee dhufe dha.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> Ani immoo sagalee na dubbatu sana arguuf garagale. Yommuu garagales, ibsaa warqee torba nan arge. Mul’ata 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Lakkoofsi kun boqonnaa tokko keessatti addaan ciccitaadha, sababiin isaas hamma lakkoofsa duraa Yohaannis odoola Phaaximos jedhamtu keessa ture; garuu lakkoofsa kudha lamaan keessatti inni garagale, achii kaasees Yohaannis Mana Qulqullummaa Samii keessa jira. Yommuu inni garagalu, akkas gochaa ture; sababiin isaas lakkoofsa kudhan keessatti sagalee tokko duuba isaa irraa dhagahe ture.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Ani Guyyaa Gooftaa keessa Hafuuraan ture; sagalee guddaa akka sagalee malakataa taʼe tokko duuba koo irraa nan dhagaʼe; innis akkana jedhe: Ani Alfaa fi Omeegaa, isa jalqabaa fi isa dhumaa dha; waan ati argitu kitaaba keessatti barreessi, waldoota torban Aasiyaa keessa jiranitti ergi; Efesooniif, Smirnaatti, Pergamooniif, Tiyaatiraatti, Sardeesiif, Filadelfiyaatti, Laaʼodiiqeyaatti. Mulʼata Yohaannis 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Yohaannis warra sagalee Kiristoos duuba isaanii irraa dhagaʼan bakka buʼa. Inni ergaa malakata Ermiyaas, karaa durii—karaa hamoonni irra deemuu didan—itti deebiʼuuf waamu, akkasumas malakata akeekkachiisaa isaan dhagaʼuu didan sana dhagaʼe. Yohaannis dhagaʼe; sagaleen duuba isaa irraa dhufe sunis ofii isaa akka Alfaa fi Oomeegaa—Isa karaa haaraa karaa duriitiin ibsu—taʼuu beeksise.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> Ettan warra torban ibsaa gidduutti nama Ilma namaa fakkaatu tokko, uffata miilla isaa gaʼutti dheeraa uffatee, harma isaa irratti hidhata warqee hidhatee ture. Mataan isaa fi rifeensi isaa akka suufii adii, akka cabbii adii turan; iji isaas akka arraba ibiddaa ture; miilli isaas akka sibiila diimaa qulqulluu, akka ibidda keessatti bobaʼeetti ture; sagaleen isaa immoo akka sagalee bishaanota baayʼee ture. Harka isaa mirgaa keessatti urjiiwwan torba qaba ture; afaan isaa keessaa immoo goraade qaraa lama qabu tokko baʼaa ture; fuulli isaas akka aduun humna isheetiin iftuutti ture. Mulʼata Yohaannis 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Lakkoofsa kudha lammaffaatti Yohaannis garagalee mul’ata Kiristoos arga; mul’anni kun obboleettii Waayitiin mul’ata Kiristoos isa Daani’el arge wajjin kan walsimu ta’ee ibsameera; innis mul’ata Isaayyaas, Ermiyaas, Hisqi’eelii fi Phaawuloos qaban ture.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Yeroo taateewwan guyyaa Phenteqoostee humna caalaa kan yeroo sanaa irra guddaadhaan irra deebi’anii mul’atan sana ani hawwii cimaadhaan eegaa jira. Yohaannis akkana jedha, ‘Ergamaan biraan tokko samii irraa bu’ee dhufe nan arge; innis humna guddaa qaba ture; laftis ulfina isaatiin ifte.’ Sana booda, akkuma yeroo Phenteqoostee sanatti, namoonni hundinuu dhugaa isaanii afaan mataa isaanii keessatti dubbatame ni dhaga’u.”

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Waaqayyo lubbuu isa garaadhaan Isa tajaajilu hawwu hunduma keessatti jireenya haaraa afuufuu ni danda’a [Aadamii fi sulula lafee Hisqi’eel], afaan isaanii immoo cilee ibiddaa iddoo aarsaatii irraa fudhatameen tuquu ni danda’a [Isaayaas], isaanis galata Isaatiin dubbii miidhagaa dubbattoota ta’an godhuu ni danda’a. Sagaleewwan kumaatamaan lakkaa’aman humna dhugaa dinqisiisaa Dubbii Waaqayyoo labsuuf kennamuun ni guutamu. Arrabni hudhamu ni hiikama [afaan biraa Isaayaas], namoonni sodaatan immoo dhugaaaf dhugaa-baatummaa jabaa fi ija-jabinaan ba’uuf ni jajjabaatu. Yaa Gooftaa, saba Isaa mana qulqullummaa lubbuu xuraa’ummaa hundumaa irraa qulqulleessuuf [Leewwota Milkiyaas], akkasumas Isa wajjin walitti dhufeenya cimaa akkasii eeguuf akka isaan roobii boodaa yeroo inni dhangalaafamutti qooda fudhattoota ta’an haa gargaaru.” Review and Herald, July 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Mul’anni nuti ilaallu Kristosi sagalee ibsu of keessaa qaba. Yohannis yeroo garagalee sagalee Kristosi dhaga’etti, inni akka sagalee “bishaanota baay’ee” ture. Yeroo sagaleen Kristosi waa’ee kakuu Isaa namoota wajjin yookaan saba filatamaa wajjin dubbatu, inni bishaanota baay’ee wajjin walitti hidhata qaba. Ergaan Daani’el boqonnaa torbaa hanga sagalitti jiru bara 1798 keessatti hiikame; achiis bara 1989 keessatti ergaan Daani’el boqonnaa kudhan hanga kudha lamaatti jiru hiikame. Bara 1798 sagalee laga Ulaayi wajjin wal qabata; bara 1989 immoo sagalee laga Hiddeqelti.

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

> “Waan inni Daaniʼel Waaqa irraa argate addatti guyyoota dhumaa kanneeniif kenname. Mulʼatonni inni qarqara Ulaayii fi Hiddeqel, lagaawwan gurguddoo biyya Shinaar biraatti arge, amma raawwatamaa jiru; wantoonni dursee dubbataman hundinuu immoo yeroo dhihootti ni raawwatamu.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Laga Yordaanos seenaa kakuu alfaatii fi seenaa kakuu omega Israa’el durii gidduutti hidhaadha. Jechi “Yordaanos” jedhu “kan gadi bu’u” jechuu dha; innis Kiristoosin “kan guddaa gadi bu’u” ta’e bakka bu’a.

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Yaadni kun isin keessa haa jiraatu; innis Kiristoos Yesus keessa ture: Inni bifa Waaqaatiin utuu jiru, Waaqaan wal qixxee taʼuun isaa saamicha akka taʼe hin lakkoofne; garuu of duwwaa godhee, bifa garbaa fudhate, fakkaattii namaas taʼe; bifa namaa taʼee yeroo argamettis of gad qabee, hamma duʼaatti, jechuunis hamma duʼa fannoo irrattiitti ajajamaa taʼe. Filiphiisiyus 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Lagni Yordaanii Kiristoosin “isa guddaa gad bu’u” ni bakka bu’a; Yordaaniinis seenaa alfaa fi oomeegaa saba filatamaa Waaqayyoo, kan iddoo wayinii eeguuf itti kenname, walitti hidha. Bishaanonni bilisummaatii Musee sagalee Kiristoos ni bakka bu’u; lubbuun tokko yoo garagalee qofa, “sagalee duuba isaanii” dhaga’uu ni danda’a; sagaleen isaan achiis dhaga’anis—sagalee bishaanota baay’ee ti. Laga Nohi irraa kaasee hamma bara 70 AD keessatti Yerusaalem balleeffamteetti, bishaanonni bilisummaatii akka mallattoolee karaa saba kakuu Waaqayyootiif kaa’amu. Mallattooleen karaas seenaa keessaa saba kakuu isa dhumaa Waaqayyoo, jechuun kuma dhibba afurtamii afur ni bakka bu’u. Bishaaniin Laga Yordaanii sooru xurree fi cabbii tulluuwwan Hermon irratti walitti qabamurraa madda; isaanis madda bishaanii Laga Yordaanii ta’u.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> ଦାଉଦଙ୍କ ଶ୍ରେଣୀଗୀତ। ଦେଖ, ଭାଇମାନେ ଏକତାରେ ସହିତେ ବାସ କରିବା କେତେ ଭଲ ଏବଂ କେତେ ସୁଖଦ! ଏହା ମୁଣ୍ଡ ଉପରେ ଢାଳାଯାଇଥିବା ମୂଲ୍ୟବାନ ଅଭିଷେକ ତେଲ ସଦୃଶ, ଯାହା ଦାଢ଼ି ଉପରେ, ଅର୍ଥାତ୍ ଆହରୋନଙ୍କ ଦାଢ଼ି ଉପରେ ବହି ନାମିଲା, ଏବଂ ତାଙ୍କ ବସ୍ତ୍ରର କିନାର ପର୍ଯ୍ୟନ୍ତ ନାମିଗଲା; ହର୍ମୋନର ଶିଶିର ସଦୃଶ, ଏବଂ ସିଓନର ପର୍ବତମାନଙ୍କ ଉପରେ ଅବତରିତ ହୋଇଥିବା ଶିଶିର ସଦୃଶ; କାରଣ ସେଠି ସଦାପ୍ରଭୁ ଆଶୀର୍ବାଦକୁ ଆଦେଶ କରିଥିଲେ, ଅର୍ଥାତ୍ ଚିରକାଳୀନ ଜୀବନ। ଗୀତସଂହିତା 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Bishaan sunis ni uumuus godhu; boollaa gadi fagoo taʼe sanaa keessatti argamu kan Daaniʼel 11:13–15 keessatti Paaniyum, bara Phexros immoo Qeesariyaa Filiphoosi jedhamuun beekamu ni uumu. Mataan bishaan Yordaanos boollaa sheexana qoolloo Paan jedhamus ni maddisiisa. Sagaleen bishaanota baayʼee walitti buʼiinsi guddaan Kiristoosii fi Seexana gidduu jiru fiixee gaarran ol-aanaa gaarota Hermoon keessatti akka jalqabe ni mulʼisa.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Anis siifis siʼinis jedha, ati Phexros; kattaa dhagaa kana irra waldaa koo nan ijaara; balbaloonni siʼoolis ishee irratti hin moʼatan. Maatewos 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Maqaan “Hermon” jedhu “qulqulluu, qulqulleeffame, of kenne, yookaan adda baafame” jechuudha; inniis fakkeenya Waaqaati, madda bishaan hundumaa fi jalqaba falmii guddaa kan “karrawwan si’ool” jedhamuun bakka buufamee ti; maqaa kana Yesuus yeroo Qeesaariyaa Filiphoositti turetti godoo Paan irratti maxxanse. Haala sana keessatti maqaan Simoon Barjoonaa gara Pheexirositti geeddarame. Simoon jechuun “kan dhaga’u” jechuudha; Barjoonaanis “ilma gugee” jechuudha. Simoon fakkeenya lubbuu ergaa cuuphaa Yesuus, isa Hafuura Qulqulluudhaan bifa gugeetiin bakka buufame, dhaga’eeti. Akka nama ergaa cuuphaa Kiristoos dhaga’eetti, Pheexiros ni geeddarama; kunis 144,000 bakka bu’a. Pheexiros yeroo Paaniyumitti turetti mallatteeffame; kunis Daani’el boqonnaa kudha tokko, lakkoobsa kudha sadii irraa hanga kudha shaniitti dha.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

ካብ ማያት ሄርሞን ዝወጸ ወንዚ ዮርዳኖስ፣ ምልክት ክርስቶስ ዝኾነ እቲ ዓቢ ወራዲ፣ ጉዕዞኡ ኣብ ባሕሪ ምዉት ይውድእ። ካብ ሰማይ፣ እቲ ጠሊ ሕይወት ዝምንጩ ስፍራ፣ ክርስቶስ ናብ ሞት መስቀል ወረደ፣ እዚ ኸኣ ብባሕሪ ምዉት ዝተወከለ እዩ። ገምገም ባሕሪ ምዉት ኣብ ልዕሊ ምድሪ ዘሎ እቲ ዝዓሞቐ ግሉጽ ገጽ መሬት እዩ። እቲ ዝወርድ ወንዚ ዮርዳኖስ ከምቲ ክርስቶስ ናብ ሞቱ ኣብ መስቀል ዝወረደ፣ ናብ እቲ ኣብ ምድሪ ዝተሓተ ደረጃ ማይ ይወርድ። ካብ ማይ ሕይወት ናብ ማይ ሞት፣ ወንዚ ዮርዳኖስ ምውራድ ክርስቶስ ካብ ሰማይ ናብ መስቀል ይወክል።

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Mata dureewwan raajii Macaafa Qulqulluu keessaa barbaachisoo taʼan bishaaniin wal qabatu; raajiin Macaafa Qulqulluus sagalee Kiristoos, isa sagalee bishaanota baayʼee taʼe, dha. Ejjituun Baabilon bishaanota baayʼee irra teessifamteerti; bishaanonni Efraaxis karaa mootota bahaa qopheessuuf goggoganiiru; daldaltoonnii fi mootonni fagootti dhaabatanii booʼu, sababni isaas dooniiwwan Tarshiish giddugala galaanotaa keessatti barbadaaʼaniiru; kakuu duʼaa kan machooftoonni Efreem, yeroo soba jalatti of dhoksanitti, fudhatanis, lolaa humna qabeessa seera Dilbata paaphaasummaatiin diigameera.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Yommuu Obboleettiin Whyitii “laggeen gurguddoon Shiinaar” jette waamtu, ishii Laggeen Tigriisii fi Efraaxiisii irratti dubbachaa jirti. Bishaanonni sun hanga Iddoo Biqiltuu Eedenitti duubatti hordofamuu ni danda’u; achittis isaan lageen sadaffaa fi afraffaa Eeden keessaa ba’anidha.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Maqaan laga sadaffaa Hiddeqel jedhama; inni immoo isa gara bahaa Asooritti yaa’u dha. Maqaan laga afraffaas Efraaxis dha. Uumama 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

ሂዴቄል ትግሪስ ነው፤ እና በእርግጥም ኤፍራጥስ ኤፍራጥስ ነበረ፥ ምንም እንኳ ዘመናዊ ታሪካውያንና ሥነ መለኮት ምሁራን በዚህ ላይ የማይስማሙ ቢሆኑም። እነርሱ ኡላይ ታላቅ ወንዝ እንዳልነበረ፣ ነገር ግን በሺናር ሳይሆን በፋርስ ያለ ሰው ሠራሽ የውኃ መስመር ብቻ እንደነበረ ይናገራሉ። እነዚያው የሰው ባለሥልጣኖች ደግሞ ከሺናር ጋር የተያያዙ ማንኛውም ጠቃሚ ወንዞች ሁለቱ ብቻ፣ ትግሪስና ኤፍራጥስ እንደነበሩ ያመለክታሉ፤ ነቢይቱ ግን ኡላይንና ሂዴቄልን “የሺናር ታላላቅ ወንዞች” ብላ ትገልጻለች።

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Nyaatittiin raajittiin ergaa bishaanii irratti kennite, akkuma ogeeyyii durii ergaa bishaanii Noh mormanitti, ogeeyyii ammayyaa ni mormiti. Mul’anni lamaan jechuun laggeen lamaaniin bakka bu’an hojii guutamuu irra jiru akka ta’e nutti himameera; kanaafuu, waan mul’ata lamaan sana keessatti hammatame hundi, kan “laggeen gurguddoo lamaanii Shiinaar” kenname, yeroo dhihoo keessatti ni raawwatama. Ergaan laggeen sana wajjin walqabatu sagalee Kiristoos ti; sagaleen Isaas akka bishaanota baay’ee ti. Tigriis fi Efraaxis mata-duree raajii guddaa tokko bakka bu’u; dhugaan isaanii immoo kakuu Musee alfaatiin kaa’ameen walqabata; innis kakuu walfakkaataa Kiristoos omeegaan mirkaneesse dha.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Raajii keessatti, Tigriis Asoor bakka bu’a; Eufraaxis immoo Baabilon bakka bu’a. Walitti dhufeenya kana keessatti, isaan humnoota lamaan sana; jechuunis, akka leencotaatti Ermiyaasiin bakka bu’anii, mootummaa kaabaa jalqabaaf, sana booddee mootummaa kibbaas booji’amatti geessan dha.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> እስራኤል የተበተነ በግ ነው፤ አንበሶችም አባረሩት፤ መጀመሪያ የአሶር ንጉሥ በላው፤ በኋላም ይህ የባቢሎን ንጉሥ ናቡከደነፆር አጥንቶቹን ሰበረ። ኤርምያስ 50፥17።

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

ኣሶርን ባቢሎንን ንክልቲኡ መንግስታት እስራኤል ብዝምልከት ናይ ሰሜን ጸላእቲ ነበሩ፣ ስለዚ ድማ ናይቲ ሓሶት ንጉስ ሰሜን—ሓይሊ ጳጳሳዊ—ምሳሌታት እዮም። ብመሰረቱ፣ እቲ ካብ ሓደ ባህላዊ ኩነታት ዝተነስኡ ክልተ ሓይልታት ተመሳሳሊ ፖለቲካዊን ሃይማኖታዊን ልምድታት ኣካይዶም እዮም፤ ነገር ግን መዋቕር ፖለቲካዊ ኣሶር ናይ መንግስታዊ ምምሕዳር ኣጽንዖ ነበረ፣ ባቢሎን ግና፣ እኳ ብዙሕ ተመሳሳሊ እንተኾነ፣ ናይ ቤተ ክርስቲያናዊ ምምሕዳር ኣጽንዖ ነበራ። ጣኦታዊት ሮሜን ጳጳሳዊት ሮሜን ብኣንዳንድ ደረጃታት ሓደ እየን፣ ግናኸ ጣኦታዊት ሮሜ ናይ መንግስታዊ ምምሕዳር ትውክል እያ፣ ጳጳሳዊት ሮሜ ድማ ናይ ቤተ ክርስቲያናዊ ምምሕዳር። ኣሶር፣ ብትንቢታዊ ዝምድና ናብ ባቢሎን፣ ናይ መንግስታዊ ምምሕዳር መንግስቲ ነበረት፤ ድሕሪኣ ድማ ባቢሎን ብተመሳሳሊ ሓይሊ ኮይና ናይ ቤተ ክርስቲያናዊ ምምሕዳር ኣጽንዖ ኣቐመጠት። ኣሶር ጣኦታዊት ሮሜ ትውክል ነበረት፣ ባቢሎን ድማ ጳጳሳዊት ሮሜ ትውክል እያ። እዞም ኣርባዕተ ሓይልታት ኩሎም መቕደስ ኣምላኽን ሰራዊቱን ረጊጾምዎ እዮም። ኣሶር ምስ ቲግሪስ ተዛመደት እያ፣ ባቢሎን ድማ ምስ ኤውፍራጥስ። እዚ ድማ ምስቲ ኣብ መጽሓፍ ራእይ ዘሎ ምንቃጽ ኤውፍራጥስ ይሰማማዕ፣ እዚ ኸኣ መገዲ ነገስታት ምብራቕ ንምድላው እዩ፣ ከምቲ ብስራሕ ቂሮስ ኤውፍራጥስ ብምልዋጥ ባቢሎን ንምውዳቕ ዝተምሳሰለ። ባቢሎን ኤውፍራጥስ እያ፤ ኣሶር ድማ ቲግሪስ እያ።

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Kaabaa fiixee kaabaa raajii keessatti yeroo qormaata seera Dilbataa addunyaa moʼata; achii booddees ni kufa; garuu moʼichi sun yeroo baayʼee akka lolaa humna guddaadhaan liqimsuutti fakkeeffamee dhihaata. Seenaa mootii kaabaa, akka Asoorii fi Baabilonitiin bakka buʼamee dhiyaatu, laggeeniin mallatteeffama; sababni isaas seenaa sun sagalee bishaanota baayʼeetiin himama.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Lafa biyyoota lamaanii gidduu jirtu Mesopotaamiyaa jedhama; hiikni ishee, “lafa laggeen lama gidduu jiru” jechuudha. Lageen lamaan kun humna kaabaa sana bakka bu’u; humna kanaan Waaqayyo saba Isaa gantummaa keessa seene adabuudhaaf, booji’amanii faca’anii akka deeman godha. Sagalee bishaanota baay’ee keessaa laga xixiqqaa keessaa tokko maqaa “Padaanaraam” keessatti argama; maqaan kun Caaffata Qulqullaa’oo keessatti yeroo kudhan qofa eerama. Eeruun isaa inni jalqabaa kakuu wajjin wal qabata; inni hundee dhiigaa Ribqaa, haadha manaa Yisihaaq, adda baasa. Keeyyanni sun akkana jedha:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Yeroo inni Ribqaa fuudhetti Yisihaaq waggaa afurtama ture; isheen intala Betu’eel nama Suuriyaa, kan Phaadaan-Araamii, obboleettii Laabaan nama Suuriyaa turte.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Afur waggaa afurtamaa irratti taʼan ragaa sadii Musee irratti Kaadesh, 1863 fi seera Dilbataa akka geessu agarsiifameera. Fuudhaa fi heerumni Yisihaaq fuudhaa fi heeruma kakuu ti; innis fuudhaa fi heeruma Kiristoos seera Dilbataa irratti dhibba tokkoo fi afurtamii afuritti godhu fakkeenya, kan inni 1863 taʼe, kan inni Kaadesh taʼe, kan inni dhuma seenaa kakuu waggaa afurtamaa taʼe. Ribqaan intala Suuriyaa tokkoo fi obboleettii Laabaan Suuriyaa turte; (inni dhaloota itti aanu keessatti seenaa kakuu keessatti ilma Yisihaaq Yaaqoob wajjin kakuu cabse.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

ቤቱኤል ማለት “ቤት የጥፋት ወይም የአጥፊ” ማለት ነው፤ ስለዚህ ርብቃ “ልጅት የቤት የአጥፊው” ነበረች። ሶርያ ማለት ከፍተኛ ምድርና ሜዳ ማለት ነው፤ ፓዳንአራምም መስጴጦምያ ወይም በመካከል ያለች ምድር ማለት ነው። ርብቃ ከሶርያውያን የደም ሐረግ የመጣች ነበረች፤ እነርሱም ከመስጴጦምያ፣ ከፍተኛው በመካከል ያለው ምድር፣ በ“ጤግሮስ የአሦር” እና “ኤፍራጥስ የባቢሎን” መካከል የመጡ ነበሩ፤ እነርሱም ጌታ የተመለሱትን በጎቹን ለመበተን የተጠቀመባቸውን አንበሶች ይወክላሉ። በይስሐቅና በርብቃ ጋብቻ ውስጥ የአጥፊዎች ቤት ከእግዚአብሔር ቤት ጋር ተቀላቀለ። በፓዳንአራም ስለ መጀመሪያ ጊዜ በተጠቀሰበት ቦታ፣ እነዚህ ሁለት ወንዞች እንደ ሞልቶ የሚጥለቀለቅ ጎርፍ የተወከለውን የሰሜን ትንቢታዊ ንጉሥ የሚወክሉ መሆናቸው መጀመሪያ በዘፍጥረት 25:20 ተጠቅሷል ማለት ድንገተኛ አይደለም።

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

God’s covenant people wajjin wal qabatee mana diigamaa sanaa Yaaqoob Esaaw irraa baqatee gara Laabaan, obboleessa haadha isaa, dhaqee, fuudha kakuu itti aanuu sana argachuuf yeroo lamaa guyyoota 2520 tajaajiluun itti fufa. Fuudhaan tokko bittinnaa mootummaa kaabaa Israa’eltiin xumurama; fuudhaan inni kaan immoo bittinnaa mootummaa kibbaatiin xumurama. Yommuu yeroo bittinnaa mootummaa lamaan sanaa tokkoon tokkoon isaanii bara 1798 fi 1844 keessatti xumurame, fuudhi Yaaqoob yeroo lamaa 2520 keessatti raawwachuuf itti dadhabe sun ni raawwate; akkuma misirrichi gaa’ilichaaf Onkoloolessa 22, 1844 dhufeetti.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

ክርስቶስ እንግዲህ ልያን፣ ማለትም “ደክማና ሰልችታ” የሚለውን፣ አገባን? ወይስ ራሔልን፣ ማለትም “መልካም ተጓዥ” የሚለውን፣ አገባ? ልያና ራሔል ሁለት ወገኖች የሆኑ ተጓዥ ድንግልናን ይወክላሉ፤ አንዲቱ ድንግል “የምትደክም” ሲሆን አንዲቱ ደግሞ በ1844 ዓ.ም. ጥቅምት 22 ያዕቆብን ለማግባት በምትጓዝበት መንገድ “በመልካም ሁኔታ የምትጓዝ” ናት።

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Isaanii jalqaba karaa duuba isaanii ifa adii ifaa taʼe tokko dhaabamee ture; ergamaanis kun ‘iyya halkan walakkaa’ akka taʼe natti hime. Ifni kun karaa sana guutuu irratti ibsee, miilla isaanii akka hin gufanneefis ifa isaaniif kenne.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Yoo isaan ija isaanii Yesus irratti, isa isaan dura jiru kan gara magaalaa sanaatti isaanii qajeelchu sana irra cimsanii dhaabanii turan, isaan nagaadhaan turan. Garuu yeroo muraasa booda namoonni tokko tokko dadhabanii, magaalaan sun baayʼee fagoo akka taate dubbatan, akkasumas duraanuma itti seenna jennee abdanne turre jedhan. Sana irratti Yesus harka mirgaa isaa ulfina qabeessa ol kaasuun isaanii jajjabeessa ture; harka isaa keessaa immoo ifni tokko baʼee garee adventii irratti ni lulufa ture, isaanis, ‘Alleluia!’ jechuun ni iyyan ture. Namoonni kaan garuu ifa duuba isaanii ture sana ariitiidhaan morman, jechuunis hamma achiitti nu baase kan nu geggeesse Waaqayyo miti jedhan. Ifti duuba isaanii ture sun ni dhaame; kanaanis miilli isaanii dukkana guutuu keessa hafe, isaanis gufatanii mallattoo sanaa fi Yesusiin arguu dhaban, karaa irraas kufanii gara biyya dukkanaa fi hamtuu jala jirtu sanaatti gad buʼan.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

በ1844 ዓ.ም. የፊላዴልፊያው የሚለር ንቅናቄ ወደ ጋብቻው ገባ። የ1844 ዓ.ም. ጥቅምት 22 ጋብቻ በራሔልና በልያ የተወከሉ ሁለት የአምልኮ ክፍሎችን ለየ። ራሔል የ1844 ዓ.ም. ጥቅምት 22 ጋብቻ ወደሚደርስበት መንገድ በተሳካ ሁኔታ የተጓዘ ክፍልን ትወክላለች፤ ነገር ግን የልያ ክፍል ደክሞ ተሰላቸ። ከዚያም ተለዩ፤ የሦስተኛውም መልአክ የፈተና ሂደት የእኩለ ሌሊት ጩኸት የፈተና ሂደት በተጠናቀቀበት ቦታ ላይ ጀመረ።

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Fuudhi sun jalqabamee ture; achiis itti aansuudhaan guutamuu fi qoratamuu qaba ture. Fuudhi sun bara 1846 keessatti guutame; adeemsi qormaataa ergamaa sadaffaatis achumaan jalqabe. Bara 1849 fi 1850 keessatti Gooftaan hafeensa isaa walitti qabachuuf harka Isaa yeroo lammaffaatti diriirsaa ture. Gabateen lammaffaan Habiiquuq yeroo sana seenaatti kaa’ame; kunis akkuma tuqaalee lammaffaa Abboommiiwwaniin fakkeeffametti. Museen tuqaalee jalqabaa erga cabshee booddee, tuqaaleen gabateewwan lammaffaa dhiyaatanii turan. Chaartiin 1850 kan 1843 bakka bu’e; akkasumas bara 1850 keessatti qormaanni Israa’el durii akka misirroo mootummaa kakuu haaraa Waaqayyoo taatee gara Qaadeshii fi 1863tti itti fufe.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Waxabajjii 1856 keessa, bishaan dabalataa laggeewwan lamaan irraa qalama Hiraam Eedsoniin dhufe. Ifni waa’ee “yeroo torbaa” kan qalama Eedsoniin dhufe, ifa laggeewwan lamaan kan mootummaa isaanii raajii keessatti Eeden iddoo biqiltuu irraa jalqaban agarsiifame ture. Iddoon biqiltuu Eeden mallattoo fincilaa ilmaan namaa seera Waaqayyoo irratti kaasanidha; achittis bishaan laggeewwan Ulaayii fi Hiddekel imala isaanii jalqabu. Isaan seenaa kakuu keessa darbu; sababni isaas, Iddoon Biqiltuu sun, mallattoo fincilaa taʼuu isaa wajjin, iddoo hoolaan tokko itti qalame, baala harbuu irratti Addaamii fi Hewaan uffatan bakka buusuuf uffata kennuuf ture. Seenaa kakuu jalqaba kakuu jireenyaa Addaamii fi Waaqayyoo gidduu tureen ni eegala. Kakuu sun, muka jireenyaatiin mootummaa isaa argisiisaa ture, kakuu Addaamii fi Hewaan cabsanitti geesse; sunis yeroo Hoolaan hundee biyya lafaa irraa eegalee qalame sun warra qullaa fi bade taʼan sanaaf uffata kenne, kakuu jireenyaa haaraa jalqabe. Laggeewwan lamaan Iddoo Biqiltuu sana irraa yaaʼan sun dhuma irratti humnoota Waaqayyo ulee adabbii Isaa godhee itti fayyadamuuf mallattoo taʼu.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Yaa Asooriyaa, uleen dheekkamsa koo, uleen isaanii harka isaanii keessa jirtus aarii kooti. Ani isa saba fakkeessaa irratti nan erga; saba aarii koo irrattis ajaja nan kennaaf, akka inni booji’u fudhatu, saamicha fudhatu, akka dhoqqee daandii isaaniis miilla jalatti dhidhiitu. Isaayaas 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

লҕাস—ᚖ ᚖᚠᛖ᛫ᛖᛚᛏᚺᛖ ᚣᛗᛖ ᛏᚹᛟ ᚱᛁᚹᛖᚱᛋ ᚠᛚᛟᚹᛖᛞ ᛟᚢᛏ ᛟᚠ ᛖᛞᛖᚾ ᛁᚾᛏᛟ ᛏᚺᛖ ᛚᛁᚾᛖᚨᚷᛖ ᛟᚠ ᚱᛖᛒᛖᚲᚨᚺ ᚨᚾᛞ ᚺᛖᚱ ᚲᛟᚹᛖᚾᚨᚾᛏ ᛗᚨᚱᚱᛁᚨᚷᛖ ᛏᛟ ᛁᛋᚨᚨᚲ, ᚨᚾᛞ ᛟᚾᚹᚨᚱᛞ ᛏᛟ ᛃᚨᚲᛟᛒ, ᚹᚺᛖᚱᛖ ᛏᚺᛖ ᚹᚨᛏᛖᚱ ᛟᚠ ᛏᚺᛖ ᛏᚹᛟ ᚱᛁᚹᛖᚱᛋ ᛁᛋ ᚱᛖᛈᚱᛖᛋᛖᚾᛏᛖᛞ ᚨᛋ ᛏᚹᛟ ᛞᛁᛋᛏᛁᚾᚲᛏ ᛈᛖᚱᛁᛟᛞᛋ ᛟᚠ ᛋᛖᚹᛖᚾ ᛏᛁᛗᛖᛋ. ᛏᚺᛖᚾ, ᛏᚺᛖ ᛋᚨᛗᛖ ᛏᚹᛟ ᚱᛁᚹᛖᚱᛋ ᚠᛚᛟᚹ ᛏᚺᚱᛟᚢᚷᚺ ᛏᚺᛖ ᛚᚨᛋᛏ ᛋᛁᛪ ᚲᚺᚨᛈᛏᛖᚱᛋ ᛟᚠ ᛞᚨᚾᛁᛖᛚ, ᚹᚺᛖᚱᛖ ᛏᚺᚱᛖᛖ ᚲᚺᚨᛈᛏᛖᚱᛋ ᚨᚱᛖ ᚱᛖᛈᚱᛖᛋᛖᚾᛏᛖᛞ ᛒᚣ ᛖᚨᚲᚺ ᚱᛁᚹᛖᚱ. ᛟᚾᛖ ᚱᛁᚹᛖᚱ ᚱᛖᛈᚱᛖᛋᛖᚾᛏᛋ ᛏᚺᛖ ᛁᚾᚲᚱᛖᚨᛋᛖ ᛟᚠ ᚲᚾᛟᚹᛚᛖᛞᚷᛖ ᚹᚺᛁᚲᚺ ᚹᚨᛋ ᚢᚾᛋᛖᚨᛚᛖᛞ ᛁᚾ ᚲᚺᚨᛈᛏᛖᚱᛋ ᛋᛖᚹᛖᚾ, ᛖᛁᚷᚺᛏ ᚨᚾᛞ ᚾᛁᚾᛖ ᚨᚾᛞ ᛏᚺᛖ ᛟᛏᚺᛖᚱ ᚱᛁᚹᛖᚱ ᚱᛖᛈᚱᛖᛋᛖᚾᛏᛋ ᛏᚺᛖ ᛁᚾᚲᚱᛖᚨᛋᛖ ᛟᚠ ᚲᚾᛟᚹᛚᛖᛞᚷᛖ ᚹᚺᛁᚲᚺ ᚹᚨᛋ ᚢᚾᛋᛖᚨᛚᛖᛞ ᛁᚾ ᚲᚺᚨᛈᛏᛖᚱᛋ ᛏᛖᚾ, ᛖᛚᛖᚹᛖᚾ ᚨᚾᛞ ᛏᚹᛖᛚᚹᛖ.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Boqonnaan torbaffaa, saddeettaffaa fi saglaffaan mul’ata Ulaayii akka ta’etti ibsamu; boqonnaawwan kudhan, kudha tokkoo fi kudha lamaan keessatti immoo Kiristoos haala wal fakkaatuun ni mul’ata. Mul’ata lagaa lamaan keessatti—kanneen boqonnaa sadiin ibsaman keessatti—Kiristoos bishaan irra dhaabatee akka jiruutti ni mul’ata.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> ᱟᱨ ᱮᱱᱟ ᱦᱩᱭ ᱮᱱᱟ, ᱡᱚᱠᱷᱚᱱ ᱤᱧ, ᱦᱳᱭ ᱤᱧ ᱫᱟᱱᱤᱭᱮᱞ, ᱫᱚᱨᱥᱚᱱ ᱧᱮᱞ ᱠᱮᱫᱟᱹᱧ ᱟᱨ ᱚᱱᱟᱠᱟᱨ ᱚᱨᱛᱷ ᱯᱟᱹᱨᱥᱤ ᱮᱫᱟᱹᱧ, ᱛᱚᱵᱮ, ᱫᱮᱠᱟ, ᱤᱧᱟᱜ ᱥᱟᱢᱟᱝᱨᱮ ᱢᱤᱫ ᱢᱟᱱᱣᱟ ᱞᱮᱠᱟ ᱧᱮᱞᱚᱜ ᱢᱤᱫ ᱴᱷᱮᱱ ᱛᱤᱥᱟᱹᱠ ᱮᱱᱟᱭ᱾ ᱟᱨ ᱤᱧ ᱩᱞᱟᱭ ᱨᱮᱭᱟᱜ ᱵᱟᱝᱠᱤ ᱵᱟᱝᱠᱤ ᱛᱟᱞᱟ ᱠᱷᱚᱱ ᱢᱤᱫ ᱢᱟᱱᱣᱟᱜ ᱟᱹᱭᱩᱨ ᱟᱧᱡᱚᱢ ᱠᱮᱫᱟᱹᱧ, ᱡᱮ ᱠᱩᱠᱞᱤ ᱠᱟᱛᱮ ᱠᱚᱭ, ᱜᱟᱵᱨᱤᱭᱮᱞ, ᱱᱚᱣᱟ ᱢᱟᱱᱣᱟ ᱫᱚ ᱫᱚᱨᱥᱚᱱ ᱵᱩᱡᱷᱟᱹᱣ ᱢᱮ᱾ ᱫᱟᱱᱤᱭᱮᱞ 8:15, 16।

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Mul’ata Kiristoos boqonnaa kudhan keessatti mul’ate sun mul’ata Yohaannis Mul’ata Yohaannis boqonnaa tokko keessatti arge wajjin wal fakkaata; akkasumas mul’ata Daani’el boqonnaa saddeet keessatti Palmoneen bishaanota irra ture, akkuma Inni boqonnaa kudha lama keessatti, iddoo uffata quncee talbaa uffatee turetti, ture.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> ଗାବ୍ରିଏଲଙ୍କ ଦର୍ଶନର ସମୟରେ ଭବିଷ୍ୟଦ୍ବକ୍ତା ଦାନିଏଲ ଆହୁରି ଶିକ୍ଷା গ্ৰହଣ କରିବାରେ ଅସମର୍ଥ ଥିଲେ; କିନ୍ତୁ କେତେକ ବର୍ଷ ପରେ, ଏପର୍ଯ୍ୟନ୍ତ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ବ୍ୟାଖ୍ୟା ହୋଇନଥିବା ବିଷୟଗୁଡ଼ିକ ବିଷୟରେ ଅଧିକ ଜାଣିବାକୁ ଇଚ୍ଛା କରି, ସେ ପୁନର୍ବାର ଈଶ୍ୱରଙ୍କ ନିକଟରୁ ଆଲୋକ ଓ ଜ୍ଞାନ ଖୋଜିବା ପାଇଁ ନିଜକୁ ନିଯୁକ୍ତ କଲେ। “ସେହି ଦିନମାନଙ୍କରେ ମୁଁ ଦାନିଏଲ ତିନି ସପ୍ତାହ ପୂରା ଶୋକ କରୁଥିଲି। ମୁଁ ସୁସ୍ୱାଦୁ ଭୋଜନ କରିନଥିଲି, ମୋର ମୁଖରେ ମାଂସ କିମ୍ବା ଦ୍ରାକ୍ଷାରସ ପ୍ରବେଶ କରିନଥିଲା, ଏବଂ ମୁଁ କୌଣସିପ୍ରକାରେ ନିଜକୁ ଅଭ୍ୟଙ୍ଗ କରିନଥିଲି…. ତାପରେ ମୁଁ ମୋର ଚକ୍ଷୁ ଉପରକୁ ଉଠାଇ ଚାହିଲି, ଏବଂ ଦେଖ, ସୂକ୍ଷ୍ମ ଶଣବସ୍ତ୍ର ପରିଧାନ କରିଥିବା ଜଣେ ପୁରୁଷ, ଯାହାଙ୍କର କଟି ଉଫାଜର ଖରା ସୁନାରେ ବନ୍ଧାଯାଇଥିଲା। ତାଙ୍କ ଦେହ ବୈଦୂର୍ୟମଣି ପରି, ତାଙ୍କ ମୁଖ ବିଜୁଳିର ଦ୍ୟୁତି ସଦୃଶ, ତାଙ୍କ ଚକ୍ଷୁ ଅଗ୍ନିଦୀପ ପରି, ତାଙ୍କ ଭୁଜ ଓ ପାଦ ମନୋହର ଘସାଯାଇଥିବା ପିତଳର ବର୍ଣ୍ଣ ସଦୃଶ, ଏବଂ ତାଙ୍କ କଥାର ସ୍ୱର ଜନସମୂହର ସ୍ୱର ପରି ଥିଲା।”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Waaqayyo Ilmaa isaa irraa kan gadi taʼe miti kan Daaniʼeliif mulʼate. Ibsi kun isa Yohannisitti yeroo Kiristoos odoola Phaaximoos irratti isaaf mulʼifametti kenname wajjin wal fakkaata. Gooftaan keenya amma ergamaa samii biraa wajjin dhufee wanta bara dhumaa keessatti taʼu Daaniʼel barsiisuuf dhufe. Beekumsi kun Daaniʼeliif kennamee, nu warra dhumni addunyaa irra gaʼeef hafuura qulqulluudhaan galmeeffame.” Review and Herald, February 8, 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Waaqayyo Kiristoos mul’ata Hiddekel boqonnaa kudhanaffaa keessatti bishaan irra dhaabbatee, uffata quncee talbaa uffatee mul’ata; mul’ata Ulai keessatti immoo Inni bishaan irra jira. Mul’anni Mul’ata Yohannis boqonnaa tokkoffaa keessatti argamu mul’ata Ulai fi Hiddekel keessatti dhiyaate wajjin wal sima; achitti Obboleettii White, inni “Ilma Waaqayyoo malee nama biraa miti” jettee ibsiti. Yommuu ergamaa Mul’ata Yohannis boqonnaa kudhanaffaa adda baastu immoo, ergamaan sun “Yesuus Kiristoos malee nama biraa miti” jettee dubbatti. Ergamaan Mul’ata Yohannis boqonnaa kudhanaffaa harka Isaa gara samii ol kaasaatii, Isa bara baraan jiraatu sanaan ni kakata; kunis mul’ata Kiristoos boqonnaa kudha lammaffaa keessatti argamu wajjin wal qabata; achitti Inni harka Isaa lamaan gara samii ol kaasaatii, Isa bara baraan jiraatu sanaan ni kakata. Mul’ata Yohannis boqonnaa kudhanaffaa keessatti Inni bishaanii fi lafa irra dha.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Laggeen lagaa lamaanii bishaanii “gidduutti” kan jiru bishaanidha; Daaniʼelis “sagalee namaa laggeen gidduu” dhagaʼe; kanaafuu, sagaleen sun nama bishaan irra jiru sana irraa dhufe; sagaleen sunis sagalee bishaanota laga Ulaayii ture.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> Jiʼa tokkoo duraa guyyaa afurtamaa fi afraffaa keessa, utuun qarqara laga guddaa isa Hiddeqel jedhamuu bira jiruu; anis iji koo ol nan kaase, nan ilaale; kunoo, namichi tokko uffata quncee irraa hojjetame uffatee ture; mudhiin isaa warqee gaarii Uphaaz irraa taʼeen hidhamee ture. Qaamni isaa immoo akkuma beryl fakkaata ture; fuulli isaas akka mulʼata bakakkaa ture; ijoonni isaa akka ibsaa ibiddaa turan; irree fi miilli isaa halluu sibiila diimaa qulqullifamee fakkaatan; sagaleen dubbii isaatis akka sagalee tuutaa guddaa ture. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Garuu ati, yaa Daani’el, dubbii kana cufi; macaafichaas hamma yeroo dhumaatti chaappessi; namoonni baay’een asii fi achi deddeebi’u; beekumsi immoo ni baay’ata. Anis Daani’el ilaale; kunoo, kaan lamaan dhaabatanii turan; tokko gama qarqara laga sanaa kana irra, inni kaanis gama qarqara laga sanaa sana irra. Isaan keessaa tokko namicha uffata quncee talbaa uffate, isa bishaanota laga sanaa gubbaa ture sanaan, “Dhuma dinqiiwwan kanaa ga’uuf hammam yeroo ta’a?” jedhe. Anis namicha uffata quncee talbaa uffate, isa bishaanota laga sanaa gubbaa ture sana nan dhaga’e; yeroo inni harka isaa mirgaa fi harka isaa bitaa gara samii ol qabee, isa bara baraan jiraatuun kakate, “Yeroo tokkoof, yeroo lamaaf, fi walakkaa yeroo tokkoof ni ta’a; yeroo inni humna saba qulqulluu bittinneessuu xumuretti, wantoonni kun hundinuu ni raawwatamu” jedhe.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

> ମୁଁ ଶୁଣିଲି, କିନ୍ତୁ ବୁଝିଲି ନାହିଁ; ତେବେ ମୁଁ କହିଲି, ହେ ମୋର ପ୍ରଭୁ, ଏହି ସବୁର ଶେଷ କ’ଣ ହେବ? ସେ କହିଲେ, ହେ ଦାନିଏଲ, ତୁମେ ତୁମ ପଥେ ଯାଅ; କାରଣ ଏହି କଥାମାନେ ଶେଷ ସମୟ ପର୍ଯ୍ୟନ୍ତ ବନ୍ଦ ଓ ମୁଦ୍ରାଙ୍କିତ ରହିଛି। ଅନେକେ ଶୁଦ୍ଧ ହେବେ, ଶ୍ୱେତ କରାଯିବେ, ଏବଂ ପରୀକ୍ଷିତ ହେବେ; କିନ୍ତୁ ଦୁଷ୍ଟମାନେ ଦୁଷ୍ଟତାହିଁ କରିବେ; ଏବଂ ଦୁଷ୍ଟମାନଙ୍କ ମଧ୍ୟରୁ କେହି ବୁଝିବେ ନାହିଁ; କିନ୍ତୁ ଜ୍ଞାନୀମାନେ ବୁଝିବେ। ଦାନିଏଲ 10:4–6; 12:4–10।

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

শিনাৰৰ মহান নদীদ্বয়, যিদৰে ছিষ্টাৰ হোৱাইটে সিহঁতক চিনাক্ত কৰিছে, দুয়োটাই সেই দর্শনৰ সৈতে সংলগ্ন য’ত খ্ৰীষ্ট পানীৰ ওপৰত থিয় হৈ কথা কৈ আছে; কিয়নো তেওঁৰ স্বৰ বহু পানীৰ শব্দৰ দৰে। দুয়োটা দর্শনতেই “কিমান দিন” এই প্ৰশ্ন উত্থাপিত হৈছে। এই দুয়োটা নদী দানিয়েলৰ অষ্টম অধ্যায়ৰ ‘প্ৰশ্ন আৰু উত্তৰ’তো প্ৰতিনিধিত্ব কৰা হৈছে, যি এডভেণ্টিজমৰ কেন্দ্ৰীয় স্তম্ভ আৰু ভিত্তি। তাত, এই দুয়োটা নদী পবিত্ৰস্থান আৰু সৈন্যদল—উভয়ৰে ছিতৰাই দিয়া আৰু পদদলিত কৰাৰ “সাত কাল”ৰ প্রতীক। এই দুয়োটা নদীয়ে ঈশ্বৰৰ শাস্তিৰ দণ্ড হিচাপে নিজৰ ভূমিকা পূৰ্ণ কৰে, আৰু তাৰ পাছত প্ৰথম দূতৰ মিলাৰাইট ইতিহাসলৈ প্ৰবাহিত হয়, য’ত উইলিয়াম মিলাৰে তেওঁৰ প্ৰথম ভাববাণীমূলক মণি আবিষ্কাৰ কৰিছিল, অৰ্থাৎ লেবীয় পুস্তকৰ ছাব্বিশ অধ্যায়ত থকা “সাত কাল”ৰ ৰেখা। এই দুয়োটা নদীয়ে ২৫২০ বছৰৰ দুটা ছিতৰাই দিয়াক প্ৰতিনিধিত্ব কৰে, যি অশূৰ আৰু বাবিলৰ দুটা সিংহৰ দ্বাৰা সম্পন্ন হৈছিল; সিহঁতক টাইগ্ৰিছ আৰু ইউফ্ৰেটিছৰ দ্বাৰাও প্ৰতিনিধিত্ব কৰা হৈছে, আৰু অৱশ্যে ৰিবকাৰ ভতিজী লেয়া আৰু ৰাহেলৰ দ্বাৰাও, যিসকলৰ নিয়মচুক্তিমূলক বিবাহ ইসহাক চল্লিশ বছৰ বয়সত সংঘটিত হৈছিল, যেনেকৈ আদিপুস্তক 2520-ত লিপিবদ্ধ আছে।

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

ମିଲର କେବଳ “ସାତ ଥର”ର ଛିତରାଇବାକୁ ଯୁଦାର ଦକ୍ଷିଣ ରାଜ୍ୟ ବିରୁଦ୍ଧରେ ପ୍ରସ୍ତୁତ କରିଥିଲେ, ଯାହା 1844 ମସିହାରେ 2300-ବର୍ଷୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀ ସହ ପୂରଣ ହୋଇଥିଲା। 1856 ମସିହାରେ, “ସାତ ଥର”ର “ନୂତନ ଦ୍ରାକ୍ଷାରସ” ଉତ୍ତର ରାଜ୍ୟ ଉପରେ ସେହି ଏକେଇ ଛିତରାଇବାକୁ ଚିହ୍ନଟ କଲା, ଯାହା 1798 ମସିହାରେ ସମାପ୍ତ ହୋଇଥିଲା। ୱିଲିୟମ୍ ମିଲରଙ୍କର ପ୍ରଥମ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଆବିଷ୍କାର ଭାବେ, ୟୁଫ୍ରେଟିସ୍ ନଦୀର ଜଳ ପ୍ରଥମ ଦୂତଙ୍କ ଇତିହାସରେ ଆଲଫା ସିଦ୍ଧାନ୍ତ ଭାବେ ପ୍ରବେଶ କରିଲା। ଉଲାଇ ନଦୀର ଜଳ ତୃତୀୟ ଦୂତଙ୍କ ସହ ଆସିଲା। ମିଲରଙ୍କର ଆଲଫା ଆବିଷ୍କାର ହେଉଛି ଉଲାଇ ନଦୀ ଦ୍ୱାରା ପ୍ରତିନିଧିତ “ସାତ ଥର”, ଏବଂ ହିରାମ୍ ଏଡ୍ସନଙ୍କର ଓମେଗା ଆବିଷ୍କାର ହେଉଛି ହିଦ୍ଦେକେଲ୍ ନଦୀ ଦ୍ୱାରା ପ୍ରତିନିଧିତ “ସାତ ଥର”।

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 jechuun yeroo mootummaa tokkoon tokkoon isaanii wal fakkaatu taʼee, garuu waggaa afurtamii jaʼa wal irraa fagaatuun jalqabee fi xumuramu agarsiisa. 1798 yeroo dhumaa fi dhufaatii ergamaa isa jalqabaa Mulʼata boqonnaa kudha afurii agarsiisa. 1798 raafamni waggaa 2520 kan mootummaa kaabaa irratti leenca Asoor bringamee raawwatame guutamuu isaati. 1844 immoo “yeroo torba” kan mootummaa kibbaa irratti buufame guutamuu isaa ti; innis leenca Baabilonitti fakkeeffameera. Laggeen lamaan seenaa ergaa ergamaa isa jalqabaa fi isa lammaffaa kan dhufaatii isa sadaffaa waliin Onkoloolessa 22, 1844tti xumurameef daangaa bitaa fi mirgaa taʼu; yeroo sanas guyyaa Araara cubbuu fakkeenya dhugaa irratti xurumbaan torbaffaanii fi xurumbaan Iyyoobelees walumaan afuufaman.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Akkasumas guyyaa torbaffaa keessa guyyaa kurnaffaatti malakata Iyyoobilaayee akka afuufamu goota; guyyaa araara irratti malakaticha akka biyya keessan guutuu keessatti afuufamu gootu. Lewwota 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

bifa torban isa torbee torbaffamuu kiristoos waaqummaa Isaa namaummaa wajjin tokkoomsee hojjetuuti, mul’ata laga Ulaayii keessa waggoota 2300n kan agarsiifame dha; akkasumas torban iyyaayyuu afuufamuun mallattoo kakuu lafaa kan cabsamee fi saba Waaqayyoo irratti fidee, waan Daani’el abaarsa fi kakuu Musee jedhee waame, Museenis “lola kakuu Waaqayyoo” jedhee waameeti.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> ହଁ, ଇସ୍ରାଏଲର ସମସ୍ତ ଲୋକ ତୁମର ବ୍ୟବସ୍ଥା ଉଲ୍ଲଂଘନ କରିଛନ୍ତି, ତୁମର କଥାକୁ ମାନିବାକୁ ନ ଚାହିଁ ସେଠାରୁ ଭ୍ରଷ୍ଟ ହୋଇଯାଇଛନ୍ତି; ଏହିକାରଣରୁ ଶାପ ଆମ ଉପରେ ଢାଳାଯାଇଛି, ଏବଂ ପରମେଶ୍ୱରଙ୍କ ସେବକ ମୋଶାଙ୍କ ବ୍ୟବସ୍ଥାରେ ଲିଖିତ ଶପଥମଧ୍ୟ, କାରଣ ଆମେ ତାଙ୍କ ବିରୁଦ୍ଧରେ ପାପ କରିଛୁ। ଦାନିଏଲ 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

ମୋଶାଙ୍କ ବ୍ୟବସ୍ଥାରେ ଲିଖିତ “ଶାପ” ଓ “ଶପଥ” ହେଉଛି ଲେବୀୟ ପୁସ୍ତକର ଛବ୍ବିଶତମ ଅଧ୍ୟାୟର “ସାତ ଥର”। “ଶପଥ” ବୋଲି ଅନୁବାଦିତ ଶବ୍ଦଟି ସେହି ଏକେଇ ହିବ୍ରୁ ଶବ୍ଦ, ଯାହାକି ଲେବୀୟ ପୁସ୍ତକରେ “ସାତ ଥର” ବୋଲି ଅନୁବାଦ କରାଯାଇଛି। ପଚିଶତମ ଅଧ୍ୟାୟରେ ଉଲ୍ଲେଖିତ ଚୁକ୍ତିର ଶପଥ ଭଙ୍ଗ କରିବା ପାଇଁ ଯେ ଶାପ, ସେହି ଶାପ ଛବ୍ବିଶତମ ଅଧ୍ୟାୟରେ ବିସ୍ତାରରେ ଉପସ୍ଥାପିତ ହୋଇଛି, ଯେଠାରେ ମୋଶା ସେହି ଶାପକୁ “ଚୁକ୍ତିର ବିବାଦ” ବୋଲି ପରିଚିତ କରାନ୍ତି।

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Ani anis isin mormitootaan isinan morma; cubbuu keessaniifis si’a torba dabalataan isin adaba. Ani goraadee isin irratti nan fida; isheenis falmii kakuu koo haaloo baafti; yommuu isin magaalaawwan keessan keessatti walitti qabamtan, ani dha’icha isin gidduutti nan erga; isin immoo harka diinaatti kennamtu. Lewwota 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

ጐይታ በ723 ዓ.ዓ. ንሰሜናዊት መንግሥቲ ብ“መቕጻዕቲ” ንኽወስዶም ኣብ “ኢድ ጸላኢ” ብምሃብ ሰይፊ ኣንበሳ ኣሶር ኣመጻሎም። ኣርባዕተን ሽዱሽተን ዓመት ድሕሪኡ፣ በ677 ዓ.ዓ. ደቡባዊት መንግሥቲ ርግማን ሙሴ ተሰምዓ። ርግማን ሙሴ እቲ ጥልቀት ኪዳን እዩ። ንኣርባዕተን ሽዱሽተን ዓመት ኣንበሳታት መሶጶጣምያ ብእግዚኣብሔር እቲ ሰራዊት ንምእላይን ንምርጋጽን ተጠቒሞም ነበሩ። ኣብ መወዳእታ እቲ ግዜ ኣርባዕተን ሽዱሽተን ዓመት፣ ነቡካድነጻር ነቲ መቕደስ ኣጥፍኦ። እቲ ሰራዊት ናይቲ ሕቶ ዳንኤል ኣብ ቁጽሪ 13 ናይ ዳንኤል 8 እዩ፤ እዚ ሰራዊት ኣብ ልዕሊ ግዜ ኣርባዕተን ሽዱሽተን ዓመት ብጸላእቶም ተባርዩ፣ እዚ ድማ ናብ ጥፍኣት እቲ መቕደስ ዝወስድ ነበረ፤ እዚ መቕደስ ድማ እቲ ካልኣይ ኣርእስቲ እዩ ኣብ ቁጽሪ 13 ክርገጽ ዝነበረ። እቶም ሩባታት ናብ 1798 እና 1844 ብተኸታታሊ ምስ በጽሑ፣ እንተ ሰራዊት ከም መቕደስ ተኣኪቡ ነበረ፤ ምኽንያቱ ሰራዊት ሰብነት እዩ፣ ሰብነት ድማ መቕደስ እዩ። ኣብ መወዳእታ እቲ ግዜ፣ እቲ መቕደስ ኣብ ልዕሊ እቶም ኣርባዕተን ሽዱሽተን ዓመት ዝተሃነጸ፣ ኣምላኽነት ምስ ሰብኣውነት ብሓዳር ኣብ ሰማያዊ መቕደስ ክትተኣሳሰር ነበሮ። ሓዳር ኣብ መንጎ ክልተ መቕደሳት እዩ፣ እቲ ኣምላኽ ዝኣሰሮ ድማ ኣይፈለይን ክኸውን የብሉን።

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

तैग्रिसको पानी १७९८ सम्म आइपुग्यो र यूफ्रेटिसको पानी १८४४ सम्म आइपुग्यो। तेस्रो स्वर्गदूतको आगमनभन्दा ठीक अगाडि दोस्रो स्वर्गदूत आयो, र त्यसपछि १८४४ अगस्त १२–१७ मा न्यू ह्याम्पशायरको एक्सेटरमा भएको शिविर-सभामा मध्यरात्रिको पुकारको सन्देश खन्याइयो। “Exeter” को अर्थ “a water fortress” हो, र त्यस शिविर-सभामा म्यासाचुसेट्सको वाटरटाउनबाट आएका एक समूहद्वारा खडा गरिएको अर्को पालमा एउटा नक्कली सभा पनि आयोजित गरिएको थियो। सिस्टर ह्वाइटका अनुसार, एदेनमा उत्पत्ति भएका पानीहरू संयुक्त राज्य अमेरिकाको पूर्वी समुद्री किनाराभरि “a tidal wave” जस्तै फैलिन लागेका थिए। त्यो ज्वारीय लहरलाई उत्पन्न गराउने भूकम्प एदेनको बगैंचामा तब भयो जब शैतानले मानवजातिमाथि विजय प्राप्त गर्‍यो, जसले एदेनमा यस्तो भू-कम्पनात्मक हलचल उत्पन्न गरायो जसका तरङ्गहरू मिलेराइट इतिहासको मध्यरात्रिको पुकारसम्म पुगे। त्यो ज्वारीय लहर एक सय चवालीस हजारको इतिहासमा मध्यरात्रिको पुकारभित्र बाढीझैँ पस्छ, र आदमको पापको भूकम्पबाट सुरु भएको त्यो लहर प्रकाश अध्याय एघारको आइतबार-व्यवस्थाको भूकम्पसम्म पुग्छ।

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Kiristoosi sagaleen sagalee bishaanota hedduu ti; bishaanonni kunneen walitti dhufanii ergaa roobaa boodaa ni ijaaru. Isaayyaasii fi ilmi isaa Shearjaashuub boqonnaa torbaffaa lakkoofsa sadii keessatti haroo bitaqaa gubbaa jiru bira dhaabatanii, yeroo chaappessuu dhibba afurtamii afur kuma keessatti ergaa roobaa boodaa dhiheessu. Achitti, Isaayyaasiin labsiin inni mootii gowwaa fi hamaa Akaaz irratti dubbate, Gooftaan bishaanota Asoor—mootii Seennaaheriibii—Akaaz irratti akka erguu fi bishaan isaa hamma mormaatti akka ol yaa’u ture.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Akkasumas Waaqayyos deebiʼees akkana naan jedhe; Sabni kun bishaanota Shiilo’aa kan suuta adeeman waan didaniif, Reziinii fi ilma Remaliyaatti waan gammadanif; kanaafis, kunoo, Gooftaan bishaanota lagichaa kan jaboo fi baayʼee taʼan, jechuunis mooticha Asoorii fi ulfina isaa hundumaa, isaan irratti ni kaasa; innis laga isaa hunda irra ni ol baʼa, qarqara isaa hundas ni irra darba; Yihuudaa keessaas ni darba; ni lolaasa, ni irra darba, morma gaʼutti ni gaʼa; diriiruun qoochoo isaa balʼina biyya keetii guutumaan guutuutti ni guuta, yaa Imaanuʼel. Isaayaas 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

ଆହାଜ ପ୍ରଭୁଙ୍କ ଦ୍ୱାରା ‘ପଠାଯାଇଥିବା’ ଜଳକୁ ଅସ୍ୱୀକାର କଲା, ତେଣୁ ପ୍ରଭୁ ଆଶ୍ଶୁରର ଜଳକୁ ଆହାଜଙ୍କ ପାଖକୁ ‘ପଠାଇଲେ’। ଆହାଜ “ରେଜିନ ଓ ରେମଲିୟାଙ୍କ ପୁତ୍ର”ର ସଂଘବନ୍ଧନରେ “ଆନନ୍ଦ କଲା”। ଆହାଜ ରେଜିନ ଓ ରେମଲିୟାଙ୍କ ପୁତ୍ରଦ୍ୱାରା ପ୍ରତିନିଧିତ ଏକ ଜାଲିଆତ ପରବର୍ତ୍ତୀ ବର୍ଷାର ସନ୍ଦେଶରେ “ଆନନ୍ଦ କରେ”।

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

ରେଜିନ ଏବଂ ରେମାଲିୟାଙ୍କ ପୁତ୍ର, ଅର୍ଥାତ୍ ଉତ୍ତର ରାଜ୍ୟର ରାଜା ପେକହ, ଯିଶାୟା ଓ ତାଙ୍କ ପୁତ୍ରଙ୍କର ଏକ ନକଲୀ ପ୍ରତିରୂପକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ମୂର୍ଖ ଓ ଦୁଷ୍ଟ ରାଜା ଆହାଜ, ଇସ୍ରାଏଲର ଉତ୍ତର ଦଶଗୋତ୍ର ଏବଂ ସିରିଆ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥିବା ସଂଘବନ୍ଧନରେ “ଆନନ୍ଦିତ” ହୁଅନ୍ତି, ଯାହା ରବିବାର ଆଇନ ସମୟରେ ଚର୍ଚ୍ଚ ଓ ରାଜ୍ୟର ଅବୈଧ ସମ୍ପର୍କର ଏକ ପ୍ରତିରୂପ ଅଟେ। ଆହାଜ ଆନନ୍ଦ କରେ, କାରଣ ଲଜ୍ଜା ଓ ଆନନ୍ଦ ହେଉଛି ସେହି ଦୁଇଟି ପରସ୍ପର ବିପରୀତ ଭାବନା, ଯାହାକୁ ପରବର୍ତ୍ତୀ ବର୍ଷାର ଚର୍ଚ୍ଚାରେ ପ୍ରତିନିଧିତ ଲୋକମାନଙ୍କୁ ସମ୍ବୋଧନ କରିବା ପାଇଁ ପ୍ରେରିତ ବାଣୀ ବ୍ୟବହାର କରିଥାଏ। ଯେତେବେଳେ ଯିରିମିୟ ଛୋଟ ପୁସ୍ତକଟି ଖାଇଥିଲେ, ସେହିଥିଲା ତାଙ୍କ ହୃଦୟର ଆନନ୍ଦ ଓ ଉଲ୍ଲାସ; ଏବଂ ଯୋଏଲ ଆମକୁ ଜଣାଉଛନ୍ତି ଯେ ପରମେଶ୍ୱରଙ୍କ ଲୋକମାନେ କେବେ ବି ଲଜ୍ଜିତ ହେବେ ନାହିଁ। ଲାଓଦିକିୟ ବ୍ୟକ୍ତି ଭଳି ଆହାଜ ଅନ୍ଧ; ଏହି କାରଣରୁ ସେ ମିଥ୍ୟା ଜଳ-ସନ୍ଦେଶରେ ଆନନ୍ଦ କରୁଛନ୍ତି ଏବଂ ଯିଶାୟାଙ୍କ ସତ୍ୟ ଜଳ-ସନ୍ଦେଶକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରୁଛନ୍ତି। ଉତ୍ତର ରାଜାଙ୍କ ବନ୍ୟା ଦ୍ୱାରା ପ୍ରତିନିଧିତ ନକଲୀ ପରବର୍ତ୍ତୀ ବର୍ଷାର ସନ୍ଦେଶରେ ଭରସା କରିବା ପାଇଁ ସେ ଲଜ୍ଜିତ ହେବା ଉଚିତ, କିନ୍ତୁ ସେ ଶିଲୋହର ସନ୍ଦେଶକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରିଛନ୍ତି।

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

ଇଶାୟ ଅଷ୍ଟମ ଅଧ୍ୟାୟରେ ଥିବା ଶିଲୋହାର ସନ୍ଦେଶ ହେଉଛି ଶେଷ ବର୍ଷାର ସନ୍ଦେଶ। ନୂତନ ନିୟମରେ ଶିଲୋହାର କୁଣ୍ଡକୁ ସିଲୋଆମ କୁଣ୍ଡ ବୋଲି ପରିଚିତ କରାଯାଇଛି। ହିବ୍ରୁ କିମ୍ବା ଗ୍ରୀକ ଭାଷାରେ ଏହାର ଅର୍ଥ “ପଠାଯାଇଥିବା”। କ୍ରୀଷ୍ଟଙ୍କ ପାଇଁ ଚାଲିଯିବା ଉଚିତ ଥିଲା, ଯେପରି ସେ ପବିତ୍ର ଆତ୍ମାଙ୍କୁ “ପଠାଇ” ପାରିବେ। ଇଶାୟ ଓ ଆହାଜ ଶିଲୋହା କୁଣ୍ଡପାଖରେ ଅଛନ୍ତି, ଏବଂ ପରୀକ୍ଷାଟି ଏହା ଉପରେ ଆଧାରିତ ଯେ, ଇଶାୟ ଓ ତାଙ୍କର ପୁଅ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଶିଲୋହା କୁଣ୍ଡ ଉପରେ ବିଶ୍ୱାସ ରଖିବେ କି, ନାକି ରେଜିନ ଓ ରେମାଲିୟାଙ୍କ ପୁଅ ଉପରେ ବିଶ୍ୱାସ ରଖିବେ? ଆହାଜ ଦୁଇ ପ୍ରକାର ଜଳ ମଧ୍ୟରୁ ଚୟନ କରୁଛନ୍ତି—ଶିଲୋହାର ଜଳ କିମ୍ବା ଅଶ୍ଶୁରର ରାଜାଙ୍କ ଜଳ। ଆହାଜ ରେଜିନ ଓ ରେମାଲିୟାଙ୍କ ପୁଅ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ମୈତ୍ରୀ ଓ ସନ୍ଦେଶରେ ଆନନ୍ଦ କରିଥିଲେ, ଏବଂ ତେଣୁ ତାଙ୍କ ବିଚାର ସମୟରେ ମୃଦୁଭାବେ ବହୁଥିବା ଜଳର ସ୍ଥାନରେ ସେ ଉଜାଡ଼ିର ବନ୍ୟାକୁ ଗ୍ରହଣ କଲେ। ତାଙ୍କର ବିଚାର ରବିବାର ଆଇନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯେତେବେଳେ ଉତ୍ତରର ରାଜା ବନ୍ୟା ପରି ସମଗ୍ର ପୃଥିବୀକୁ ଭାସାଇ ଦେଇଥାଏ। ରବିବାର ଆଇନରୁ ଆରମ୍ଭ କରି ଏହା ଏପରି କରେ, ଯେତେବେଳେ ମଧ୍ୟରାତ୍ରିର ଧ୍ୱନିର ବନ୍ୟା ମଧ୍ୟ ସମଗ୍ର ପୃଥିବୀକୁ ବୁହାଇ ନେଉଛି।

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

አካዝ በሰሜን ያሉት አሥሩ ነገዶችና ሶርያ መተባበራቸው ደስ ይለዋል፤ እንዲሁም በእግዚአብሔር ቃል ውስጥ በተገኘ ሕገ-ወጥ ቁርኝት ሁሉ የሚወከለውን ቤተ ክርስቲያንና መንግሥት የሚያጣምረውን መልእክት ደግሞ ይደሰትበታል። ኢሳይያስ የፊላዴልፍያን ይወክላል፤ አካዝ ግን የሎዶቅያን ይወክላል። ክርስቶስ በሰሊሆም መጠመቂያ ዘንድ ያለውን ዕውር ሰው፣ ሎዶቅያዊ የሆነውን፣ በፈወሰ ጊዜ የኢሳይያስን ምስክርነት ከራሱ ምስክርነት ጋር ያገናኛል።

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Yesuus yeroo darbu, nama dhalootasaatii kaasee ijaan jaamaa taʼe tokko arge. Ergasii bartoonni isaa, “Yaa Barsiisaa, inni ijaan jaamaa taʼee akka dhalatuuf cubbuu kan hojjete eenyu? Namicha kana moo warra isaa?” jedhanii isa gaafatan.

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Yesus akkana deebise; Namichi kun cubbuu hin hojjenne, warri isaa illee hin hojjenne; garuu hojiiwwan Waaqayyoo isa keessatti akka mulʼataniif. Utuu guyyaan jiruu, hojiiwwan isa na erge sanaa hojjechuun naaf taʼa; halkan dhufaa jira, yeroo namni tokko illee hojjechuu hin dandeenye. Hamma ani addunyaa keessa jirutti, ani ifa addunyaa ti. Kana dubbatee booddee lafa irratti tufe; tufaa sanaan dhoqqee tolchee, dhoqqee sana ija nama jaamaa sanaatti dibee, akkana isaan jedhe; Deemi, haroo Siiloom keessatti dhiqadhu, (hiikni isaas, Ergame jechuu dha.) Kanaaf inni deeme, of dhiqee, utuu argaa jiruu deebiʼe.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Kanaaf olloonni isaa, warri duraan inni jaamaa taʼuu isaa argan, “Kun isa taaʼee kadhataa ture miti ree?” jedhan. Gariin, “Isauma” jedhan; warri kaan immoo, “Inni isa fakkaata” jedhan; inni garuu, “Anatu isa” jedhe. Kanaaf isaan, “Iji kee akkamitti baname?” jedhaniin.

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> Inni deebisee, “Namichi Yesuus jedhamee waamamu suphee tolchee ija koo dibee, ‘Gara bishaan kuusaa Siloam dhaqiitii dhiqadhu’ naan jedhe; anis dhaqee of dhiqadhee arguudhaan fayye.” Yohannis 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

መናፈስ ዕውር ሰብኣይ ምስቲ ዕሽነትን ክፉእን ንጉሥ ኣሐዝ ብናይ ሰሊኦም መጥሓን ወይስ ብምውሓዝ ኣሶር እምነቶም ክሰብኩ እንተ ኾነ ይፈተኑ እዮም። እቲ ዕውር ሰብኣይ ዕውር ምዃኑ ይፈልጥ እዩ፤ ኣሐዝ ግና ሃብታም እዩ፣ ብንብረት ተወሳኺ ኮይኑ ንሓንቲ ነገር ድማ ኣየድልዮን እዩ። ኣሐዝ ኣብ መጥሓን ናይ ዝናብ መወዳእታ ዘላ ዕሽን ድንግል እያ፣ እቲ ዕውር ሰብኣይ ግና ብልሂ ድንግል እዩ። እቲ ካብ ዝተላእከ ውሃታት፣ ወይ ከኣ እቲ ካብ ኣሶር ዝተላእከ ውሃታት፣ እቲ ፈተና እዩ።

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

መዋእለ ማይ ማለት ማይ ዝእከበሉ ስፍራ እዩ፣ ብትንቢታዊ ኣገላልጻ ድማ መዋእለ ማይ እቲ ዝተፈላለዩ ርባታት፣ ወሓይዝቲ፣ ማያዊ ጅረታት፣ ባሕርታት፣ ውቅያኖሳት፣ ቀላያት፣ ዝናብን ጠልን ናይ ኩሎም እቶም “ማያት” ንድምጺ ክርስቶስ ዝውክሉ ዝእከቡሉ ስፍራ እዩ። እቲ መዋእለ ማይ ናይ ዳሕረዋይ ዝናብ ካብ ላዕለዋይ መዋእለ ማይ ብዝውሕዝ ማይ ይሕነጽ። እቲ መዋእለ ማይ ኣብ ዓውዲ ፈተና መልእኽቲ ዳሕረዋይ ዝናብ ይውክል። ኣካዝ ነቲ ቀስ እናበለ ዝውሕዝ ማያት ነጺጉ፣ እቲ ዕዉር ሰብ ግና ነቲ ምስቲ መዋእለ ማይ ዝተኣሳሰረ መልእኽቲ ተኣዚዙ። የሱስ ገለ ካብ መለኮትነቱ፣ “ምራቕ” ተባሂሉ ዝተወከለ፣ ወሲዱ ምስ መሬት ሓዋዊሱ፤ እዚ ድማ ነቲ ክርስቶስ ኣብ ቅድስተ ቅዱሳን ዝፍጽሞ ምውህሃድ መለኮትን ሰብኣውነትን ይውክል።

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kiristoosi lafatti tti biyarraatti tufee dhoqqee tolche. Inni ergaa walitti dhufeenya Waaqummaa fi namummaa irraa ijaarame fayyadamuudhaan ija nama jaamaa sana dibee. Ergaan walitti dhufeenya Waaqummaa fi namummaa kanaan bakka buufamu ergaa bara 1888 ti; innis nama tokko haala Laa’odiiqeyaa irraa gara haala Filadelfiyaaatti geeddaruuf kan qophaa’e dha. Garuu ergaan sun hirmaannaa namaa barbaada. Isaan gara haroo sanaatti deemuu, achiis dhiqachuu qabu.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Hundumtuu cubbuun hojjetan; ulfinni Waaqayyoo irraas hirʼatan; garuu Yesus inni jaamaa sunii fi warri isaa cubbuu hin hojjenne jedhe. Yesus gaaffii komii haala nama jaamaa sanaa irraa kaasee, isa akka nama Gooftaa ulfeessuuf kaafameetti ibsa; akkasumas, nama raajii Macaafa Qulqulluu keessatti “hojiiwwan Waaqayyoo mulʼataniif” kaafamu jechuun mallattoo dha; inni kunis dhiiraa fi dubartoota Laaʼodiiqeyaa irraa gara Filadelfiyaatti ceʼan irraa ijaarama. Mallattoon iddoo hojiiwwan Waaqayyoo itti mulʼatan dha; hojii Isaa jechuun Waaqummaa namummaa wajjin walitti makuu ture (akka dibata suphee sanaatiin bakka buʼameetti); injifannoo hojii sanaas warra ergaa Laaʼodiiqeyaa dhagaʼan qofa utuu hin taʼin, warra qajeelfama ergaa sana keessa jiru hordofanidha. Qajeelfamni nama jaamaa sanaatiif kenname akka deemee dhiqatu ture. Erga arguu dandaʼee booda Waaqayyoon ulfeessuuf yaaluun isa hin barbaachifne; haaloonni isa marse sunuma akka taʼu godhan.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Inni karaa Masiihichaa jalqabe; itti aansuudhaanis hojii Masiihichaa dhufe. Hojii dhumaa Masiihichaatiif mana qulqullummaa samii keessatti nama wajjin walqabatee hojjetamu, nama tokkoo sulula lafeewwan gogaa du’aa irraa, yookaan daandii irratti du’ee ciisuu irraa, yookaan qamalee akka jaamaa ta’ee jiru irraa geeddaruu dha. Hojii isaa isa dhumaa jechuun saba Isaa bifa Isaatti irra deebiin uumuu dha; hojii sanas Inni yeroo Addaam biyyee lafaa irraa uume, ergasii hafuura jireenyaa isa keessatti afuufe sanuma hojjete. Hojii dhumaa jechuun hojii jalqabaa dha; mootummaa jalqabaatti Inni dhoqqee sana tolchee, sana booddee jireenya Hafuura Isaa sanaan dhoqqee sana dibee jiraachise. Addaam keessatti Hafuurri hafuura afaan Isaatii ture; nama jaamaa sana irratti immoo bishaan ture. Sulula lafeewwan du’aa Hisqi’el keessatti immoo ergaan walitti qabuu qaama uume. Ergasii ergaan qilleensota afurii qaama sana irratti afuufame; achumaanis akka loltoota humna qabeessaatti ka’e dhaabbate.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Yeroo namichi jaamaan sun ammallee jaamaa turetti, Yesus isa argee itti dhihaate. Inni gaaffii bartoota Isaa kaasan keessaa keessatti namicha jaamaa sanitti dhihaata; kanaanis fakkeenya sanaaf haala raajii sirrii taʼe hundeessuuf Isaaf eeyyama. “Hojiiwwan Waaqayyoo” jechuun Macaafa Qulqulluu keessatti sararoota dhugaa-baatota adda addaa hedduu irratti mallattoo raajii dha. Mul’anni kamiyyuu “hojiiwwan Waaqayyoo” jedhamanii Caaffata Qulqullaa’oo keessatti mul’atu hundi yeroo bokkaa boodaa keessatti raawwatama. Yesus akkaataa seenichaa ergaa dhumaaatiin walqabsiisee kaa’aa jira; ergaan sunis aayatawwan xumuraa Milkiyaas keessatti Eliyaasiin bakka bu’amee mul’ata.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Waalidonninii fi mucaan jaamaa sun akka cubbamootaatti hin balaaleffaman; yeroo kun yeroo hojiiwwan dinqisiisoo Waaqayyoo ti; yeroo sanattis garaan waalidotaas garaan ijoolleesiis dhimma fuuldura isaanii jiru arguuf ni deebi’a. Dhimmi sun immoo—namni Laa’odiiqeyaa jaamaan sun namicha Filadelfiyaa dibamaa ta’eetti geeddaramuu isaa yookaan geeddaramuu dhabuudha. Kunis dhimma yeroo rooba boodaa keessatti waalidotaa fi mucaa sana dura dhaabbatuudha; yeroo sanis yeroo firdiiti. Yeroon firdii immoo akka raajii kakuu Abrahaamitti dhaloota sadaffaa fi afraffaa keessatti ni raawwatama. Namni jaamaan sun dhaloota isa dhumaa fi afraffaa dha; waalidonni isaa immoo dhaloota sadaffaa dha. Yeroo sana keessatti ergaan Eliyaas maatiiwwan keessatti haala isaan ergaa boolla Siiloo’aam fudhachuu yookaan diduu dirqaman keessa galcha. Mootiin gowwaanii fi hamaan Ahaaz ergaa boolla sanaa dide; namni jaamaan garuu fudhate. Ergaan Eliyaas kan Milkiyaas guyyicha guddaa fi sodaachisaa Gooftaa duratti haala abaarraa keessatti kaa’ameera.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Yesuus yeroo haala nuti ilaalamaa jirru san qopheesse, kaayyoo dinqii sanaa yeroo gabaabsee ibsutti, yeroo sana hojjechuun Isaaf dirqama akka ta’e dabalatee dubbate; yeroo namni tokko iyyuu hojjechuu hin dandeenye ni dhufa. Hojii Inni eeres guyyaa ifaatti raawwatama; xumuri hojii immoo halkaniin bakka buufamee ibsameera. Eeruun Isaa cufamuu yeroo qorumsaa irratti dha.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Yeroo Inni hojii Isaa kan murtii raawwatu, uffata lubummaa Isaa of irraa baasee uffata haaloo baʼumsaa Isaa ni uffata. Yeroo Inni hojii sana, hojii warra badanii fi warra fayyan gidduutti adda baasuu xumuru, hojii fayyinaa ni xumurama. Yeroon araaraa ni cufama; yeroo sana immoo halkan taʼa, yeroo namni tokko illee hojjechuu hin dandeenye. Ergaan Kiristoos ergaa Laoḍiqiyaa kan nama jaamaa qofa hin turre; inni ergaa Eeliyaas kan dhihaannaa cufamuu yeroo araaraatiin marfamee kaaʼame ture; kunis kakaʼumsa qulqullaaʼaa Kiristoos kan lubbuuwwan fayyisuuf hojjechuudhaaf Isa kakaasu dha.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

መጀመሪያ ክርስቶስ ወደ ዕውሩ ሰው ቀረበ፤ ከዚያም ቅባቱን አዘጋጀና ተገብሮ ላይ አዋለደው፤ ከዚያም ዕውሩ ሰው ለራሱ ሊያደርገው የሚገባውን ሥራ መመሪያ ሰጠው፤ እንዲሁም እኩል አስፈላጊው ነገር ይህ ነው፤ ሥራውን ሲጀምር ዓይኑ ይመለስለታል። እይታ ካገኘ በኋላ ከዕውር ሎዶቅያ ሰው ወደ ፊላደልፍያ ሰው ተለውጦአል። የእነዚያ ሁለት ቤተ ክርስቲያናት የለውጥ ዘመን በመጀመሪያ ከ1856 እስከ 1863 ድረስ ተፈጸመ።

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Yeroo sanaan sun qamadii fi sassaabii adda baafamuu, akkasumas namoonni kuma dhibba afurtamii afur xumura irratti chaappaa mootummaa isaanii argatanii itti aansuun akka mallattoo ol qabaman ni bakka buʼa. Namichi jaamaan yommuu Laaʼodiiqeyaa irraa gara Filaadelfiyaatti jijjiirame battalumatti xiyyeeffannaa uummataa taʼe. Namichi jaamaan sun namoota kuma dhibba afurtamii afur sana; mootichi hamaanii fi gowwaan Ahaaz immoo saba kakuu duraa isa afaan Gooftaa keessaa tuphame dha. Seenaa keessatti yeroo walfakkaataatti, Yesuus tupha Isaa fayyadamee saba kakuu haaraa Isaa dibaa jira; yookaan immoo saba kakuu duraa afaan Isaa keessaa tuphaa jira.

We will continue these thoughts in the next article.

ܚܫܒ̈ܬܐ ܗܠܝܢ ܢܩܘܐ ܠܡܫܠܡܘ ܒܡܐܡܪܐ ܕܒܬܪ ܗܢܐ።

> “The Coming Crisis

> “Balaa Dhufu”

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> “Sirrummaa hin dogoggorretti Isa Daangaa Hin Qabne hunduma saboota hunda wajjin herrega qaba. Yeroo araarri isaa waamicha qalbii jijjiirrannaatiin dhihaatuutti, herregni kun banaa taʼee ni hafa; garuu yeroo daangaan murtaaʼaan Waaqayyo kaaʼe gaʼamutti, tajaajilli dheekkamsa isaa ni jalqaba. Sana booda herregni ni cufama; obsi waaqayyoo ni dhaabata; isaaniif araara kadhachuun kana caalaa hin jiru.

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> “Raajichi dubbii, bara dheeraa keessa ilaalee, yeroo keenya mul’ata isaa keessatti isa dura kaa’ame. Saboonni bara kanaa araara gonkumaa dura hin beekamne fudhattoota ta’aniiru. Eebbawwan mootummaa samii keessaa isa filatamaan isaaniif kennamaniiru; garuu oftuulummaan dabale, sassatummaan, waaqeffannaa waaqota sobaa, Waaqayyoon tuffachuu, fi galata dhabuu salphaan isaan irratti barreeffamaniiru. Isaan herrega isaanii Waaqayyoo wajjin saffisaan cufuudhaaf jiru.”

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> “Guyyoonni amma dhufaa jiran keessatti addunyaa amantii keessatti burjaajii guddaa fi jeequmsi ni ta’a. Waaqolii baay’eenii fi gooftolii baay’een ni jiraatu; qilleensi barsiisa hundi ni bubbisa; Seexannis uffata ergamaa uffatee, yoo danda’ame, warra filatamoo sana iyyuu ni gowwoomsa.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> “Dhugaa waaqeffannaa fi qulqullina irratti tuffiin addunyaa guutuutti darbatamu, warra Waaqayyoo wajjin walitti dhufeenya jiraataa hin qabne seera isaa kabajuu isaanii akka dhabaniif geessa. Akkuma ulfinni dhabamuun seera waaqayyoo ifa taʼaa deemu, sararri adda baasuu warra isa eegan fi addunyaa, akkasumas waldaa addunyaadhaaf jaalala qabduu gidduu jiru caalaatti ifa taʼa. Jaalalli ajajawwan Waaqayyoo garee tokko keessatti dabalaa deema, akkuma tuffiin isaan irratti garee kaan keessatti dabalaa deemu sanaan.”

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> “Waaqni guddaan, ‘ANI JIRAADHA’ jedhu, seera isaa mirkaneessaa jira. Inni warra bubbeewwan keessatti, lolaa keessatti, qilleensa jabaa keessatti, kirkira lafaa keessatti, balaa lafaatiin fi galaanaan dhufu keessatti isa diiganitti dubbachaa jira. Amma yeroo sabni isaa dhugaatti qajeelfamaaf amanamoo taʼanii of mulʼisanidha.

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> “Nu gurguddoo fi ulfina guddaa qaban irra dhaabbannee jirra. Gooftaan balbala irra jira. Fayyisaan, Tulluu Ejersaa irratti, haalaawwan taatee guddaa kana dura dhufan irra deebiʼee ibse: ‘Waraanaaf odeeffannoo waraanaa ni dhageessu,’ jedhe. ‘Sabni saba irratti ni kaʼa, mootummaa immoo mootummaa irratti; beelli, dhukkubni daddarbaa, fi kirkirri lafaa iddoowwan adda addaatti ni taʼu. Kun hundinuu jalqaba dhiphinaa ti.’ Raajiiwwan kun yeroo barbadaaʼina Yerusaalemitti guutamuu isaanii keessaa gartokkeen mulʼatan iyyuu, guyyoota dhumaa keessatti caalaatti kallattii toora qajeelaa qabu.”

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> “Yohannisii fi raajotni biroonis agarsiisota dhufaatii Kiristoos ta’anii wantoota sodaachisoo ta’an kan raawwataman sanaaf dhugaa baatota turan. Isaan waraanni lolaaf walitti qabamaa jiru, akkasumas namoonni sodaadhaan onneen isaanii dadhabuu isaanii argan. Isaan lafti iddoo ishee irraa sochoofamuu, tulluunis gara gidduu gala galaanaatti darbatamuu, dambaliin isaas guuruu fi jeeqamuu, tulluuwwanis baayyina bishaan sanaatiin hollachuu isaanii argan. Isaan xoofoo dheekkamsa Waaqayyoo banamuu isaanii argan; dha’ichis, beellis, duutiis warra lafa irra jiraatan irratti dhufan.”

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> “Amma dura dhaabachisaa Waaqayyoo addunyaa irraa kaafamaa jira. Bubbeen guddaan, qilleensi hamaan, badiisni galaanaa fi lafa irratti dhufu, walitti aananii saffisaan dhufu. Saayinsiis kana hunda ibsuuf carraaqa. Mallattoolee naannoo keenyaatti baayʼachaa jiran, dhihaannaa Ilma Waaqayyoo isa yeroo dhowwatti dhufu himan, sababaa isaanii isa dhugaa malee waan biraatti hundaatti hirkifamu. Namoonni ergamoota eegdota warra qilleensota afran akka isaan garboota Waaqayyoo irratti chaappaʼanitti hin bubbulleef qabanii dhaaban hubachuu hin dandaʼan; garuu yeroo Waaqayyo ergamoota isaa qilleensota gad dhiisuuf ajaju, aarii isaa isa haaloo baafatu keessaa akka taʼe qalamni tokko illee fakkeessuu hin dandeenye akkuma sana taʼa.”

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> “Yeroon guddaan nu mudachuuf dhihaateera; garuu tajaajiltoonni Waaqayyoo yeroo muddama guddaa kana keessatti ofitti amanamuu hin qaban. Mul’atawwan Isaayaas, Hisqi’elii fi Yohannisitti kenname keessatti, samiin taateewwan lafa irratti raawwatamaa jiran wajjin hammam walitti dhiyeenyaan walqabatee akka jiru ni argina. Warra isaaf amanamoo ta’an irratti kunuunsa Waaqayyoo ni argina. Addunyaan bulchaa malee miti. Sagantaan taateewwan dhufuuf jiran harka Gooftaa keessa jira. Ulfinni mootummaa samii, akkuma dhimma waldaa isaa, akkasumas carraa mootummaa sabootaa, harka isaa keessatti eega.”

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> “Waaqayyo waan guyyoota dhumaatti taʼu mul’iseera, akka sabni isaa qophaaʼee bubbee mormii fi dheekkamsaatti jabaatee dhaabatuuf. Warri wantoota fuuldura isaanii jiran duraan akeekkachiifamanii jiran, tasgabbiidhaan obsa duwwaan duufaana dhufu eegaa taaʼuu hin qaban; of jajjabeessuudhaanis akka Gooftaan guyyaa rakkinaatti amanamoota isaa eegu ittiin of hin gammachiisin. Nuyi akka namoota Gooftaa isaanii eeganitti jiraachuu qabna; garuu eegumsa hojii malee taʼe keessatti utuu hin taʼin, hojii cimaa fi amantii hin raafamneen. Amma yeroo sammuu keenya wantoota barbaachisummaa xiqqaa qaban irratti liqimfamuu dandeessisu miti.”

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> “Namoonni utuu rafanii jiranuu, mootummaa Waaqayyoo irratti araaraa yookaan haqni akka hin argamneef Seexanni dammaqinaan haala qindeessaa jira. Sochiin Dilbataa amma dukkana keessatti karaa isaa irra adeemaa jira. Geggeessitoonni dhimma dhugaa dhoksaa jiru; warri sochii kanaan walitti makaman keessaa baayʼeen isaanii iyyuu yaaʼinsi dhokataan kun gara eessaatti akka geessaa jiru hin hubatan. Ibsi isaanii laafaa dha, akka mulʼatutti Kiristaana fakkaata; garuu yeroo inni dubbatu, hafuura bineensa guddaa sanaa mulʼisa. Nuyi balaa sodaachisaa kana akka irraa deebifnuuf humna keenya hunda keessaa waan dandeenyu hundumaa gochuun dirqama keenya. Gaaffii dhugaa falmii keessa jiru ummata duratti dhiheessuu qabna; akkasumas tarkaanfiiwwan bilisummaa qalbii namaa daangessuuf fudhataman irratti mormii isa caalaa buʼa qabeessa taʼe dhiheessuu qabna. Caaffata Qulqullaaʼoo qorachuu qabna, amantii keenyaaf sababii kennuu kan dandeenyu taʼuu qabna. Raajichi akkana jedha, ‘Hamoonni hammina ni hojjetu, hamoota keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu.’”

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> “Fuuldurriin baay’een nu dura jira. Qormaataa fi qoree isaa dura dhaabachuuf, akkasumas hojiiwwan itti gaafatamummaa isaa raawwachuuf, amantii guddaa, humna hojii, fi obsaan cimuun barbaachisaa ta’a. Garuu ulfinaan ni moona; jechuunis, lubbuun kam iyyuu dammaqinaan eegduu, kadhatuu, amantii qabdu, mala diinaatiin hin qabamtu. Samii guutuun nageenya keenyaaf yaaddoo qaba, ogummaa fi humna isaa akka nuuf kennuuf iyyannoo keenya ni eega. Dhiibbaa mormii kam iyyuu, inni ifaa ta’e yookaan dhokataa ta’e, milkiidhaan ofirraa deebisuun ni danda’ama; ‘humnaan miti yookaan aangoodhaan miti, garuu Hafuura koo tiin, jedha Waaqayyo gooftaan loltootaa.’ Waaqayyo akkuma bara duriitti, amma illee carraaqqii namaatiin hojjechuuf, akkasumas mi’a dadhabaa ta’aniin wantoota guguddoo raawwachuuf fedhii qaba. Nuyi mo’icha lakkoofsaan hin argannu; garuu lubbuu guutuu Yesusiif guutummaatti dabarsee kennuudhaan ni arganna.

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> “Amma garuu araarri amma iyyuu turuu isaa keessatti, Yesus nuuf kadhannaa gidduu seensaa godhaa jiru keessatti, haa jireenya bara baraatiif hojii keenya guutummaatti xumurru.” Southern Watchman, December 25, 1906.

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