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

ᱡᱳᱭᱮᱞ ᱨᱮᱭᱟᱜ ᱯᱚᱛᱷᱤ ᱟᱨ ᱞᱟᱣᱰᱤᱥᱤᱭᱟᱱ ᱥᱮᱵᱮᱱᱛᱷ-ᱰᱮ ᱟᱰᱵᱷᱮᱱᱴᱤᱥᱴ ᱪᱟᱨᱪ—ᱵᱟᱨ ᱤᱥᱤ ᱵᱟᱭᱤᱥ

Number Twenty-Two

Lakkoofsa Digdamii Lama

Author

Jeff Pippenger

Published

January 2, 2026

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We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

Nuti mataan afran wabii Israa’el durii keessaa, akkuma dhaloota “buusaa” jedhaman sana, barruu darbe keessatti turre. Macaafa Maatewos keessatti, Yohaannisii fi Yesuus lamaan isaanii Fariisotaa fi Saduuqota dhaloota buusaa jedhaniiru. Yohaannisiin jalqaba adeemsa qormaataa bakka bu’a; kunis yeroo inni barsiiseetti ifa ta’a, innis Yesuus, isa isa booddee dhufu, oobdii Isaa guutummaatti qulqulleessa jedhee dubbate. Yesuus adeemsa qormaataa Yohaannisiin jalqabame irratti adeemsa murtii dabalate; yeroo inni mootittii Saabaa fi Nanawwee wabeeffate. Murtiin dhaloota afraffaa keessatti raawwatama; kutaan tokko immoo murtii keessatti akka bofaatti mul’ata, abbaan isaanii seexana waan ta’eef. Yesuus mata-duree dhaloonni afraffaan mallattoo barbaaduu dabalate; yeroo mallattoon ifatti mul’achaa turetti.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

Maatihwos boqonnaa digdamii sadi keessatti “wayyoo”wwan Fariisotaa fi Saaduuqota irratti labsaman dhihaatanii jiru; adeemsi qormaataa fi murteessuunis ammas dhaloota isa dhumaa wajjin walqabsiifamee jira. Boqonnaan digdamii lama immoo bu’uura haala “wayyoo”wwan boqonnaa digdamii sadii qopheessa.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Yeroo Fariisonni walitti qabamanii turanitti, Yesuus isaan gaafate; akkana jedhee, “Waaʼee Kiristoos maal yaaddu? Inni ilma eenyuu ti?”

> They say unto him, The Son of David.

> Isaanis, Ilma Daawit.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Inni ulfinaa isaaniin, Egaa akkamitti Daawit Hafuuraan isa “Gooftaa” jedhee waama, akkana jechuun, “Waaqayyo Gooftaa koo’tiin jedhe, ‘Diinota kee miilla kee jala iddoo miilla itti kaa’amu godhutti, harka mirgaa koo taa’i’”? Egaa yoo Daawit isa “Gooftaa” jedhee waame, akkamitti inni ilma isaa ta’a?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Namni tokko iyyuu isaaf dubbii tokko deebisuu hin dandeenye; guyyaa sanaa jalqabee immoo namni tokko iyyuu isa deebisee gaaffii biraa gaafachuuf hin ijaanne. Maatewos 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

በር ለማንኛውም ተጨማሪ ግንኙነት በተዘጋ ጊዜ፣ ኢየሱስ ከዚያ በኋላ በሚቀጥለው ምዕራፍ ስምንት ወዮታዎችን ያቀርባል። በቁጥር አሥራ ሦስት ያለው ወዮ የሰማይ መንግሥትን በሮች ስለ መዝጋት ነው። የኋለኛው ዝናብ የሚፈስሰው ከሰማይ በሮች ነው። እነዚህ ስምንቱ ወዮታዎች ማንም ሰው ሊከፍተው የማይችለውን በር እንደሚከፍቱ እና ማንም ሰው ሊዘጋው የማይችለውን በር እንደሚዘጉ የሚናገሩ ሰዎችን ይመለከታሉ። በራእይ፣ እህት ዋይት ክርስቶስን ወደ ቅድስተ ቅዱሳን ያልተከተሉ ሰዎች ጸሎታቸውን ወደ ባዶው ቅዱስ ስፍራ ሲልኩ ታየች፤ በዚያም ሰይጣን ክርስቶስ መስሎ ሁሉም ነገር ደህና እንደሆነ እንዲያምኑ ይመራቸው ነበር። እነርሱ ቅዱስ ስፍራውን እንደገና ከፍተው ነበር፣ ቅድስተ ቅዱሳኑንም ዘግተው ነበር።

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Baayʼeen Kiriistoosiin diduu fi fannisuudhaan Yihudoonni karaa isaanii irra deemaa turan sodaa guddaadhaan ilaalu; seenaa salphina guddaa isa irratti raawwatame yeroo dubbisan immoo isa akka jaallatan, akka Phexiroositti isa hin ganne, yookaan akka Yihudootaatti isa hin fannifne yaadu. Garuu Waaqayyo inni garaa nama hundumaa dubbisu, jaalala Yesuusiif of keessatti akka qaban jechuun dubbatan sana qoricha irratti fideera. Ergaan ergamaa isa jalqabaa akkamitti akka simatame samii guutuun fedhii gadi fagoodhaan ilaalaa ture. Garuu baayʼeen warra Yesuusiin akka jaallatan himatan, yeroo seenaa fannoo dubbisan imimmaan dhangalaasanis, oduu gaarii dhufaatii isaa qoosan. Ergaa sana gammachuudhaan fudhachuu mannaa, dogoggora taʼuu isaa labsan. Warra mulʼachuu isaa jaallatan jibban; manneen waldaa keessaa isaan baasan. Warri ergaa isa jalqabaa didan isa lammaffaadhaan fayyadamuu hin dandeenye; akkasumas iyyi halkanii walakkaa, kan amantiidhaan Yesuus wajjin iddoo hundumaa caalaa qulqulluu taʼe isa mootummaa samii keessa jiru sanatti akka seenaniif isaan qopheessu, isaan hin fayyadne. Ergaawwan lamaan duraa diduudhaanis hubannaa isaanii akkasitti dukkaneessaniiru; kanaaf ergaa ergamaa isa sadaffaa, isa karaa gara iddoo hundumaa caalaa qulqulluu taʼetti agarsiisu, keessatti ifa tokko illee arguu hin dandaʼan. Ani akka Yihudoonni Yesuusiin fannisanitti, waldoonni maqaa qofa qabatanis ergaawwan kana fannisu isaanii arge; kanaafis isaan karaa gara iddoo hundumaa caalaa qulqulluu taʼetti geessu hin beekan, achittis araarri Yesuus isaanif godhu irraa fayyadamuu hin dandaʼan. Akka Yihudoota wareega isaanii buʼaa hin qabne dhiʼeessan sana, isaanis kutaa Yesuus keessaa baʼe sanatti kadhannaa isaanii buʼaa hin qabne dhiʼeessu; Seexannis gowwoomsichaatti gammadee amala amantii fakkaatu uffata, yaada warra ofiin Kiristiyaanota jedhan kanaa gara ofii isaatti geessa; humna isaatiin, mallattoolee isaatiin, dinqii sobaatiinis hojjechaa, kiyyoo isaa keessatti akka jabaatanii hidhataman taasisa.” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Aayah afur-tokkooffaan kun waa'ee manneen haadholii abbaan irraa du'e saamuu fi kadhannaa dheeraa taasisuu irratti wayyoo dubbata. Wayyoon aayah shan-tokkooffa keessa jirus, warra isaan amansiisan siʼoolii ijoollee isaan dura turan caalaa dachaa lama taasisuu isaanii irratti dha. Aayahota kudha jaha irraa jalqabee hamma kudha lamaa fi lamaatti jiran keessatti immoo warri hamaan mana qulqullummaa irratti kakataa jiru.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Kuni siitiin Kadhimamaa White miti, garuu dubbiin Gooftaa ti; ergamaan Isaas akka ani isiniif kennuuf naaf kenneera. Waaqayyo si waama, siʼachi Isaa wajjin kaayyoo wal faallessu irratti akka hin hojjenne. Namoota Kiristaana ofiin jedhan, yeroo amala mootummaa Seexanaa mulʼisan, hafuuraan, dubbii fi hojii isaaniitiin guddina dhugaa morman, akkasumas karaan Seexanni isaan geggeessu duukaa buʼuu isaanii irratti barsiifni baayʼeen kennameera. Isaan jabaatanii garaa isaaniitiin aangoo haala kamiinuu kan isaanii hin taane, kanis isaan raawwachuu hin qabne, qabatanii jiru. Barsiisaan guddaan akkana jedha, ‘Ani nan garagalcha, nan garagalcha, nan garagalcha.’ Namoonni Battle Creek keessatti, ‘Mana qulqullummaa Gooftaa, mana qulqullummaa Gooftaa nu dha’ jedhu; garuu ibidda idilee fayyadamu. Garaan isaanii ayyaana Waaqayyootiin hin laaffifamne, hin tasgabboofamnes.” Manuscript Releases, volume 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

Lakkoofsa digdamii fi afurtama sadii, akkasumas afurtama afur keessatti, abaarsi sun haqaa, araaraa, fi amanamummaa dhiisuu irratti dubbata. Lakkoofsa digdamii fi shan fi digdamii fi ja’a keessatti immoo, alaan xoofoo qulqulleessuuf fakkeessuu, keessaa garuu qulqulleessuu dhiisuu irratti dubbata.

> “‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

> “‘Nuti kuusaa kana qabna,’ jedhee ergamaan itti fufe, ‘okolee lafa keessaa hojjetaman keessatti, akka ulfinni humnaa kan Waaqayyoo ta’u malee kan keenya hin taaneef.’ Waaqayyo dhugaa Isaa ergamoota cubbuu hin qabne fayyadamee labsuu danda’a ture; garuu kun karoora Isaa miti. Inni namoota, jechuunis namoota dadhabbiidhaan marfamanii jiran, akka meeshaalee karoora Isaa raawwachiisuu keessatti tajaajilanitti filata. Kuusaan gatii hin qabne sana okolee lafa keessaa hojjetaman keessa kaa’ama. Eebbi Isaa karaa namootaa gara biyya lafaatti darbu qaba. Ulfinni Isaas karaa isaanii dukkana cubbuu keessatti ifuu qaba.” Acts of the Apostles, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Akkasumas lakkoofsi digdamii torbaa fi digdamii saddeet hamaanoota akka awwaala dibamee adii godhameetti ibsu; kunis Sheebnaa Isaayyaas boqonnaa digdamii lamaan keessa jiru wajjin wal qabata; achittis Sheebnaan awwaala dinqisiisaa ofii isaatiif hojjechaa turetti of ol guddisaa ture, garuu gonkumaa isa keessa hin galu ture; sababni isaas Waaqayyo afaan Isaa keessaa isa baasuun gara dirree fagoo tokkootti isa darbuu ture. Dirreen fagoon kun awwaala raajicha sobduu Beetel isa raajicha ajaja didaa sana awwaala tokko keessatti akka awwaalamu geggeesseen bakka bu’ameera. Achi irratti iyya badiisaa saddeettaffaan akkana jedha:

> Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

> Yaa barreessitoota seeraa fi Fariisotaa, warra fakkeessitootaa, isiniif wayyoo! Sababiin isaas isin awwaala raajotaa ni ijaartu, qabrii qajeelotaa immoo ni miidhagsitu; akkasumas, “Bara abbootii keenyaatti utuu jiraannee taʼee, dhiiga raajotaa dhangalaasuu keessatti isaanii wajjin hirmaattoota hin taanu turre” jettu. Kanaafuu, isin warra raajota ajjeesan sana ijoollee isaanii akka taatan ofuma keessaniif ragaa baatu. Egaa safara abbootii keessanii guutaa.

> Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

> Isin yaa bofa, isin dhaloota abbootii summaa, akkamitti firdii ibidda bara baraa jalaa baʼuu dandeessu?

> Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

> Kanaaf, kunoo, ani raajotaa, namoota ogeeyyii, fi barreessitoota gara keessanitti nan erga; isaan keessaa warra tokko ni ajjeesitu, ni fanniftus; warra kaan immoo mana sagadaa keessan keessatti ni reebdu, magaalaa irraa gara magaalaatti isaan ni ari’attus; kanaafis dhiigni qajeelotaa hundinuu biyya lafaa irratti dhangala’e hundi isin irratti haa dhufu; dhiiga Abeel qajeelaa irraa jalqabee hamma dhiiga Zakaariyaas ilma Baraakiyaas, isa isin mana qulqullummaa fi iddoo aarsaa gidduutti ajjeestanitti.

> Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

> Dhuguma isinitti nan jedhu, kun hundinuu dhaloota kana irratti ni dhufa. Maatewos 23:29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Masen, warri dhaloota buutii taʼan, keessatti murtaaʼaa jiru. Keessattii sana keessatti murtiin ragaa mootittii Shebaa fi Nanawwee irratti hundaaʼee miti, garuu dhiiga Abeel irraa hamma Zakaariyaasitti irratti hundaaʼeera. Dhaloonni afraffaan, kan warra buutii taʼan, ragoota lama seenaa alaa Israaʼel durii keessaa fi ragoota lama seenaa keessaa Israaʼel durii keessaa ittiin murtaaʼu. Luqaas boqonnaa sadii keessatti tuqaan afraffaan fi isa dhumaa warra buutii dhaloota afraffaa fi isa dhumaa irratti kennamee dha; innis salphaatti Maatewos boqonnaa sadiitti wal fakkaata. Tuqaaleen afur yeroo murtii dhumaa mana Waaqayyoo keessatti, yeroo dhaloota afraffaa keessatti, gareen tokko akka ilmaan dhiiraa fi intaloota Seexanaa taʼanii amala isaanii akka mulʼisan, gareen biraan immoo akka ilmaan dhiiraa fi intaloota Waaqayyoo taʼanii akka mulʼisan adda baasu. Adeemsi qorumsaa isa addaan baʼuun ittiin jalqabu, yeroo ergamaan karaa Ergamaa Kakuutiif qopheessu sun gammoojjii keessatti sagalee isaa ol kaasu jalqaba.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

Caaffata qulqulluu keessatti, maqaanonni mallattoolee qofa miti; raajiiwwan suuta jedhaman—faarfannaa lammaffaa seenaa gadiitti faarfataman—kanneen garaa furii mul’isanidha. Hiikni ilmaan Adamiin irraa hamma Nohiitti jiran yeroo hima tokkootti qindeeffamu, ergaa seenaa sanyii dhalootaa sanaan bakka buufame waliin wal simatu ni uuma. Adam jechuun “nama,” Seth immoo “muudame” jechuu dha. Enosh jechuun “nama du’aaf saaxilame” (du’atti saaxilamaa), Kenan jechuun immoo “gadda” jechuu dha. Karaa “galata/eebba Waaqayyoo” (Mahalalel), Samiin “gad ni bu’a” (Jared). Samiin akka “kan of kenne yookiin kan dibame” (Enoch) ta’etti gad bu’e; inni ilmi isaa Methuselah (“yommuu inni du’u, ni ergama”) irratti hundoofatee ergaa murtii labse. Duuti isaa dhangala’ina Hafuura Qulqulluu “humna qabeessa” ta’e tokkoo fiixee ta’a; kunis Lamech (hafuura/breath) akka iyya Walakkaa Halkan ergaa ergamaa lammaffaa wajjin makameetti Methuselah wajjin makamuudhaan bakka buufame. Methuselah ergamaa lammaffaa ture, Lamech immoo Iyyoo Walakkaa Halkan kan lolaa Nohi irratti xumura ga’e ture.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Maqaa caalaatti walitti qabamee yoo ilaalamu, maqoonni kun akkana jedhu: “Namni Addaam isa jalqabaatiin kan kaʼe duʼaaf murtaaʼe, gaddaa fi duʼa jala kan jiru taʼe; garuu eebba Waaqaatiin, Kiristoos of kenneera gadi buʼee dhufuuf, duʼa isaa fannoo irratti raawwatameen murtii labsaa, kanas itti aansuun Hafuura Qulqulluu humna guddaadhaan dhangalaasuun taʼe.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Maqaan kudhan kun ergaa wangeelaa of keessatti qabatanii, seenaa lafaa uumama irraa jalqabee hamma rooba boodaa isa dhumaa geessanii, dhufaatii lammaffaa keessatti xumuru. Mallattoon kun, kan maqaa keessatti dhokfame, Mul’ata keessatti kan walqixa ta’e argata. Uumamni sanyii dhalootaa alfa dhiheessa; Mul’ata 7 keessatti immoo 144,000 haftee chaapphaa’an keessatti raawwii omegaa dhiheessu.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

ଯିହୁଦାର ଅର୍ଥ “ସ୍ତୁତି,” ରୁବେନର ଅର୍ଥ “ଦେଖ, ଜଣେ ପୁତ୍ର,” ଗାଦର ଅର୍ଥ “ଶୁଭ ଭାଗ୍ୟ/ସେନାଦଳ,” ଆଶେରର ଅର୍ଥ “ସୁଖୀ/ଧନ୍ୟ,” ଏବଂ ନଫ୍ତାଲିର ଅର୍ଥ “କୁସ୍ତି।” ମନଶ୍ଶେର ଅର୍ଥ “ଭୁଲାଇ ଦେବା,” ସିମିଓନର ଅର୍ଥ “ଶୁଣିବା,” ଲେବିର ଅର୍ଥ “ଯୁକ୍ତ/ସଂଲଗ୍ନ,” ଇଶାଖରର ଅର୍ଥ “ପୁରସ୍କାର,” ଜେବୁଲୁନର ଅର୍ଥ “ସମ୍ମାନ/ନିବାସ,” ଯୋଷେଫର ଅର୍ଥ “ବୃଦ୍ଧି,” ଏବଂ ବିନ୍ୟାମିନର ଅର୍ଥ “ଦକ୍ଷିଣହସ୍ତର ପୁତ୍ର।”

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Warri isaan Leenca gosoota Yihudaa duukaa buʼan ilmaan Waaqayyoo ti; akkuma Yaaqoob Waaqayyo wajjin walʼaansoo seenee qorama keessa darbe sana, isaanis adeemsa qorama keessaa yeroo darban carraa gaariidhaan eebbifamanii jiru. Walʼaansoo kanaan cubbuun isaanii adeemsa qulqulleeffannaa dhagaʼuu Dubbii Waaqayyootiin uumamu keessatti irraanfatama; kunis ammoo isaanii Kiristoosii wajjin hariiroo kakuu keessatti walqabsiisa. Badhaasni isaanii, Kiristoosii wajjin teessoo Isaa irratti ulfinaan jiraachuu, iddoo samii keessatti taaʼanii yeroo Waaqayyo isaan Mootummaa Isaa dabaluuf itti fayyadamu—tuuta guddaa Baabilon keessaa ilmaan harka mirgaa Isaa taʼanii waamuudha.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

ଲେୟାଙ୍କର ଛଅଜଣ ପୁତ୍ର ଥିଲେ—ରୁବେନ, ଯୂଦା, ଶିମିଓନ, ଲେବି, ଇସ୍ସାଖର ଏବଂ ଜେବୁଲୁନ। ତାଙ୍କର ଦାସୀ ଜିଲ୍ପାହ, ଯାହାଙ୍କ ନାମର ଅର୍ଥ “ସୁଗନ୍ଧିତ ଥୋପା,” ତାଙ୍କର ଦୁଇଜଣ ପୁତ୍ର ଥିଲେ—ଗାଦ ଏବଂ ଆଶେର। ରାହେଲଙ୍କର ଦୁଇଜଣ ପୁତ୍ର ଥିଲେ—ଯୋସେଫ ଏବଂ ବିନ୍ୟାମୀନ। ରାହେଲଙ୍କର ଦାସୀ ବିଲ୍ହାହର ନାମର ଅର୍ଥ “ଲଜ୍ଜାଶୀଳ କିମ୍ବା ଭୀତୁ,” ଏବଂ ତାଙ୍କର ପୁତ୍ରମାନେ ଥିଲେ ଦାନ ଏବଂ ନପ୍ତାଲି। ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଭାବରେ, ଏଠାରେ ବଂଶାବଳୀ ବିଚାର ପାଇଁ ଅନେକ ଧାରା ପ୍ରଦାନ କରେ। ଆଦିପୁସ୍ତକର ପଞ୍ଚମ ଅଧ୍ୟାୟରେ ଥିବା ଆଲ୍ଫା ଏବଂ ଦଶ ପୁରୁଷାନୁକ୍ରମରୁ ଭିନ୍ନ ଭାବେ, ଓମେଗାରେ ବାରୋଜଣ ବଂଶଧର ଅଛନ୍ତି, ଏବଂ ଏହାର ନିଜସ୍ୱ ନିର୍ଦ୍ଦିଷ୍ଟ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପରିବର୍ତ୍ତନଶୀଳ ଉପାଦାନ ଅଛି। ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ମଧ୍ୟରେ, ଦାନଙ୍କର ଉଲ୍ଲେଖ ହୋଇନାହିଁ, ଏବଂ ମନଶ୍ଶେ ତାଙ୍କର ଭାଇ ଇଫ୍ରାଇମଙ୍କ ସ୍ଥାନ ନେଇଛନ୍ତି।

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

Lafti dhaloota irraa ka’u kan Uumamaa isa alfa ta’e, lafti dhaloota irraa ka’u kan Mul’ataa isa oomeegaa ta’e waliin wal-simataa dha; Uumamaan hojii fayyinaa keessatti hojii waaqayyummaa Kiristoos adda baasee mul’isa; Mul’ataan immoo warra raawwii oomeegaa raajii alfa sana keessatti, abdii fi raajii isauma raajii alfa keessatti kaa’ame sana guutummaatti fiixaan baasan adda baasee mul’isa.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

ᱮᱱ ᱵᱟᱨ ᱜᱮᱞ ᱫᱷᱟᱨᱟ ᱨᱮᱱᱟᱜ ᱟᱯᱯᱞᱤᱠᱮᱥᱚᱱ ᱵᱟᱝ ᱵᱟᱨᱚᱭ ᱫᱚ ᱫᱷᱚᱨᱢᱚᱛᱟᱛᱛᱵᱤᱫᱠᱚ ᱠᱚᱛᱷᱟ ᱠᱟᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱠᱷᱚᱱᱚ ᱞᱟᱭᱤᱱ ᱚᱯᱚᱱ ᱞᱟᱭᱤᱱ ᱯᱚᱫᱽᱫᱷᱚᱛᱤ ᱨᱮᱭᱟᱜ ᱫᱤᱥᱟᱹᱠ ᱛᱮ ᱫᱚᱦᱚ ᱠᱟᱱᱟ ᱵᱟᱝ। ᱡᱮᱱᱮᱥᱤᱥ ᱟᱨ ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱨᱮᱱᱟᱜ ᱵᱟᱨ ᱵᱚᱝᱥᱟᱵᱚᱞᱤ ᱵᱟᱨ ᱥᱟᱠᱷᱤ ᱮᱢᱟᱫᱚᱜᱼᱟ ᱡᱮ ᱤᱥᱣᱚᱨ ᱫᱚ ᱫᱚᱥᱟᱨ ᱫᱷᱟᱯ ᱨᱮ ᱠᱚᱛᱷᱟ ᱠᱟᱱᱟ। ᱢᱤᱫ ᱵᱷᱟᱥᱟ ᱫᱚ ᱚᱞ ᱥᱟᱠᱷᱤ, ᱡᱮᱢᱚᱱ ᱚᱱᱚᱞ ᱨᱮ ᱚᱞ ᱟᱠᱟᱱᱟ; ᱟᱨ ᱚᱱᱟ ᱥᱟᱠᱷᱤ ᱨᱮ ᱢᱤᱫ ᱫᱚᱥᱟᱨ ᱞᱟᱭᱤᱱ ᱫᱚ ᱯᱨᱛᱤᱠᱟᱛᱢᱚᱠ ᱫᱷᱟᱯ ᱨᱮ ᱥᱮᱴᱮᱨ ᱟᱠᱟᱱᱟ। ᱥᱟᱫᱷᱟᱨᱚᱱᱼᱛᱮ ᱫᱷᱚᱨᱢᱚᱛᱟᱛᱛᱵᱤᱫᱠᱚ ᱡᱮᱱᱮᱥᱤᱥ ᱟᱨ ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱨᱮ ᱧᱩᱛᱩᱢᱠᱚᱣᱟᱜ ᱚᱨᱛᱷ ᱦᱚᱛᱮ ᱡᱮ ᱥᱟᱱᱫᱮᱥ ᱞᱟᱛᱟᱨᱟᱜᱼᱟ, ᱚᱱᱟ ᱵᱟᱵᱚᱛ ᱪᱮᱛᱟᱱ ᱫᱮᱠᱷᱟ ᱠᱟᱛᱮᱜ ᱠᱷᱚᱱᱚ ᱟᱨ ᱞᱟᱦᱟ ᱵᱟᱝ ᱥᱮᱱᱚᱜᱼᱟ। ᱩᱱᱠᱩ ᱡᱟᱦᱟᱸ ᱧᱮᱞᱮᱫᱼᱟ, ᱚᱱᱟᱠᱚ ᱫᱚ ᱢᱤᱫ ᱱᱟᱶᱟᱱᱠᱟᱨ ᱡᱤᱱᱤᱥ ᱞᱮᱠᱟ ᱜᱨᱚᱦᱚᱱ ᱠᱟᱱᱟ, ᱡᱟᱦᱟᱸ ᱩᱱᱠᱩᱣᱟᱜ ᱱᱤᱡᱮᱨ ᱢᱟᱱᱩᱥᱤ ᱵᱩᱫᱽᱫᱷᱤ ᱵᱟᱵᱚᱛ ᱟᱨ ᱵᱮᱥᱤ ᱠᱚᱛᱷᱟ ᱠᱟᱱᱟ; ᱡᱮᱢᱚᱱ ᱧᱩᱛᱩᱢᱠᱚᱣᱟᱜ ᱚᱨᱛᱷ ᱨᱮ ᱨᱩᱯᱚᱠ ᱧᱮᱞ ᱫᱟᱲᱮᱼᱟᱜ ᱩᱱᱠᱩᱣᱟᱜ ᱫᱷᱟᱨᱢᱤᱠ-ᱟᱦᱚᱝᱠᱟᱨᱤ ᱥᱟᱢᱟᱨᱛᱷᱚ ᱦᱚᱛᱮ ᱚᱱᱟ ᱯᱨᱚᱢᱟᱱ ᱮᱢᱚᱜᱼᱟ। ᱩᱱᱠᱩ ᱤᱥᱢᱟᱭᱮᱞᱣᱟᱜ ᱵᱟᱨᱚ ᱯᱩᱟᱹ ᱨᱮ ᱥᱮᱴᱮᱨ ᱟᱠᱟᱱ ᱥᱟᱱᱫᱮᱥ ᱠᱷᱚᱱᱚ ᱵᱟᱝ ᱧᱮᱞᱮᱫᱼᱟ। ᱩᱱᱠᱩ ᱢᱮᱛᱷᱤᱣ ᱟᱨ ᱞᱩᱠ ᱨᱮ ᱭᱤᱥᱩᱣᱟᱜ ᱵᱚᱝᱥᱟᱵᱚᱞᱤ ᱥᱚᱛᱤᱠ ᱞᱮᱠᱟ ᱵᱟᱝ ᱧᱮᱞᱮᱫᱼᱟ। ᱩᱱᱠᱩ ᱭᱩᱫᱟᱣᱟᱜ ᱪᱟᱨᱟᱢ ᱥᱟᱛ ᱨᱟᱡᱟᱠᱚ, ᱟᱨ ᱤᱥᱨᱟᱭᱮᱞᱣᱟᱜ ᱪᱟᱨᱟᱢ ᱥᱟᱛ ᱨᱟᱡᱟᱠᱚ, ᱪᱮᱫᱟᱜᱼᱟ ᱭᱩᱫᱟᱣᱟᱜ ᱯᱩᱭᱞᱩ ᱥᱟᱛ ᱨᱟᱡᱟᱠᱚ ᱟᱨ ᱤᱥᱨᱟᱭᱮᱞᱣᱟᱜ ᱯᱩᱭᱞᱩ ᱥᱟᱛ ᱨᱟᱡᱟᱠᱚ ᱦᱚᱸ ᱵᱟᱝ ᱧᱮᱞᱮᱫᱼᱟ।

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

Yeroo ani isaan hin argan jedhu, hiikni koo kun: yoo Google gaafattan barsiisonni sanyiiwwan dhalootaa kana irratti jiran moo hin jirre, deebiin isaa Addaam irraa gara Nohitti kan Uumamaa irratti “eeyyee” dha; akkasumas warra dhibba tokkoo fi afurtamii afur kuma irrattiis “eeyyee” dha. Garuu sanyiiwwan dhalootaa Abraamii kudhan kan Uumamaa boqonnaa kudha tokko keessatti jiran haala kanaan itti fayyadamu moo? Lakki. Sanyii dhalootaa Qayiinii fi sanyii dhalootaa Seetii irrattiis hojii irra oolchu moo? Eeyyee; garuu hiika isaanii isa dhugaa irraa hamma fagaatanitti, akka waan mata duree biraa irratti jiranii ti. Shakkisiisaa miti, sanyiiwwan dhalootaa Kiristoos kan Maatewosii fi Luqaas keessatti argaman ni ilaalu; garuu ammas, kaayyoo dhugaa irraa baayʼee fagaatu. Maaliif kun dhimma qaba, jettanii gaafattu? Sababni isaa, ani sararoota raajii kan sanyiiwwan dhalootaa kana irratti ilaalcha waliigalaa kennuuf yaada qaba; jalqabuma irraa ifatti ibsuun barbaada, ani hiika dhaloota afraffaa akka mallattoo raajii Macaafa Qulqulluu taʼe adda baasuuf yaalaa jira. Ilaalchi waliigalaa sanyiiwwan dhalootaa kanaa dhimma sana keessatti ni gargaara; garuu eenyu iyyuu yoo cuunfaa salphaan wantoota kanaa, kan itti aanu, waan sararoota sanyiiwwan dhalootaa kana irraa hubatamuu qabu hunda taʼe jedhanii yaadan, kun dagannummaa taʼa.

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

ከአዳም እስከ ኖኅ ያለው የትውልድ ሐረግ በኋላ፣ በኦሪት ዘፍጥረት ምዕራፍ አራትና አምስት ውስጥ ሁለት የትውልድ ሐረግ መስመሮችን እናገኛለን። እነዚህ ሁለቱ መስመሮች በቃየን ዘሮችና በሴት ዘሮች የተወከሉ ናቸው። አሥር ዘሮችን ከወከለው ከአዳም እስከ ኖኅ ያለው የትውልድ ሐረግ በተለየ፣ የሴትና የቃየን መስመሮች ሁለቱም ስምንት ዘሮችን ያመለክታሉ። በዚህ ምክንያት፣ እነርሱ እንደ ሁለት የአራት ዘመናት ሊቆጠሩ ይገባል። ሴትና ቃየን የቃል ኪዳን ምልክቶች ናቸው፤ ቃየንም በኢሳይያስ ሃያ ስምንትና ሃያ ዘጠኝ ውስጥ ከሞት ጋር ቃል ኪዳን የሚገቡትን ይወክላል፤ ይህም በሚያጥለቀልቀው መቅሰፍት ጊዜ ሊሻር የሚገባው ነው። እነርሱ ቤታቸውን በአሸዋ ላይ የሚሠሩ ናቸው። በዐለት ላይ የሚሠሩ ግን፣ በ1ኛ ጴጥሮስ ምዕራፍ ሁለት እንደተወከሉት፣ ጌታ ቸር እንደ ሆነ የቀመሱና “የተመረጠ ትውልድ” የሆኑ እንደ ሕይወት ቃል ኪዳን ይገባሉ። “ብዙዎች” በአሸዋ ላይ ይሠራሉ፣ “ጥቂቶች” ግን የተመረጡ ናቸው።

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

ሲኦን ኬኤን ያለው ትውልድ በስሞች ስምፎኒ ውስጥ የዐመፅ ኮርድ ነው፤ ምክንያቱም እነዚያ ስሞች ከሰማይ ከተመቱ በኋላ ወደ ዓላማ የለሽ መንከራተት የሚመራ ከንቱ የሰው ክብርን ይወክላሉ። ማስጠንቀቂያውን በመናቅ የቃየን ዘር በሰው በቀል ኃይል የተሸፈነ ሐሰተኛ አምላክነትን ይመሰክራል፤ ይህም በሰው ልጅ ጥበባት የተወከለ፣ ብረታማ ባህልን የሚቀርጽ ነው፤ ውብ ቢሆንም ግን ጨካኝ ነው፣ ተስፋም የሌለበት ነው። ይህ የመጨረሻ ንግግር ከስሞቹ የሚገኝን በቃየን ስምንት ትውልዶች ውስጥ ያለውን መልእክት በአጠቃላይ ያቀርባል።

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Sarar Set, ayyaanaadhaan sarara Qaaʼiin deebisti. Dadhabbii namaa isa ilmaan namootaaf murtaaʼe keessatti, warri Waaqayyoon waammatan, yeroo samiin gadi buʼutti, gaddi isaanii gara galataatti geeddarama. Daandii ulfinaatti ol baʼu amanamummaadhaan deddeebiʼaa, yeroo qorumsaa keessatti, hamma iyyaan “abdii” dhagaʼamutti, bishaan bilisummaaatiin boqonnaa fida. Ibsi dhumaa sun ergaa dhaloota saddeetanii Set irraa, maqoota irraa kan kaʼe, waliigalaan ibsa.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Wanti dhaloota saddeetii kutaa lama, tokkoon tokkoon isaanii dhaloota afuriin qooduuuf sababiin isaa, tarkaanfii jalqabaa kakuu keessatti hundeeffama; yeroo raajii garbummaa Gibxi keessatti ture waggaa 400 taʼuu isaa fi akkasumas waggoonni 400 sun dhaloota afuraffaa keessatti akka xumuraman adda baafamanitti. Yeroo ragaan Phaawulos raajii kakuu alfaa keessatti hammatamu, inni yeroo lama, tokkoon tokkoon isaanii waggaa 215 taʼan, kanneen yeroo tokkoon tokkoon keessatti dhaloota afuriin ijaaramanii turan, ni fida. Dhaloonni saddeet sun, waggoota 430 keessatti, yeroo lamaa waggaa 215 taʼan bakka buʼu. Yeroon jalqabaa mootummaa Faraʼoon gaarii kan Yoseef beekuutiin bakka buʼama. Waggaa 215 booddee immoo Faraʼoon haaraan, kan Yoseef hin beekne, ture. Ergasii tuutaan dhaloota afurii itti aanu ni jalqabe.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Dhaloota saddeet walqixa yeroo lamaatti qoodaman, adda baafamanii akka yeroosaanii dhaloota afurii taʼanii mulʼatan, dhaloota saddeet kan Qaaʼin fi kan Seetis haala wal fakkaatuun hojiirra oolchuu ni deggaru. Yommuu hojii irra oolmaan sun taasifamu, dhaloonni saddeet Seet kan dhaloota saddeet Qaaʼin wajjin walitti hiriiru. Qaaʼin warra baayʼee mallattoo bineensaa fudhatan bakka buʼa; Seet immoo warra muraasa chaappaa Waaqayyoo fudhatan bakka buʼa. Qaaʼin mallattoo ilmaan namummaa ti; Seet immoo keessatti kakuu Nohii, mallattoo namummaa fi Waaqummaa walitti makameeti; yeroo sanatti, sanyiin Yoseefii fi Musee immoo keessatti kakuu Abraam jedhu keessa jira.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

ⴷⴻⵏⵏⴰⴷ ⴳ ⵓⵙⵙⵉⵏⴼⵍ ⵡⵉⵙ ⵢⴰⵏⵏⴰⵜ ⴷ ⵢⴰⵜ, ⵜⴻⵜⵜⵓⵙⴽⴰⵏ ⵜⴰⵙⴽⴽⵓⵔⵜ ⵏ ⵓⴳⴷⵓⴷ ⵉⵜⵜⵓⴼⵔⴰⵏ ⵙ ⵎⵔⴰⵡ ⵏ ⵢⵉⵙⵎⴰⵡⵏ ⵙⴳ ⵛⵉⵎ ⴰⵔ ⴰⴱⵔⴰⵎ. ⴰⵙⵙⵉⵏⴼⵍ ⵡⵉⵙ ⵢⴰⵏⵏⴰⵜ ⴷ ⵢⴰⵜ ⵏⵜⵜⴰ ⵜⴰⵎⵙⴰⵍⵜ ⵏ ⵓⵙⵙⵓⵔⴼ ⵏ ⴱⴰⴱⴻⵍ, ⵎⴰⵛⴰ ⴷⴰⵔⵙ ⴷⴰⵖ ⵜⴰⵙⴽⴽⵓⵔⵜ ⵏ ⵓⴳⴷⵓⴷ ⵉⵜⵜⵓⴼⵔⴰⵏ, ⴰⵎ ⵎⴰ ⵜⴻⵜⵜⵓⵙⴽⴰⵏ ⵙ ⴱⵕⴰⵀⴰⵎ. ⴰⵙⵙⵉⵏⴼⵍ ⵡⵉⵙ ⵢⴰⵏⵏⴰⵜ ⴷ ⵢⴰⵜ ⵉⵙⵙⴻⴽⵛⴻⵎ ⴰⴳⴷⵓⴷ ⵉⵜⵜⵓⴼⵔⴰⵏ ⵉ ⵢⴰⴷ ⵢⴰⴷⴼ ⵖⵔ ⵢⴰⵜ ⵜⴰⵎⵙⴰⵙⴰ ⵏ ⴽⵕⴰⴹ ⵉⵙⵡⵉⵔⵏ ⴰⴽⴷ ⵕⴱⴱⵉ. ⴰⵙⵓⵔⴼ ⵡⵉⵙ ⴽⵕⴰⴹ ⴷ ⴰⵏⴳⴳⴰⵔⵓ, ⵏⵜⵜⴰ ⴷ ⴰⵎⵣⴰⵔⴰⵢ ⵏ ⵉⵙⵃⴰⵇ ⴳ ⵓⵙⵙⵉⵏⴼⵍ ⵡⵉⵙ ⵙⵏⴰⵜ ⴷ ⵎⵔⴰⵡ. ⴰⵙⵙⵉⵏⴼⵍ “ⵢⴰⵏⵏⴰⵜ ⴷ ⵢⴰⵜ” ⵏⵜⵜⴰ ⴷ ⵜⴰⴷⵡⵉⵔⵜ ⵏ alpha, ⵎⴰⵛⴰ ⴰⵙⵙⵉⵏⴼⵍ “ⵙⵏⴰⵜ ⴷ ⵎⵔⴰⵡ” ⵏⵜⵜⴰ ⴷ ⵜⴰⴷⵡⵉⵔⵜ ⵏ omega. ⵜⴰⵎⵏⵜⵉⵍⵜ ⵉⵜⵜⵓⵙⵔⵙⵏ ⵉ ⵓⵙⵍⵍⵉ ⵏ ⵜⴰⵎⵙⵍⴰⵢⵜ ⵏ ⵕⴱⴱⵉ ⴳ ⵓⵎⵏⴰⵢ ⵏ ⵢⵉⵙⵎⴰⵡⵏ, ⵓⵔ ⵜⵎⵇⵇⴰⵔ ⵅⴼ ⵜⴰⵎⵏⵜⵉⵍⵜ ⵉⵜⵜⵓⵙⵔⵙⵏ ⵉ ⵓⵙⵍⵍⵉ ⵏ ⵜⴰⵎⵙⵍⴰⵢⵜ ⵏⵏⵙ ⴳ ⵓⵎⴹⴰⵏ ⵏ ⵡⴰⵡⴰⵍ ⵏⵏⵙ. ⵢⴰⵜ ⵜⴰⵙⵏⴼⵍⵓⵍⵜ ⵏ ⵜⴰⵙⴽⴽⵓⵔⵜ, ⵜⵉ ⵓⵔ ⴷⴷⵓⵙⵏ ⵉⵎⵎⵓⵙⵏ ⵏ ⵜⴻⵢⵓⵍⵓⵊⵢⴰ, ⵏⵜⵜⴰⵜ ⴷ ⵜⴰⵙⴽⴽⵓⵔⵜ ⵏ ⵉⵛⵎⴰⵄⵉⵍ, ⴰⵣⴰⵎⵓⵍ ⵏ Islam.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> እነዚህም የእስማኤል ልጆች ስሞች ናቸው፥ በስማቸውም እንደ ትውልዳቸው፤ የእስማኤል በኵር ነባዮት፥ ቄዳር፥ አድቤኤል፥ ሚብሳም፥ ሚሽማ፥ ዱማ፥ ማሣ፥ ሀዳር፥ ቴማ፥ ይጡር፥ ናፊሽ፥ ቄድማ፤ እነዚህ የእስማኤል ልጆች ናቸው፥ እነዚህም በመንደሮቻቸውና በከተሞቻቸው ስሞቻቸው ናቸው፤ በአሕዛባቸው መሠረት አሥራ ሁለት አለቆች ነበሩ። ዘፍጥረት 25፥13–16።

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Yeroo hiikni maqoota kudha lamaan kanaa ibsa tokko keessatti dhiyaatu, akkana jechuun dubbifama: “Raajii keessatti sanyiin Ismaa’el saba gogaa gurraacha firii-qabeessa, lola keessatti beekamaa ta’eedha; garuu seenaa keessatti akkasumas raajii keessatti Hagayya 11, 1840 irratti, achiis Fulbaana 11, 2001 irratti gaddi isaan irra ga’eera. Seenaa Macaafa Qulqulluu keessatti isaan ijoollee bahaa jedhamanii waamamu. Isaan Arabiyaa irraa madde; iddoo urgooftuun aarii gaarii tajaajila iddoo qulqullummaa Ibrootaa keessatti hojii irra oolan itti biqilan sanaa. Jechi “assassins” jedhu seenaa Islaamaa irraa madde, du’a callisummaa keessatti geeffamu kan bakka bu’uudha. Bara Loltoota Fannoo keessatti Islaamummaan Awurooppaa Kaatolikii marsee, naanneessee, goolabe; garuu ittifufee of-qusachuun isaanii haaromsa 1840 hanga 1844tti dhufuu agarsiise, akkasumas 9/11 irraa eegalee hamma yeroo balaa seera Dilbataatti. Hiikni maqoota ijoollee Ismaa’el kudha lamaan hundinuu hima duraan jiru keessatti barruu gurraacha jabeessameen bakka bu’ameera.

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Maqaan kudha lamaan maqaa sanyii Ismaa’el kudha sadii agarsiisu, yoo Ismaa’el mataan isaa tarree sana keessatti hammatan. Kudha sadii lakkoofsa mallattoo “fincila” ti; kunis waan Haagaar gootee ture dha; innis Abrahaam akka Haagaarii fi Ismaa’el ari’ataman hayyamuutti geesse. Phaawulos taatee sana fayyadamee yeroo Waaqayyo misirroo Kiristaanaa isaa wajjin kakuu hundeessaa turetti, Israa’el durii akka saba kakuu Waaqayyoo ta’anii gad dhiifamuu isaanii ibsa.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

> Inni akkasitti barreeffameera: Abrahaam ilmaan lama qaba ture; inni tokko garbittiin, inni kaan immoo dubartii bilisaatiin. Garuu inni garbittii irraa dhalate akka fooniitti dhalate; inni dubartii bilisaa irraa dhalate garuu akka waadaa tiin dhalate. Wantoonni kun hiika fakkeenyaa qabu; dubartoonni kun kakuu lama. Tokkoon isaanii Tulluu Siinaa irraa kan ta’e, kan garbummaaf dhalchu, isheenis Haagaar dha. Haagaar kun Tulluu Siinaa Arabiyaa keessatti argamu dha; Yerusaalem isa amma jiru wajjin wal fakkaata; isheen ilmaan ishee wajjin garbummaa keessa jirti. Yerusaalem inni ol keessaa garuu bilisa dha; innis haadha keenya hundaati. Inni akkasitti barreeffameera: “Ati yaa dhabduu, kan hin deessin, gammadi; ati kan hin ciniinnanne, dhoqiitii iyyi; isheen kophaa hafte ishee abbaa manaa qabdu caalaa ilmaan baay’ee qabdi.” Amma nuyi, yaa obboloota, akkuma Yisihaaq turetti ilmaan waadaa ti. Garuu akkuma yeroo sana inni akka fooniitti dhalate isa akka Hafuuraatti dhalate ari’ate, akkasuma amma illee ta’a. Haa ta’u iyyuu malee, Caaffanni Maqedoon maal jedhu? “Garbittii fi ilma ishee baasii ari’i; ilmi garbittii ilma dubartii bilisaa wajjin dhaalaa hin ta’uutii.” Egaa yaa obboloota, nuyi ilmaan dubartii bilisaa ti malee, ilmaan garbittii miti. Galaatiyaa 4:22–31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

Ismaa’el mallattoo Islaamaa ti; Haagaar, haati Ismaa’elis, mallattoo waldaa kakuu du’aa ti. Yisihaaq mallattoo Kiristaanummaa ti; Saaraanis mallattoo waldaa kakuu jireenyaa ti. Sababa kanaaf, Ismaa’el ilmaan kudha lama qaba ture; lakkoofsi kudha lamaa mallattoo saba kakuu Waaqayyoo waan ta’eef, Islaamnis fakkeessa sobaa saba kakuu Waaqayyoo ti.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

በወንጌላት ውስጥ ለክርስቶስ ሁለት የትውልድ ሐረጎች አሉ፤ አንዱ በማቴዎስ ሲሆን ሌላው በሉቃስ ነው።

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> Yaaqoob immoo Yooseef, abbaa manaa Maariyaam, isa keessaa Yesuus inni Kiristoos jedhamu dhalate. Kanaaf dhaloonni hundinuu Abrahaam irraa hamma Daawititti dhaloota kudha afur; Daawit irraa hanga boojuudhaan Baabilonitti geeffamuutti dhaloota kudha afur; boojuudhaan Baabilonitti geeffamuu irraa immoo hanga Kiristoositti dhaloota kudha afur. Dhaloonni Yesuus Kiristoosis akkana ture: haati isaa Maariyaam Yooseefiif kadhatamtee utuu jirtee, utuu isaan walitti hin dhufin dura, Hafuura Qulqulluudhaan ulfooftee argamte. Maatewos 1:16–18.

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

ମାଥିଉଙ୍କ ବଂଶାବଳୀରେ ଚଉଦ ଚଉଦର ତିନୋଟି ସମାନ କାଳଖଣ୍ଡ ଚିହ୍ନିତ ହୋଇଛି, ଯେଉଁମାନେ ମିଶି ବିଆଳିଶିର ଏକ କାଳଖଣ୍ଡ ଗଠନ କରେ। ଚୁକ୍ତିଗତ ଇତିହାସରେ ମୋଶା ଯେପରି ଆଲ୍ଫା, ସେହି ସମ୍ବନ୍ଧରେ ଖ୍ରୀଷ୍ଟ ହେଲେ ଚୁକ୍ତିଗତ ଇତିହାସର ଓମେଗା। ମୋଶା ଭବିଷ୍ୟଦ୍ବାଣୀ କରନ୍ତି ଯେ ଖ୍ରୀଷ୍ଟ “ତାଙ୍କ ସଦୃଶ” ହେବେ। ମୋଶାଙ୍କ ଏକଶେ କୁଡ଼ି ବର୍ଷର ଜୀବନରେ ଚାଳିଶି ଚାଳିଶି ବର୍ଷର ତିନୋଟି କାଳଖଣ୍ଡ ଥିଲା। ମୋଶାଙ୍କ ଜୀବନର ପ୍ରତ୍ୟେକ ଚାଳିଶି ବର୍ଷର କାଳଖଣ୍ଡକୁ ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି ରଖିଲେ, ସେମାନଙ୍କର ଶେଷ କାଦେଶରେ ହୁଏ, ଯାହା 1863 ଏବଂ ରବିବାର ଆଇନର ଏକ ପ୍ରତୀକ। ଖ୍ରୀଷ୍ଟଙ୍କ ତିନୋଟି କାଳଖଣ୍ଡ ଦାଉଦ, ବାବିଲୋନର ବନ୍ଦୀତ୍ୱ, ଏବଂ କ୍ରୁଶ ଉପରେ ନିଜ ରକ୍ତଦ୍ୱାରା ଖ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱାରା ଚୁକ୍ତିର ସ୍ଥିରୀକରଣରେ ଶେଷ ହୁଏ। ଦାଉଦ ରବିବାର ଆଇନ ସମୟରେ ବିଜୟୀ କଳିସିୟାର ଉନ୍ନତିକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଏବଂ ଦ୍ୱିତୀୟ ପଙ୍କ୍ତି ରବିବାର ଆଇନ ସମୟରେ ମୂର୍ଖ କୁମାରୀମାନଙ୍କୁ ବାବିଲୋନକୁ ବହି ନିଆଯାଉଥିବାକୁ ଚିହ୍ନିତ କରେ। ତୃତୀୟ କାଳଖଣ୍ଡ କ୍ରୁଶରେ ଶେଷ ହୁଏ, ଯାହା ପୁନର୍ବାର ରବିବାର ଆଇନର ଏକ ପ୍ରତିରୂପ, ଯେଉଁଠାରେ ଖ୍ରୀଷ୍ଟ ଏକ ଲକ୍ଷ ଚଉଳିଶି ହଜାରଙ୍କ ସହ ଅବ୍ରାହାମଙ୍କ ଚୁକ୍ତିକୁ ଏବଂ ବଡ଼ ଜନସମୂହ ସହ ନୋହଙ୍କ ଚୁକ୍ତିକୁ ସ୍ଥିର କରନ୍ତି।

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Yommuu sararoonni lamaan kun wal irratti kaa’amanitti waan hubatamuu danda’u baay’ee nama dinqisiisaadha. Waggaa dhibbaa fi digdama Museenii waggaa 120 Nohi wajjin wal qabata; dhaloota afurtamii lama Kiristoosis seera Dilbataa irratti ji’oota fakkeenyaaf afurtamii lamaaf mormituun Kiristoos mootummaa isaa geggeessu wajjin wal qabata.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> Waaqayyoos, Hafuuri koo yeroo hundumaa nama wajjin wal hin falmu; inni immoo foon waan taʼeef; taʼus guyyoonni isaa waggaa dhibba tokkoo fi digdama in taʼu, jedhe. Uumama 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Maatii keessatti argamu sanyii dhalootaa, isa kakuu Abrahaam irratti xiyyeeffatu waliin, sanyii dhalootaan Kiristoos, akkuma Luqaas dhiheesse, hanga uumamaatti geessa; kanaanis kakuu jireenyaa, isa Addaam Eeden keessatti cabse, irratti xiyyeeffata. Sanyii dhalootaa Luqaas Yesuusiin jalqaba; achiis karaa sanyii dhaloota Isaa irraa duubatti deebiʼee hanga Addaamitti gaʼa; innis ilma Waaqayyoo jedhamuun ibsama. Sararri sun Addaam isa lammaffaa mudaa hin qabneen xumurama; Addaam isa jalqabaa mudaa hin qabneen immoo jalqabama. Addaam isa jalqabaa irraa kaasee hanga Addaam isa lammaffaatti dhaloonni 77 taʼuu isaanii ibsameera.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

ትውልድ ሐረጎች መጽሐፍ ቅዱስ ውስጥ የእውነት መስመሮችን ይወክላሉ። አሁን ያስፈላጊ የምስክሮች ብዛትን እጅግ የሚበልጡ ብዙ እንዳሉ አስረዳን፤ እነርሱም እውነትን ለማቆም የሚያስፈልጉትን ምስክሮች እጅግ ይበልጣሉ። የትውልድ ሐረጎቹ የታሪካዊ ፍጻሜዎችንና የወደፊት ትንቢቶችን ድምፅ ይይዛሉ፤ እንዲሁም በእነዚያ መስመሮች ውስጥ የተቀመጡት ቁጥራዊ እንቆቅልሾች ሁለተኛ ድምፅ ስለሚሰጡ የምሥጢሮች ድንቅ ቈጣሪ የሆነውን የፓልሞኒን ድምፅ ደግሞ ይይዛሉ። እነዚያ ሁለት ድምፆች ከሌላ ሦስተኛ ድምፅ ጋር ይሰማሉ፤ ይህም ሁሉን ነገር የፈጠረና የሚቆጣጠር፣ የሰዎችን፣ የቦታዎችንና የነገሮችን ስሞች ጨምሮ፣ የድንቅ ቋንቋ ሊቅ ድምፅ ነው።

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

ଯେତେବେଳେ ଯୋହନ ନିଜ ପଛରେ ଥିବା ସ୍ୱରକୁ ଦେଖିବା ପାଇଁ ଫେରିଲେ, ସେହି ସ୍ୱର ଅନେକ ଜଳଧାରାର ସ୍ୱର ପରି ଥିଲା; ଏବଂ ଯେତେବେଳେ ଦାନିଏଲ ସେହି ଏକେ ଦର୍ଶନ ପାଇଲେ, ତାହାଙ୍କର ସ୍ୱର ଏକ ଜନସମୂହର ସ୍ୱର ପରି ଥିଲା। ଶାସ୍ତ୍ରବାଣୀର ପୃଷ୍ଠସ୍ଥ ସନ୍ଦେଶ, ଏବଂ ସେହି ସନ୍ଦେଶ ସହିତ ମିଳୁଥିବା ନାମଗୁଡ଼ିକ, ଏବଂ ସେହି ସନ୍ଦେଶର ମଧ୍ୟରେ ଥିବା ସଂଖ୍ୟାତ୍ମକ ବ୍ୟବସ୍ଥା—ଏହି ତିନୋଟି ଏକେ ଅଂଶରେ ତିନିଟି ସ୍ୱର ଅଟେ। ଯେତେବେଳେ ତୁମେ ଏହି ତିନି ସ୍ୱର ସହିତ ଗୋଟିଏ ରେଖାକୁ ନେଇ ଏକ ସମାନାନ୍ତର ରେଖାର ଉପରେ ରଖ, ସେତେବେଳେ ତିନି ସ୍ୱର ଅନେକ ସ୍ୱରରେ ପରିଣତ ହୁଏ।

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

> Sagaleen teessicha keessaa sagaleen tokko baʼe; innis, “Isin hojjettoonni isaa hundinuu, warri isa sodaatan, xinnaanis taʼe guddaan, Waaqa keenya galateeffadhaa” jedhe. Anis akka sagalee tuuta guddaa tokkootti, akka sagalee bishaanota baayʼeetti, akka sagalee qilleensa guguddaa humna qabeessaatti akkana jedhu nan dhagaʼe; “Halleeluuyaa; jechuunis, Gooftaan Waaqni keenya Hundumaa Dandaʼu mootummaa ni qabaata.” Mulʼata 19:5, 6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Israa’el mootota keessaa sanyii dhalootaa isa baay’ee hiika guddaa qabu tokko tokko mootota Israa’el keessatti argamu. Mootonni Israa’el, mootummaa kaabaa, warri jalqabaa torban Ahaab, Iizaabelii fi Eliyaasiin xumuramu; kanaanis seera Dilbataa bakka bu’u. Sararri mootota mootummaa kaabaa warra dhumaa torbanii immoo seera Dilbataatti jalqabee yeroo cufiinsa qorannaa namaa, yeroo Miikaa’el Daani’el 12 keessatti ka’utti xumurama. Mootonni mootummaa Yihudaa warri jalqabaa torban seera Dilbataatii jalqabee hamma yeroo Miikaa’el ka’utti seenaa ibsu; warri dhumaa torban immoo seenaa gara seera Dilbataatti geessu adda baasu. Sararoota sanyii dhalootaa lama, lamaan isaanii seenaa alfaa fi seenaa oomeegaa kan qaban. Seenaa alfaa jechuun yeroo 9/11 irraa kaasee hamma seera Dilbataatti jiru; yeroo oomeegaa immoo seera Dilbataatii jalqabee hamma cufiinsa qorannaatti jiru. Mootonni Israa’el warri jalqabaa torban, mootota Yihudaa warra dhumaa torbanii wajjin wal-simu; moototni Israa’el warri dhumaa torban immoo mootota Yihudaa warra jalqabaa torbanii wajjin wal-simu.

We will continue in the next article.

Nuti itti aanu keessatti ni itti fufna.

> “Be Steadfast Unto the End

> “Dhumaatti Cimiinsaan Dhaabadhaa”

> “[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

> “[ପ୍ରକାଶିତ ବାକ୍ୟ 1:1, 2, ଉଦ୍ଧୃତ।] ସମଗ୍ର ବାଇବେଲ ଏକ ପ୍ରକାଶନ; କାରଣ ମନୁଷ୍ୟଙ୍କ ପାଇଁ ସମସ୍ତ ପ୍ରକାଶନ ଖ୍ରୀଷ୍ଟଙ୍କ ମାଧ୍ୟମରେ ଆସେ, ଏବଂ ସମସ୍ତ କିଛି ତାଙ୍କୁ କେନ୍ଦ୍ର କରି ରହିଛି। ସୃଷ୍ଟି ଦ୍ୱାରା ଏବଂ ମୋଚନ ଦ୍ୱାରା ଆମେ ଯାହାଙ୍କର, ସେହି ନିଜ ପୁତ୍ରଙ୍କ ଦ୍ୱାରା ଈଶ୍ୱର ଆମ ସହିତ କଥା କହିଛନ୍ତି। ଏହି ଶେଷ ଦିନମାନଙ୍କ ପାଇଁ ସତ୍ୟ ଦେବାକୁ, ଏବଂ ଯାହା ଶୀଘ୍ର ଘଟିବାକୁ ଅବଶ୍ୟ ଅଛି ତାହା ଦେଖାଇବାକୁ, ଖ୍ରୀଷ୍ଟ ପାଟମୋସ ଦ୍ୱୀପରେ ନିର୍ବାସିତ ଯୋହନଙ୍କ ନିକଟକୁ ଆସିଥିଲେ। ଯୀଶୁ ଖ୍ରୀଷ୍ଟ ଦିବ୍ୟ ପ୍ରକାଶନର ମହାନ ଅମାନତଦାର। ପୃଥିବୀର ଇତିହାସର ସମାପନ ଦୃଶ୍ୟମାନରେ ଆମେ କ’ଣ ଆଶା କରିବାକୁ ଥିବା, ସେ ବିଷୟର ଜ୍ଞାନ ଆମେ ତାଙ୍କ ମାଧ୍ୟମରେ ପାଉଛୁ। ଈଶ୍ୱର ଏହି ପ୍ରକାଶନ ଖ୍ରୀଷ୍ଟଙ୍କୁ ଦେଲେ, ଏବଂ ଖ୍ରୀଷ୍ଟ ସେହି ପ୍ରକାଶନ ଯୋହନଙ୍କୁ ଜଣାଇଲେ।”

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> “Yohannis, bartuunicha jaallatame, mul’ata kana fudhachuuf kan filatame ture. Inni bartoota jalqaba filataman keessaa lubbuudhaan kan hafe isa dhumaa ture. Sirna Kakuu Haaraa jalatti, akkuma raajiin Daani’el sirna Kakuu Moofaa jalatti ulfina argate, innis akkasuma ulfinaan kabajame.

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> “Qajeelfamni Yohaannisitti dabarfamee kennamuuf ture baayʼee barbaachisaa waan taʼeef, Kiristoos tajaajilaa Isaa sanaaf isa kennuuf samii irraa dhufe; innis waldoota kristaanaatti akka ergu isa ajaje. Qajeelfamni kun kaayyoo qoʼannaa keenya of eeggannoo guddaa fi kadhannaadhaan geggeeffamu taʼuu qaba; sababni isaas, yeroo namoonni barsiisa Hafuura Qulqulluutiin geggeeffaman hin taane yaad-rimeewwan sobaa galchaniin keessa jiraachaa jirra. Namoonni kun iddoo ol-aanaa irratti dhaabatanii turan, hojiiwwan hawwii guddaa qabanis raawwachuuf qabu. Isaan of isaanii ol kaasuu fi agarsiisa haala wantootaa guutummaatti warraaqsuuf barbaadu. Waaqayyo akkasumas namoota akkasii irraa akka of eegnuuf qajeelfama addaa nuuf kenneera. Inni Yohaannisiin wanta seenota xumuraa seenaa lafaa kanaa keessatti raawwatamu kitaaba keessatti akka barreessu ajaje.

> “After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

> “Yeroo san darbuu isaa booddee, Waaqayyo dhugaa yeroo ammaa isa gatii guddaa qabu hordoftoota Isaa amanamoo ta’aniif imaanaa kennee ture. Qajeelfamoonni kun warra ergaa ergamoota jalqabaa fi lammaffaa kennuu keessatti qooda hin qabneef hin kennamne. Isaan hojjettoota hojii kana keessatti jalqabaa irraa kaasee qooda qabanitti kennaman.

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> “Namoonni muuxannoowwan kana keessa darban, qajeeltoowwan nu Guyyaa Torbaffaa Adveentistoota taasisanitti akkuma kattaa cimsanii dhaabbachuu qabu. Isaan hojii Waaqayyoo wajjin hojjettoota ta’anii, dhugaa ba’umsa walitti hidhuudhaan, seera immoo bartoota Isaa gidduutti chaappeessuudhaan hojjechuu qabu. Warri hojii keenya bu’uura dhugaa Macaafa Qulqulluu irratti hundeessu keessatti hirmaatan, warri mallattoolee daandii karaa sirrii agarsiisan beekan, hojjettoota gatii olaanaa qaban ta’anii ilaalamuu qabu. Isaan dhugoota itti amanamanii kennameef irratti muuxannoo dhuunfaa isaanii irraa dubbachuu danda’u. Namoonni kun amantii isaanii akka gara gantummaaatti jijjiiramu hayyamuu hin qaban; faajjii ergamaa sadaffaa harka isaanii irraa akka fudhatamuus hayyamuu hin qaban. Isaan amanannaa isaanii jalqabaa hamma dhumaatti cimsanii qabachuu qabu.”

> “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

> “Gooftaan akka seenaa darbee yeroo hojii xumuraa irratti seennu keessatti irra deebi’amee ibsamu ni ta’a jechuun dubbateera. Dhugaan inni guyyoota dhumaa kanaaf kenne hundinuu addunyaatti labsamuu qaba. Utubaan inni hundeesse hundinuu jabaatfamee dhaabachuu qaba. Nuyi amma bu’uura Waaqayyo hundeesse irraa goruu hin dandeenyu. Nuyi amma jaarmiyaa haaraa kamiyyuu keessa seenuu hin dandeenyu; jechuun kun dhugaa irraa gantummaa ta’a.”

> “The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

> “Hojiin ergamummaa yaalaa wantoota amantii amantootaa muuxannoo darbee saba Waaqayyoo irratti laaffisan hundumaa irraa qulqulleeffamee fi xureeffannaa irraa dhiqamee jiraachuu qaba. Eeden, Eeden bareedduun, cubbuun seenuudhaan salphifamte. Amma immoo muuxannoo namoota jalqaba hojii keenya hundeessuu keessatti qooda isaanii ba’an irra deebi’anii ibsuun barbaachisaa dha.

> “From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

> “Yeroo yerootti beeksisa duʼaa namoota guguddoo addunyaa ni dubbifna. Yeroon isaanii akkuma yeroo gabaabaa tokkootti, tasuma isaan gaʼe. Baayʼeen isaanii fayyaa gaarii keessa akka jiran yaadaman, erga cidha tokko booda, yookaan erga of ol kaasuu isaanii qofaaf karoora ofittummaa kaaʼanii booda ni duʼu. Dubbiin akkana jedhee baʼa: ‘Inni waaqolii tolfamoo isaatti maxxaneera; isa dhiisaa.’ Kun jechuun, Gooftaan balaa irraa isa eegu sana siʼachi hin godhu jechuudha. Duuti tasa dhufa; hojii jireenya isaa guutuun immoo gatii maalii qaba? Jireenyi isaa kufaatii ture. Mukti humni isa deeggaru sun isa dhiisee gara aarsaa waaqeffannaa waaqolii tolfamoo isaatti waan isa dhiisuuf ni kufa.”

> “Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

> “Dhiiroonnii fi dubartoonni waan itti gammadan tokko barbaaduutti liqimfamaniiru. Isaan lubbuu isaanii homaa malee gurguru, Waaqayyos obsaan dheeraa Isaa of irraa deebisa. Isaan filannoo isaanii keessatti dhiifamu.”

> “There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

> “Warri isaan, yeroo ammaa dhugaa amanuu isaanii jechuun of labsan illee, amantii isaanii gadi buusanii ifa keessatti deemuu didan jiru. Amma eenyutu qajeelchawwan ofittummaa fi addunyaa-jaallannaa isaa irraa of qusata? Amma eenyutu gatii lubbuu hubachuuf carraaqa? Namni addunyaa guutuu yoo argate, lubbuu ofii isaa yoo bade, maal isa fayyada? Yookaan namni lubbuu isaatiif bakka buusaa maal kenna? Isin buddeena jireenyaa fi bishaan fayyinaatiif beelaa fi dheebuu qabduu? Gatii lubbuulee Kristoos isaaniif duʼe ni hubattu? Warri Kiristaana taʼuu qabu jedhaman hojii isaanii amantii isaanii wajjin wal simsiisaa jiru moo? Gatii lubbuu ni beekuu? Dhugaadhaaf abboomamuudhaan lubbuu isaanii qulqulleessuuf ni carraaqu?” Manuscript Releases, volume 20, 150, 151.

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