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

Kitaaba Yo’elii fi Waldaa Adveentistii Guyyaa Torbaffaa Laa’odiqiyaa — Lakkoofsa Digdamii Tokkoffaa

Number Twenty-One

Lakkoofsa Digdamii Tokko

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> ወዲህ ካብቲ ዕለታዊ መሥዋዕቲ ዝተወገደሉ ጊዜ፣ እቲ ኣጥፊኡ ዘስርሕ ርኽሰት ከኣ ካብ ዝተቐመጠ ጀሚሩ፣ ሓደ ሺሕ ክልተ ሚእቲ ተስዓ መዓልታት ክህሉ እዩ። ዳንኤል 12፥11።

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

ଅକ୍ଟୋବର 22, 1844 ପରଠାରୁ, ଯେମାନେ ସତ୍ୟବାକ୍ୟକୁ ଯଥାର୍ଥରୂପେ ବିଭକ୍ତ କରିବାକୁ ଇଚ୍ଛା କରିପାରନ୍ତି, ସେମାନଙ୍କ ପାଇଁ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସମୟର ପ୍ରୟୋଗ ଆଉ ଭବିଷ୍ୟଦ୍ବାଣୀର ଏକ ସଠିକ ପ୍ରୟୋଗ ରହିନାହିଁ। ଏଗାରୋଟିଏ ପଦରେ ଉଲ୍ଲେଖିତ 1290 ବର୍ଷର ଅବଧିକୁ 1844 ପରେ ଏକ ପ୍ରତୀକାତ୍ମକ ଅବଧି ଭାବେ ପ୍ରୟୋଗ କରିବାକୁ ହେବ, ଏବଂ 1844 ପରବର୍ତ୍ତୀ ଏହି ପ୍ରୟୋଗ, ଅର୍ଥାତ୍ “ସମୟ”ର ଉପାଦାନ ବିନା ଥିବା ଏକ ଅବଧି, 1844 ପୂର୍ବରୁ ଯେପରି ସତ୍ୟକୁ ବୁଝାଯାଇଥିଲା, ସେହି ସତ୍ୟର ମୂଳଭୂତ ବୁଝାମଣିକୁ ଅବଶ୍ୟ ଧାରଣ କରିବା ଉଚିତ। 1290 ଏକ 30ର ଅବଧିକୁ ସୂଚିତ କରେ, ଯାହା ପରେ 1260 ଆସେ। 1844 ପୂର୍ବରୁ ଯେ ବୁଝାମଣି ଥିଲା, ତାହା ହେଉଛି 508 ରୁ 538 ପର୍ଯ୍ୟନ୍ତର ତିରିଶି ବର୍ଷ ଅନ୍ତିଖ୍ରୀଷ୍ଟଙ୍କୁ 538 ରୁ 1798 ପର୍ଯ୍ୟନ୍ତ ଶାସନ ଆରମ୍ଭ କରିବା ପାଇଁ ଏକ ପ୍ରସ୍ତୁତିକାଳକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା।

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

୨୦ ଥେସଲୋନିକୀୟ ୨ରେ ପୌଲ ଉଲ୍ଲେଖ କରିଥିବା ବିଷୟ ହେଉଛି ସେହି ତିରିଶି ବର୍ଷର ସ୍ଥାନାନ୍ତରଣ। ପୌଲ “ସମୟ” ବୋଲି କୌଣସି ଉପାଦାନର ସନ୍ଦର୍ଭ ଦେଇନାହାନ୍ତି, କିନ୍ତୁ ସେ ସେହି ତିରିଶି ବର୍ଷ ମଧ୍ୟରେ ପୌରାଣିକ ପୌତ୍ତଲିକତା ପାପାତନ୍ତ୍ରକୁ ସ୍ଥାନ ଛାଡ଼ିଦେଉଥିବା ଭବିଷ୍ୟଦ୍ଦର୍ଶୀ ଲକ୍ଷଣଗୁଡ଼ିକୁ ଚିହ୍ନଟ କରନ୍ତି। ତାହା ପରେ ପାପାତନ୍ତ୍ରୀୟ ଶାସନ ଆରମ୍ଭ ହେଲା। ସମୟର କୌଣସି ଉପାଦାନ ବିହୀନ ଐତିହାସିକ ବୁଝାମଣା, ବାଇବେଲୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ଚତୁର୍ଥ ରାଜ୍ୟରୁ ପଞ୍ଚମ ରାଜ୍ୟକୁ ହେଉଥିବା ସ୍ଥାନାନ୍ତରଣକୁ ଚିହ୍ନଟ କରେ; ଏହାର ପରେ ପାପାତନ୍ତ୍ରୀୟ ଦୁଇଟି ରକ୍ତସ୍ନାନର ପ୍ରଥମଟି ଆସେ; ଏବଂ ଏହିପରି ଏହା ଷଷ୍ଠ ରାଜ୍ୟରୁ ଡ୍ରାଗନ, ପଶୁ ଏବଂ ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ଦକ୍ତାଙ୍କ ତ୍ରିଗୁଣ ସଂଯୋଗକୁ, ସହିତେ ଦ୍ୱିତୀୟ ପାପାତନ୍ତ୍ରୀୟ ରକ୍ତସ୍ନାନକୁ, ପ୍ରତିରୂପ ଭାବେ ପ୍ରକାଶ କରେ।

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Waggaa waggoota soddomaa booda yeroon raajii dhufu mallattoo jalqabaa kakuu Waaqayyoo saba filatamaa wajjin qabuuti. Ce’umsi aangoo lamaan waggoota soddomaa keessatti ta’u, kan itti aansee waggoota 1260 ari’atamaatiin hordofamu, qophii waggoota soddomaa Kiristoosii wajjin, kan itti aansee guyyoota 1260 fayyinaatiin hordofamu, ni walsima. Qophiin waggoota soddomaa kan mormituu-Kiristoosii qophii waggoota soddomaa Kiristoosii fakkeessuudhaan sobee hordofe. Dhumni waggoota soddomaa sun yookaan aangoo kennamuu Kiristoosii yeroo cuuphama Isaa agarsiisa, yookaan aangoo kennamuu mormituu-kiristoosii bara 538 keessatti agarsiisa. Aangoo kennamuun mormituu-kiristoosii deeggarsa dinagdee fi waraanaa mootummaa isa duraa irraa dhufe irraa argame; humni Kiristoos irratti dhangala’e immoo mootummaa inni waggoota soddomaa sana dura irraa ba’e irraa dhufe.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Yeroo lamaan gidduutti addaan cituun humna kennamuudhaan mallatteeffama; addaan cituun yeroo lamaan Abraamii fi Phaawulosiin ibsame immoo walbira qabuu salphaadhaan beekama. Adda-bahiinsa waggaa soddoma Abraamii fi Phaawulos keessatti, yeroo qophii waggoota soddoma duraa ture adeemsa kakuu bakka bu’a; innis sanyiiwwan Abraam raajii Gibxii keessatti garbummaa ta’uu guutuu akka danda’aniif humneesse. Waggaa dhibba afurii fi soddoma sun ammoo qoodama fakkeenyaa dabalataa qaba; jechuunis, yoo sirriitti hojii irra oole, waggoonni dhibba lamaa fi kudha shan jalqabaa bakka bu’aa Waaqayyoo fi Fara’ooniin bakka bu’amu. Yooseefiifii fi waggoota 215 jalqabaatiif Fara’oon gaarii ture; Musee fi waggoota 215 lammaffaatiif immoo Fara’oon hamaa ture.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

መከፋፈል እዚ ክልተ ዘመናት ናይ ኣርባዕተ ወለዶታት ከም ዝኾነ ይለልይ። እተን ቀዳሞት ኣርባዕተ ወለዶታት ኣብ ልዕሊ እተን ዳሕረዎት ኣርባዕተ ወለዶታት መስመር ኣብ ልዕሊ መስመር ክንኣቱወን ንኽእል ኢና፣ እዚ ከም ዝግበር ከኣ ዮሴፍን ሙሴን፣ ነብያዊ ኣልፋን ኦሜጋን ኮይኖም፣ ምስ ሓደ ኣልፋ-ሰናይ ፈርኦንን ሓደ ኦሜጋ-ክፉእ ፈርኦንን ይተሓባበሩ። ካብዚ ተመሳሳሊ ምርመራ ብዙሕ ብርሃን ክርከብ ይከኣል እዩ፣ ኣነ ግና ብቐሊሉ ዝገልጾ ትንቢት ኣብራም ብዛዕባ እቲ ራብዓይ ወለዶ ኣብተን 430 ዓመታት ናይቲ ኣርባዕተ ወለዶታት ክልተ ምስክራት ከም ዝለልይ ምልክታ እዩ። እቲ ክልተ-ግዜ ውክልና ናይ ኣርባዕተ ወለዶታት ኣብ ዘርኢ-መዝገባት ዘፍጥረት ኣርባዕተን ሓሙሽተን ይርከብ። ቃየንን ሴትን ከም መጀመርታ ናይቲ ዝርዝር መስመራት ደም ምስ እንወስዶም፣ ካብ ሴት ክሳብ ኖህ ሸሞንተ ወለዶታት ከም ዘለዉ ንረክብ፣ እንተ ኣብ ማእከል ንኽፍሎም ከኣ ክልተ ዘመናት ናይ ኣርባዕተ ወለዶታት ውክልና ኣሎ። እዚ ኣብ ሸሞንተ ወለዶዊ መስመራት ናይ ሴትን ቃየንን ክልቲኡ ይርአ።

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Seenaa boqonnaa afurii fi shanii keessatti jiru xumura sanyiiwwanii, jechuunis Nohiin, ni agarsiisu. Nohi akkuma qaawwa roobaa tiin bakka buufametti mallattoo kakuu Waaqayyoo namaooma wajjin qabuudha. Abraam akkuma dhagna qabanii tiin bakka buufametti mallattoo kakuu Waaqayyoo saba filatamaa wajjin qabuudha. Kakuuwwan lamaan sun yeroo hundumaa walitti hidhatanii jiru; Uumama boqonnaa kudha tokko keessatti, iddoo erga bishaan mootummaa Nohi booddee gamoon Baabel argamu keessatti, seenaa sanyii Abraamitti geessu ni kaa’ama. Keeyyata sana keessatti dhaloonni kudhan jiru, jechuunis saddeet miti. Keeyyata gara Abraamitti geessu fi keeyyata gara Nohiitti geessu keessatti kakuu Nohiifi kakuu Abraam ni bakka bu’ama.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Macaafa keessaa boqonnaa kudha tokko kan saba filatamaa ilaallatu keessatti dhaloonni lamaan keessaa keessaa lama ifa guddaa baatanii argina.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> ኤቤርም ሠላሳና አራት ዓመት ኖረ፥ ፋሌቅንም ወለደ። ኤቤርም ፋሌቅን ከወለደ በኋላ አራት መቶ ሠላሳ ዓመት ኖረ፥ ወንዶችንና ሴቶችንም ወለደ። ፋሌቅም ሠላሳ ዓመት ኖረ፥ ራጉንም ወለደ። ዘፍጥረት 11፥16–19።

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

ኣብ ኤቤር ዝተገብረ መጽናዕቲ፡ በዓል ጊዜኡ ከም ቃል እብራይስጢ “Hebrew” ዝተፈልጠ ዝግለጽ ቃል እብራይስጢ ንመጀመርታ ጊዜ ዝተጠቐሰ መጽናዕቲ እዩ። ኣብ ትውልዲ ሕዝቢ ምሩጽ፡ ካብቶም ዓሰርተ ወለዶታት ሓደ “Hebrew” ተባሂሉ ተሰሚዑ ኣሎ፣ እዚ ድማ እቲ ሕዝቢ ምሩጽ ክፍለጥሉ ዝነበረ ስም እዩ። ኣብ ሰለስተ ጥቕሶታት፡ ኤቤርን ፈለግን ንልዩነት ናይቲ ምሩጽ ዘርኢ እብራውያን ምልክት ንምግባር ተጠቒሞም ኣለዉ። ኤቤር ማለት “ምስጋር” ወይ “እቲ ዝሰግር” ማለት እዩ፣ እዚ ድማ ሱር ናይታ “Hebrew” እትብል ቃል እዩ። ኣብራም ምልክት ናይቶም ካብ ባቢሎን ናብ ምድሪ ተስፋ ዝሰግሩ እዩ። “Peleg” ማለት “ምክፍፋል” ወይ “ምፍልላይ” ማለት እዩ፣ ከምቲ ኣብ ዘፍጥረት 10:25 ዝተጠቐሰ፣ ኣብ ዘመን ፈለግ “ምድሪ ተኸፊላ” ከም ዝነበረ ንሕና ንፈልጥ።

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

ଏବେର ଓ ପେଲେଗ ସତ୍ୟବାକ୍ୟକୁ ଯଥାର୍ଥରୂପେ ବିଭକ୍ତ କରିବାକୁ ଇଚ୍ଛା କରୁଥିବାମାନଙ୍କ ପାଇଁ ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବିଭାଜନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ନୋହଙ୍କ ବଂଶାବଳୀ ଆଠ ଆଠର ଦୁଇଟି ଶୃଙ୍ଖଳା ଉତ୍ପନ୍ନ କଲା, ଯାହା ଚାରି ପିଢ଼ୀର ଦୁଇଟି ସମୁହକୁ ପ୍ରତିନିଧିତ୍ୱ କଲା, ଯେପରି ମିଶରର ୪୩୦ ବର୍ଷ ମଧ୍ୟ କରେ। ଆଦିପୁସ୍ତକ ଏଗାରୋର ବଂଶାବଳୀ ଆଠ ନୁହେଁ, ବରଂ ଦଶ ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ ପାଉଛି, କାରଣ ଏହା ଏକ ଚୟିତ ପ୍ରଜାର ବଂଶାବଳୀ। ଏହି ଚୟିତ ପ୍ରଜା ପାଞ୍ଚ ପାଞ୍ଚର ଦୁଇଟି ଦଳରେ ବିଭକ୍ତ, ଏହିପରି ସେମାନେ ଦଶ କୁମାରୀଙ୍କ ଉପମା ସହିତ ସମାନରେଖିତ ହୁଅନ୍ତି, ଯାହା ହେଉଛି ଈଶ୍ୱରଙ୍କ ଚୁକ୍ତିବଦ୍ଧ ପ୍ରଜାଙ୍କ ଉପମା।

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

መረጋገጽ እቲ ሕሩይ ህዝቢ ዘለዎ ዘርኢ ስርዓት ውሽጢ፡ ስም ፈሌግ እና ታሪኻዊ ፍጻመኡ፡ ምክፍፋል ናይ ክልተ ዓይነት ጥበበኛታት ወይ ዓሻ ድንግላት ይወክል፤ እዚ ድማ ብትኽክል በታ ምድሪ ኣብ ግምቢ ባቤል ዝተኸፍለትላ ነጥቢ ታሪኽ መጽሓፍ ቅዱስ እዩ። ኣብቲ ዝርዝር ዓሰርተ፡ ፈሌግ ቍጽሪ ሓሙሽተ እዩ፣ ምኽንያቱ ማእከል ዓሰርተ እዚ እዩ። ዔበር እቲ ዕብራዊ፣ ብኣብራም ዝተመሰለ፡ ኣብቲ ክልተ ዓይነታት ኣብቲ ግዜ ናይቲ ጭርሖ ኣብ ፍርቂ ለይቲ ምስ ዝተኸፍሉ፡ ዝሳገር እሞ ጥበበኛ ድንግሊ ዝኸውን ዓሻ ድንግሊ ይወክል። ዔበር፣ ብስም እቲ ቀዳማይ ዕብራዊ፡ ኣብራም ይወክል፣ ንሱ ድማ ብኪዳን እቲ ቀዳማይ ዕብራዊ እዩ። ጐይታ ንኣብራም ካብ ባቢሎን ምስ ጸውዖ፡ እዚ ነቲ መልእኽቲ ናይቲ ጭርሖ ፍርቂ ለይቲ ይመስል ነበረ፣ እዚ ድማ እቲ ክልተይ መልኣኽ ዝተሓየለሉ እዩ፣ ንሱ ድማ ንወዲ ተባዕታይን ንኣንስትን ካብ ባቢሎን ይጽውዕ።

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Dubbii dubartoota durbaa kudhananii, Eber fi Pelegiin bakka bu’amee, sarara addaan qoodu kan Peleg yeroo balballi carraa qorumsaa cufamu dura, waamicha keessaa baʼuu agarsiisa. Hariiroo raajii keessatti Eber, Peleg booddee waggaa 430 jiraate; Peleg immoo waggaa 30 jiraate. Tarkaanfiin jalqabaa kakuu sadii-qabduu Abraam, Eber fi Pelegiin bakka buʼame. Abraam akkuma Eber fi Peleg, gareewwan lama gidduutti sarara addaan qoodu taʼe. Dabalataan Phaawulos raajii Abraam irratti godhe, dabalata Peleg raajii Eber irratti godheeti. Eber waggaa 400 lallabe; Peleg garuu waggaa 430 adda baasee mulʼise. Kanaaf Peleg Phaawulosin bakka buʼe; dabalanni Phaawulos waggaa 30 waggoota 400 sana irratti godhes akkasuma, tajaajilli Phaawulosis Peleg raajii Macaafa Qulqulluu keessatti adda baasuu ture. “Peleg” raajii Macaafa Qulqulluu keessaa inni Phaawulos adda baase sun, saba sana isa dhugaa irraa gara isa hafuuraa qoodamuu bakka buʼe.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

ካብ ሴም ክሳብ ፔሌግ ሓሙሽተ ወለዶታት እዮም፣ ካብ ሩዕ ክሳብ ኣብራም ድማ ሓሙሽተ ወለዶታት እዮም።

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Inni Abramiin akkana jedhe: Sanyii kee biyya isaanii hin taane keessatti alagaa akka ta’u, akka isaan tajaajilu, akka isaanis waggaa dhibba afuriif isaan cunqursan dhugumaan beekii. Uumama 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> ወደ አብርሃምና ወደ ዘሩም የተስፋዎቹ ቃል ተነገረ። “ወደ ዘሮችም” እንደ ብዙዎች አይልም፤ ነገር ግን እንደ አንድ ሰው፣ “ወደ ዘርህም” ይላል፤ ይህም ክርስቶስ ነው። እኔም የምለው ይህን ነው፤ በክርስቶስ ቀድሞ በእግዚአብሔር የጸናውን ኪዳን፣ ከአራት መቶ ሠላሳ ዓመት በኋላ የመጣው ሕግ ሊያፈርሰው አይችልም፤ ተስፋውንም ከንቱ እንዲያደርገው አይቻለውም። ርስት ከሕግ ቢሆን እንግዲያ ከተስፋ አይደለም፤ እግዚአብሔር ግን ለአብርሃም በተስፋ ሰጠው። ገላትያ 3፥16–18።

Thirty Years Old

Waggaa Soddoma keessaa jechuun isaanii mootummaa Waaqaa keessaa dha; kanaafuu kaayyoon lamaan kun walitti hidhata qabu. Jaarraan soddomaa jechuun yeroo tajaajilli eegalu agarsiisa. Akka Seera keessatti ibsameetti, Leewwonni tajaajila mana qulqullummaa isaanii jalqabuuf umuriin isaanii waggaa soddomaa taʼuu qaba ture (Lakk. 4:3). Yoseefis duruma Faraʼoon duratti dhaabatee bulchiinsa biyya Gibxii fudhatee hojii isaa jalqabe yeroo isaa waggaa soddomaa ture (Uma. 41:46). Daawitis mootii taʼee bulchuu jalqabe yeroo isaa waggaa soddomaa ture (2 Sam. 5:4). Akkasumas, Gooftaan keenya inni eebbifamaan yeroo tajaajila isaa ifatti jalqabe “waggaa soddomaatti siqaa” ture (Luq. 3:23). Kanaafuu lakkoofsi kun guutummaa qophii, gaʼeessummaa itti gaafatamummaa, fi seensa hojii mootummaa ykn tajaajila qulqulluu keessatti agarsiisa. Dubbii kana keessattiis hiikni isaa walfakkaata. “Waggaa soddomaa” jechuun yeroo namni tokko gaʼeessa taʼee, hojii itti kennameef qophaaʼee, waamicha isaa irratti hirmaachuuf dhaabbatu agarsiisa. Hiikni isaa bara lakkoofsaa qofa osoo hin taʼin, haala hafuuraa qophaaʼummaa fi seensa hojii Waaqayyoon murtaaʼe ibsa.

Jesus was thirty when he began His ministry.

Yesuus yeroo tajaajila Isaa jalqabe waggaa soddoma ture.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Yesuus ofii waggaa soddomaatti dhiʼaatee hojii isaa jalqabe; akka namoonni yaadanitti ilmi Yoseef ture; Yoseefis ilma Heelii ture. Luqaas 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

ୟୋସେଫ ତିରିଶି ବର୍ଷ ବୟସରେ ମିଶରରେ ଫେରାଓଙ୍କ ସେବା କରିବା ଆରମ୍ଭ କଲେ।

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Yoseef yeroo Fuullee Mootii Gibxii dura dhaabate waggaa soddoma ture. Yoseefis fuula Fuullee irraa baʼee biyya Gibxii hundumaa keessa deeme. Uumama 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Raajiin Hisqiʼel yeroo tajaajila isaa jalqabu waggaa soddomaa ture; tajaajilli isaas waggaa digdamii lama ture.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Akkumaattis waggaa soddomaffaatti, ji’a afuraffaatti, guyyaa shanaffaatti, ani warra booji’amtoota keessaa laga Kebaar biratti utuu jiruu, samiiwwan banaman; anis mul’ata Waaqayyoo arge. Hisqi’el 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Hisqiʼel barreeffamoota isaa keessatti raajota hundumaa caalaa wabiiwwan seenaa hedduu qaba. Barreeffamoota Hisqiʼel keessatti guyyoota adda baasuun mirkanaaʼuu dandaʼan irratti wabiiwwan kallattiin kudha sadii jiru; fi osoo isaanii hin beekin, qorattoonni Macaafa Qulqulluu fi seenaa tajaajilli isaa waggaa digdamii lama akka ture mirkaneessu; garuu digdamii lamaan mallattoo dhibba afurtamii afur kuma taʼuu isaa hin beekan.

King David was thirty years old when he began to reign and he reigned for forty years.

Inni Daawit yeroo mootummaa jalqabe waggaa soddoma ture; waggaa afurtamaafis mootummaa ni bulche.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> ଦାଉଦ ରାଜ୍ୟ କରିବାକୁ ଆରମ୍ଭ କଲାବେଳେ ତ୍ରିଶି ବର୍ଷ ବୟସ୍କ ଥିଲେ, ଏବଂ ସେ ଚାଳିଶି ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ରାଜ୍ୟ କଲେ। ହେବ୍ରୋନରେ ସେ ଯିହୂଦା ଉପରେ ସାତ ବର୍ଷ ଓ ଛଅ ମାସ ରାଜ୍ୟ କଲେ; ଏବଂ ଯେରୁଶାଲେମରେ ସେ ସମସ୍ତ ଇସ୍ରାଏଲ ଓ ଯିହୂଦା ଉପରେ ତେତ୍ରିଶି ବର୍ଷ ରାଜ୍ୟ କଲେ। ୨ ଶାମୂୟେଲ ୫:୪, ୫।

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

ዳዊት የነገሠበት አርባ ዓመት ምሳሌያዊ ቁጥር ነው፤ የ40 ዘመንም እንደ አብራምና ጳውሎስ 430 ዓመታት ነው፥ ምክንያቱም እነዚህ 40 ዓመታት በሁለት ክፍሎች (7 ተኩል እና 33 ዓመት) ተከፍለዋል። የዳዊት የአርባ ዓመት ንግሥና እነዚህ ሁለት ዘመናት ተጨማሪ ትንቢታዊ ምሥጢር አላቸው፤ ሌላ መጽሐፍ ቅዱሳዊ ምስክር እነዚህን ሁለት ዘመናት ሰባት ዓመትና ሠላሳ ሦስት ዓመት ብሎ ይመዘግባል። በሁለተኛ ሳሙኤል ያለው ተጨማሪ ስድስት ወር ምንን ይወክላል? 7.5 እና 33 እንዴት 40 ይሆናሉ? ስድስት ወር የሚሆን መደራረብ አለ፤ ይህም ትንቢታዊ እውነትን መወከል አለበት።

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Daawit Israa'el irratti mootummaa ittiin bulche guyyoonni waggaa afurtama turan; waggaa torba Heebroon keessatti mootummaa isaa bulche, waggaa soddoma fi sadii immoo Yerusaalem keessatti mootummaa isaa bulche. 1 Mootota 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 jechuun lakkoofsa fakkeenyaati; walitti dhufeenya Waaqummaa fi namummaa kan bakka bu’uudha, tajaajilli Hisqiʼeelis waggaa digdamii lama ture. Waggaa kudha afur Yooseefis yeroo lama, tokkoon tokkoon isaanii waggaa torbatti qoodameera; torban kakuu Kiristoosis yeroo walqixa lama kan guyyaa 1260 taʼanitti qoodameera; mootummaa Daawit isa waggaa afurtis yeroo lamaatti addaan citeera, akkasumas mallattoo dabalataa yeroo lamaan wal qunnamsiisu tokko ni jira.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Yesus Raajicha, Lubichaa fi Mooticha dha. Bara dhumaatti Inni waldaa Isaa injifattuu akka mallattoo ol kaasa; waldaan sunis Kiristoosiin, jechuunis raajicha, lubichaa fi mooticha, isa Waaqummaa Isaa namoota wajjin tokko godhateen bakka buufamti; namoonni sunis raajicha Hisqiʼel, lubicha Yoseef fi mooticha Daawitidhaan bakka buʼu. Mallattooleen afran sun gootota sadii boolla ibiddaa yeroo torba caalaa akka barameen olitti hoʼifame keessa turan bakka buʼu; ergasii inni afraffaan mulʼate, innis akka Ilma Waaqayyoo fakkaata ture. Addunyaan hundinuu ayyaana fakkii warqee Nebukadnezaar irratti bakka buufamte turte; hundi isaaniis waldaa injifattuu, jechuunis raajii namaa, luba namaa fi mootii namaatiin ijaaramte, Nama Waaqummaa afraffaadhaan utubamtu argan.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “ଶୟତାନ ଜଗତକୁ ବନ୍ଦୀ କରିଛି। ସେ ଗୋଟିଏ ମୂର୍ତ୍ତିପୂଜାମୂଳକ ସବ୍ବାଥ ସ୍ଥାପନ କରିଛି, ଏବଂ ଦୃଶ୍ୟତଃ ତାହାକୁ ବହୁତ ବଡ଼ ଗୁରୁତ୍ୱ ଦେଇଛି। ସେ ପ୍ରଭୁଙ୍କ ସବ୍ବାଥରୁ ଖ୍ରୀଷ୍ଟିୟ ଜଗତର ଶ୍ରଦ୍ଧାଞ୍ଜଳିକୁ ଚୋରି କରି ଏହି ମୂର୍ତ୍ତିପୂଜାମୂଳକ ସବ୍ବାଥ ପାଇଁ ନେଇଯାଇଛି। ଜଗତ ଏକ ପରମ୍ପରାକୁ, ମନୁଷ୍ୟ-ନିର୍ମିତ ଏକ ଆଜ୍ଞାକୁ, ନମସ୍କାର କରେ। ଯେପରି ନେବୁଖଦ୍ନେଜର ଦୁରାର ମାଇଦାନରେ ନିଜ ସୁବର୍ଣ୍ଣ ପ୍ରତିମା ସ୍ଥାପନ କରି, ଏପରିଭାବେ ନିଜକୁ ଉଚ୍ଚ କରିଥିଲେ, ସେପରି ଶୟତାନ ମଧ୍ୟ ଏହି ମିଥ୍ୟା ସବ୍ବାଥରେ ନିଜକୁ ଉଚ୍ଚ କରେ, ଯାହା ପାଇଁ ସେ ସ୍ୱର୍ଗର ପରିଧାନକୁ ଚୋରି କରିଛି।” Review and Herald, March 8, 1898.

## The Number Four

ቁጥር አራት

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Raajii raajii keessaatti, afurtamni kudha-tokko keessaa kudhan Abramii dhibba afurii irraa baafame dha; afuris kudha-tokko keessaa kudhan afurtamii dha. Amal raajii kamiyyuu lakkoofsa afur keessatti argamu, mallattoo afurtamii wajjin walsimuu qaba; innis ammoo mallattoo dhibba afur wajjin walsimuu qaba. Haala dubbii kana keessatti, afur yeroo baay’ee “guutummaa addunyaa” bakka bu’a; kun hubannoo beekamaa dha; garuu akkasumas “adeemsa tokko” fi haala tokko tokko keessatti “badiisa adeemsaatiin dabalaa deemu” bakka bu’a.

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Torban afur keessaa jalqabaa afran badii suuta suutaan mootummaa Roomaa Dhihaa irra gaʼe bakka bu’u. Roomaan Bahaa, kan Qonstantinoopoli keessatti argamtu, Sultaanota Usmaaniyaa afran jala harka kennuudhaan xumuramte. Sarara irratti sararaan Roomaan Bahaa fi Dhihaa yeroo afur keessatti suuta suutaan diigamte; kunis torban afurtiin bakka buufame, yeroo walfakkaataattis Islaamummaa torban shanaffaa fi ja’affaatiin gad buufamaa turte. Walitti isaanii sararoonni lamaan kufaatii Roomaa dhaloota torban afur keessatti mul’isu; yeroo waraanni Islaamummaa wajjin hammaataa deemus dhumarratti badiisa xumuraa geessa, yeroo sultaanonni afran Islaamaa mootummaa irratti olaantummaa fudhatan. Seenaa Dhihaa fi Bahaa jalqabe mootummaa Qonstantiin bara 330 keessatti qooduun.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Buunaa afurii Rooma lixaa bara 330 keessatti jalqabu; buunaa shanaffaa fi ja’affaan immoo humna Rooma bahaas bara 330tti jalqabde gad buusu bakka bu’u. Roomni bahaas ta’e Roomni lixaa lamaan isaanii iyyuu bara 538 keessatti aangoo phaaphaasii teessoo lafaa irra kaa’uuf hojii godhame keessatti qooda isaanii kennaniiru; kanaafuu sararoonni lamaan, lixaa fi bahaa, gaanfa lama Ameerikaa isa aangoo phaaphaasii seera Dilbataatiin deebi’anii teessoo irra kaa’an fakkeessu. Hariiroo raajii keessatti Roomni lixaa mallattoo harka mana amantaaati; Roomni bahaa immoo mallattoo harka mootummaa ti.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Dhiibbaa kufuu mootummaa Roomaa dhihaa fi bahaa keessatti, seenaa Roomaa paaphaasummaa ni ibsama. Waldaa bartootaa irraa eegalee, kan Efeesonin bakka buufamte, waldoonni sadan jalqabaa gara waldaa afraffaatti geessu; innis paaphaasummaa yoo ta’u, bara 538 irraa eegalee hamma 1798tti. Mul’ata boqonnaa kudha sadii keessatti, paaphaasummaan ji’oota afurtamii lamaaf akka mootummaa godhu ni beeksifama; madee du’aa isaa kan bara 1798tti argate, yeroo seera Dilbataa fayyifamutti. Bara 1844 booda “yeroon si’achi hin jiru”; kanaafuu ji’oonni afurtamii lamaan sun mallattoo yeroo ari’atamaa seera Dilbataa irraa eegalee hanga Mikaa’el ka’utti ta’u. Phaayoneeronni waldoonni, chaappaanii fi malakoonni sararoota seenaa sadii kan wal cinaa adeeman akka bakka bu’an hubatanii turan. Dhugaa ba’umsa raajii Roomaa dhihaa sarara Roomaa bahaa fi sarara Roomaa paaphaasummaa irratti diriirsuun hojii hiikaa raajii kan Miilerootaan itti fayyadame miti; ta’us, tarsiimoon sun hubannoowwan isaanii kanneen duraan dhaabbatanii jiran keessaa tokko illee hin faallessu.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Sarararraa irratti sarararraatti, malakata afran jalqabaa seenaa malakata shanaffaa fi ja’affaan bakka bu’ame irratti diriirfamuu qabu; akkasumas sararri waldoota sadan jalqabaa gara yeroo ari’atama paaphaasii waldaa afraffaa keessatti bakka bu’ameetti geessu diriirfamuu qaba. Sarara tokkoffaa irratti malakata afur, sarara lammaffaa irratti sultaana afur, sarara sadaffaa irratti waldoota afur. Lakkoofsi “afur” addunyaa guutuu bakka bu’a; garuu inni akkuma kana humna mootummaa yookaan amantii tokko keessaa badiisa tartiibaan adeemu illee bakka bu’a. Wanti inni bakka bu’u haala dubbichaa irratti murtaa’a.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Yeroo seerri Dilbataa ba’u aangoon paaphaasummaa deebi’ee ni haaromfama. Yeroo jalqabaaf paaphaasummaan aangoo argatetti, yeroo qophii waggaa soddomaa ture. Waldoota afran jalqabaa keessatti, waldoon afraffaan paaphaasummaa dha; waldoon jalqabaa immoo bartoota, Efesoon bakka buufamanii, ture. Dhaloonni sadan jalqabaa waldaa Kiristaanaa gara waldaa afraffaa jechuunis Xiyaatiraatti geessan; isheenis Iizaabeliin bakka buufamti. Yommuu Xiyaatiraatti geessan, bara 538 keessatti, Gumii Orliyaansitti seerri Dilbataa tumame; kanaanis yeroo madaan du’aa bara 1798 fayyetti, seerri Dilbataa Ameerikaa keessatti eenyummaa isaa ni argata.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

1798 irraa jalqabee hamma seerri Dilbataa Ameerikaa keessatti baʼutti seenaa jiru waldoota afran jalqabaa keessatti bakka buʼamee jira. Waldoon afuraffaan, jechuunis Tiyaatiraa, seera Dilbataa, akkasumas ariʼatama paaphaasummaa isa itti aanu agarsiisa. Waldoon jalqabaa Efesoon, waldoon jaalala ishee isa jalqabaa dhabde, dhuma adeemsa badiisaa sadarkaa afuritti guddachaa dhufee irratti, jechuunis seera Dilbataa Tiyaatiraatti gaʼe. Dhaloonni gara seera Dilbataa Tiyaatiraatti geessu, dhaloota sadaffaa Phergaamooniidha. Tiyaatiraan seera Dilbataa irraa jalqabee hamma yeroo qorannaan cufamutti bakka buʼa; Phergaamoon immoo waliigaltee dhaloota sadaffaa, isa karaa Tiyaatiraaf qopheessu bakka buʼa. Dhaloonni sadaffaan Phergaamoon, fi waliigalteen inni bakka buʼu, yeroo Qonstantiinositti yeroo jalqabaaf raawwatame; inni seera Dilbataa isa jalqabaa bara 321 keessatti baase. Ameerikaan akka hoolaa Efesoonitti jalqabde; garuu yeroo isheen Tiyaatiraa deebiʼsitee teessoo irra kaaʼutti, akka bineensa guddaa dubbatti.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Balleeffamuu Ameerikaa suuta suutaan adeemu kan bakka bu’amu waldoota afran jalqabaa Mul’ataatiin dha. Balleeffamuun suuta suutaan adeemu mootummaa jahaffaa raajii Macaafa Qulqulluu dhaloota afur keessatti raawwatama; isaanis seera Dilbataa geessan, achittis bineensi lafaa akka jawwee dubbata. Dhaloonni dhumaa jawweedhaan bakka bu’ama; inniis bineensa lafaa irra deddeebi’u akkaataa Iddoo Biqiltuu Eeden keessatti ture sanaan; kanaafis Yohaannis Cuuphaanifi Yesus dhaloota dhumaa Israa’el durii, “dhaloota buuteyyii” jedhaniin waaman.

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Jiilichi afraffaanii fi isa dhumaa yookaan “sanyii filatamaa” kan kumni dhibba tokkoo fi afurtamii afur bakka bu’u, yookaan immoo faallaa isaa, sanyii buutiiwwanii ti. Gareen tokko fakkii Kiristoos boca godhateera; gareen kaan immoo fakkii bineensaa—bofa sanaa. Sanyiin buutiiwwanii dubbii Waaqayyoo keessatti yeroo afuritti kallattiidhaan ibsameera. Naannoon dubbiichaa yeroo yeroo itti caqasamutti adda addaa dha.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Garuu yeroo inni Fariisotaa fi Saaduuqota baayʼee cuuphaa isaa irratti dhufan argu, akkana isaaniin jedhe: Isin sanyii buutii, dheekkamsa dhufuuf jiru jalaa akka baqattan eenyutu isin akeekkachiise? Maatewos 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Yoo “dhaloota bofa” jechuun, salphaatti, yaada tuffii garee namoota muraasa Yohaannis hin jaallanne irratti dubbate qofa utuu taʼe, ibsicha irratti waan jedhu hin jiru ture. Garuu jechi hundinuu keessatti Dubbii Waaqayyoo qulqulluu dha; kanaaf Yohaannis Saaduuqootaa fi Fariisotaaf maqaa addaa tokko kennaa ture. Maqaan sunis haala raajii taʼeen keessatti ibsame sanaan hiikama. Kutaa sana keessatti Yohaannis tajaajila isaa raawwataa akka jiru ibsama; achiis Saaduuqoonni fi Fariisonni seenaa keessatti ni galan. Lakkoofsa banu keessatti Yohaannis akka “sagalee isa lafa onaa keessatti” kan Isaayyaas taʼeetti ibsama.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> Bara sanatti Yohannis Cuuphaan sun lafa onaa Yihuudaatti dhufee lallabaa, akkana jedhees: “Mootummaan samii waan dhiʼaateef qalbii jijjiirradhaa.”

> For this is he that was spoken of by the prophet Esaias, saying,

> Kunis isa lubbifamee raajicha Esaayaasiin dubbatame, jechuun,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Sagaleen isa gammo keessa iyyu, “Karaa Gooftaa qopheessaa, daandiiwwan isaa qajeelchaa.”

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> እቲ ዮሃንስ ድማ ክዳኑ ካብ ጸጉሪ ገመል ነበረ፤ ኣብ ሕቝቱውን ቆርበት ዘበለ ቅናት ነበሮ፤ መብልዑ ድማ ኣንበጣን በረኻዊ መዓርን ነበረ።

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Achiis Yerusaalemii, Yihudaa hundii fi naannoo Yordaanos marsaa jiru hundi gara isaa ba’an; cubbuu isaanii himachaa isa biraa Yordaanos keessatti cuuphaman. Inni garuu yeroo Fariisotaa fi Saaduuqota keessaa baay’een gara cuuphaa isaa dhufan argetti, isaaniin, “Isin dhaloota buutii, dheekkamsa dhufuuf jiru jalaa baqachuuf eenyutu isin akeekkachiise?” jedhe. Maatewos 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

መወዳእታ ወለዶ ናይ ጥንታዊት እስራኤል፡ ብሓደ ካብ በረኻ ዝወጸ ነቢይ፡ “ወለዶ ናይ ኣትማን” ተባሂሉ ይስየም። ዮሃንስ ድማ እቲ መገዲ ንልኡኽ ኪዳን ዘዳለወ ልኡኽ ሚልክያስ ዝኾነ ተራ ዝፈጸመ ነቢይ እዩ፤ ንሱ ድማ እቲ ብኢሳይያስ ዝተለለየ ድምፂ ኣብ በረኻ እዩ።

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Yoo “baala” akka mallattootti yoo ilaalle, isaan “lallaba amantii” bakka bu’u jedhee argina. Ibsi jalqabaa Addaamii fi Hewaan wajjin wal qabata; isaan qajeelummaa isaanii dhabuu isaanii baala harbuutiin haguugan. Dura uffata ifaa, uffata qajeelummaa, uffatanii turan; garuu yeroo sun bade, akka Laa’odiiqeyaa qullaa ta’an hubatan; isaanis waan isaan barbaachisu hundi “baala lallaba amantii” duuba dhokachuu qofa ta’uu yaadu, kanaan wanti hundinuu gaarii ta’a jedhan. Itti fufee keessaa, Yohaannis Yihudoota Laa’odiiqeyaa dhiiga sanyii Abrahaam isaan oolchu irratti amananii jiran irratti kallattiidhaan ni dubbata; sababiin isaas of-tuulummaan isaanii baala duwwaa lallaba amantii qofa ture. Uffanni nama tokkoo eenyummaa isaa bakka bu’a.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Biqiltuun mallattoo namootaa fi mootummaa ti; firii, dameen, sanyiin, biyyeen, bishaan, hundeen akkasumas ifatti baalli hundinuu of keessaa mallattoo raajii addaa addaa qabu; garuu dhugaan isaanii hundinuu mallattoolee biroo sararoota raajii garaagaraa keessatti dhiyaatan, kuwaasuu mallattoolee raajii “muka” tokko ijaaran waliin walitti hidhata qabu. Dhugumatti, mallattoon raajii jalqabaa kan muka tokkoo, inni qormaata jireenyaa yookaan duʼaa akka bakka buʼu dha.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

እቲ መልእኽቲ ዮሃንስ ብእቲ ዝነበሮ ክዳንን ብእቲ ዝበልዖ ምግብን ይውከል። ትንቢታዊ ምግቢ፣ ከምቲ ማና ኣብ መጀመርታ ጥንታዊ እስራኤል፣ ወይ እቲ እንጌራ ሰማይ ኣብ መወዳእታ፤ ክብላዕ ኣለዎ። እቲ ምግቢ ትንቢታዊ መርመራዊ መልእኽቲ ይውክል፣ እዚ ድማ ስጋ ክርስቶስን ደሙን ስለ ዝኾነ ክብላዕ ኣለዎ። እቲ ዮሃንስ ዝነበሮ ክዳንን እቲ ዝበልዖ ምግብን፣ ነቲ መልእኽትን ነቲ ንክርስቶስ መንገዲ ዘዳለወ መልእኽተኛን ይለልዩ። ዮሃንስ፣ ነቲ ናይ መወዳእታ መልእኽተኛ ንክርስቶስ መንገዲ ዘዳሉ ይመስል፤ እርሱ ድማ እቲ መልእኽተኛ ኪዳን እዩ፣ እሱ ኣብ ሕጊ ሰንበት ናብ ቤተ መቕደሱ ብሃንደበት ዝመጽእ። እዚ ምስ ተፈጸመ፣ እተን ዓያሱ ደናግል፣ እተን ድማ ሎዶቅያውያንን ክርዳድን ዝኾና፣ ነቲ ናይ መወዳእታ ራብዓይ ወለዶ ናይቶም ሕጋዊ ህዝቢ ኪዳን ኣብርሃም ምዃኖም ዝእመኑ ይውክላ፤ ልክዕ ከምቶም ፈሪሳውያንን ሳዱቃውያንን ኣብቲ ጊዜ ዮሃንስ ካብ በረኻ ምስ ተገልጸ።

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Yohannis rifee gaala keessaa hojjetame, qomee gogaa hidhataa ittiin walqabatu kan qotiyyoonii fi bineensonni qonnaa waanjoo wajjin qaban fakkaatu uffate. Inni nyaata isaa hoomaa ture; kanaaf ergaan isaa hoomota, jechuunis Kataboota Qulqulluu keessatti mallattoo olaanaa Islaamaa ta’an, keessaa ture; ergaa isaa waa’ee Islaamaa immoo damma wajjin makate.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Manni Israa’el immoo maqaa isaa “Maannaa” jedhaniin waaman; innis akka sanyii koriyaanderii, adii ture; mi’aawaan isaas akka buddeena qaqal’aa dammaan hojjetameetti ture. Seera Ba’uu 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

ମନ୍ନା ହେଉଛି ଈଶ୍ୱରଙ୍କ ବାକ୍ୟର ଏକ ପ୍ରତୀକ, ଏବଂ ତାହାର ସ୍ୱାଦ ମଧୁ ପରି ଥିଲା; ଯେହିଁ ସ୍ୱାଦକୁ ଭବିଷ୍ୟଦ୍ଦର୍ଶୀମାନେ ସେମାନେ ଭକ୍ଷଣ କରୁଥିବା ସନ୍ଦେଶର ସ୍ୱାଦ ଭାବେ ଚିହ୍ନଟ କରନ୍ତି। ଯୋହନ ପଙ୍ଗପାଳମାନଙ୍କ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଏବଂ ଉଠର ଚର୍ମର କଟିବନ୍ଧ ଓ ଉଠର ଲୋମ ଦ୍ୱାରା ସୂଚିତ ଇସ୍ଲାମର ସନ୍ଦେଶ ଆଣିଥିଲେ। ପଙ୍ଗପାଳ ଓ ଉଠ—ଉଭୟେ ଇସ୍ଲାମର ପ୍ରତୀକ। ଇସ୍ଲାମର ସେହି ସନ୍ଦେଶ ଈଶ୍ୱରଙ୍କ ବାକ୍ୟର ସେହି ଆଲୋକପ୍ରଦ ଜ୍ଞାନ ସହିତ ମିଶିଥିଲା, ଯାହାକୁ “ମଧୁ” ବୋଲି ପ୍ରତିନିଧିତ କରାଯାଇଛି।

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Ergasii Yoonaataan, Abbaan koo biyya dhiphiseera; ilaalaa, isin nan kadhadha, akka ani damma xinnoo kana dhandhamee ija koo ife. 1 Saamu’el 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yohannis salphaa Islaamaa qofa hin bakka buune; inni garuu akkuma Eliyaas lafa onaa keessaa dhufe; Yohannisis damma hin nyaanne, damma bosonaa nyaate; inni, akkuma Kiristoositti, dhaabbilee bara sanaa kanneen ergaa ofii isaanii kan akka dammaa qaban keessatti hin leenjifamne; kunis raacitii Fariisotaa fi Saadooqotaaatiin bakka buufama. Yohannis damma lafa onaa keessaa nyaate; inni dhaabbilee amantii bara isaa alatti Hafuura Qulqulluudhaan leenjifameef. Sabni mudhii baricha keessatti beekamu sirna hinqee kan namni uffata rifeensa gaalaa isaa itti hidhatu of keessaa qaba ture. Hinqeen sun Yohannisin bakka bu’a; inni mana qulqullummaa lafaa irraa gara mana qulqullummaa samii geessutti bakka jijjiirraa ture.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Raajichi Yohaannis lamaan qoodama bulchiinsa gidduutti hidhaa walitti hidhata ture. Inni akka bakka-bu’aa Waaqayyootti dhaabatee, hariiroo seeraa fi raajota gidduu fi bulchiinsa Kiristaanaa gidduu jiru mul’isuuf ba’e. Inni ifa xinnaa ture; isa booddee immoo ifni guddaan dhufu qaba ture. Sammuun Yohaannis Hafuura Qulqulluudhaan ifeefame, akka inni saba isaa irratti ifa facaasuuf; garuu ifni biraan kam iyyuu barsiisa fi fakkeenya Yesuus keessaa ba’e sanaa fakkaatuun nama kufe irratti yeroo kam iyyuu akkas ifatti hin ifne, gara fuulduraattis hin ifu. Kiristoosii fi ergamni Isaa aarsaa gaaddisaatiin fakkeeffamanii turan keessatti qofa ifa dukkanaa’aa ta’een hubatamanii turan. Yohaannis iyyuu karaa Fayyisaa sanaatiin jireenya gara fuulduraa, kan hin duune, guutummaatti hin hubanne.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

የዮሐንስ መገጣጠሚያ ልብስ በክርስቶስ ጥምቀት በተፈጸመበት በትክክለኛው ወቅት ይቀርባል፤ ይህም ዮሐንስ ያጠምቅበት ስፍራ የሚወክለው የመለወጫ ነጥብ ነበር። ያ ስፍራ ቤተ-አባራ ተብሎ ይጠራ ነበር፥ ትርጉሙም “የጀልባ መሻገሪያ” ማለት ነው፤ እርሱም እንደ ዮሐንስ ከምድረ በዳ እንደ ወጣ ጥንታዊ እስራኤል ወደ ተስፋይቱ ምድር የገባችበት ያው ስፍራ ነው።

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Dhugumatti, sochiin dhibba afurtamii afur kuma ta’an warra Yohaannis bakka bu’ee ibsu dha; garuu nuti wanta salphaatti agarsiisaa jirru kana qofa: yeroo Yesus cuuphame, innis Yohaannisis dhaloota sana “dhaloota buutota” jedhaniin waaman ture. Yesus Seera Abboommii Kurnan Waaqayyoo guddisuu fi ulfina isaa mul’isuuf dhufe; akkasumas Inni dubbii hunda Macaafa Qulqulluu keessa jiru hundaaf kaka’umsa kenneera. Kanaaf, yeroo Inni dhaloota isa dhumaa Israa’el durii “dhaloota buutota” jedhee waamu, murtiin dhaloota sadaffaa fi afraffaa keessatti raawwatamaa jiru akka ta’e Abboommiin Lammaffaan ifatti adda baasee ibsu guutummaatti beeka.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Dhaloonni sadaffaa fi afraffaan murtii adeemsifamaa kan dhaloota afraffaatti xumuramu, inniis dhaloota buutiiwwanii taʼe bakka bu’u. Cuuphaan Kiristoos 9/11 fakkeessa. Dhaloonni Laaʼodiiqee warra Adveentistii Guyyaa Torbaffaa yeroo sanaa kaasee dhaloota isaa isa dhumaa keessa tureera. Ergaan Yohaannis gara Fariisotaa fi Saduuqootatti ture ergaa Laaʼodiiqee ture.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Garuu yeroo inni Fariisotaa fi Saduuqeewwan keessaa baayʼeen gara cuuphaa isaa dhufan argu, akkana isaaniin jedhe,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> Yaa dhaloota bofa summii, dheekkamsa dhufu jalaa akka baatan eenyutu isin akeekkachiise?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Kanaaf, firii qalbii jijjiirrannaadhaaf ta’u fidaa; keessa keessanittis, ‘Nuuf abbaan Abrahaam jira’ jettanii yaadus hin yaadina.

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> ani isinan jedha; Waaqayyo dhagoota kanneen keessaa ilmaan Abrahaamiif kaasuudhaaf ni danda'a.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> Ammas yeroo kanattis qottoo hundeen mukaa bira kaaʼameera; kanaafuu mukni kam iyyuu ija gaarii hin baafne hundi muramee ibiddatti gatama. Ani dhugumaan bishaaniin gara qalbii jijjiirrannaatti isin cuuphaa; inni ana booddee dhufu garuu ana caalaa jabaa dha; ani kophee isaa baadhachuuf illee hin malle; inni Hafuura Qulqulluu fi ibiddaan isin cuupha. Marga qulqulleessituun isaa harka isaa keessa jira; oobdii isaa guutumaan guutuutti qulqulleessa; qamadii isaa gootara keessatti walitti qaba; habaqii garuu ibidda hin dhaamneen guba.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Achiisuu Yesus Galiilaadhaa gara Yordaanositti, Yohaannis biraa cuuphamuuf ni dhufe. Maatewos 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Yesus Galileerraa dhufe; kunis akka hiika qajeelfama marfataa Yohannisii fi hiika Bethabaraatti, bakka walii-galteen gara jijjiirama murteessaa tokkootti ceetu agarsiisa. Hojii Yohannisiin karaa qopheessuu sanaan ture, yeroo sana hojii Kiristoosiin kakuu cimsuuttis jijjiirame. Waggoonni soddomaa qophii sun dhumanii, waggoota sadii fi walakkaa fannoo duraatii fi boodaa turan jalqaban.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Ergaan Yohaannis jechuun badiisa Yerusaalemitti dheekkamsa dhufuuf jiru, badiisa akkasii immoo akkasuma xumura addunyaa fi dhaʼichoota torban isa dhumaa kan agarsiisu, akeekkachiisa ture. Ergaan akeekkachiisaa sun keessatti haala Islaamaa keessatti kaaʼamee ture; innis nama Maleakii keessatti ergamaa karaa qopheessu sana, fi sagalee Isaayyaas lafa ona keessatti dhageessisu sana qofa utuu hin guutin, ergaa Eliyaasis guuteen labsame; jechuunis uffanni Yohaannis akkuma kan Eliyaas wajjin wal fakkaate, ergaan Yohaannis immoo akkuma ergaa Eliyaas wajjin wal madaale.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> Inni isaaniin jedhe, “Namichi isinitti dhufee isinitti wal arguudhaan dubbii kana isinitti hime sun nama akkamii ture?” Isaanis isaaf deebisanii, “Inni nama rifeensa qabu ture; mudhiis isaa naannoo suunfii gogaaatiin hidhate ture” jedhan. Innis jedhe, “Inni Eeliyaas, namicha Tishbii sana.” 2 Mootota 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Yoo yohaannis malee Eeliyaasiin gaafatanii, “inni nama akkamii ture?” jechuun utuu gaafatan, deebiin isaanii, “inni nama rifeensa qabu, mudhiis isaa hidhata gogaaatiin hidhamtee ture” ta’a ture. Tajaajilli Yohaannis kan ji’a jaha guutuun, kutaa keessatti dhaloonni xumuraa fi afraffaan ifatti adda baafamee hiikame keessatti bakka buufameera. Ergaan Laa’oodiqeyaa gara isaanii ergame, hojii ofiin isaanii saba kakuu Waaqayyoo ta’uu isaanii jedhu kallattiidhaan rukuta; akka dheekkamsi dhufu muka keessaa hidda isaatti qottoo buufamuun agarsiifamutti isaan akeekkachiisa. Ergaan sunis, adeemsa qormaataa Yohaannis jalqabe Kiristoos akka xumuru of keessatti hammata. Boodarra immoo keessatti Maatewos, Yesus Yihuudota “dhaloota buutii” jedhee waama; yaada mata-duree Yohaannis kan muka muruu irraa kaasame fudhatee, maaliif akka ta’e ibsa.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Yookiin mukaa gaariidha taasaa, ijaansaas gaarii haa ta’u; yookiin immoo muka sana tortoraa taasaa, ijaansaas tortoraa haa ta’u; jechuunis mukichi ija isaatiin beekama. Isin dhaloota buutiiwwanii, hamoo taatanii akkamitti waan gaarii dubbachuu dandeessu? Afuurri waan guutummaa garaa keessaa ba’ee dubbataatii. Namni gaariin kuusaa gaarii garaa keessaa waan gaarii baasa; namni hamaanis kuusaa hamaa keessaa waan hamaa baasa. Ani garuu isinittin jedhu, jecha faayidaa hin qabne hundumaa namoonni dubbatan, guyyaa firdiitti itti gaafatamummaa isaa ni kennu. Jecha keetiin qajeelaa ni taata; jecha keetiinis ni murteeffamta. Maatewos 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Akkuma ajajaatiin guyyaa murtii, akka abboommii lammaffaatti, dhaloota afraffaatti argama. Murtiin sun ergaa nuti dubbannu irratti hundaa’a; ergaan sunis garaa keenya keessaa ba’a. Ergaan nuti dubbannu sunuma, dhaloota filatamaa Phexrosiin “dhaloota filatamaa” jedhamee waamamu ta’uu keenya yookaan “dhaloota bofa” ta’uu keenya ni mul’isa. Gareen lameenuu adeemsa qormaataa tokko xumura irratti ni mul’atu; yeroo sana Kiristoos akkuma nama xurii haxaawee mana isaa qulqulleessu sana sagalee isaa ni qulqulleessa. Akkuma zayitii fakkeenya durboota kudhanii keessatti, ergichi garaa hamaa yookaan garaa gaarii ta’een bakka buufama. Wabii Kiristoos itti dabaluun, dhaloonni bofa kun, kan dhaloota afraffaa fi isa dhumaa ta’e, mallattoo barbaada; mallattoon isaanii kennamu immoo mallattoo Yoonaas qofa ture.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Achi keessaa barreessitootaa fi Fariisotaa tokko tokko deebisanii, “Yaa Barsiisaa, mallattoo si irraa arguu barbaanna” jedhan. Inni garuu deebisee isaanii, “Dhaloonni hamaanii fi ejjitootaa mallattoo barbaada; mallattoon garuu kan raajicha Yoonaas malee isaaf hin kennamu. Akkuma Yoonaas guyyaa sadii fi halkan sadii garaacha qurxummii guddaa keessa ture, Ilmi Namaa immoo akkasuma guyyaa sadii fi halkan sadii garaa lafaa keessa ta’a. Namoonni Nanawwee murtiidhaaf dhaloota kana wajjin ni ka’u, ni abaarus; sababni isaas isaan lallaba Yoonaasiin qalbii jijjiirrataniiru; kunoo, kan Yoonaas caalu as jira. Mootittiin kibbaa murtii keessatti dhaloota kana wajjin ni kaati, ni abaartis; isheen ogummaa Solomoon dhaga’uuf handaara lafa irraa dhufteetti; kunoo, kan Solomoon caalu as jira.” Maatewos 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

ᎦᎶᏁᏛ ᎠᏂᏧᏏ ᎤᏪᎧᏁᎴ ᎤᏂᏍᎦᏃᎮᏗ ᎠᎾᏓᏅᏙ ᎤᏂᏙᎯ ᎤᎾᏓᏤᎵᎬ ᎠᏂᏲᎵ ᎤᏂᏪᏥ ᎠᏁᎲᎢ, ᎠᎴ ᎤᏙᎴᎰᏒ ᎠᏥᏍᏚᎸᎢ ᎢᎬᏁᎸᎯ ᎤᏬᏂᏍᎬ ᎣᏂ ᏦᎾ ᎤᏤᎵ ᎠᏥᏃᎮᎸᎢ, ᎠᎴ ᏐᎶᎹᏅ ᎤᏤᎵ ᎤᎪᎯᏳᏗ ᎠᏥᏃᎮᎸᎢ. ᏥᏌ ᎤᏓᎴᎨᏒ ᎤᏂᏙᎴᎰᏒ ᎠᎴ ᏔᎵ ᎤᏂᏃᎮᎯ ᎬᏗ, ᎤᏬᎯᏳᎯᏍᏗᎭ ᎠᏂᏲᎵ ᎤᏂᏪᏥ ᎠᏁᎲᎢ Ꮎ ᏅᎩ ᎢᏯᏍᏆᏂᎪᏛ ᎤᏂᏍᎪᎸᎢ ᎨᏒᎢ, ᎥᏝᏰᏃ ᏅᎩ ᎢᏯᏍᏆᏂᎪᏛ ᎠᏥᏍᏚᎸᎢ ᎤᎵᏍᏆᏛ ᎨᏐᎢ.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

ଏକ ଶତ ଚୁଆଳିଶ ହଜାର ହେଉଛନ୍ତି ପତାକା, କିମ୍ବା ଶେଷ ଦିନମାନଙ୍କର ଚିହ୍ନ, ଯେପରି ଦେବଙ୍କ ବ୍ୟବସ୍ଥା ଓ ସବ୍ବାଥ ମଧ୍ୟ ଅଟେ। ଯୋନାଙ୍କର ଚିହ୍ନ ହେଉଛି ପୁନରୁଥାନର ଚିହ୍ନ; ଖ୍ରୀଷ୍ଟଙ୍କ ଦିନ ଓ ଯୁଗରେ ଯିହୂଦୀମାନଙ୍କ ପାଇଁ ସେହି ଚିହ୍ନ ଥିଲା ତାଙ୍କର ବାପ୍ତିସ୍ମା, ଯେତେବେଳେ ପବିତ୍ର ଆତ୍ମା ପତିତ ହେଲେ, ଏବଂ ପରାବତରୂପେ ପ୍ରତିନିଧିତ ହେଲେ। “ଯୋନା”ର ଅର୍ଥ “ପରାବତ”। ଯୋନା, ପ୍ରକାଶିତବାକ୍ୟକର୍ତ୍ତା ଯୋହନ, ଦାନିଏଲ, ଯୋସେଫ ଓ ଲାଜାର ଏହି ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେମାନେ ସାଢେ ତିନି ଦିନ ପର୍ଯ୍ୟନ୍ତ ରାସ୍ତାରେ ମୃତ ରହିବାରୁ ପୁନରୁଥିତ ହେବେ। ସେହି ସମୟରେ ସେମାନେ ଲାଓଦିକିୟାରୁ ଫିଲାଦେଲଫିୟାକୁ ପରିବର୍ତ୍ତିତ ହେବାକୁ ଥିବେ, ଏପରିଭାବେ ସାତଜଣଙ୍କ ମଧ୍ୟରୁ ଅଷ୍ଟମ ହେବେ। ଯୋନା ବାପ୍ତିସ୍ମାକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, କାରଣ ସେ ଜଳରେ ନିକ୍ଷିପ୍ତ ହେଲେ ଏବଂ ମାଛ ଦ୍ୱାରା ଗିଲି ଦିଆଯିବାବେଳେ ପ୍ରତୀକାତ୍ମକ ଭାବେ ମରିଗଲେ। ପରେ ସେ ପୁନରୁଥିତ ହେଲେ; ଯେପରି ଯୋହନ ଫୁଟୁଥିବା ତେଲରୁ ବାହାର କରାଯାଇଥିବାବେଳେ ପୁନରୁଥିତ ହେଲେ, ଏବଂ ଯେପରି ଦାନିଏଲ ସିଂହମାନଙ୍କ ଗୁହାରୁ ବାହାର କରାଯାଇଥିବାବେଳେ, ଏବଂ ଯେପରି ଯୋସେଫ କୁଆଁରୁ ବାହାର କରାଯାଇଥିବାବେଳେ, ସେପରି ଲାଜାର ମଧ୍ୟ—ଖ୍ରୀଷ୍ଟଙ୍କ ସମୟର ସିଲ୍ କରିବାର ଅଦ୍ଭୁତ କାର୍ଯ୍ୟ। ଯିହୂଦୀମାନେ ଯୋନାଙ୍କ ଚିହ୍ନକୁ, ଯାହା ଖ୍ରୀଷ୍ଟଙ୍କ ପୁନରୁଥାନରେ ପ୍ରତିନିଧିତ, ଯେତେ ସ୍ପଷ୍ଟରୂପେ ଦେଖିପାରିଲେ ନାହିଁ, ତାହାଠାରୁ ଅଧିକ ସ୍ପଷ୍ଟରୂପେ ଆଡଭେଣ୍ଟିଜ୍ମ 9/11ର ଚିହ୍ନକୁ ଦେଖିପାରୁନାହିଁ, ଯାହା ଯୋନାଙ୍କ ଚିହ୍ନ ଅଟେ।

We will continue these subjects in the next article.

Nuti aadaa itti aanu keessatti mata dureewwan kana itti fufna.

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> “Amma akeekkachiisni yeroo ammaa saba Waaqayyoo, dhihoo fi fagoo jiranitti dhufuuf jiru, ergaa ergamaa sadaffaati. Warri ergaa kana hubachuuf barbaadan immoo, dubbii sana hiika akkasii kennuuf Gooftaadhaan hin geggeeffaman; hiikni akkasiis hundee bu’uuraa diiguudhaan utubaalee amantii kan Adveentistoota Guyyaa Torbaffaa har’a kana akka ta’an isaan taasise irraa kaasuu danda’a. Dhugaan akka tartiiba isaatiin of mul’isaa dhufe, akkuma nuti sarara raajii Dubbii Waaqayyoo keessatti mul’ifame irra adeemaa dhufneen, har’as dhugaa, qulqulluu, bara baraa ta’eedha. Warri yeroo darbe keessatti seenaan muuxannoo keenya irra harka harkaatiin darbanii, walitti hidhamiinsa dhugaa raajiiwwan keessatti argan, ifa hundumaa fudhachuu fi abboomamuuf qophaa’anii turan. Isaan kadhachaa, soomaa, barbaadaa, akkuma qabeenya dhokataa barbaadaniitti dhugaaf qotachaa turan; Hafuuri Qulqulluunis akka nu barsiisaa fi nu qajeelchaa ture ni beekna. Yaad-rimeewwan hedduun dhiyaatanii turan; isaanis fakkeenya dhugaa qabu turan; garuu keessaa caaffanni qulqullaa’oon dogoggoraan hiikamee fi dogoggoraan hojii irra oole waan itti makameef, dogoggora balaa geessisuutti geessisan. Akkaataa qabxiin dhugaa hundi itti hundaa’e baay’ee gaarii ni beekna; mallattoon isaas Hafuura Qulqulluu Waaqayyoottiin irra kaa’ame. Yeroo hundumaas sagaleewwan, ‘Kunoo dhugaadha,’ ‘Ani dhugaa qaba; ana duukaa bu’aa’ jedhu dhaga’amaa turan. Garuu akeekkachiisonni ni dhufan, ‘Isaan duukaa hin bu’inaa. Ani isaan hin ergine; garuu isaan fiigan.’ (Ilaali Ermiyaas 23:21.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> «ምርሓታት ጐይታ ግልጽ ነበሩ፣ እቶም ራእያቱ ናይ ሓቂ ዝኾነ ነገር ኣብ ምግላጽ ድማ እጅግ ድንቂ ነበሩ። ነጥቢ ድሕሪ ነጥቢ ብጐይታ ኣምላኽ ሰማይ ተመስረተ። እቲ ሽዑ ሓቂ ዝነበረ፣ ሎሚ ድማ ሓቂ እዩ። ግና እተን ድምጽታት ክስምዓ ኣይቋረጻን—‘እዚ ሓቂ እዩ። ሓድሽ ብርሃን ኣሎኒ።’ እንተኾነ ግና እዚ ሓድሽ ብርሃናት ኣብ መስመራት ትንቢት ቃል ኣምላኽ ብጌጋ ብምተግባርን ህዝቢ ኣምላኽ ድማ ንምሓዞም መሓውር ዘይብሎም ኮይኖም ኣብ ባሕሪ ንኽሰዱ ብምግባርን ይግለጹ። ተማሃራይ ቃል ኣምላኽ ነቲ ኣምላኽ ኣብ መሪሕነት ህዝቡ ዝገለጾ ሓቅታት እንተ ወሲዱ ንርእሱ ኣግቢሩ፣ እንተ መግቦን፣ እንተ ኣብ ተግባራዊ ህይወቱ ኣእትዩዎን፣ ሽዑ ህያዋን መስመራት ብርሃን ምኾኑ ነበሩ። እቶም ሓደስቲ ክልሰ-ሓሳባት ንምፍላጥ ርእሶም ዘቐመጡ ግና፣ ሓቅን ስሕተትን ዝተቐላቐለ ምቕላቕል ኣለዎም፣ እዞም ነገራት ንፊት ከቕርቡ ድሕሪ ምፍታኖም ድማ፣ መብራሕቶም ካብቲ መለኮታዊ መሰውኢ ከም ዘይኣብሩ ኣረጋጊጾም እዮም፣ እዚ ድማ ኣብ ጸልማት ጠፊኡ።» Selected Messages, book 2, 103, 104.

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