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# The Revelation of Jesus Christ - Number Three

Mul’ata Yesus Kiristoos – Lakkobsa Sadii

Unveiling the Prophetic Foundations: A Study of Revelation and the Path of Truth

Raajii Dhugaa fi Mul’ata Kitaaba Mul’ataa Qorachuun Bu’uura Raajii Saaxiluu

Author

Jeff Pippenger

Published

August 21, 2023

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> “So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

> “Kanaaf dhugaa gatii guddaa qaban barbaaduu fi qotuudhaan qabeenyi dhokataan hubatama. Utuu hin eegamin albuudni gatii guddaan argama; innis walitti qabamee kuufamee eeggamuun isaaf ta’a. Barbaaddiin kunis itti fufuu qaba. Hamma ammaatti qabeenya argame keessaa baay’een isaa lafa irraa dhihoo ture, salphaattis argameera. Yommuu barbaaddiin sirriitti geggeeffamu, hubannoo qulqulluu fi garaa qulqulluu eeguuf carraan hundi ni godhama. Yommuu sammuu banamaa ta’ee lafa mul’ataa yeroo hundumaa barbaaduutti eegamu, kuusawwan dhugaa badhaadhan ni arganna.”

> “Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

> “መጽሓፍ እዋናዊ ሓቂታት ብሓደሽቲ ገጻት ኪግለጹ እዮም፣ ኣብ ምፍላጥ እናተፈለጡ ዘይተኣስተውሉ ሓቂታት’ውን ኪታዩ እዮም። ኃያላት ሓቂታት ብጥበባዊ ሓሶት ተቐቢሮም ነይሮም፣ ነገር ግና ብትጉህ ዝመርምር ኪረኽቦም እዩ። እቲ ክቡር ዕንቍታት ሓቂ ዘለዎ መዝገብ ምስ ረኸበን ከፊቱ ምስ ኣቕረበን፣ እዚ ስርቂ ኣይኮነን፤ ምኽንያቱ ነዞም ዕንቍታት ዝኣድኑ ኩሎም ኪውንንዎም ይኽእሉ እዮም፣ እሞ ንሳቶም’ውን ንኻልኦት ዝኽፈት መዝገብ ይህልዎም። እቲ ዝህብ ካብቲ መዝገብ ንርእሱ ኣይንክስን እዩ፤ ምኽንያቱ ንኻልኦት ኪስሕብ ብዝኽእል መገዲ ከቕርቦ ምእንቲ ኪመርምሮ እንተገበረ፣ ሓደሽቲ መዛግብቲ ይረክብ....”

> “Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

> “Warri dhugaa barsiistota taʼanii saba duratti dhaabatan mata-dureewwan guguddoo wajjin wal qabachuu qabu. Isaan yeroo gatii guddaa qabu mata-dureewwan xixiqqoo irratti dubbachuudhaan hin fixin. Dubbiicha haa qoratan, Dubbiichas haa lallaban. Dubbiin sun harka isaanii keessatti akka goraadee qara lama qabuu haa taʼu. Inni dhugaa darbeef dhugaa baʼee, waan gara fuulduraatti taʼuufis haa mulʼisu.”

> “Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

> “Raajii ifaa dabaleen dhugaawwan gurguddoo raajii hundumaa irratti ni ifa, isaanis haaraa fi ifaa ta’anii ni mul’atu; kunis sababni isaa balaqqeessaan ifaa Aduun Qajeelinaa guutummaa isaa ni ibsa.” Manuscript Releases, volume 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Mu duraan dursee darban kanaan dura baʼan keessatti fakkeenyota raajii gahaa taʼan iddoo isaanii akka qabatan amma ani kaaʼeera jedheen amana; kunis yeroo amma kitaaba Mulʼataa keessa darbuun keenya jalqabuuf buʼuura wabii gaarii akka nuuf taʼuuf. Yoo barruulee kana interneetii irratti dubbisaa jirtan taʼe, barruuleen kun tartiiba guyyaatiin akka qindaaʼan akka hubattan nan abdadha. Isaan barruulee kana hordofan keessaa baayʼeen wantoota ani qoodaa jiru irra caalaan isaanii duraan akka beekan nan hubadha; irra deddeebiin baayʼeen jiraachuu isaatiifis dhiifama isaaniif dhiheessa. Dhugaawwan nu qabanne kanaaf deggersa Macaafa Qulqulluu irraa gahaa taʼe kennuuf yaalaa tureera; kunis namni haaraa taʼe, qajeelfamoota Future for America itti fayyadamutti hin baramne, akka hubatuu fi itti hirmaannaa isaa akka itti fufuuf, yeroo tokko tokko yaad-rimeewwan kana irratti beekumsa wal-barumsaa keessaa muraasa hin qabne taʼus, nu keessaa baayʼeen keenya duraan beeknu sana irraa hanqina qabaachuu dandaʼus.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Macaawwan baay’ee humna qaban tokko tokko jiru; isaan kun hamma yeroo dhihoo kanaatti ani matumaa hin hubanne, amma garuu kitaaba Mul’ataa keessatti banamanii jiru. Ani dhugaawwan sana, duraan dura bu’uura deeggarsa raajii ijaaruu yaalee utuu hin ta’in, salphaatti iddoo uummataaf banaa ta’e keessa kaa’uu nan danda’a ture; garuu dhugaawwan kun baay’ee haaraa fi baay’ee ulfaatoo waan ta’aniif, ani utuun bu’uura tokko isaan irra kaa’u hin qooddanne; bu’uura sana irrattis dhugaawwan kana kaa’uu nan amana, kan ani akka hiikuu Mul’ataa, isa yeroo qormaanni cufamuu jedhu sana dura raawwatamuutti bakka bu’anii dhiyaatanitti amanu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Inni immoo, Dubbii raajii kitaaba kanaa hin cufin; yeroon dhiʼaateeraatii. Namni jalʼaan amma iyyuu jalʼa haa taʼu; inni xuraaʼaanis amma iyyuu xuraaʼaa haa taʼu; inni qajeelaan amma iyyuu qajeelaa haa taʼu; inni qulqulluunis amma iyyuu qulqulluu haa taʼu. Mulʼata 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Yesus waaʼee dhugaa barsiisuu irratti buʼuura tokko kaaʼe; ani kun as keessatti hojii irra oola jedheen amana. Buʼuuri kun hojii Hafuura Qulqulluu adda baasuu keessatti kaaʼameera.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

> Inni inni dhufu, inni cubbuu irratti, qajeelummaa irratti, firdii irrattis biyya lafaa ni ifa baasa: Cubbuun isaaniis, ana irratti waan hin amanneef; qajeelummaanis, ani gara Abbaa koo waanan deemuuf, isin immoo siʼachi ana hin argitan; firdiinis, bulchaan biyya lafaa kanaa waan irratti murtaaʼeef. Ani isinitti himuu kan qabu waan hedduu taʼus, amma garuu isin baachuu hin dandeessan. Haa taʼu malee inni, Hafuurri dhugaa, yeroo dhufu, gara dhugaa hundumaatti isin qajeelcha; inni of irraa hin dubbatuutii; garuu waan dhagaʼu hunda ni dubbata; waan dhufuuf jirus isinitti ni mulʼisa. Inni na ulfina; waan kan koo taʼe irraa fudhatee isinitti ni mulʼisaatii. Yohaannis 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Yommuu Kiristoos, “Ani waan isinitti himuu qabu baayʼeen qaba; isin garuu amma baachuu hin dandeessan,” jedhee dubbate, amma wanti qoodamu baayʼeen akka jiru amantii koo ni jabeessa; garuu dhugoota sana irratti ijaaruuf dura buʼuura yaada sirrii tokko jiraachuu qaba. Kana jechuun, lakkoofsonni dura jiran ergaa maleekota sadii akka hojii Hafuura Qulqulluu isa “addunyaa cubbuu, qajeelummaa, fi murtii irratti ifatu”tti bakka buʼan ni agarsiisu. Ergaawwan sadan sun ergaa akeekkachiisaa isa dhumaa dha; kanaaf kutaan kun hojii Hafuura Qulqulluu adda baasu ragaa barbaachisaa dha, sababni isaas ergaan sun akka suuta suuta hubatamu cimsinee agarsiisa, akkasumas warra zayitii Hafuura Qulqulluu qaban qofaan akka hubatamu ibsa. Yohaannis, kitaaba Mulʼata keessatti, dhuma addunyaatti ofii isaa akka Adveentistii Guyyaa Torbaffaa isa Sanbata waaqeffatu taʼe yeroo ibsu, dhugaa sana isauma ni bakka buʼa.

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

> ᱤᱧ ᱡᱤᱣᱤ ᱨᱮ ᱛᱟᱦᱮᱸᱱᱟ ᱯᱨᱟᱵᱷᱩ ᱫᱤᱱ ᱨᱮ, ᱟᱨ ᱤᱧ ᱯᱟᱪᱷᱟ ᱠᱷᱟᱱ ᱢᱤᱫ ᱢᱟᱨᱟᱝ ᱠᱟᱸᱠᱨᱩ, ᱛᱩᱨᱤ ᱥᱟᱸᱝᱤᱧ ᱞᱮᱠᱟ, ᱟᱧᱡᱚᱢ ᱠᱮᱫᱟᱭᱤᱧ। ᱯᱨᱚᱠᱟᱥ 1:10।

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

ବିଶ୍ୱର ଶେଷକାଳରେ ଥିବା ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଷ୍ଟମାନେ, ଯେମାନେ ପ୍ରକାଶିତବାକ୍ୟରେ ଅମୁଦ୍ରାଙ୍କିତ ସନ୍ଦେଶକୁ ବୁଝିବେ, ସେମାନେ ଏହା କରିପାରିବେ କାରଣ ସେମାନେ “ଆତ୍ମାରେ” ଅଛନ୍ତି। ଯେହେତୁ ଆମକୁ କୁହାଯାଇଛି ଯେ ଏହି ଦୃଷ୍ଟାନ୍ତଟି “ଆଡଭେଣ୍ଟିଷ୍ଟ ଲୋକମାନଙ୍କର ଅନୁଭବକୁ ଚିତ୍ରିତ କରେ,” ସେହି ପରିପ୍ରେକ୍ଷ୍ୟରେ ଯୋହନ ଜଣେ ଜ୍ଞାନୀ କୁମାରୀ, କାରଣ ତାଙ୍କ ପାଖରେ ଆତ୍ମାର ତେଲ ଅଛି। ସେ ବିଶ୍ୱର ଶେଷକାଳରେ ଥିବା ସେହି ଜ୍ଞାନୀ କୁମାରୀମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯେମାନେ ତାଙ୍କ “ପଛରୁ” ଏକ ମହାଶବ୍ଦ ଶୁଣନ୍ତି। ତାଙ୍କ “ପଛରୁ ଆସୁଥିବା ସ୍ୱର” ପରବର୍ତ୍ତୀ ପଦ୍ୟରେ ଚିହ୍ନିତ ହୋଇଥିବା ଆଲ୍ଫା ଓ ଓମେଗା ଅଟେ, ଏବଂ ସେହି ସ୍ୱର ତାଙ୍କୁ ପୁରୁଣା ପଥଗୁଡ଼ିକୁ ଫେରି ସେହିଥିରେ ଚାଲିବାକୁ ଜଣାଏ।

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> እግዚአብሔር እንዲህ ይላል፤ በመንገዶች ላይ ቁሙ፥ ተመልከቱም፥ ስለ ጥንታዊ መንገዶችም ጠይቁ፤ መልካሙ መንገድ የት እንዳለ ፈልጉ፥ በእርሱም ሂዱ፤ ለነፍሳችሁም ዕረፍት ታገኛላችሁ። እነርሱ ግን፤ በእርሱ አንሄድም አሉ። ኤርምያስ 6፥16።

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

“Boqonnaan” Ermiyaasaan ibse sun, yeroo bokkaan boodaa hafuura Qulqulluun dhangalaafamuudha. Lakkoofsa itti aanu keessatti Ermiyaas fakkeenya lammaffaa durboota gowwootaa, warra bu’uura Adveentizimii (daandiiwwan durii)itti deebi’anii keessa hin adeemne dhiyeessa.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Aniis isin irra eegdota dhaabe, “Sagalee malakataa dhagaʼaa” jedheen. Isaan garuu, “Hin dhageenyu” jedhan. Ermiyaas 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

ୟେତେବେଳେ ଯୋହନ ତାଙ୍କ ପଛରୁ ଆସୁଥିବା ସେହି କଣ୍ଠସ୍ୱରକୁ ଶୁଣନ୍ତି, ଯେଉଁଥି ତାଙ୍କୁ ପୁରାତନ ପଥମାନଙ୍କ ପାଖକୁ, ଅର୍ଥାତ୍ ଆଡଭେଣ୍ଟିଜ୍ମର ଭିତ୍ତିସ୍ଥମ୍ଭମାନଙ୍କ ପାଖକୁ ନିର୍ଦ୍ଦେଶ କରୁଛି, ସେ ଯେ କଣ୍ଠସ୍ୱର ଶୁଣନ୍ତି ତାହା ତୂର୍ୟଧ୍ୱନି ସଦୃଶ। ସେହି କଣ୍ଠସ୍ୱରକୁ ଦେବତା ଆଡଭେଣ୍ଟିଜ୍ମ ଉପରେ ନିଯୁକ୍ତ କରିଥିବା “ପ୍ରହରୀମାନଙ୍କ” ମାଧ୍ୟମରେ ପ୍ରେରଣ କରାଯାଇଛି। ପିତା ମିଲର ହେଲେ ସେହି ପ୍ରହରୀ, ଯିଏ ବିଚାରର ଆରମ୍ଭକୁ ଘୋଷଣା କରୁଥିବା ପ୍ରଥମ ଦୂତର ସନ୍ଦେଶ ପ୍ରଚାର ସମୟରେ ଆଡଭେଣ୍ଟିଜ୍ମର ଆରମ୍ଭରେ ସତର୍କତାର ତୂର୍ୟ ବାଜାଇଥିଲେ। କିନ୍ତୁ ଯୋହନ ବିଶେଷ ଭାବରେ ସେମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେମାନେ ବିଚାରର ସମାପ୍ତିକୁ ଘୋଷଣା କରୁଥିବା ତୃତୀୟ ଦୂତର ସନ୍ଦେଶ ପ୍ରଚାର କରନ୍ତି। ସେ ତାହା ସେମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେମାନେ ମିଲରଙ୍କ କାର୍ଯ୍ୟ ମାଧ୍ୟମରେ ଦେବତା ଯେ ଭିତ୍ତିସ୍ଥମ୍ଭ ସ୍ଥାପନ କରିଥିଲେ, ସେଥିପାଇଁ ପୁନର୍ବାର ଫେରନ୍ତି।

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Waggaa darban darbanii agarsiifneerra, (kanas Gabatee Habakkuk keessatti argachuun ni danda’ama), akka ergaan ergamaa isa jalqabaa, “Waaqa sodaadhaa” jedhu, cubbuu irratti nama amansiisuuf ta’e, akka ergaan ergamaa isa lammaffaa bakka qajeelummaan itti mul’atu ta’e, fi akka inni sadaffaan murtii adda baasu. Kunniin tarkaanfiiwwan sadan ergamoota sadanii ti; akkasumas tarkaanfiiwwan sadan hojii Hafuura Qulqulluu ti. Tarkaanfiiwwan sadan sunis qubeewwan Ibrootaa sadan jecha Ibrootaa “dhugaa” jedhamee hiikamu ijaaranin bakka buufamu. Kutaa Yohaannis boqonnaa kudha jaha irraa keessatti, Yesuus waa’ee hojii Hafuura Qulqulluu, saba Waaqayyoo gara “dhugaa hundumaa” keessa geggeessuu isaa, yeroo walfakkaatu keessatti immoo “waan dhufuuf jiru” isaanii argisiisuu isaa dubbachaa jira. Garuu Yesuus, “Ani waanan isinitti jedhu baay’een qaba; isin garuu amma baachuu hin dandeessan” jedha.

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Hiika jecha Ibrootaa “dhugaa” jedhamee hiikame keessaa hiika guddaa muraasa akka hubattan abdii qaba. Sababni isaa, mallattoo sana qo’annoo keenya irratti hojii irra oolchuu jalqabneerra. Keeyyatawwan jalqabaa sadii Mul’ata boqonnaa tokko keessatti adeemsi qunnamtii Waaqayyoo fi nama gidduu jiru ibsameera. Mul’atichi uumama sadan of keessaa qabu Waaqummaa ibsuu isaa dura illee inni ibsameera. Innis keeyyatawwan dhumaa Mul’ataa keessatti dhugaa-baatuu lammaffaa argata; akkas gochuudhaanis, “sarara irratti sarara” hojii irra oolchuu irratti hundaa’uun ifa caalaa fida.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Sana Uumama 1:1–2:3 yoo dabalannes, ragaa sadaffaa fi sarara raajii biraa kan sararoota lamaan duraanii irratti, jalqabaa fi dhuma Mul’ataatti, irra kaa’amu argina.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Sana booda kakuu dhumaa keessatti Eeliyaas isa dhufu adda baasuu irratti kennamte ni dabalna; akkasitti sararoota raajii afur qabaanna.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Akkasumas Kutaa Haaraa boqonnaa jalqabaa itti daballee, yeroo qajeelfama Alfaa fi Oomeegaa sararoota hunduma irratti hojii irra oolchinutti, ergaa isa dhumaa Macaafa Qulqulluu keessatti argamu walitti qindeessuuf sararoota shan qabaanna. Yoo sararoota shanan amma dura adda baafanne sana xumurree, qajeelfama kana haala walqixaatiin sararoota shanan sana irratti hojii irra oolchinee, dhuma Maatewosii fi dhuma Yohaannis akka odeeffannoo wal fakkaataa sararoota raajii “jalqabaa fi dhumaa” shanan yeroo ammaa ilaalluu hundumaa keessatti argamu sanaaf dhugaa ba’an eeguun keenya sirrii ta’a.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Mul’anni banamaa hiikamaa jiru kitaaba Mul’ataa keessatti hundeeffamee jira; kanaaf, akka obboleettiin White nu beeksiftetti, “kitaabni Macaafa Qulqulluu hundinuu Mul’ata irratti walga’ee achitti xumurama” jedhuun waliigaluudhaan, inni sararoota kaaniif bakka wabii ta’a. Ergaan lakkoofsa jalqabaa sadan kitaaba Mul’ataa keessa jiru adeemsa Waaqayyo dubbii Isaa gara Yohannisitti geessisee inni barreessuufii waldootaatti ergu itti fayyadamu ifatti mul’isa. Kitaabni jalqabaa Kakuu Haaraa, akkuma duraan ibsame, sanyii dhalootaa Yesus Kristos ibsa; innis qabxii baay’ee ibsaa ta’een jalqaba.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

> Macaafi dhaloota Yesuus Kiristoos, ilma Daawit, ilma Abrahaam. Maatewos 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Yesus gaaffii kallattiin inni Yihudoota wal-dhibdee kaasan wajjin qabu xumura isaa irra ga’e mata-duree “ilma Daawit” jedhuun isaan callisiisuudhaan; mata-dureen kun immoo Yihudoonni qajeelfama macaafa qulqulluu kan jalqabaa fi xumuraa utuu hubatanii qofa hubatamuu danda’a ture. Isaan hin hubanne; Adveentistoonni baay’eenis hin hubatan. Namni kam iyyuu qajeelfama seenaa irra deebi’uun mormuu barbaadu, Israa’el durii Israa’el ammayyaa fakkeessuu isaa akka hin hubanne agarsiisa; qajeelfama sana amanuu diduun isaanii immoo, diddaa walfakkaataa kan dhuma Israa’el durii irratti qajeelfama sanauma hubachuuf mul’ate dha. Yesus gaafii hiika qabu isa dhumaa Yihudootaaf dhiheesse keessatti qajeelfama sana bakka bu’e, akkamitti Gooftaan Daawit, akkasumas ilmi Daawit ta’uu danda’a? jedhuun gara gaafii hiika qabu sanaatti isaan qajeelchuudhaan.

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Yohannis boqonnaa tokkaffaa keessatti, jalqabatti Dubbiin Waaqayyo wajjin akka ture, Dubbiinis Waaqayyo akka taʼe, akkasumas Dubbiin wantoota hundumaa akka uume ni ibsama. Kun, dhugumatti, sararoota biroo nuti irratti dubbachaa jirru wajjin ni walsima. Yoo kanaan booddee dubbiiwwan dhumaa Wangeela Yohannis keessa jiran ilaalle immoo, Phexros, Yesus akkamitti akka duʼu isaaf ibsee erga dhagaʼee booda, ergamaa Yohannis irratti maaltu akka taʼu Yesusiin gaafata.

> Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

> Phexiroos isa argee, Yesusiin, “Yaa Gooftaa, namni kun hoo maal godha?” jedheen. Yesuus immoo, “Ani hamma ani dhufutti inni turuu akka fedhe yoo taʼe, sun sitti maali? Ati na duukaa buʼi” jedheen. Kanaaf jechi kun obboloota gidduutti babalʼatee bartichi sun akka hin duune jedhamuu jalqabe; taʼus Yesuus, “Inni hin duʼu” isa hin jenne; garuu, “Ani hamma ani dhufutti inni turuu akka fedhe yoo taʼe, sun sitti maali?” jedhe. Kun barticha waaʼee wantoota kanaa dhugaa baʼu, wantoota kanas barreesse dha; nutis dhugaan baatiin isaa akka dhugaa taʼe ni beekna. Yesuus wantoota hedduu kan biraas ni raawwate; isaan sun hundinuu tokkoon tokkoon isaanii utuu barreeffamanii, ani akka yaadutti, addunyaan mataan ishee illee kitaabota barreeffaman sana qabachuu hin dandeessu ture. Ameen. Yohannis 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Phexiros, Yohaannis akkamitti akka du’u yookaan illee Yohaannis du’a akka arguu beekuuf barbaade. Deebiin isaa keessatti yeroo lama irra deebi’amee ibsame; yeroo Yesuus dubbatetti, achiis Yohaannis deebi’ee akkana jedhe: “Ani inni [Yohaannis] hamma Ani dhufutti akka turu yoo fedha ta’e, sun sitti maal?” Yohaannis hamma Dhufaatii Lammaffaa Yesuusitti jiraate.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Seenaa yookaan dhagaʼuu kan dandeessu “dhugaa” sana yoo irra deddeebiin seenaa ni jira jettanii amantan qofa; akkasumas seenaa irra deebiʼamee raawwatamu sun dhuma addunyaatti akka raawwatamu yoo amantan qofa. Dhuma addunyaa irratti Yohannis yeroo kitaaba Mulʼata Yohaannis barreesse ture. Kitaabni dhumaa Wangeela Yohaannis keessatti argamu sararoota biroo kan jalqabaafi dhumaa wajjin walii gala; sababiin isaas, Yohannisin seenaa taateewwan gara Dhufaatii Lammaffaatti geessan keessatti dhaabee, innis warra ergaa akeekkachiisa mootummaa dhumaa labsan bakka buʼee, ergaa sana gara waldoota kiristaanaatti erga.

> “In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

> “Bara Kiristiyaanota durii keessa, Kiristoos yeroo lammaffaaf dhufe. Dhufuun Isaa inni jalqabaa Beetlihemitti ture, yeroo inni daa’ima ta’ee dhufetti. Dhufuun Isaa inni lammaffaan immoo Odoola Phaaxmoositti ture, yeroo inni ulfinatti of mul’isee Yohaannis Mul’ataatti, isa yeroo Isa argetti ‘akka du’eetti miilla Isaa irratti kufe.’ Kiristoos garuu ilaalcha sana obsaan danda’uuf isa jabeesse; achiis ergaa inni waldoota Eeshiyaa keessatti argamanitti barreessuuf kenneef; maqaan isaanii keessaa tokkoon tokkoon amala waldaa hunda ibsu.”

> “The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

> “Kiristoz inni ifaaf raajii tajaajilaa Isaa, raajichaatti mul’ise nuuf dha. Mul’ata Isaa keessatti ergaa ergamoota sadanii fi ibsa ergamaa humna guddaadhaan samii irraa bu’ee ulfina isaatiin lafa ibsuu qabuu kennameera. Isa keessatti hammina guyyoota dhumaa keessatti jiraatu irratti akeekkachiisni, akkasumas mallattoo bineensaa irratti akeekkachiisni jiru. Nuyi ergaa kana dubbisuu fi hubachuu qofa utuu hin ta’in, addunyaatti sagalee ifa ta’e, hin shakkamneen labsuu qabna. Wantoota kana Yohaannisitti mul’atan dhiheessuudhaan, namoota dammaqsuu ni dandeenya.” Manuscript Releases, jildii 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Dhuma wangeela Yohaannis dhumaa irratti, adeemsi qunnamtii akkuma lakkoofsa sadii jalqabaa Mul’ataatti ta’e, Yohaannisiin seenaa Dhufaatii Lammaffaa keessatti karaa raajii kaa’uudhaan ibsama. Kanaafis, “dhufaatii lammaffaa” isa jalqabaa Yesuus (Phaxmoos) fayyadamuudhaan “dhufaatii lammaffaa” isaa isa dhumaa ibsa. Kun sararoota biroo nuti ilaalaa jirru wajjin guutummaatti wal sima; sababni isaas, Yohaannisiin dhuma addunyaa irratti, Phaxmoos irra, iddoo inni Mul’ata Yesuus Kiristoos itti argatu, bakka bu’a. Egaa waa’ee dhuma macaafa Maatewos maal jechuu dandeenya?

> Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

> Ergasii kudha tokko gara Galiilaatti, gara tulluu Yesuus isaaniif beellametti ni deeman. Isaanis yommuu isa argan isaaf sagadan; garuu keessaa isaanii tokko tokko ni shakkan. Yesuusis gara isaanii dhufee akkana isaaniin jedhe; Abbummaan hundinuu samii fi lafa irratti anaaf kennameera. Egaa dhaqaatii saba hundumaa barsiisaa, maqaa Abbaa, kan Ilmaa, kan Hafuura Qulqulluu keessa isaanii cuuphaa; waan ani isin ajaje hundumaas akka eeganiif isaan barsiisaa; kunoo, ani hamma dhuma biyya lafaatti yeroo hundumaa isin wajjinan jira. Ameen. Maatewos 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Dandeettii kana keessatti aangoon hundi Yesusitti kennameera; kunis, dhugumatti, aangoo Uumaa Isaa taʼa. Ergasii maqaa Abbaa, Ilmaa, akkasumas Hafuura Qulqulluu isa Seera Uumamaa boqonnaa tokko keessatti bishaan irra sochoʼaa turee fi hafuuroota torban teessoo mootummaa Waaqayyoo dura jiranitti cuuphuuf ajaja kenna. Dandeettiin kun Kiristaanonni namoota sadan tokkummaa samii keessaa jiran akka qaamota addaddaa sadiitti beekuu akka qaban ni agarsiisa. Xumuri Maatewos akkuma warra jaʼan kaanii sararoota irratti dabala.

> “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

> “Kristos cuuphaatiin mallattoo mootummaa Hafuuraa Isaa keessa ittiin seenan godheera. Namoonni hundinuu warri aangoo Abbaa, Ilmaa, fi Hafuura Qulqulluu jala akka jiranitti beekamuu barbaadan, kana akka ulaagaatti guutuu qabu jechuun ifatti murteesseera. Namni mana amantii keessatti mana argachuu isaa dura, daarii mootummaa Hafuuraa Waaqayyoo ceʼuu isaa dura, chaappa maqaa waaqayyoo, ‘Waaqayyo qajeelummaa keenya’ jedhu fudhachuu qaba. Ermiyaas 23:6.

> “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

> “Cuuphamaan addunyaatti gadhiisuu baay’ee ulfina qabeessaa dha. Warri maqaa sadii-qabduu jechuunis maqaa Abbaa, Ilmaa, fi Hafuura Qulqulluu keessatti cuuphaman, jalqaba jireenya isaanii Kiristaanaa keessatti tajaajila Seexanaa dhiisuu isaanii ifatti labsu; maatii mootummaa keessaa miseensota, jechuunis ijoollee Mootii samii ta’an. Isaan ajaja, ‘Isaan keessaa ba’aa, adda of godhaas; … waan xuraa’e hin tuqinaa’ jedhu sanaaf ajajamaniiru. Isaaniifis abdii, ‘Ani isin nan simadha; isiniif Abbaa nan ta’a; isin immoo ilmaanii fi intallan koo ni taatu, jedha Gooftaan Hundumaa Danda’u’ jedhu ni raawwatama.” 2 Qorontos 6:17, 18.

> “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

> “ଖ୍ରୀଷ୍ଟିଆନମାନେ ବପ୍ତିସ୍ମାର ଗମ୍ଭୀର ବିଧିକୁ ଗ୍ରହଣ କରୁଥିବାବେଳେ, ସେମାନେ ତାଙ୍କ ପ୍ରତି ସତ୍ୟନିଷ୍ଠ ରହିବା ପାଇଁ ଯେ ପ୍ରତିଜ୍ଞା କରନ୍ତି, ସେ ତାହାକୁ ଲିପିବଦ୍ଧ କରନ୍ତି। ଏହି ପ୍ରତିଜ୍ଞା ସେମାନଙ୍କର ନିଷ୍ଠାର ଶପଥ। ସେମାନେ ପିତା, ପୁତ୍ର ଓ ପବିତ୍ର ଆତ୍ମାଙ୍କ ନାମରେ ବପ୍ତିସ୍ମା ଗ୍ରହଣ କରନ୍ତି। ଏପରି ସେମାନେ ସ୍ଵର୍ଗର ଏହି ତିନି ମହାଶକ୍ତି ସହ ଏକତ୍ରିତ ହୁଅନ୍ତି। ସେମାନେ ନିଜମାନଙ୍କୁ ଜଗତକୁ ତ୍ୟାଗ କରିବାକୁ ଓ ପରମେଶ୍ୱରଙ୍କ ରାଜ୍ୟର ବ୍ୟବସ୍ଥାମାନଙ୍କୁ ପାଳନ କରିବାକୁ ଅର୍ପିତ କରନ୍ତି। ଏହି ସମୟରୁ ସେମାନେ ନୂତନ ଜୀବନରେ ଚାଲିବାକୁ ହେବ। ସେମାନେ ଆଉ ମଣିଷମାନଙ୍କର ପରମ୍ପରାକୁ ଅନୁସରଣ କରିବେ ନାହିଁ। ସେମାନେ ଆଉ ଅସତ୍ୟ ପଦ୍ଧତିମାନଙ୍କୁ ମଧ୍ୟ ଅନୁସରଣ କରିବେ ନାହିଁ। ସେମାନେ ସ୍ଵର୍ଗରାଜ୍ୟର ବିଧିବିଧାନମାନଙ୍କୁ ପାଳନ କରିବେ। ସେମାନେ ପରମେଶ୍ୱରଙ୍କ ମହିମାକୁ ଖୋଜିବେ। ଯଦି ସେମାନେ ନିଜ ପ୍ରତିଜ୍ଞା ପ୍ରତି ସତ୍ୟନିଷ୍ଠ ରହନ୍ତି, ତେବେ ସେମାନଙ୍କୁ ଏମିତି କୃପା ଓ ଶକ୍ତି ଦିଆଯିବ ଯାହା ସେମାନଙ୍କୁ ସମ୍ପୂର୍ଣ୍ଣ ଧର୍ମ ପୂରଣ କରିବାକୁ ସମର୍ଥ କରିବ। ‘କିନ୍ତୁ ଯେତେଜଣ ତାଙ୍କୁ ଗ୍ରହଣ କଲେ, ସେମାନଙ୍କୁ, ଅର୍ଥାତ୍ ଯେମାନେ ତାଙ୍କ ନାମରେ ବିଶ୍ୱାସ କରନ୍ତି, ସେମାନଙ୍କୁ ସେ ପରମେଶ୍ୱରଙ୍କ ସନ୍ତାନ ହେବାର ଅଧିକାର ଦେଲେ।’ Evangelism, 307.”

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Yesuus dhuma dubbii Isaa keessatti jalqabaatiin fakkeessa; inni Dubbicha waan taʼeef, innis Alfaa fi Oomeegaa dha.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Sarara kana torba walitti fiduun, adeemsa qunnamtii Waaqayyoo fi nama gidduu jiru baayʼee balʼinaan kan agarsiisu suuraa ifa taʼe ni ijaara; akkasumas dhugaawwan biroo murteessoo fi barbaachisoo taʼan hedduun “sarara” dhugaa-baatota birootiin ibsamanii fi hundeeffamanii jiru. “Sarara” raajii torba, kan Alfaa fi Oomeegaa bakka buʼan. Garuu waaʼee kitaaba Milkiyaas hoo?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Kitaabni Malaakii lallaba cimaa luboota Amanitii Adveentistii keessatti amanamoo hin taane irratti dhihaatedha. Kitaabni kun jalqaba isaa irratti xumura addunyaa keessa Amanitii Adveentistii keessatti garee waaqeffattoota lama adda baasee mul’isa.

> The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

> Miidhama dubbii Waaqayyoo gara Israaʼelitti karaa Miilkiyaasiin dhufe. “Ani isin jaalladhe,” jedha Waaqayyo. Isin garuu, “Ati nu jaallachuu kee maal keessatti agarsiifte?” jettu. “Eesaw obboleessa Yaaqoob hin turree?” jedha Waaqayyo; taʼus ani Yaaqoobin jaalladhe. Miilkiyaas 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Milkiyaas akkasumas bara mootummaa addunyaa xumuraatti gareen waaqeffattootaa lamaan, garee luboota lama taʼuu isaanii nu beeksisa.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> እምብኣር ሕጂ፡ ኣቱም ካህናት፡ እዚ ትእዛዝ እዚ ንኣኻትኩም እዩ። እንተ ዘይሰማዕኩም፡ እንተውን ንስምዐይ ክብሪ ክትህቡ ኣብ ልብኹም እንተ ዘየንበርኩሞ፡ ይብል እግዚኣብሔር ሠራዊት፡ ርግማን ናባኻትኩም ክሰድድ እየ፡ በረኸታትኩምውን ክረግም እየ፤ እወ፡ ኣቐዲመ ረጊሜዮም ኣለኹ፡ ምኽንያቱ ኣብ ልብኹም ኣየንበርኩምዎን። ሚልክያስ 2፡1, 2።

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Jalqabni Macaafa Miilkiyaas ergaa Laa’odiiqiyaa fi Filadelfiyaa luboota gosa lamaatiin fakkeenya raajii agarsiisa. Luboonni “dhaga’aa” jedhanii ajajamanii jiru. Yohaannis luboota dhaga’an bakka bu’a; lubni immoo saba kakuu Waaqayyoo keessaa filataman bakka bu’a. Isaan duraan iyyuu abaaramanii jiru; yoo “dhagahuu” baatan, akkasumas “garaatti hin qabanne” yookaan “hin qabatan ta’e,” ammas ni abaaramu.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Isinis akka dhagaa jiraataa taatanii mana hafuuraa tokkootti ijaaramaa jirtu; lubummaa qulqulluu taatanii aarsaa hafuuraa, isa karaa Yesus Kiristoosiin Waaqa biratti fudhatamaa taʼe dhiʼeessuuf. Kanaafis Caaffata keessatti, “Kunoo, ani Xiyoon keessatti dhagaa golee isa guddaa, filatamaa fi gatii guddaa qabu nan kaaʼa; namni isatti amanu immoo hin qaanofne” jedhamee barreeffameera. Egaa isin warri amantan isa gatii guddaa qabu; warra hin ajajamneef garuu, “Dhagaan ijaartoonni tuffatan sunuma mataa golee taʼeera,” akkasumas, “dhagaa gufuu fi kattaa nama mufachiisu” dha; isaan dubbichatti gufatu, waan hin ajajamneef; kanumaafis ramadaman. Isin garuu sanyii filatamaa, lubummaa mootummaa, saba qulqulluu, ummata addaa dha; kunis akka isin ulfina isa dukkana keessaa baasee gara ifa isaa dinqisiisaa sanaatti isin waame sanaa labsitanif. Isin warri yeroo duraa ummata hin taane, amma garuu ummata Waaqaa taataniirtu; warri araara hin argatin, amma garuu araara argattaniirtu. 1 Phexros 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Luboonni saba Waaqayyoo keessaa filatamanii dha; isaanis “dhagaa golee” hundee mana qulqullummaa keessa jiruuniin qoratamu. Dhagaan golees dhagaa hundee kaan hundi ittiin sirreeffamanii hiriirfaman dha; akkasumas inni dhagaa ulfaatina mana qulqullummaa guutuu baatu dha. Dhagaan golee Miller “yeroo torba” kan Leewwota digdamii jaha keessa jiru ture. Dhagaan golees, yookaan dhagaan ijaartoonni tuffatan, seenaa dhugaa ijaarsa mana qulqullummaa ti; innis barreeffamoota Hafuura Raajii keessatti baay’ee ifatti ibsameera. Dhagaa jalqabaa tuffatame ilaalchisee wanti tokko, inni erga tuffatamee booda cinatti kaaʼamuu isaa ti; yeroo sanaa jalqabee ijaartoonni mana qulqullummaa dhagaa golee hojii isaanii keessatti cinatti kaaʼame irratti yeroo hunda gufachuu isaanii ti. Inni dhagaa gufachiisaa ture.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

በሚልክያስ ውስጥ እግዚአብሔር ክፉ ካህናትን፣ ማለትም ደግሞ ሞኞቹ የሎዶቅያ ድንግልናትን፣ እርሱ እንደሚረግማቸው እና አስቀድሞም “እንደረገማቸው” ያሳውቃል። እርሱ የሚረግማቸው የኤልያስን መልእክት “ስለማይሰሙት” እና “በልባቸው ላይ ስለማያኖሩት” ነው። የኤልያስ መልእክት የአባቶችን ልብ ወደ ልጆች እና የልጆችንም ልብ ወደ አባቶች ይመልሳል። ልባቸው መመለሱ የአባቶችና የልጆች የኤልያስ መልእክትን መስማት ነው፤ ይህም የመጀመሪያና የመጨረሻ መርህ ነው። የመጀመሪያና የመጨረሻ መልእክትን መስማት ብቻ በቂ አይደለም፤ በልብ ላይ መኖር አለበት። የኤልያስን መልእክት መቀበል ማለት በልብህ ላይ ማኖር ነው። አንድ ካህን ያንን መርህ መስማት ካልፈለገ፣ ይረገማል።

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Isaan of irratti abaarsa ofuma isaanii fide, yeroo bara 1863 keessatti dhugaa hundee isa jalqabaa kan Miiler argate sana diduu jalqabanii, hanga harʼaattiis diddaa sana itti fufuu malee waan biraa homaa hin goone. Garuu, inumaayyuu abaarsi adeemsa keessa babalʼachaa deemu bara 1863 jalqabe iyyuu, (isaan duraanuu abaarsamanii jiru), abaarsi yeroo fuulduraa keessatti ibsame sun, yeroo seera Dilbataa irratti afaan Gooftaa keessaa tufamanii baʼanitti raawwatama. Jalqabni Milkiyaas dhuma ni mulʼisa; dhumni kunis akeekkachiisa dhumaa luboota ogeeyyii fi gowwootaaf kenname bakka buʼa. Ogeeyyii fi gowwoon Milkiyaas keessatti Esaawuu fi Yaaqoobiin bakka buufamanii jiru. Obboleessi guddaan mirga angafummaa, jechuunis ilma angafaa taʼuu irraa kaʼee kakuu bakka buʼa; kunis obboleessa quxisuu wajjin wal bira qabamee mulʼata. Guddaan isa jalqabaa taʼee, quxisuun immoo isa dhumaa taʼa.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

በሚልክያስ ውስጥ ኤሳውና ያዕቆብ ሁለቱም ሎዶቅያዊ አድቬንቲስቶች ናቸው፤ ነገር ግን የኋለኛው በመጨረሻ “ድምፅ” የጌታን ሰማ፥ ንስሐም ገባ፥ ስሙም ወደ እስራኤል ተለወጠ። ታላቁው የመጀመሪያው ግን አልሰማም። ያዕቆብ በሌሊት ሲያልም መሰላሉ ላይ መላእክት ሲወጡና ሲወርዱ ባየ ጊዜ፥ ክርስቶስን የሚወክል የጌታን ድምፅ ሰማ። ያዕቆብ በዓለም መጨረሻ ያሉትን ሎዶቅያዊ አድቬንቲስቶች ይወክላል፤ እነርሱም በራእይ ምዕራፍ አንድ የመጀመሪያዎቹን ሦስት ቁጥሮች ልምምድ በሚያገኙ ጊዜ፥ በዮሐንስ እና በያዕቆብ የመሰላሉ ሕልም ውስጥ መላእክት ሲወጡና ሲወርዱ እንደተገለጸው፥ ከሎዶቅያውያን ወደ ፍልድልፍያውያን ይለወጣሉ። ያ ልምምድ ያዕቆብ ወደ እስራኤል፥ ወደ ፍልድልፍያዊው የሚያደርሰውን የመለወጥ ጉዞ መጀመሪያ ያመለክታል። የያዕቆብ የመለወጥ ታሪክ መጨረሻ ደግሞ በፍኒኤል ከክርስቶስ ጋር ሲታገል ነው። ስለዚህ የያዕቆብ የብኩርና ታሪክ የመጨረሻው የማስጠንቀቂያ መልእክት መፈታቱ በሚካሄድበት ጊዜ፥ በራእይ ምዕራፍ አንድ የመጀመሪያዎቹ ሦስት ቁጥሮች ውስጥ ይጀምራል፤ በሰባቱም የመጨረሻ መቅሰፍቶች ዘመን፥ በመከራው ጊዜ ይፈጸማል።

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Jechoonni arfan jalqabaa fi dhuma isaanii afran hundinuu, “sarara irratti sararaa,” ergaa Mul’ata Yesuus Kiristoos ni dhugaa ba’u. Gaaffiin isaa immoo luboonni gowwoonni ni dhaga’u moo hin dhaga’an jedhuudha.

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

> ଧନ୍ୟ ସେ, ଯେ ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀର ବାକ୍ୟଗୁଡ଼ିକୁ ପାଠ କରେ; ଏବଂ ସେମାନେ, ଯେମାନେ ଏହାକୁ ଶୁଣନ୍ତି ଓ ତାହାରେ ଲେଖାଯାଇଥିବା କଥାଗୁଡ଼ିକୁ ପାଳନ କରନ୍ତି; କାରଣ ସମୟ ସନ୍ନିକଟ। ପ୍ରକାଶିତ ବାକ୍ୟ 1:3।

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Luboonni ogeeyyii kan Waaqayyoon sodaatan, warri Waaqayyo hafuuraan waldoota kiristaanaatti dubbatu akka dhagaʼanitti, ergaa Eliyaas ni dhagaʼu. Miilaar Eliyaas ture; namoonni tokko tokko ni dhagaʼan, garuu warri kaan immoo didan.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Kumaan hedduun dhugaa William Miller lallabe hammachuuf geggeeffaman; tajaajiltoonni Waaqayyoo immoo hafuuraa fi humna Eliyaasiin dhaabbatanii ergaa sana labsuuf kaafaman. Akkuma Yohaannis, isa Yesuusin dura qopheesse sana, warri ergaa ulfinaa kana lallaban hundee mukaatti qottoo kaa’uun, namoonni gaabbii isaanii wajjin wal-simu firii akka fidan waamuuf dirqamuun itti dhaga’ame. Dhugaa bahuun isaanii waldoota dammaqsuu fi humnaan tuquu, akkasumas amala isaanii dhugaa ifa gochuu irratti xiyyeeffatee ture. Akkasumas yeroo akeekkachiisni ulfinaan guutame inni dheekkamsa dhufu jalaa baqachuu dubbifame sana dhaga’ame, namoonni baay’een warra waldoota wajjin tokkummaa qaban ergaa fayyinaa sana fudhatan; dugugguruu isaanii ni argan, imimmaan hadhaa’aa gaabbii fi dhiphina guddaa lubbuutiin of gad deebisanii fuula Waaqayyoo duratti of xinneessan. Hafuurri Waaqayyoos yeroo isaan irratti boqote, isaanis iyyicha kana labsuuf gargaartan: ‘Waaqayyoon sodaadhaa, ulfina isaas kennaa; sa’aan firdii Isaa ga’eera.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

Milaar Eliyaasii fi Yohannis Cuuphaa lamaaninuu fakkeenyaan agarsiifame; sababiin isaas, akkuma Yohannis Cuuphaan dhufaatii Kiristoos isa jalqabaa qopheesse, Milaaris gaafa Onkoloolessa 22, 1844 Kiristoos iddoo Qulqulluu Hunda Caaluu mana qulqullummaa samii keessa jiruitti dhufuuf karaa qopheesse. Milkiyaas hojii Yohannisii fi Milaar kallattiidhaan adda baasee ibsa.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

> Kunoo, ani ergamaa koo nan erga; innis fuula koo dura karaa qopheessa; Gooftaan isin barbaaddan immoo yeroo hin eegamnetti mana qulqullummaa isaa ni dhufa; jechuunis ergamaa kakuu isa isin itti gammaddan sana; kunoo, inni ni dhufa, jedha Waaqayyo Gooftaan maccaa. Garuu eenyutu guyyaa dhufaatii isaa obsuu danda’a? yommuu inni mul’atutti eenyutu dhaabachuu danda’a? inni ibidda nama baqsuutiif fakkaata, saamuna warra uffata miiccaniitiifis fakkaata; inni akkuma nama meetii baqsuu fi qulqulleessuutti ni taa’a; ilmaan Lewwii ni qulqulleessa, akkuma warqee fi meetii baqsutti isaan ni baqsa; isaanis qajeelummaadhaan Waaqayyoof aarsaa ni dhiheessu. Achi booddee aarsaan Yihudaa fi Yerusaalem Waaqayyo duratti akkuma bara duriitti, akkuma waggoota jalqabaatti, ni tola. Ani immoo firdiif isinitti nan dhihaadha; warra falfaltota irratti, ejjitoota irratti, warra kakuu sobaa kakatan irratti, warra mindaa hojjetaa mindaa isaatiin cunqursan irratti, dubartii abbaan manaa irraa du’e irratti, ijoollee abbaa hin qabne irratti, warra alagaa mirga isaa irraa garagalchan irratti, warra ana hin sodaanne irrattis dhugaa-bahaa ariifataa nan ta’a, jedha Waaqayyo Gooftaan maccaa. Ani Waaqayyo dha, hin geeddaramu; kanaafuu isin ilmaan Yaaqoob hin badne. Miilkiyaas 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Akka eegduu seenaa isaatiitti, hojii Miller hundee mana qulqullummaa ol-kaasuu kan bakka bu’u ture. Hojii isaa jalqabatti ture hojii xumura mana qulqullummaa bakka bu’u tokko fakkeessuu qaba. Hojiin inni isa dhumaa sun eegduu biraa akka malakataan sagalee ifaa fi murtaa’e kennu barbaada. Miller fi ergaan ergamaa isa jalqabaa banuu murtii labsan; eegduun immoo inni Miller fakkeenya ta’e xumura Adventizimii irratti cufamuu murtii ni labsa.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

መጽሐፈ ሚልክያስ ውስጥ ጌታ ፍርድን “በመተተኞች፣ በዝሙተኞች፣ በሐሰተኛ መሐላ በሚምሉት፣ የቀጥተኛውን ደመወዝ በሚነፍጉት፣ መበለቲቱንና አባት የሌለውን በሚጨቁኑት፣ እንግዳውንም ከመብቱ በሚያገልሉት፣ እኔንም በማይፈሩት” ላይ እንዲያመጣ ተስፋ ይሰጣል። እዚህ የተለዩት “እግዚአብሔርን ሠራዊት ጌታን” “የማይፈሩ” ናቸው። ዊልያም ሚለር ሰዎችን “እግዚአብሔርን እንዲፈሩ” የሚጠራው የመጀመሪያው መልአክ መልእክተኛ ነው። መሠረቶቹን መናቅ የእግዚአብሔርን ፍርሃት መናቅ ነው።

> For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

> Waaqayyo Gooftaan maccaa hundumaa akkana jedha: Kunoo, guyyaan sun ni dhufa; akka ibidda daakuutti ni gubata; of tuultonni hundinuu, eeyyee, warri hammina hojjetan hundinuu caccabaa qamadiitti ni ta’u; guyyaan inni dhufu sunis isaan ni fixa, akka isaaniif hidda yookaan damee tokko illee hin hambifneetti, jedha Waaqayyo Gooftaan maccaa hundumaa. Isin garuu warri maqaa koo sodaattan irratti Aduu qajeelummaa fayyina baallee isheetiin qabduun ni baati; isin ni baatu, jabbilee keessaa gad lakkifaman akka jabbileetti ni guddattu. Isin hamoota ni miittan; ani guyyaa waan kana raawwadhu keessatti isaan talbaa miilla keessanii jala daaraa ni ta’u, jedha Waaqayyo Gooftaan maccaa hundumaa. Seera Musee garbicha koo, kan ani Horeebitti Israa’el hundumaaf sirnaalee fi murtiilee wajjin isaaf ajaje yaadadhaa. Kunoo, guyyaa Waaqayyoo guddaa fi sodaachisaa sun utuu hin dhufin dura ani Eeliyaas raajicha isinitti nan erga; innis garaa abbootii gara ijoolleetti, garaa ijoollees gara abbootii isaaniitti ni deebisa; yoo akkas ta’uu baate, ani dhufee lafa abaaradhaan nan rukuta. Miilkiyaas 4:1–6.

- The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

  Jalqabaa Macaafni Qulqulluun itti jalqabu (Uumama) fi xumura Macaafni Qulqulluun itti dhumu (Mul’ata).

- The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

  Jalqabaa Kakuu Moofaa (Uumama) fi dhuma Kakuu Moofaa (Miilkiyaas).

- The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

  Jalqaba Kakuu Haaraa (Maatewos) fi dhuma Kakuu Haaraa (amma illee Mul’ata).

- The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

  Jalqabni Dhugaa Bahumsaa Yohannis (Wangeela Yohannis) fi xumura Dhugaa Bahumsaa Yohannis (ammas Mul’ata).

- The beginning of Malachi and the end of Malachi.

  Jalqabaa Miilkiiyaasii fi xumura Miilkiiyaasii.

- The beginning of Matthew’s gospel and the end of Matthew’s gospel.

  Eegalli Maatewos Wangeelaa fi xumura Maatewos Wangeelaa.

- The beginning of John’s gospel and the end of John’s gospel.

  Jalqabaa wangeela Yohaannisii fi dhuma wangeela Yohaannisii.

- The beginning of the four gospels and the end of the four gospels.

  Banngaafi afran keessaa jalqabaa fi banngaafi afran keessaa xumura.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Yommuu jalqabbii yookaan xumura raajii yeroo tokkoo ol caqasaman irraa baasnu, walitti qabamee lakkoofsi isaanii sararoota raajii saddeeti ta’a; isaanis walitti fidee irratti kaa’amuu qabu kutaa Mul’ataatti aayatoota sadii jalqabaa. Egaa waa’ee xumura Uumamaa hoo?

Genesis chapter fifty ends with the death of Joseph.

Uumama Seera Uumamaa boqonnaan shantama duʼa Yoosefitiin xumurama.

> So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

> Kanaaf, umurii isaa waggaa dhibbaa fi kudhan guuttee duʼe; isaanis isa mi’eessan, inni immoo biyya Gibxii keessatti saanduqa duʼaa keessa kaaʼame. Uumama 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Boqonna afurtamii saddeet keessatti duuti Yaaqoob ibsameera. Duuti Yaaqoob boqonnaa afurtamii saddeet keessatti dursuun, aayata xumuraa boqonnaa shantamaa keessatti duuti Yoseef itti aanee dhufuunsaa, boqonnaawwan xumuraa sadii Seera Uumamaa irratti akka xumura kitaaba Seera Uumamaa ta’etti mallattoo Alfaa fi Oomeegaa kaa’a.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Dhukkubni lamaan sun akka mallattoo jalqabaa fi xumura booji’amuu Israa’el biyya Gibxii keessatti argisiisuuf itti fayyadaman. Jalqabatti, reeffi Yaaqoob abbootii isaa wajjin akka awwaalamuuf deebifamee geeffame; yeroo Museen Gibxii keessaa ba’ettis, inni reeffa Yoseef bakka awwaalaa abbootii isaa keessatti akka awwaalamuuf fide.

> And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

> Musiin lafee Yoseef ofii isaa wajjin fuudhe; inni, “Waaqayyo dhuguma isin ni yaadata; isinis lafee koo as keessaa ofii keessan wajjin ol baaftu” jedhee ijoollee Israa’el cimsee kakachiisee ture. Ba’uu 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Xumuri Uumamaa boqonnaawwan sadii dhumaa dha. Boqonnaa afurtamii saddeeti keessatti Yaaqoob (Israa’el) ilmaan isaa kudha lamaan irratti eebba dubbata; eebbawwan sunis akka raajiiwwan murtii qorannoo guyyoota dhumaa keessatti waan gosa kudha lama sana irratti ta’u ifatti ibsamu.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

> Yaaqoob ilmaan isaa waamee, “Walitti qabamaa, waan bara dhumaa keessatti isin irra gaʼu isinitti himuuf. Walitti qabamaa, ilmaan Yaaqoob, dhagaʼaa; Israaʼel abbaa keessanitti qalbeeffadha” jedhe. Uumama 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

Guyyoota “dhuma baraa” keessaatti Gooftaan ilmaan isaa kudha lama walitti qabuuf waadaa galeera; isaanis kitaaba Mul’ataa keessatti dhibba tokkoo fi afurtamii afur kuma jechuun bakka bu’anii mul’atu. Isaan kun warra Yohaannis kitaaba Mul’ataa keessatti ibsu dha. Isaan waamicha Yaaqoob irraa, jechuunis waamicha seenaa jalqabaa isaanii keessaa, isa akka isaanitti “dhaga’anii,” isaafis “gurra kennan” itti himamanin walitti qabamu. Dhuma baraatti, warri ilmaan Yaaqoobiin fakkeeffaman ergaa tokko “dhaga’u,” akkasumas “gurra kennu,” yookaan akka Yohaannis jedhuutti wantoota achi keessatti barreeffaman sana “eegu.” Kun waamicha abbaa irraa gara ijoolleetti ta’e dha; innis ergaa Eliyaas ti. Warri waamaman “ilma[‘oota] Yaaqoob” jedhamuun waamamu; akkasumas abbaa isaanii Israa’elitti “gurra kennu” qabu.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Eesawuunii fi Yaaqoob inni Miilkiyaas keessatti ibsaman, durboota ogganaa fi gowwoota bakka bu’u. Waamichi kun abbaa isaanii Yaaqoobii fi abbaa isaanii Israa’el irraa dhufa; kunis yeroo waamichi isa dhumaa kennamu namni hundi Adventistii Laa’odiiqeyaa ta’uu, filannoonis harka isaanii keessatti akka kaa’amu—ilma Yaaqoob gowwoomsaa ta’uu yookaan Israa’el mo’ataa ta’uu—ni mul’isa. Wanti isaan filannoo godhachuu dandeessisu humna uumamaa ergaa sana keessa jiru dha. Ergaan sun yoo dubbifame, yoo dhaga’ame, yoo eegames, humna uumamaa isuma wantoonni hundinuu ittiin gara jiraattummaatti dhufan sanaan, isaan gara ilma Israa’elitti ni geeddaramu. Dhaga’uu diduun garuu muuxannoo Yaaqoob, gowwoomsaa, qabatanii turuu dha.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Yaaqobiin waamichi walitti qabamuu, kan akkasumas waamicha walitti qabamuu ergaa Mul’ata keessatti hiikamee jiru ta’e, mallattoo barbaachisaa hubatamuudha. “Yeroo torba” jechuun Leewwota diigamaa digdamii jaha keessatti barsiisuun, akka walitti qabamuun hin jirre, yoo dursanii bittinneessuun hin jiraatin agarsiisa. Kuma dhibba tokko fi afurtamii afur warri waamicha sana dura bittinnaa’anii turanidha. Dhugaan kun irra deddeebi’amee Macaafa Qulqulluu keessatti ibsama.

> Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

> Dubbii Waaqayyoo dhaga’aa, yaa saboota, oddeeffadhaa illee bishaanota fagoo keessatti, akkanas jedhaa: Inni Israa’el facaasu, isa walitti ni qaba; akkuma tikseen bushaayee isaa eegu, isa ni eega. Ermiyaas 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Kakuu isa namoota dhibba afurtamii afur kuma waliin haaromfamu keessatti, Waaqayyo seera isaa garaa keenya irratti akka barreessu abdii ni dabalata. Garuu warri gochi uumamaa kun Gooftaadhaan isaaniif raawwatamu, kana dura bittinnaa’anii turan.

> Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

> Akkasumas dubbiin Waaqayyoo gara koo dhufe, akkana jedhe; Yaa ilma namaa, obboloonni kee, jechuunis obboloonni kee, namoonni fira kee, manni Israa’el hundinuu guutummaatti, warra jiraattonni Yerusaalem, “Waaqayyoo irraa fagaadhaa; lafti kun qabeenyaaf nuuf kennameera” jedhaniifidha. Kanaaf akkana jedhi, Gooftaan Waaqayyo akkana jedha; Ani isaanii ormoota gidduutti fagoo buusee isaanii darbe illee, biyyoota gidduuttis isaan bittinneesse illee, taʼus biyyoota isaan itti dhufan keessatti iddoo qulqullummaa xinnoo tokko isaanii nan taʼa. Kanaaf akkana jedhi, Gooftaan Waaqayyo akkana jedha; Ani saba keessaa isin walitti nan qaba, biyyoota isin itti bittinnaaʼitan keessaa isin nan walitti qindaʼeessa, lafa Israa’elinis isiniif nan kenna. Isaanis achi ni dhufu; wantoota jibbisiisoo ishee hundumaa fi ciigoo ishee hundumaa achii ni balleessu. Ani garaa tokko isaaniif nan kenna, hafuura haaraas keessa keessan nan kaaʼa; garaa dhagaa foon isaanii keessaa nan baasa, garaa fooniis isaaniif nan kenna. Hisqiʼel 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

“መበታተን” ጋር በተያያዘ ስለ አንድ መቶ አርባ አራት ሺህ መሰብሰብ የሚባል ነገር የበለጠ ሊነገር አለ፤ ነገር ግን አስቀድመን በምንመለከታቸው በእነዚህ ዘጠኝ ማጣቀሻዎች ውስጥ ያለውን የአልፋና ዖሜጋ ፊርማ ግምት በአንድ ላይ ማሰባሰብ ያስፈልገናል።

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Jalqaboota lamaan seera Uumamaa boqonnaawwan sadan dhumaa keessatti bakka buʼaniiru. Jalqaboota finciltootaa fi jalqaboota warra ogeeyyii. Jalqaboonni lamaanis sagalee, “Kun karaa dha; isa keessa deemaa” jedhu dhagaʼu; garuu jalqaboonni keessaa tokkoon sagalee malakataa dhaggeeffachuu didee daandiiwwan durii keessa deemuu hin feene. Jalqaboonni finciltootaa Uumamaa afurtamii saddeet irraa hamma shantamaatti keessatti gosa kudha sadaffaaatiin bakka buʼaniiru.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

በጥንታዊት እስራኤል መጀመሪያ አሥራ ሦስት ነገዶች እንደነበሩ፣ በዘመናዊት እስራኤልም መጀመሪያ አሥራ ሦስት ደቀ መዛሙርት ነበሩ። ከሌሎቹ አሥራ ሁለት ደቀ መዛሙርት ተለይቶ የሚታየው ያ አንዱ ደቀ መዝሙር፣ (ኤፍሬም ከሌሎቹ ነገዶች እንደተለየ ሁሉ) ሁለቱም የዓመፅ ምልክቶች ናቸው። ሲስተር ዋይት ይሁዳን በቀጥታ ሞኝ ድንግል ትለዋለች።

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> “Qamadii fi qamadii boodas qamadii gidduutti aramaan ni jiraata; durboonni gowwoon durboota ogeeyyii wajjin, warri ibsaa isaanii wajjin qodaa isaanii keessatti zayitii hin qabne ni jiraatu. Waldaa Kiristoos lafa irratti hundeesse keessatti Yihudaan sassataan ture; akkasumas seenaa ishee keessatti sadarkaa hundumaatti waldaa keessatti Yihudaawwan ni jiraatu.” Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

ይሁዳ እስቃርዮጥ አንድ ሰነፍ ድንግል ነበር፤ እርሱም እንክርዳድ ነበር፤ ሰነፍ ድንግል ከሆነም እንዲሁ ሎዶቅያዊ ደግሞ ነበር።

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Haalli Waldaa durboota gowwootaa tiin bakka bu’ame, akkasumas haala Laa’odiiqeeyaa jedhamee ni ibsama.” Review and Herald, August 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

ଯୋଷେଫଙ୍କ ଦୁଇ ପୁଅ ଉତ୍ପତ୍ତି ପୁସ୍ତକର ଅଠଚାଳିଶତମ ଅଧ୍ୟାୟରେ ଯାକୋବଙ୍କ ଆଶୀର୍ବାଦ ଗ୍ରହଣ କରିଥିଲେ, ଏବଂ ସେହି ସମୟରୁ ସେମାନଙ୍କୁ “ଅର୍ଦ୍ଧ-ଗୋଷ୍ଠୀ” ବୋଲି ଉଲ୍ଲେଖ କରାଯାଏ। ଅର୍ଦ୍ଧ-ଗୋଷ୍ଠୀ ହେଉନ୍ତୁ କି ନ ହେଉନ୍ତୁ, ସେମାନେ ତଥାପି ଗୋଷ୍ଠୀ ହିଁ ଥିଲେ। ଯିହୂଦା ଇସ୍କରିଓତଙ୍କ ଦ୍ୱାରା ପୂର୍ବରୁ ଧାରିତ ଦ୍ୱାଦଶ ସ୍ଥାନଟି ପୂରଣ କରିବା ପାଇଁ ତାଙ୍କ ସ୍ଥାନରେ ମତ୍ଥୀୟଙ୍କୁ ନିଯୁକ୍ତ କରାଯାଇଥିଲା। ଯିହୂଦା ଜଣେ ଶିଷ୍ୟ ଥିଲେ, ଏବଂ ଏହି ଅର୍ଥରେ—ପ୍ରାଚୀନ ଇସ୍ରାଏଲର ଶେଷକାଳରେ ତେର ଜଣ ଶିଷ୍ୟ ଥିଲେ, ଯେପରିକି ତାହାର ଆରମ୍ଭକାଳରେ ତେରୋଟି ଗୋଷ୍ଠୀ ଥିଲା।

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Ilmi Yooseef Efreemiin (gosoota kudha sadaffaa) yeroo gostiwwan kurnan kaabaa Yerobi’aamin deggaruudhaan walitti qabamanii mootummaa gostiwwan kurnan kaabaa fi gosoota lama kibbaatti qoodanitti, mallattoo fincilaa ta’e. Maaliif ani Minaasee obboleessa isaa irra, Efreem ilma Yooseef akka mallattoo fincilaa ta’etti adda baasa? Fincilli Efreemiin walqabatu boqonnaa afurtamii saddeettaffaatti, Yaaqoob ilmaan isaa kudha lamaan eebbisuun dura jalqaba. Boqonnaa afurtamii saddeettaffaatti Yaaqoob dura ilmaan Yooseef lamaan eebbisa. Minaaseen mootummaa keessaa angafa ta’uu isaatiin, eebbi jalqabaa ilmaan isaa irratti bu’uu qabu Minaasee irratti akka ta’u Yooseef ni eegata; Yooseefis Yaaqoob Efreemiin filachuu isaatti ni fincila.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Ephraim akka saba filatamoo Waaqayyoo bakka buʼaatti jalqabni isaa dhugaa baʼumsaa fincilaa qaba; dhumni Efraayimis bittinnaa “yeroo torbaa” keessaa Seera Lewwootaa digdamii jaha keessatti ibsamee, bara dhaloota Kiristoos dura 723 irraa jalqabee hamma 1798tti ga’a. Bara dhaloota Kiristoos dura 723 keessatti gosoonni kudhan kaabaa, mootummaa Efraayim, (kan Israa’el jedhamuunis beekamu) akka mootummaa raajii Macaafa Qulqulluu tokkootti madaa du’aa argatan. Madaan du’aa sun raajii yeroo tokko jalqabe; inniis humni papaasii fi mootummaa isaa bara 1798 keessatti madaa du’aa argachuun xumurame. Madaan du’aa humna papaasii bara 1798 keessatti argame kufaatii xumuraa Baabilon fakkeenyaan agarsiisa; yeroo sana mootichi kaabaa akka Daani’el boqonnaa kudha tokko lakkoofsa afurtamii shan keessatti ibsametti, “dhuma isaa ni ga’a; gargaaraanis isaaf hin jiraatu.” Fincilli fi kufaatiin Baabilon guyyoota dhumaa keessatti, fincila fi kufaatii humna papaasii bara 1798 keessatti ta’een fakkeenyaan mul’ifame; inni immoo fincila fi kufaatii mootummaa Efraayim (Israa’el) bara dhaloota Kiristoos dura 723 keessatti ta’een fakkeenyaan mul’ifame; inni immoo akkuma dhuma Uumamaa keessatti ibsametti, fincila Yoseef kaka’umsa raajii abbaa isaatiin mormee ta’een fakkeenyaan mul’ifame.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

ኤፍሬም ምልክት የሆነበት ዓመፅ በአባቱ ዮሴፍ በአባቱ በያዕቆብ ላይ ከነሣው ዓመፅ ጀምሮ ነበር። ይህም በመጨረሻ ወደ አሥሩ ሰሜናዊ ነገዶች ዓመፅ ይደርሳል፤ ይህም በዘሌዋውያን ሃያ ስድስት ውስጥ “ሰባት ጊዜ” ተብሎ “የተወከለውን መበተን” ያመጣል። ሰሜናዊው መንግሥት የተበተነበት ዘመን በሁለት ዘመናት ይከፈላል። አንደኛው በ538 ዓ.ም. ይጠናቀቃል፤ ሁለተኛውም ዘመን በ1798 ዓ.ም. ይጠናቀቃል፤ እነዚህም ሁሉ በራእይ መጽሐፍ ውስጥ የምሕረት በር ከመዘጋቱ ጥቂት በፊት የሚፈታውን መልእክት ይጠቁማሉ። ያ መልእክት የባቢሎንን የመጨረሻ ውድቀት ይለያል። በኤፍሬም ትንቢታዊ ታሪክ እያንዳንዱ የመንገድ ምልክት ላይ ዓመፅ ተመልክቶ ይታያል። እንዲሁም የአሥራ ሦስተኛው ደቀ መዝሙር የይሁዳ አስቆሮታዊ ዓመፅ ደግሞ ተመልክቶ ይታያል። እነዚህ ቁጥር አሥራ ሦስት የዓመፅ ምልክት መሆኑን ከሚለዩ ምስክሮች ሁለቱ ናቸው። ነገር ግን ከሚለር ያገኘው የመጀመሪያው እውነት እና ከአድቬንቲዝም የተጣለው የመጀመሪያው እውነት ላይ ተመሥርተው በተገነቡት የአድቬንቲዝም መሠረቶች ላይ ሰው ካልቆመ ከእነዚህ ቅዱሳን እውነቶች አንዳቸውም ሊታወቁ አይችሉም።

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Xumuriin Seera Uumamaa sararoota biroo hunda, isa nuti ilaalaa turre sanaan walii gala. Walumaagalatti:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Jalqabarratti abbaa, ilmaa fi hafuura qulqulluu kan taʼe sadan samiiwwanii fi lafa uumamuu Ilmaan, inniis Dubbicha taʼe sanaan raawwatame ni dhugaa baʼan. Dubbichi karaa qunnamtii Abbaarraa gara ilmaan namaatti taʼe; akkasumas ilmaan namaa gara Abbaatti qunnamuu kan dandaʼan karaa tokkichaas Dubbicha qofa dha. Ergaan Abbaa Ilmaan ergamaa Gabriʼeeliif kenne; inniis Luusiferiin (baataa ifaa) jedhamuun beekamu sana, erga inni mootummaa samii keessatti fincilee booda bakka buʼe. Gabriʼeel ifa yookaan ergaa sana ni fudhata; achiis raajichaaf dabarsee kenna; raajiin sun uumama qulqulluu ergaa Abbaarraa maatii uumamaa kufe sanaaf dabarsuuf ramadame dha. Ergaan raajichaaf kenname ni barreeffama; achiis gara ilmaan namaatti ni dabarfama. Tarkaanfii hundumaa keessatti adeemsa qunnamtii kana keessatti ergaan sun qulqulluu dha; kanaafis raajonni, warri namoota kufan taʼan, qulqulloota taʼuu qabu. Yeroo ergaan qulqulluun kun harka ilmaan namaa kufanii keessatti darbamu sanatti, ilmaan namaa ergaa qulqulluu harka hin qulqulloofneen qabachuu dandaʼu. Kanaafuu, ifni ergaa qulqulluu sanaa ifaa fi dukkana lamaan isaanii iyyuu ni uuma. Yeroo ergaan sun warra maatii nama kufee keessaa jiranitti fudhatamutti, inni humna uumaa wantoota hundumaa uume sana, isa eenyummaa sana qajeelchu of keessaa qaba. Jalqabni adeemsa qunnamtii dhuma adeemsa qunnamtii ni agarsiisa. Kanaafuu, yoo ergaan sun dhagaʼame, dubbifame, eegames, ergaan sun ilmaan namaa kufan bifa Ilmaatti deebisee ni uuma.

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

> Eebbifamoon inni dubbisa, warri dubbii raajii kanaa dhagaʼanii wantoota keessatti barreeffaman eeganis; yeroo sun dhiʼoo dha. Mulʼata 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

যোহনে তদন্তমূলক বিচারৰ “শেষ দিনসমূহ”ত পতিত মানৱজাতিক চিত্ৰিত কৰিছে, যিসকলে নিজৰ পিছফালৰ পৰা এটা স্বৰ শুনি, অতীতলৈ লৈ যোৱা বাৰ্তাটো গ্ৰহণ কৰিবলৈ ঘূৰি চায়। যিসকলে বাৰ্তাটো গ্ৰহণ কৰি তাক নিজৰ জীৱনৰ এটা অংশ নহয়, কিন্তু একান্তভাৱে নিজৰ জীৱন হিচাপে গ্ৰহণ কৰে, তেওঁলোক তাতেই আৰু সেইক্ষণতেই ধাৰ্মিক গণ্য হয়। ধাৰ্মিক গণ্য হোৱাটো পবিত্ৰ কৰা হোৱাই। যিসকলে পিতৃৰ পৰা পঠিওৱা বাৰ্তাটো পঢ়ে আৰু শুনে, বাৰ্তাটো গ্ৰহণ কৰে আৰু পবিত্ৰ কৰা হয়, সেয়া বাৰ্তাটোৰ অন্তৰ্গত সৃষ্টিশীল শক্তিৰ দ্বাৰাহে হয়। যেতিয়া মানুহে অব্ৰাহামে যেনেকৈ বিশ্বাস কৰিছিল, তেনেকৈ বিশ্বাস কৰে, তেতিয়াই সেই সৃষ্টিশীল শক্তিয়ে মানুহক ধাৰ্মিক গণ্য কৰাৰ কাৰ্য সম্পন্ন কৰে। বাৰ্তাই তেওঁলোকক পিছফালৰ স্বৰলৈ ঘূৰি তাক শুনিবলৈ উপদেশ দিয়ে, যিয়ে পুৰণি পথসমূহলৈ লৈ যায়, আৰু সেইবোৰেই হৈছে ভিত্তিমূলক সত্যসমূহ। বাৰ্তাই তেওঁলোকক সকলো সত্যত পথপ্ৰদৰ্শন কৰে, আৰু যেতিয়া তেওঁলোকে সেই পুৰণি পথসমূহত চলে, তেতিয়া তেওঁলোকে ধাৰ্মিক গণ্য হোৱা লোকসকলৰ পথতেই চলি থাকে।

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

> Garuu daandiin qajeelotaa akka ifa ibsuu ti; inni hamma guyyaa guutuutti caalaatti ifaa deema. Karaan hamootaa garuu akka dukkanaa ti; isaan waan itti gufatan hin beekan. Yaa ilma koo, dubbii koo qalbeeffadhu; jecha koo dhagaʼuuf gurra kee qabi. Isaan ija kee irraa hin fagaatin; gidduu garaa keetii keessatti eegii. Isaan warra isaan argataniif jireenya, foon isaanii hundumaatiifis fayyina. Garaa kee guutuu dammaqinaan eegi; keessaa isaa keessaa maddi jireenyaa ni baʼaatii. Afaan jalʼaa of irraa fageessi, hidhii jalʼaas si irraa fageessi. Iji kee kallattii sirrii haa ilaalu, baalleen ija keetiis fuula kee duratti sirriitti haa ilaalu. Daandii miilla keetii qori, karaan kee hundinuus haa jabaatu. Mirgatti yookaan bitaatti hin gorin; miilla kee hamaa irraa deebisi. Fakkeenya 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Ergamtoonni ergaa dabarfameen qajeelfaman karaa ifa yeroo yerootti dabalaa deemu bakka bu’u irra deemu; garuu ifni sun mataan isaa karaa hamootaaf immoo akka garmalee dukkanaa’u godha. Ifni dukkana irraa adda baasa. Humni uumamaa jalqabatti ifni akka ta’u ajaje, dhuma irrattis namummaa irratti bu’aa isuma ifni jalqabatti fide sanauma fida. Gareen sagalee duuba jiru dhaga’uuf didu, kanaafis karaa dukkanaa’e irra deemu filatu, Dubbii isaa irratti “ni gufatu”; isaan dhagaa hundee, dhagaa moofaa qoramee mirkanaa’e irratti gufatu. Sagaleen sun Alfaa fi Oomeegaa dha; yeroo qajeelfamoon jechoota sana dhaga’anii garaa isaanii jechoota sanaaf deebisan, jechoota sana garaa isaanii gidduutti ni eegu; sababiin isaas Alfaa fi Oomeegaan garaa isaanii gara abbootiitti, (darbee) ni deebisa; garaan abbootiis gara dhumaatti akeeka.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Warri qajeelotaa qajeelummaa dha; ati isa hundumaa caalaa qajeelaa taate, karaa qajeelotaa ni madaalta. Eeyyee, yaa Waaqayyo, karaa murtii kee keessatti si eegganneerra; hawwiin lubbuu keenya maqaa keetii fi yaadannoo keetiif ta’eera. Lubbuu kootiin halkan keessa si hawweera; eeyyee, hafuura koo isa na keessa jiruun ganamaan si barbaada: yeroo murtiin kee lafa irratti jiru, warri addunyaa keessa jiraatan qajeelummaa ni baratu. Isaayyaas 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Waaqayyo warra karaa qajeelotaa irra deeman ni madaala, yookaan ni murteessa; kana immoo “bara dhumaatti” raawwata, yeroo murtiin Isaa biyya keessa jiru. Qajeelonni warra yeroo turtii fakkeenya durboota kudhan keessatti ibsame sana guutummaatti eeganii Gooftaa isaanii eeganidha. Hawwiin warra karaa beekumsa dabalaa deemanis maqaa Waaqayyoo, jechuun amala Isaa, caalaatti hubachuu isaati. Warri Gooftaa isaanii eegan immoo warra ergaa akeekkachiisa dhumaa labsanidha; isaaniin warra Iyya Halkan Walakkaa labsan, kan sunis ergaa keessaa isa jalqabaa Mul’ata boqonnaa kudha saddeet keessaa ta’ee, isa lammaffaa, ergaa alaa, itti aanu ta’uun beekama.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

> Kana booddee waan kanaa ergamaa kan biraa, aangoo guddaa qabu, samii irraa yeroo bu’u nan arge; ulfinni isaa immoo lafa ibse. Innis sagalee jabaa guddaadhaan akkana jedhee iyye: “Baabilon guddittiin kufteerti, kufteerti; iddoo jireenyaa hafuurota hamoof, mana hidhannoo hafuura xuraa’aa hundumaaf, akkasumas qooqa simbirroo xuraa’aa fi jibbisiisaa hundumaaf taateerti. Sababni isaas saboonni hundinuu daadhii dheekkamsa ejja ishee keessaa dhuganiiru; mootonni lafaa ishee wajjin ejja raawwataniiru; daldaltoonni lafaas baay’ina qananii ishee irraa sooressa ta’aniiru.” Ani immoo sagalee biraa samii keessaa akkana jedhu nan dhaga’e: “Yaa saba koo, cubbuu ishee keessatti hirmaattota akka hin taaneef, dha’icha ishee keessaas akka hin arganneef, ishee keessaa ba’aa.” Mul’ata Yohaannis 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Yeroo ergamaan Mul’ata kudha saddeet Fulbaana 11, 2001tti gad bu’e, waldaan Adventistii Guyyaa Torbaffaa waamicha isaa isa dhumaa gara daandiiwwan duriitti deebi’uuf dhiyaate ni didde. Sana boodas Ameerikaa keessatti gaanfa Pirootestaantizimii dhugaa ta’uun ishee ni dhaabate. Yeroo sanatti, warra ergaa sagalee jabaa sana fudhatanii nyaatanif, akkuma Yohaannis yeroo ergamaan Mul’ata kudhan jalqaba Adventizimii irratti Hagayya 11, 1840tti gad bu’etti isa fakkeessetti, adeemsi qormaataa tokko ni jalqabame. Sabni hafuuraa sun, yeroo ergaan ergamaa jalqabaa didametti uffata aangoo Pirootestaantizimii dhugaa fudhate, sana booda jalqaba Adventizimii keessatti tarkaanfiiwwan Pirootestaantizimii gantuu ni hordofe.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Mul’ata dhugaa pirooteestaantii sana yeroo sanatti warra ergaa kitaaba xinnoo harka ergamaa Mul’ata boqonnaa kudhan keessa ture sana fudhatanitti kenname. Adeemsi qorumsaa jalqaba Adveentizimii keessatti bara 1840 irraa kaasee hanga 1844tti ture, adeemsa qorumsaa dhuma Adveentizimii keessatti Fulbaana 11, 2001 irraa eegalee hanga seera Dilbataa Ameerikaa keessatti ba’utti ta’u agarsiisa. Seenaa jalqabaa bara 1840 hanga 1844tti ture sana keessatti, akkasumas adeemsa qorumsaa Fulbaana 11, 2001 irraa jalqabame keessatti, qaamni amantootaa duraan uffata aangoo Pirooteestaantizimii qabatanii turan irraa gara qaama amantootaa haaraa uffata aangoo pirooteestaantii dhugaa fudhatanitti ce’umsi sirna baraa ni mallatteeffama.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Karaa warra qajeelfamaniitiif karaa ilaalchisee caalaa barbaachisaa kan taʼe, seenaa sana keessatti abdii kutannaa yeroo turtii jalqabu mallatteessu tokko jiraachuu isaati. Warri amanamoon yeroo sana keessatti Gooftaa isaanii eegu; yeroon sunis hiikkaan ergaa Iyyata Halkan Giddugaleessaa irraa diigamuudhaan xumurama. Adeemsi qormaataa sun jalqaba Adventizimii keessatti, yeroo ergaan Iyyata Halkan Giddugaleessaa Onkololeessa 22, 1844tti xumurametti dhume. Adeemsi qormaataa dhuma irratti immoo warra Yohannisiin bakka buʼaman irratti seera Dilbataa Ameerikaa keessatti xumurama. Ergaan Iyyata Halkan Giddugaleessaa yeroo dhumaa, akkuma jalqabaatti, ni xumurama; jalqaba Adventizimii keessattis ergaan Iyyata Halkan Giddugaleessaa adeemsi qormaataa hin cufamin dura hiikkaan isaa irraa diigame ture. Ergaan Iyyata Halkan Giddugaleessaa isa jalqabaa amma yeroo dhumaa irratti hiikkaan isaa irraa diigamaa jira.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Warri qajeeluun isaanii mirkanaaʼe dubartoonni qulqulluun ogeeyyiin yeroo dubartoonni hamoonni gowwoonni kakuu duʼaa keessatti seenanitti, Waaqayyo wajjin kakuu keessatti seenu.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

> Inni akkas jedhe, Kun boqonnaan ittiin warri dadhaban boqochiifaman kana; kunis haaromsaadha; taʼus isaan dhagaʼuu hin barbaanne. Garuu dubbiin Waaqayyoo isaanii irratti ajaja irratti ajaja, ajaja irratti ajaja; sarara irratti sarara, sarara irratti sarara; as xinnoo, achis xinnoo taʼe; akka isaanii deeman, dugda duubatti kufan, caban, kiyyoo keessatti qabaman, fi toʼatamanif. Kanaaf, isin namoota qoosituu, warra saba kana isa Yerusaalem keessa jiru bulchitan, dubbii Waaqayyoo dhagaʼaa. Sababiin isaas, isin, Nuyi duʼa wajjin kakuu gooneerra; Siʼool wajjinis walii galleerra; yeroo adabbiin lolaan guute darbu, nu hin tuqu; soba iddoo maganfa keenya gooneerraatii, soba jalattis of dhokfanneerra, jettaniittu; kanaafuu, Gooftaan Waaqayyo akkana jedha, Kunoo, ani Xiyoon keessatti hundeeffamaaf dhagaa nan kaaʼa, dhagaa qorame, dhagaa golee qaalii, hundeeffama amansiisaa; namni amanu hin ariifatu. Isaayaas 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Warri qajeelaman ergaa qulqulluu Iyyiisa Halkan Gidduu gara waldaa geessu; itti aansuunis yeroo isaan ilmaan namootaa Baabilon keessaa waaman, ergaa sagalee lammaffaa labsu.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

> “Kanaaf hojii isa dhumaa keessatti addunyaa akeekkachiisuuf, waamichi adda addaa lama waldoota amantii irratti ni taasifama. Ergaan ergamaa lammaffaa, ‘Baabilon kufteerti, kufteerti, magaalaa guddittii sun; isheen saboota hundumaa daadhii dheekkamsa sagaagalummaa ishee irraa akka dhugan gooteerti’ jedha. Achiis iyyi guddaa ergaa ergamaa sadaffaa keessatti sagaleen mootummaa irraa dhaga’ama, akkana jedhuun, ‘Yaa saba koo, isin cubbuu ishee keessatti hirmaattota akka hin taaneef, dha’icha ishee irraas akka hin qoodamneef, keessaa ishee keessaa ba’aa. Cubbuuwwan ishee gara samii ga’aniiru; Waaqayyos hammina ishee yaadateera.’” Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

ባቢሎን ውስጥ ካሉ ወጥተው በጻድቃን መንገድ ከሚሄዱት ጋር የሚተባበሩ ሰዎች፣ በሰማያዊው ሦስትነት ስም የተመሰለውን የጥምቀት ውኃ በኩል ወደ መንጋው ይቀበላሉ። የጸደቁት፣ አሁን በጳጥሞስ ላይ ለዮሐንስ የተሰጠውን መልእክት የሚሰሙት ቢሆኑም፣ ወይም ከዚያ በኋላ ከባቢሎን የሚጠሩ ቢሆኑም፣ ሁሉም መንፈስ ቅዱስን በመቀበል ይጸድቃሉ። ያ የመንፈስ ቅዱስ አምላካዊነትና የሰው ልጅ ሰብአዊነት ጥምረት፣ ክርስቶስ የሰውን ባሕርይ በራሱ ላይ በወሰደ ጊዜ እንደ ምሳሌ እንደተቀረበው ተፈጸመ። አንድ መቶ አርባ አራት ሺህ በሁለት ምስክሮች፣ በያዕቆብ አሥራ ሁለት ልጆችና በአሥራ ሁለቱ ደቀ መዛሙርት ተመስለው ተወክለው ነበር። ክፉዎች ግን በአሥራ ሦስተኛው ነገድና በአሥራ ሦስተኛው ደቀ መዝሙር ይወከላሉ። በሁለቱም ምሳሌዎች ያሉት “አሥራ ሦስቶች” ለእግዚአብሔር ካህናት እንዲሆኑ ተጠርተው ነበር፤ ነገር ግን ያን ጥሪ የሚከልክሉ በዔሳው ይወከላሉ፣ ታናሽ ወንድሙ ያዕቆብ ግን ጥሪውን የሚቀበሉትን ይወክላል። ዔሳውና ያዕቆብ ሁለቱም በዓለም መጨረሻ ያሉ የሎዶቅያ ሰባተኛ ቀን አድቬንቲስቶችን ይወክላሉ። አንዱ ክፍል በነቢዩ ጽሑፎች የተላለፈውን ቅዱስ መልእክት ተቀብሎ ወደ እስራኤል ይለወጣል፣ ዔሳው ግን ስሙን እንዳለ ይጠብቃል።

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Dhugumaaf, sararoota saglan kana keessatti waa hedduutu jira; kun garuu Seensaafi Dhumarratti Dubbii Waaqayyoo keessatti argaman jalqabbii fi xumuroota gabaabumatti walitti qabee ibsame qofa ture.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Seenaan seenaa sagal, kan seenaa raajii uumama irraa kaasee hanga Dhufaatii Lammaffaatti bakka bu’an. Sararoonni raajii kunneen hundi—kan jalqabaa fi dhuma isaanii ibsan—kallattiidhaan lakkoobsa sadii jalqabaa Mul’ata boqonnaa tokkoo wajjin walqabatu. Lakkoobsonni sadan sun Mul’anni Yesuus Kiristoos, kan yeroo araarri cufamu dura hiikamee mul’atu, mul’ata humna uumaa Waaqayyoo ta’uu ibsu. Humni biraa kami dhugaa baatota adda addaa irraa dhugaa ba’umsa walitti hidhamee akkas walxaxaa ta’e kana ijaaruu danda’a, warri dhugaa baattonni sunis yeroo Musee irraa jalqabee hanga yeroo Yohannis Mul’ataa ga’utti dhugaa ba’an?

Take off your shoes, for this is holy ground.

Bakka miila baas; lafti kun lafa qulqulluu dha.

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