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

Kitaaba Yo'eelii fi Waldaa Adveentistii Guyyaa Torbaffaa Laa'oodiiseeyaa – Lakkoofsa Digdamii Sadii

Number Twenty-Three

Lakkoofsa Soddomaafi Sadii

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

Maqaa digdamii lamaffaa keessatti akkana jechuun barreesseera, “Ergasii boqonnaa kudha tokko keessatti, sanyii warra filatamanii maqaa kudhaniin irraa Seemii jalqabee hanga Abraamitti bakka buufamee mul’ata. Boqonnaan kudha tokko seenaa gamoo Baabel qofa utuu hin ta’in, akkuma Abrahaamiin bakka buufametti, sanyii warra filatamanii illee dha. Boqonnaan kudha tokko sabni filatamaan tokko kakuu sadii of keessaa qabu Waaqayyo wajjin galuu qabu beeksisa. Tarkaanfiin sadaffaan inni dhumaa immoo boqonnaa digdamii lama keessatti aarsaa Yisihaaq ture. Boqonnaan “kudha tokko” jalqaba alfaati; boqonnaan “digdamii lama” immoo xumura omegaati. Amantii hiika maqootaa keessatti sagalee Waaqayyoo dhaga’uuf barbaachisuun, amantii Lakkoofsa Dubbiisaatii keessatti sagalee Isaa dhaga’uuf barbaachisu irraa homaa adda miti.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Boqonnaa kudha tokkaffaan kakuu Qaa’iinii fi kakuu Abeel dhiheessa. Amaloonni raajii masaraa Baabel kakuu sobaa bakka bu’an akka ta’an, waggoota hedduu keessa irra deddeebiin argisiisnee jirra. Booddee bishaan badiisaa sanaa, sirna baraa keessatti jijjiiramni tokko dhufe; bishaan badiisaa dura karra Eedenitti waaqeffachuun ture, bishaan badiisaa booddees waaqeffachuun iddoo aarsaatti ta’uu qaba ture. Iddoon aarsaa ulaagaalee Macaafa Qulqulluu irratti hundaa’an addaa qaba ture. Inni dhagaa uumamaa irraa ijaaramuu qaba ture; namni kam iyyuu dhagicha muruu yookaan qopheessuun isa irratti hojjechuu hin qabu ture. Inni dhagaa irratti dhagaa ta’ee, suphee walqabsiistuu tokko malee ta’uu qaba ture.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

መሰል ማማቲ ዓላማ ንስዑባን ንምሮድ ስም ንምግባር እዩ ዝነበረ፤ እዚ ስም ድማ ባህርይ ይወክል። ኣብታ ማማ ሰብ ንገዛእ ርእሱ ከድሕን ዝፍትን፣ ከም ኣማልኽቲ ሰማይ ድማ ንርእሱ ከፍ ዘብል ንርኢ ኢና። እታ ማማ ነታ ንገዛእ ርእሳ ከተድሕን እትሓስብ ቤተ ክርስቲያን ምልክት እያ፣ ከምኡ ድማ ክትልዓል ከም ዘለዋ እትሓስብ እያ፤ ከምቶም ዓሰርተ ነገስታት ኣብ መዝሙር 83 ዝገብርዎ፣ ኣብቲ ክፉእ ሕብረት ትንቢት መጽሓፍ ቅዱስ፣ ኣብቲ ሕጊ ሰንበት ዝፍጸም ጊዜ፣ ርእሲ ጳጳስነት ምልዓሎም እዩ።

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Faarfannaa yookaan Faarfannaa Asaaf. Yaa Waaqayyo, calluma hin taa’in; nagaa hin qabatin; yookaan, yaa Waaqayyo, tasgabbaa’aa hin taa’in. Kunoo, diinonni kee jeequmsa kaasu; warri si jibbanis mataa isaanii ol kaasaniiru. Faarfannaa 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

ⵉⴷⴷⵓⵏⵢⴰ ⵜⴻⵥⵕⴰⵢ ⵜⴻⵜⵜⵡⴰⵙⵏⴰⵙ ⵙ ⵜⴼⵍⵍⴰⵡⵜ ⵏ ⵏⵓⵃ, ⴰⵏⵎⴰⵍⴰ ⴰⵙⴰⴱⴰⴱ ⵉⵙ ⵙⵙⴻⵏⵜⵉ ⵔⴱⴱⵉ ⴰⵣⵎⵣ ⵏ ⵓⵎⴰⵔⵓ ⵏ ⵜⵓⴱⴱⴰ ⵅⴼ ⴰⵎⴰⴹⴰⵍ ⵏ ⵡⴰⴷ ⵏ ⵜⴼⵍⵍⴰⵡⵜ, ⴷ ⴰⵙ ⵜⵉⵙⵉⵔⴰ ⵏ ⵓⵎⴷⴰⵏ ⵜⵜⵓⵖⴰⵍⵏⵜ ⴷ ⴰⴽⴽⵯ ⴰⵣⵎⴻⵣ. ⵜⴰⴱⵉⴱⵍⵉⵢⵜ ⵜⵙⴰⵡⴰⵍ ⵅⴼ ⵜⴰⵎⵓⵏⵉ ⵙ ⵓⴳⴳⵓⴳ ⵏ ⵉⴱⵔⵉⴷⵏ, ⵢⴰⵏ ⴳⵉⵙⵏ ⴷ ⴰⴷ ⵡⴰⵍⵉⵏ “ⵜⵉⵜ ⵙ ⵜⵉⵜ.” ⵎⴰ ⵣⵎⵎⴻⵔⵏ ⵙⵉⵏ ⴰⴷ ⵎⵓⵏⵏ ⴰⴽⴷⴷ ⵎⴰ ⵓⵔ ⵎⵙⴰⵙⴰⵏ?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Ammas obboloota, maqaa Gooftaa keenya Yesuus Kiristoosiin isin nan kadhadha; hundinuu waan tokko akka dubbattan, gidduu keessanittis qoqqoodamni akka hin jirre; garuu yaada tokkoo fi murtii tokkoon guutummaatti walitti akka qabamtan. 1 Qorontos 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Yeroo Waaqayyo murtii mootummaa Nimirood irratti afaan isaanii walitti dhiphise, inni kun akka agarsiisutti, dhiphina sana dura hundi isaanii tokkummaa keessa turan; kanaafis hundi isaanii amala tokko turan; amalli sunis amantii hojii nama irratti hundaaʼe ture—warra boqonnaa isuma sana keessatti Abrahaamiin bakka buʼamanii mulʼatan irraa faallaa. Sheem bara Nimirood keessatti lubbuu amanamtuu ture. Barreessitoonni seenaa Sheem isa Nimirood, jallataa humna qabeessa Gooftaa duratti taʼe, ajjeese jedhaniiru. Yaadni ijoo sun yaada barreessitoota seenaa malee iyyuu ni dhaabata; jechuunis Sheem nama kakuu ti; inni dhiiga isaa Noh, nama kakuu taʼe irraa hordofa; Noh immoo dhiiga isaa Seet, nama kakuu biraa taʼe irraa duubatti hordofa; inni obboleessa isaa Abeel, nama kakuu biraa kan sanyii kallattiidhaan Addaam irraa dhufe, bakka buʼuuf seenaa kakuu keessatti dhufe.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Uumama Kudha Tokkooffaan kudha Cristosii fi Seexanaa gidduutti godhamu dha; kunis haala kakuu jireenyaa fi kakuu duʼaa keessatti dhiyaata. Nimrood adamsaa guddaa fuula Waaqayyoo duratti taʼe bakka buʼa; inni waldaa hordoftoota baayʼee qabdu bakka buʼaatii. Abraam garuu, karaa Sheemitiin, waldaa hordoftoota muraasa qofa qabdu bakka buʼa. Yeroo Nimrood gamoo isaa ijaaraa turetti Sheem namicha kakuu ture; garuu kakuuleen lamaan boqonnaa kudha tokkoffaa keessatti Sheemii fi Nimroodiin utuu hin taʼin, Nimroodii fi Abraamiin bakka buʼamu. Phaawulos seera raajii kana ifatti adda baasa.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Melkisedeqiin kun Mootii Saalem, lubni Waaqa Isa Hundaa’olii, isa Abrahaam erga inni mootota ajjeesee deebi’ee dhufutti isa argatee isa eebbise sanaa dha; isa kanaafis Abrahaam waan hundumaa keessaa harka kudhan keessaa tokko kenne; hiikaan maqaa isaa duraan “Mootii qajeelummaa” jechuu dha; ergasii immoo “Mootii Saalem” kan ta’e, jechuunis “Mootii nagaa” dha; abbaa malee, haadha malee, sanyii dhalootaa malee, jalqaba guyyaawwanis ta’e dhuma jireenyaa kan hin qabne; garuu Ilma Waaqaa fakkaatee, yeroo hundumaa luba ta’ee jiraata. Egaa, namichi kun hammam guddaa akka ture yaadaa ilaalaa; hanga abbaa warra keenya Abrahaam illee boojuu keessaa harka kudhan keessaa tokko isaaf kenneetti.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Dhugumaas ilmaan Leewwii keessaa warri hojii lubummaa fudhatan akka seeraatti sabicha irraa kudhan keessaa tokko fudhachuuf ajaja qabu; jechuunis obboloota isaanii irraa, isaanii illee mudhii Abrahaam keessaa kan ba’an ta’us.

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Garuu inni sanyii isaanii keessaa lakkaaʼamu miti sun, Abrahaam irraa kudhan keessaa tokko fudhate; isa abdiiwwan qabu immoo eebbise. Mormiin tokko illee malee, inni xiqqaan isa guddaadhaan eebbifama. Asitti namoonni duʼan kudhan keessaa tokko fudhatu; achitti garuu inni jiraachaa akka taʼe ragaan itti baʼu isa sanaan fudhatama. Akkuman jechuun dandaʼutti, Lewwiinis inni kudhan keessaa tokko fudhatu, Abrahaamiin kudhan keessaa tokko kenneera. Inni yeroo Malkiiseedeeq isa qunnametti, amma illee mudhii abbaa isaa keessa ture. Ibroota 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

በመልከጼዴቅ ርእስ ውስጥ ብዙ የአሁኑ እውነት አለ፤ ነገር ግን እኔ በቀላሉ የምገልጸው ጳውሎስ የቃል ኪዳን ሰዎች ትንቢታዊ ባሕርያትን በቀጥታ እንደሚያስተምር መሆኑን ብቻ ነው፤ እና በዚህ ማለቴ፣ በተነሣሣ ምስክርነት ውስጥ ያሉ ወንዶችና ሴቶች፣ የመጽሐፍ ቅዱሳዊ ምስክርነታቸው በሰው ልጆች ጋር ባለው የእግዚአብሔር የቃል ኪዳን ትንቢታዊ መስመር ውስጥ የመንገድ ምልክት የሚለይ ነው የምለው። ጳውሎስ፣ የሌዋውያን ክህነት በሲና ከመመሥረቱ በፊት የኖረው መልከጼዴቅ፣ ስለዚህም የሌዋውያን ክህነት ከመኖሩ ከአራት መቶ ዓመታት በላይ በፊት የኖረ፣ ከሌዊ አሥራትን እንደ ተቀበለ ያስተምራል። በሌዋውያን ክህነት ውስጥ ለመሆን፣ ከሌዊ የደም ዘር መውረድህን ማረጋገጥ የሚችል ሌዋዊ መሆን ነበረብህ። መልከጼዴቅ ግን ዘሩ ከሌዊ መስመር መሆኑን ሊያሳይ አይችልም ነበር፤ ምክንያቱም ሌዊ ገና አልተወለደም ነበር።

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Sarara raajii Waaqayyo Addaamii fi Hewaan wajjin gale bakka bu’u dhugumaan kakuu lama dha. Tokkoffaan kakuu jireenyaa, qormaata salphaa tokko wajjin ture. Erga kufaatii fi qormaanni sun kufee booddee, kakuu itti aanu uffata kennuuf dhiiga hoolaa tokko of keessatti hammate. Sana booddee immoo kakuu Waaqayyo ilmaan namootaa wajjin gale, kan qilleensa roobaatiin, Nohiifi waaqeffannaa iddoo aarsaatiin bakka bu’e, ture. Sana booddee immoo Seera Uumamaa boqonnaa kudha tokkoffaa keessatti kakuu Waaqayyo saba filatame tokko wajjin gale, kan isaan Ibraawota jedhaman, jalqabe. Seenaawwan sana hunda keessatti namoonni Macaafa Qulqulluu keessaa dubbataman dhiironnis dubartoonnis namoota kakuu ti.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

Uumama keessaa boqonnaa kudha tokkoffaatti, jalqabbii kakuu jireenyaa saba filatamaa wajjin taasifame ni ibsama; innis achuma Nimrood kakuu duʼaa hundeessu bakka, akkuma xuubii fi dhoqqee wal qabsiisuun bakka buʼameetti, ni ibsama; kunis dhagaa hin qaramin fi dhoqqee wal qabsiisuun ala taʼuu isaatiin iddoo aarsaa bakka buʼeef fakkeenya sobaa ture. Obboleettiin White akka nu beeksiftetti, iddoo aarsaan Kiristoosin bakka buʼa; kanaafuu amantiin Nimrood, kan amantii sobaa taʼe, Kiristoos sobaa tokko bakka buʼa.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Innis waliif, “Kottaa, mee eela haa tolchinu, akka gaariittis haa gubnu.” Isaanis dhagaa iddoo eelaa qabaniiru; supheenis iddoo dhoqqee walqabsiiftuutti itti fayyadaman. Uumama 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Yoo ati yoo, me dhagaa naaf ijaartte, dhagaa murame irraa isa hin ijaarin; sababni isaas, yoo ati irratti meeshaa kee ol kaasite, isa xureessiteerta. Ba’uu 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Nu sacred fi kan adda walitti makuu irraa balaa keessa jirra. Ibidda qulqulluun Waaqayyo biraa dhufu hojii keenya keessatti fayyadamuu qabna. Iddoon aarsaa inni dhugaan Kiristoos dha; ibiddi inni dhugaan Hafuura Qulqulluu dha. Inni kun kaka’umsa keenya dha. Namni tokko Hafuura Qulqulluun yoo isa geggeessee fi qajeelche qofa gorsaa amanamaa ta’a. Yoo nu Waaqayyoo fi warra Inni filate irraa gorree iddoo aarsaa alagaa biraatti gaafachuuf deemne, akka hojii keenyaatti deebii arganna.” Selected Messages, book 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Dhugaawwan biroo keessaa, barumsi tokko inni raajii ahaan Seera Uumamaa boqonnaa kudha tokko irraa argamu, inni jalqaba sarara raajii tokkoo akka taʼe agarsiisa. Lolaan bara Nohi keessatti addaan-bahiinsa raajii agarsiisa. Nohi dooniidhaa yeroo baʼe keessaa, karaa mootummaa waaqeffannaa haaraan jiraachuu qaba ture; akkasumas karaan waaqeffannaa yeroo hundumaa gosoota waaqeffattootaa lama ni uuma, akkuma seenaa Qaaʼiin fi Abeel keessatti ibsameetti. Seera Uumamaa boqonnaa kudha tokko addunyaa haaraa dha; seenaa jalqabaa qabuunis seenaa dhumaa tiif buʼuura taʼu ni dandaʼa, yeroo ummanni kakuu guyyaa dhumaa Waaqayyoo hojjettoota saʼaatii kudha tokkoffaa Seera Dilbataa yeroo rakkinaatti Baabilon keessaa waamanitti. Nimrood yeroo rakkina Seera Dilbataa sana keessa nama cubbuu ti; Sheem immoo, inni Abrahaam taʼe, yeroo rakkina sanauma keessatti nama Waaqayyoo dha. Tamsaʼinni fi walitti-dhufeenyi afaanii Seera Uumamaa boqonnaa kudha tokko keessatti ibsame, Nohi dooniidhaa baʼe irraa yeroo gabaabaa booddee jalqabe. Mata-dureen boqonnaa kudha tokkoo kakuuwwan lamaan dha; seenaanis xumura isaa kan gaʼu yeroo tarkaanfiin sadaffaan kakuu Abrahaam boqonnaa digdamii lama keessatti ibsametti.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Boqonnaa kudha tokkoo seenaan alfaa sanyii Abrahaam isa boqonnaa digdamii lama keessatti seenaa omeegaa gaʼuudha. Seenaa jalqabaa Baabel isa Nimroodii fi seenaa xumuraa aarsaa Yisihaaq dhiʼeessuu, lamaan isaanii iyyuu murtii dhumaa ilmaan namaa irratti raawwatamu bakka buʼu. Sararri sun gamoo Nimrood irraa jalqabee hanga aarsaa Yisihaaqitti dheerata; sararri sunis aarsaawwan wal faallessan lama keessatti xumurama. Aarsaan Nimrood murtii hojii raawwachiisaa Waaqayyoo ni fudhata; murtiin Abrahaam immoo eebba Waaqayyoo ni fudhata. Nimrood alfaa boqonnaa kudha tokkoo ti; Abrahaam immoo omeegaa boqonnaa digdamii lamaa ti. Omeegaan yeroo hundumaa caalaadha, akka qubee Ibrootaa irratti hundaaʼuun yoo xiqqaate yeroo digdamii lama; humni afaanota wal jechuun walitti makuu fi saboota gara garaatti facaasan keessatti mulʼate, humna fannoo irraa baayʼee ni caalame. Gamoon Nimrood Tuwaroota Lamaan 9/11 bakka buʼa; aarsaan Yisihaaq immoo seera Dilbataa bakka buʼa.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Namni kakuu ummata filatamte wajjin wal-qabatu mallattoo lakkoofsa kudha tokkoon jalqaba; mallattoo lakkoofsa digdamii lamaanis xumurama. Namni sun seenaa alfaa Nimrood keessatti, akkasumas seenaa omeegaa Abrahaam keessatti, yeroo carraan araaraa cufamutti xumurama. Seenaa Nimroodii fi Abrahaam mataan isaa macaafa jalqabaa Macaafa Qulqulluu keessatti dhihaateera; innis halluu badiisa bishaan keessaa Noohiitiin dhiheenyaatti raawwatame irraa haftee walitti qabuu keessatti kaa’ameera. Macaafa jalqabaa Macaafa Qulqulluu keessatti fakkeenyi kakuu lamaanii, dhugaa baatota lama ta’uun, sarara boqonnaa kudha tokkoo irraa kaasee hamma digdamii lamaatti cufa carraa araaraa ibsa.

> 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 22:11.

> Namni jal’inaan in jal’inaanumaa haa itti fufu; namni xuraa’e immoo xuraa’ummaa isaa haa itti fufu; namni qajeelaan qajeelummaa isaa haa itti fufu; namni qulqulluunis qulqullummaa isaa haa itti fufu. Mul’ata Yohaannis 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

ንምሮድ ገና ዓመፀኛና ርኩስ ነው፤ አብርሃምም ገና ጻድቅና ቅዱስ ነው፤ ይህም በዘፍጥረት 11–22 አልፋ ውስጥ እንደተለየ እንዲሁም በራእይ 22፥11 ኦሜጋ ውስጥ ነው። የምሕረት ዘመን ከመዘጋቱ በፊት፣ በቁጥር 10 ውስጥ የዚህ መጽሐፍ ትንቢት ቃላት እንዳይታተሙ የሚያውጅ አዋጅ ይሰጣል። የምሕረት ዘመን ከመዘጋቱ በፊት፣ በሚቀጥለው ቁጥር ራሱ፣ በራእይ ውስጥ ሊፈታ የሚገባ አንድ ትንቢት ሊኖር ይገባል። ከአስራ አንደኛው ቁጥር ሁለት ቁጥሮች በኋላ፣ ክርስቶስ ያንን ትንቢት ለመፍታት ቁልፉን ይሰጣል።

> 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. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Innis naanniin, “Dubbii raajii macaafa kanaa hin cufin; yeroo sun dhiʼaateera. Namni jalʼaan amma illee jalʼaa haa taʼu; namni xuraaʼaanis amma illee xuraaʼaa haa taʼu; namni qajeelaan amma illee qajeelaa haa taʼu; namni qulqullaʼaanis amma illee qulqulluu haa taʼu. Kunoo, ani dafee nan dhufa; gatiin koos na wajjin jira, akka hojii isaa taʼe tokkoon tokkoon namaatiif kennuuf.”

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Anii Alfaa fi Oomeegaa dha, jalqabaa fi dhuma, isa jalqabaa fi isa mootummaa dha. Mul’ata 22:10–13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Boqonnaa digdama lamaffaa guutummaa Macaafa Qulqulluu keessaa boqonnaa Oomegaa ti; raajii Mul’ata keessatti cufamee jiru banuuf furtuun isaas, qajeelfama Kiristoos boqonnaa tokkoffaa Mul’ataa keessatti wantoota hunda caalaa adda baase sana dha. Boqonnaan tokkoffaa qubee jalqabaa alifbeetii Ibrootaa ti; boqonnaan digdama lamaffaan immoo isa dhumaa dha. Keeyyata sagal irraa hamma kudha tokkootti boqonnaa tokkoffaa keessatti, Yohaannis of beeksisa; akkasumas Kiristoosiin Alfaa fi Oomegaa akka ta’e adda baasa.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> Ani Yohaannis, inni obboleessa keessan, dhiphina keessatti, mootummaa keessatti, obsaa Yesuus Kiristoos keessattis hirmaataa taʼe, dubbii Waaqayyootiifii dhugaa ba’umsa Yesuus Kiristoosiif jedhee odoola Phaaximos jedhamtu irraan ture. Guyyaa Gooftaa keessa Hafuura keessa nan ture; sagalee guddaa akka sagalee malakataa duuba koo irraa nan dhagaʼe; innis, Ani Alfaa fi Oomegaa, isa jalqabaa fi isa dhumaa dha; ati waan argitu kitaaba keessatti barreessiitii waldoota torban Aasiyaa keessa jiranitti ergi; jechuunis Ephesoositti, Simiirnaatti, Phergaamoozitti, Tiyaatiraatti, Saardiisitti, Filadelfiyaatti, fi Laa’odiiqiyaa’atti. Mul’ata Yohaannis 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

Lakkoofsa kudha tokko keessatti, Yohaannis Phaxmox irra jira; garuu lakkoofsa kudha lama keessatti inni garagalee ilaala, achii kaasees inni qulqulluu iddoo waaqa keessaa keessa jira. Kanaafuu, lakkoofsota 9/11 keessatti, nuti dhugaa-baatummaa Yohaannisiin argina; kunis Yesusin Alfaa fi Oomeegaa akka taʼe addaan baasa, waan Yesus duraanuu lakkoofsa 8 keessatti ofii isaa irratti ibse dha:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> Ani Alfaafi Oomegaadha, jalqabaa fi dhumaadha, jedha Gooftaan; inni jiru, inni ture, inni dhufuuf jirus, Hundumaa Danda’uudha. Mul’ata Yohaannis 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

Lakkoofsa saddeeti keessatti, Yohaannis waan Kiristoos ofii isaa waa’ee ofii Isaa dubbate barreessaa jira. Lakkoofsa sagal irraa hamma kudha tokkootti immoo, Yohaannis waa’ee ofii isaa dubbachaa jira. Kunis lakkoofsota kudha tokko jalqabaa keessatti dhuga-baatota lama kan Kiristoosin Alfaa fi Oomeegaa taʼuu isaanii ibsan bakka buʼa. Lakkoofsota sagal irraa hamma kudha tokkootti kutaa yaadaa of dandaʼe qabu. Boqonnaa guutuu wajjin walitti hidhatanii yoo taʼan iyyuu, lakkoofsota kanneen keessatti Yohaannis waa’ee ofii isaa dubbachaa jira; yeroo lakkoofsota afur irraa hamma saddeetiitti garuu, Yohaannis waaqayyummaa isa guutuu bakka buʼee waldoota Isaa dubbachaa jira. Lakkoofsi afur kutaa yaadaa tokko jalqaba; inniis lakkoofsa saddeeti irratti xumurama. Kunis amala banuu Kiristoos, isa turee fi jiru, ammas dhufuuf jiru, kan lakkoofsa afur keessatti ibsamee achiis deebiʼee lakkoofsa saddeeti keessatti ibsameen beekama.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Yohaannis gara waldoota kiristaanaa torban Eeshiyaa keessa jiranitti: Isa jiru, isa ture, isa dhufuuf jirus irraa; Hafuurota torban teessoo mootummaa isaa dura jiran irraa; akkasumas Yesus Kiristoos irraa, inni dhugaa baatuu amanamaa, keessaa du’aniif mootummaa jalqabaa irraa kan ka’e, mootota lafaas irratti Bulchaa ta’e irraa, ayyaanni fi nagaan isiniif haa ta’u. Isa nu jaallateef, dhiiga mataa isaatiin cubbuu keenya irraa nu dhiqee, mootummaa fi luboota Godaatti, jechuunis Abbaa isaatti, nu taasiseef; isaaf ulfinnii fi mootummaa baraa hamma bara baraatti haa ta’u. Ameen. Kunoo, inni duumessa wajjin dhufaa jira; iji hundinuu isa ni arga, warri isa waraananis akkasuma; sabni lafa irra jiru hundinuus isa irraa kan ka’e ni boo’a. Eeyyee, Ameen.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> އަހަރެން އަލްފާ އާއި އޯމެގާ އެވެ، ފެށުމާއި ނިމުމެވެ، ރައްބު ވިދާޅުވެއެވެ، ހުރިވަނީ، އޮތްވަނީ، އަދި އަންނަވަނީ އެއްޗެވެ، ހުރިހާ ބާރުވެރި އެކަލާނގެ. މުކާޝަފާ 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Boqonnaan jalqabaa keessaa lakkoofsonni sadii jalqabaa mul’ata Yesuus Kiristoos dhiyeessu; innis yeroo balballi qorumsaa cufamuu ga’u dura banama, sababiin isaas lakkoofsi sadii, “yeroon dhihaateera” jedha. “Yeroon dhihaateera” jechuun ibsa walfakkaataa lakkoofsa kudhanii, boqonnaa digdamii lama keessaa, “waan dubbatame raajii macaafa kanaa hin cufin, yeroon dhihaateeraatii” jedhu sana dha. Raajiin banamu immoo Mul’ata Yesuus Kiristoos ti.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

ପଦ ଚାରିରେ ମୁଦ୍ରା ଖୋଲା ଆରମ୍ଭ ହୁଏ, ଏବଂ ପଦ ଚାରି “ମୁଁ ଯୋହନ” ବୋଲି ଯୋହନଙ୍କ ସାକ୍ଷ୍ୟ ସହିତ ଆରମ୍ଭ ହୁଏ; ପରେ ପଦ ଆଠରେ ଖ୍ରୀଷ୍ଟ ସ୍ୱୟଂ ନିଜକୁ ପରିଚୟ କରାନ୍ତି। ଏହି ପାଞ୍ଚ ପଦର ପ୍ରଥମ ଅଂଶରେ ଜଣେ ମାନବୀୟ ସାକ୍ଷୀ ଅଛନ୍ତି, ଏବଂ ଶେଷରେ ଜଣେ ଦିବ୍ୟ ସାକ୍ଷୀ ଅଛନ୍ତି। ପଦ ଚାରି ସ୍ୱର୍ଗୀୟ ପିତାଙ୍କୁ “ଯିଏ ଅଛନ୍ତି, ଯିଏ ଥିଲେ, ଏବଂ ଯିଏ ଆସିବାକୁ ଅଛନ୍ତି” ବୋଲି ପରିଚୟ କରେ। ପଦ ଆଠ ଖ୍ରୀଷ୍ଟଙ୍କୁ “ଯିଏ ଅଛନ୍ତି, ଯିଏ ଥିଲେ, ଏବଂ ଯିଏ ଆସିବାକୁ ଅଛନ୍ତି” ବୋଲି ପରିଚୟ କରେ।

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Yesus Kiristoos Mulʼata isaa hiikuuf furtuun ijoo seera alfa fi omeegaati. Akkuma inni Isa jalqabaa fi isa dhumaa taʼeetti, Kiristoos darbe keessa akkuma ture, gara fuulduraattis akkuma taʼu, yeroo ammaa keessattis jira. Dhugaan Yesusii fi Abbaan lamaan isaanii iyyuu Waaqa isa ture, isa jiru, isa dhufuuf jirus taʼuun isaanii, Kiristoos akka Alfaa fi Oomeegaa taʼe dhiheessuun biraa dha. Inni Alfaa fi Oomeegaa, Isa Jalqabaa fi Isa Dhumaa, Jalqabaa fi Xumura; jalqaba keessas ture, xumura keessattis ni taʼa. “Furtuuleen” mootummaa, kan waldaa Qisaariyaa Filiphoositti kennaman, isa “furtuu” Eliyaaqiimitti gatiittii isaa irra kaaʼame sanuma dha (Isaayaas 22:22). Kitaaba Mulʼataa keessatti alfa jechuun boqonnaa tokko, omeega jechuun boqonnaa digdamii lama; kanaafuu qubee Ibrootaa guutuu boqonnaalee Mulʼataa keessatti argina. Boqonnaan kudha sadii fincila Yunaayitid Isteetisii fi sana booddee addunyaa guutuu bakka buʼa. Boqonnaan tokko Kiristoosin akka Alfaa fi Oomeegaa dhiheessa; boqonnaan digdamii lamas dhugaa isuma kana beeksisa, garuu hiikama irraa hiikamuun boqonnaa tokko keessatti eerame wajjin walqabsiisee. Boqonnaaleen tokko, kudha sadii, fi digdamii lama, qubeelee Ibrootaa sadii kan walitti dhufanii jecha “dhugaa” jedhu uumaniidha bakka buʼu.

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

ମାଥିଉଙ୍କ ତେଇଶତମ ଅଧ୍ୟାୟରେ ଯୀଶୁ ଫରିଶୀ ଓ ସଦୂକୀମାନଙ୍କ ଉପରେ ଆଠଟି ହାୟ ଘୋଷଣା କରିଛନ୍ତି। ବାଇଶତମ ଅଧ୍ୟାୟର ଶେଷ ପଦ୍ୟରେ ଖ୍ରୀଷ୍ଟଙ୍କର ତର୍କପ୍ରିୟ ଯିହୂଦୀମାନଙ୍କ ସହିତ ଆଲୋଚନା ଦାଉଦଙ୍କ ଗୁଢ଼ତତ୍ତ୍ୱରେ ସମାପ୍ତ ହେଲା; ଏମିତି ଗୋଟିଏ ଗୁଢ଼ତତ୍ତ୍ୱ, ଯାହା କେବଳ ଆଲ୍ଫା ଓ ଓମେଗାର ସିଦ୍ଧାନ୍ତକୁ ବୁଝିଲେ ମାତ୍ର ସମାଧାନ ହୋଇପାରେ।

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

> Yeroo Fariisonni walitti qabamanii turanitti, Yesuus isaaniin, “Isin waa’ee Kiristoos maal yaaddu? Inni ilma eenyuu ti?” jedhee gaafate.

> They say unto him, The Son of David.

> Isaaniin ilma Daawitii jedhanii isaaf jedhu.

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

> Inni akkana jedheen; Egaa Daawit akkamitti Hafuuraan isa “Gooftaa” jedhee waama, akkana jedhee: “Gooftaan Gooftaa koo keessaa, ‘Hamma ani diinota kee miila kee jala kaa’utti, harka koo mirgaa taa’i’ jedhe”? Egaa Daawit isa “Gooftaa” jedhee yoo waame, inni akkamitti ilma isaa ta’a?

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

> Namni tokko iyyuu isaaf dubbii tokko deebisuu hin dandeenye; guyyaa sanaa jalqabee immoo eenyu iyyuu isa gaafachuu siʼachi hin ijaajanne. Maatewos 22:41–46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Boqonnaa boqonnaa digdamii-lammaffaa mallattoo karaa seenaa kakuu tokko ni adda baasa. Ermiyaasis sarara dhugaa kana akkasumas ni ilaallata:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Dubbii Waaqayyoo gara Ermiyaasitti dhufe, akkana jedhee, Karra mana Waaqayyoo keessa dhaabadhu, achittis dubbii kana labsii; akkanas jedhi, Isin hundinuu warri Yihuudaa, warri karrawwan kanaan seentanii Waaqayyoon waaqeffachuuf dhufan, dubbii Waaqayyoo dhagaʼaa. Waaqayyo gooftaan maccaa, Waaqni Israaʼel, akkana jedha: Karaa keessanii fi hojii keessan sirreessaa; anis isin iddoo kana keessa akka jiraattan nan godha. Jechota sobaa, “Kun mana Waaqayyoo, mana Waaqayyoo, mana Waaqayyoo dha” jettanitti hin amaninaa.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Yoo isin dhugumaan karaa keessanii fi hojiiwwan keessan yoo fooyyessitan; namaa fi ollaa isaa gidduutti murtii haqaa yoo dhugumaan raawwattan; alagaa, ijoollee abbaa hin qabnee fi haadha manaa dhabeessa yoo hin cunqursine, iddoo kana keessattis dhiiga nama balleessaa hin qabnee yoo hin dhangalaasne, akkasumas badiisa ofii keessaniif waaqolii biraa duukaa yoo hin buune: ani isin akka lafa kana keessatti, biyya ani abbootii keessaniif kenne keessa, bara baraan jiraattan nan godha. Kunoo, isin dubbii sobaa, isa faayidaa hin qabne irratti ni amanattu. Hattuudhaa, nama ajjeesuu, ejja raawwachuu, sobaan kakachuu, Baaliif aarsaa ixaanaa gubuu, waaqolii biraa isin hin beekne duukaa buʼuu ni gootu; achiis mana kana keessatti, isa maqaa kootiin waamamu dura koo ni dhaabbattu, akkanas ni jettu, “Nu jibbina kana hundumaa hojjechuuf bilisa baafamneerra?”

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Manni kun maqaan kootiin waamamu kun ija keessanitti boolla hattotaa taʼeeraa? Kunoo, ani illee isa argeera, jedha Waaqayyo. Amma garuu gara iddoo koo isa Shiiloo keessa turetti, iddoo ani duraan maqaa koo keessatti kaa’etti dhaqaa; hammina saba koo Israa’el irraa kan ka’e waan ani isa irratti godhe ilaalaa.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Amma iminka isin hojii kana hundumaa hojjettaniif, jedha Waaqayyo, ani ganama barii ka’ee isinitti dubbadhe; isin garuu hin dhageenye; ani isin waame, isin garuu hin deebine; kanaafis mana kana, kan maqaan koo irratti waamamu, isa isin itti amanamtan, akkasumas iddoo ani isinii fi abbootii keessaniif kenne, akkuma Shiiloo irratti godhe sana irratti nan godha. Ani immoo akka obboloota keessan hundumaa, jechuun sanyii Efreem hundumaa, ari’ee fuula koo duraa baase sana, isin illee fuula koo duraa nan baasa. Kanaafuu saba kanaaf hin kadhatin; isaaniif iyyas taʼe kadhannaa ol hin fuudhin; ana birattis araara isaanii hin kadhatin; ani si hin dhaga’u. Ermiyaas 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

Ermiyaas akka Israa’el duriiif hin kadhanne ni himame; isaanis bakka irraa deebi’uun hin danda’amne ga’anii turan, akkuma Yihudoota mormitootaa dhuma boqonnaa digdamii lamaa irra jiranis. Yeroo Museen, (namni mootummaa kakuu ta’e) murtii Waaqayyo saba kakuu filatame balleessuuf kenneen dura dhaabate, Museen kadhannaan gidduu gale. Boqonnaa torbaffaa keessatti immoo Ermiyaas saba kakuu isauma sanaaf akka hin kadhanne ni himama. Seenaa raajii Shiiloo, yommuu cubbuun isaanii sadarkaa furmaata hin qabne ga’u, Waaqayyo saba kakuu filatame tokko akka tuffatu agarsiisa; kunis ragaa “sarara irratti sararaan” jedhu keessatti, akkuma lakkoofsa tokko keessatti ibsameetti, ni beekama.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> ኤፍሬም ከጣዖታት ጋር ተባብሮአል፤ ተወው። ሆሴዕ 4፥17።

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

Seenaa kakuu keessatti, bakka Waaqayyo hariiroo kakuu Isaa itti xumuru mallattoo addaa dha. Gabaasa Iyyaasuu fi Kaaleb kan qormaata kurnaffaa mallatteessu fudhachuu diduun fakkeenya biraa dha. Boqonnaawwan muraasa boodas Ermiyaasiif saba kanaaf akka hin kadhanne ni himame.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> ܗܵܕܹܐ ܐܸܠܵܐ ܠܵܐ ܨܲܠܹܐ ܐܲܢ݇ܬ ܒܘܼܬ ܐܵܗܵܐ ܥܲܡܵܐ، ܘܠܵܐ ܐܲܣܸܩ ܩܵܥܬܵܐ ܐܵܘ ܨܠܘܼܬܵܐ ܒܘܼܬܵܝܗ‌ܝ؛ ܣܵܒܵܒ ܐܵܢܵܐ ܠܵܐ ܫܵܡܥܹܢ ܠܗܘܿܢ ܒܥܸܕܵܢܵܐ ܕܩܵܥܹܝܢ ܠܝܼ ܡ̣ܢ ܐܘܼܠܨܵܢܗ‌ܘܿܢ. ܐܝܪܡܝܐ 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

شپږم فصل کې، د لاودیکیایانو د یکشنبې د قانون په وخت کې د خولې له لارې ایستل، لکه څنګه چې د شیلوه په سمبولیزم کې انځور شوی، دا څرګندوي چې هغه په نږدې راتلونکي کې «څه به وکړي».

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Kanaaf ani mana kana maqaa kootiin waamamu, isa isin itti amanamtanitti, iddoo ani isinii fi abbootii keessaniif kenneittis, akkuma ani Shiiloo irratti godhe sana nan godha. Ani ilmaan obboloota keessan hundumaa, jechuun sanyii Efreem guutuu, akkuman fuula koo duraa isaan ariʼe sana, isinis fuula koo duraa nan ariʼa. Kanaafuu saba kanaaf hin kadhatin; isaaniif iyya yookaan kadhannaa hin ol kaasina; ana birattis isaaniif hin araarsin; ani si hin dhagaʼu. Ermiyaas 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

Cutuulee kudha tokko keessatti, ajajni akka hin kadhanne jedhu waaʼee sodaachisummaa warra Laaʼodiiqeyaa, yeroo rakkinaa seera Dilbataa hordofee dhufutti of arganitti isaan irra gaʼuu dha. Sodaachisummaan isaan mudatu sun seenaa isaanii kakuu diduu isaanii keessatti kaaʼameera.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Dubbii kakuu kanaa dhagaʼaa; namoota Yihuudaa fi jiraattota Yerusaalemittis dubbadhaa; akkanas isaaniin jedhi,

> Thus saith the Lord God of Israel;

> Waaqayyo Gooftaan Israa'el akkana jedha;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Namichi kun namichi dubbii kakuu kanaa kan hin ajajamne haa ta’u; isa ani guyyaa ani isaanii biyya Gibxii keessaa, boolla ibiddaa sana keessaa baase sanatti abbootii keessan ajaje, jechuun, Sagalee koo dhaga’aa, waan ani isin ajaju hundumaa akka isaatti hojjedhaa; isinis saba koo ni taatu, anis Waaqa keessan nan ta’a; akka ani kakuu ani abbootii keessaniif kakadhe sana raawwadhuuf, biyya aannanii fi dammi itti yaa’u isaaniif kennuudhaaf, akkuma har’a kana jirutti.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> ତାହାପରେ ମୁଁ ଉତ୍ତର ଦେଇ କହିଲି, ଏମିତିହିଁ ହେଉ, ହେ ପ୍ରଭୁ। ତାହାପରେ ପ୍ରଭୁ ମୋତେ କହିଲେ,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Yihudaa magaalota hundumaa keessatti fi Yerusaalem daandiiwwan isaa keessatti dubbii kana hunda labsaa; akkana jedhaa: Jechoota kakuu kanaa dhaga’aa, isaanis raawwadhaa. Ani guyyaa ani biyya Gibxii keessaa abbootii keessan baase irraa jalqabee hamma har’aatti cimsinee isaan akeekkachiisaa ture, ganamaan ka’ee akeekkachiisaa, akkana jedhee: Sagalee koo dhaga’amaa. Garuu isaan hin dhaga’ne yookaan gurra isaanii hin kennine; tokkoon tokkoon isaanii yaada garaa isaanii hamaa sana keessatti deeman; kanaafuu dubbii kakuu kanaa hunda, isa ani akka isaan raawwatan ajaje, isaan irra nan fida; isaan garuu isa hin raawwanne.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Akkasumas Waaqayyo natti dubbate, “Yeroo kana namoota Yihudaa gidduutti fi jiraattota Yerusaalem gidduutti xaxaan argameera. Isaan gara hammina abbootii isaanii durii, warri dubbii koo dhaggeeffachuu didan sanaatti deebi’aniiru; isaan waaqota biraa tajaajiluuf duukaa bu’aniiru; mana Israa’elii fi mana Yihudaa kakuu koo isa ani abbootii isaanii wajjin gale cabsaniiru.”

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Kanaafuu akkana jedha Gooftaan: Kunoo, ani hamaa isaan irraa baqachuu hin dandeenye isaan irratti nan fida; isaan gara koo iyyaan iyyatan iyyuu, ani isaanii hin dhaggeeffadhu. Sana booda magaalonni Yihudaa fi jiraattonni Yerusaalem dhaqanii waaqota isaanii, warra isaaniif ixaana aarsanitti ni iyyatu; garuu yeroo rakkina isaanii keessatti isaan matumaa hin oolchan. Yaa Yihudaa, akkuma baay’ina magaalota keetii waaqotni kee ta’an; akkuma baay’ina daandiiwwan Yerusaalemitti immoo isin waan qaanessaa sanaaf iddoowwan aarsaa dhaabattan, jechuunis Ba’aaliif ixaana aarsuuf iddoowwan aarsaa.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Kanaafuu ati saba kanaaf hin kadhatin; isaaniif iyya yookaan kadhannaa hin ol kaasin; yeroo rakkina isaanii keessatti gara koo iyyaan na waammatan ani isaan hin dhaga’u. Ermiyaas 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

୧ ଲକ୍ଷ ଚୌଳିଶ ହଜାରଙ୍କ ମଧ୍ୟରେ ରହିବା ପାଇଁ ପ୍ରାର୍ଥୀମାନଙ୍କର ପୁନରୁତ୍ଥାନ ପ୍ରକାଶିତ ବାକ୍ୟ 11:11 ରେ ଚିହ୍ନିତ ହୋଇଛି; ଏବଂ ସେମାନଙ୍କର ଅନ୍ତିମ ସମାଗମ ଯିଶାୟା 11:11 ରେ ଚିହ୍ନିତ ହୋଇଛି; ଏବଂ ଅଜଗର, ପଶୁ ଓ ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ବକ୍ତାଙ୍କର ବାହ୍ୟ ଶ୍ରେଣୀ ଦାନିଏଲ 11:11 ରେ ଚିହ୍ନିତ ହୋଇଛି; ରବିବାର ଆଇନ ସମ୍ବନ୍ଧୀୟ କୁଷମାନଙ୍କର ବିଚାର ଯିହିଜ୍କେଲ 11:11 ରେ ଚିହ୍ନିତ ହୋଇଛି ଏବଂ ମୂର୍ଖ କୁମାରୀମାନଙ୍କ ଉପରେ ଆସୁଥିବା ଦଣ୍ଡ ଓ ଭୟ ଯିରେମିୟା 11:11 ରେ ଚିହ୍ନିତ ହୋଇଛି।

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

namoonni kanaaf akka hin kadhanne ajajamuun mallattoo daandii caqasoota dhumaa Maatewos boqonnaa digdamii lama keessatti argamudha; boqonnaan digdamii sadii immoo Adevantizimii irratti “wayyoo” saddeet adda baasa. Boqonnaan digdamii sadii jechuun yookaan Onkoloolessa 22, 1844 ti, yookaan immoo seera Dilbataati. Mallattooleen daandii lamaan sun guutamuu gaaʼelaa ti; gaaʼelli immoo misirrittii fi abbaa warraa gidduutti kan taʼu, isaanis foon tokko taʼanii walitti dhufu. Xumuri gaaʼelaa araara, yookaan “tokko taʼuu” argisiisa. Namni bifa Waaqayyootiin uumame, Inniis dhiiraa fi dubartii uume. Ilmaan isaanii kroomoosoomii digdamii sadii dhiiricha irraa fi digdamii sadii dubartittii irraa fudhatamaniin bakka buʼu. Walitti isaanii kroomoosoomii afurtamii jahan mana qulqullummaa ni ijaaru. Nama dhuunfaa hundi mana qulqullummaa dha; “isin mana qulqullummaa Gooftaa akka taatan hin beektanii ree?”

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Fuuldurriin gaaʼelli yeroo lamaan tokko taʼan, walitti dhufeenya mana qulqullummaa lamaa kan lakkoofsi isaanii digdamii sadii taʼeeti; isaanis mana qulqullummaa tokko kan afurtamii jahaa taʼu uumu. Kiristoos isa mana qulqullummaa ijaaru dha; innis waldaa Isaa akka mana qulqullummaa dubartii, isa mana qulqullummaa dhiiraa Isaa wajjin tokkoomuuf ijaara. Walitti hidhamiinsi sun yeroo mana qulqullummaa namaa Kutaa Hundumaa Irra Qulqulluu mana qulqullummaa Waaqayyoo keessatti Waaqa waliin walitti makamu dha. “Digdamii sadii” mallattoo chaappaa namoota dhibba afurtamii afur kuma afurii fi afurtamii afurii ti; hojii sunis dhuma raajii waggaa kuma lamaa fi dhibba sadii irratti jalqabe. Maatewos digdamii sadiin labsii Laaʼodiiqeyaa Adventistoota Guyyaa Torbaffaa irratti baʼe dha; isaanis sob-doʼaa namoota dhibba afurtamii afur kuma afurii fi afurtamii afurii ti.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

እቶም ሚእትን ኣርብዓን ኣርባዕተን ሽሕ፡ እቲ ካብ ሸውዓተ ዝኾነ ሻምናይ እዮም፤ እቶም ብሻምናይ መዓልቲ ዝተንስኡ እውን እዮም፤ እቶም ሸሞንተ ነፍሳት ኣብ መርከብ ኖህ ዘነበሩ እዮም፤ እቶም ሸሞንተ ዘርኢ ሴት እዮም፤ እቲ ኣብ ግንባሮም ዘሎ ማሕተም ድማ ብግዝረት ዝተመሰለ ነበረ፣ እዚ ድማ ብሻምናይ መዓልቲ ይፍጸም ነበረ። ንሳቶም እቶም ካህናት እዮም ንኣገልግሎት ብሻምናይ መዓልቲ ዝተቐብኡ፤ እቲ ኣብ ምዕራፍ ዕስራን ሰለስተን ኣብ ኣድቨንቲዝም ዝተነግረ ሸሞንተ ወዮታት ድማ፡ ኣንጻር እቲ ሓሶት ሻምናይ ዝተኣወጀ መግለጺ እዩ።

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Labsii yeroo dubraawwan wallaaltota irratti dubbatame, lakkoofsa dhumaa boqonnaa digdamii lama keessatti mallattoon saba Waaqayyoo kaaʼamuu dura ni dhufa. Boqonnaan digdamii lamaa boqonnaa digdamii lamaan Seera Uumamaa keessatti argamu waliin wal-sima; sababiin isaas kitaabni jalqabaa Kakuu Moofaa kitaaba jalqabaa Kakuu Haaraa fakkeenyaan agarsiisa. Giddugala sarara raajii Maatewos boqonnaa kudha tokko irraa jalqabee hamma boqonnaa digdamii lamaan, boqonnaawwan kudha lama bakka buʼan keessatti, boqonnaan jahaffaan isaanii boqonnaa kudha jaha dha; achittis maqaan Simoon Barjonaa gara Pheexiroositti jijjiirame.

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

> Anis siif jedhas, Ati Phexiroos; anii kattaa kana irratti waldaa koo nan ijaara; karrawwan siʼoolis ishee irratti humna hin qabaatan. Maatewos 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

Maatewos boqonnaa kudha tokkoo hamma digdamii lamaatti lakkoofsonni 459 jiru. Lakkoofsi giddugaleessaa lakkoofsa kudha torbaa, kan boqonnaa kudha jahaati; garuu lakkoofsi sun lakkoofsota kudha saddeetii fi kudha sagaliirraa addaan baafamuu hin danda’u, sababiin isaas isaan ibsa tokko dha.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yesus deebisee isatti akkana jedhe; “Yaa Simoon BaarYoonaa, ati eebbifamteetta; kun siif kan mul’ise foonii fi dhiigni miti, garuu Abbaan koo kan samii keessa jiru. Anis siinan jedhu, ati Pheexiroos; dhagaa kana irrattis waldaa koo nan ijaara; karrawwan si’oolis ishee irratti injifannoo hin argatan. Ani furtuu mootummaa mootummaa samii siifan kenna; waan ati lafa irratti hiitu hundi samii keessatti ni hidhamta; waan ati lafa irratti hiiktu hundi samii keessatti ni hiikama.” Maatewos 16:17–19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

በምዕራፍ አሥራ አንድ እስከ ሃያ ሁለት መካከል ያለው ትክክለኛ ማዕከል ለክርስትና መሠረታዊ የቃል ኪዳን መግለጫ ነው። በዚያ መግለጫ ውስጥ የስምዖን ስም ወደ ጴጥሮስ ይለወጣል፤ ይህም፣ እያንዳንዱ የእንግሊዝኛ ፊደል ያለውን የቁጥር ቦታ በመተግበር፣ ለምሳሌ “a” አንድ እንደሆነ እና “z” ሃያ ስድስት እንደሆነ፣ “p” 16 እንደሆነ፣ “e” 5 እንደሆነ፣ “t” 20 እንደሆነ፣ ሌላው “e” 5 እንደሆነ እና “r” 18 እንደሆነ ታገኛለህ። 16 × 5 × 20 × 5 × 18 በማባዛት 144,000 ይሆናል፤ እና የጴጥሮስ ስም መለወጥ፣ የቃል ኪዳን ግንኙነት ምልክት እንደሆነ የሚያሳየው ማጣቀሻ፣ በምዕራፍ 16 ቁጥር 18 ውስጥ ይገኛል፤ የጴጥሮስ የመጀመሪያ ፊደል ቁጥር 16 ሲሆን የመጨረሻው ፊደል ቁጥር 18 ነው። ይህ ሁሉ በአሥራ ሁለት ምዕራፎች ማዕከል ውስጥ ነው፤ እነዚህም በአሥራ አንድ ምልክት የሚጀምሩ እና በሃያ ሁለት ምልክት የሚያበቁ ናቸው።

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

መስመሩ እዚህ ዘፍጥረት ምዕራፍ አስራ አንድ እስከ ሃያ ሁለት ድረስም ይገኛል፤ በዚያም መስመር ውስጥ 305 ጥቅሶች አሉ፣ ይህም ምዕራፍ አስራ ሰባትን እና ቁጥር አስራ አንድን የዚያ መስመር ማዕከል እንደሆነ ያመለክታል። ይህ የብሉይ ኪዳን የመጀመሪያው መጽሐፍ አስራ ሁለት ምዕራፎች ያሉት መስመር ከአብርሃም ጋር ያለውን ኪዳን ይለያል፤ በተመሳሳይም በአዲስ ኪዳን የመጀመሪያው መጽሐፍ በእነዚያው ምዕራፎች ውስጥ ከኦሜጋ መስመር ጋር የሚገናኝ የአልፋ መስመርን ይወክላል። በማቴዎስ ያለው የኦሜጋ መስመር ማዕከል በእሑድ ሕግ ጊዜ ከፍ ብሎ የሚቆም የኪዳኑ ምልክት የሆኑት መቶ አርባ አራት ሺህ ሰዎች ያላቸውን የኪዳን ግንኙነት ከፍተኛ ደረጃ ያመለክታል። የዘፍጥረት መስመር ማዕከላዊ ጥቅስ ማዕከላዊ ጥቅሱን ብቻ ሳይሆን፣ ከአብርሃም ጋር ያለውን ሦስት እጥፍ ኪዳን ሁለተኛውን ወይም መካከለኛውን ደረጃ እንዲሁም በእኩል አስፈላጊነት የኪዳኑን ምልክት ያመለክታል።

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Kana akka foon duraa keessan ni qaxxamuruu qabdu; innis ani fi isin gidduutti mallattoo kakuu taʼa. Uumama 17:11.

We will continue these things in the next article.

Mata-duree itti aanu keessatti wantoota kana itti fufna.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Ergasii inni biyyoo fi xurii, faaya sobaa fi saantima sobaa haxaawaa turetti, isaan hundinuu akka duumessaatti ol ka’anii foddaa keessaa ba’an; qilleensinis isaan fuudhee deeme. Jeequmsa sana gidduutti ani yeroo gabaabaaf ija koo cufe; yeroo ani deebisee bane, xuriin hundinuu badee ture. Faayawwan gatii guddaa qaban, almazoonni, saantimoonni warqee fi meetii, baay’inaan guutummaa kutaa sana irratti faca’anii turan.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Inni miisicha irra saanduqa, isa duraa caalaa guddaa fi bareedaa taʼe tokko kaaʼe; achiis luulota, diyaamandota, saantimoota harka guutuudhaan walitti qabee saanduqa keessa darbachuu jalqabe, hamma tokko illee hin hafnetti, yeroo diyaamandota keessaa muraasni mataa biiftuu xiyyoo qofa caalaa guddaa hin taane illee.”

> “He then called upon me to ‘come and see.’

> “Inni achiin ‘kottu ilaali’ naan jedhe.”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Ani sanduuqa sana keessa ilaale; garuu iji koo waan argeen ni rifate. Isaan ulfina isaanii duraanii irra dachaan kudhan ni ifan ture. Ani akka isaan miilla namoota hamoo sanaa, warra isaan bittimsanii awwaara keessatti irra deddeebi’anii rukutan sanaatiin ciramanii cirracha keessatti miicamanii qulqulleeffamanitti yaade. Isaan hundinuu iddoo isaanii keessatti, tartiiba bareedaan sanduuqa sana keessa qophaa’anii turan; dhiphina nama isaan achitti darbete sanaa kan mul’atu tokko illee hin turre. Ani gammachuu guddaadhaan nan iyyadhe; iyya sunis na dammaqse.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Isin immaa Gooftaa baayʼee fagoo godhaa jirtu. Ani roobni boodaa akka iyyi halkanii walakkaa [akka tasaa sanaan] dhufaa ture, humna isaa kudhan dachaan caaluun akka taʼes argeera.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Inni wantoota ogummaa fi hubannaa hundumaa keessatti, waan mootichi isaan gaafate hunda keessatti, inni isaan ogeeyyii falfalaatii fi urjii ilaaltota mootummaa isaa hunda keessatti argaman hundumaa irra dachaa kudhan caalan jedhee argate. Daani’el 1:20.

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