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

Macaafa Yo'elii fi Waldaa Adveentistii Guyyaa Torbaffaa Laaʼodiiqeeyaa - Lakkoofsa Kudha Tokko

Number Eleven

ଲକ୍ଷଣ ଏଗାରୋଟି

Author

Jeff Pippenger

Published

December 14, 2025

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The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

ናይ ደሓር ዝናብ መልእኽቲ ምስ ጊዜ ጸጋ ናብ ምዝጋቱ ዝቐርብ ምጥንቃቕ ብምትእስሳር፣ ንግል ውልቃዊ ምድላው ዝጽውዕ ማጠንቀቕታ እዩ። እተን ክልተ ሓሳባት ኣብ ምዕራፋት ዓሰርተን ዓሰርተ ሓደን ናይ ራእይ ኢሳይያስ ይወከላ፣ እዚ ድማ ኣብቲ ብ1989 ዝተፈትሐ መልእኽቲ ዳንኤል 11 ዝነበረ ኣውድ ውሽጢ እዩ ዝግለጽ፤ እቲ ተሓቢኡ ዝነበረ ታሪኹ ኸኣ ኣብ ጊዜ ምሕታም ናይቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ ይፍታሕ፣ እዞም ከኣ ኣብቲ ራእይ ብኢሳይያስን ደቁን ይውከሉ። እተን ክልተ መስመራት ብሓባር ንኣካዝ ዝቐርብ ማጠንቀቕታ ይውክላ፣ እዚ ኸኣ ነቶም ኣብ ትንቢት መጽሓፍ ቅዱስ ዝስረጉ ክልተ ውሽጣዊን ደጋዊን መስመራት “ምስትውዓል” ዘይብሎም ሎዶቅያውያን ይውክል።

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Daani’el 11:11 fi Mul’ata Yohaannis 11:11 bakka bu’ummaa keessaa fi alaa isa tokkoo dhiyeessu; Daani’el kan alaa bakka bu’a, Mul’anni immoo kan keessaa bakka bu’a. “Boqonnaa fi lakkoofsa keeyyataa” keessaa fi alaa lamaan kun ergaa alaa fi keessaa boqonnaawwan kudhanii fi kudha tokkoo wajjin kallattiidhaan wal qunnamu; akkasumas Isaayaas 11:11 keessattis akkasuma godhu.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Isaayaas boqonnaan ja’a 9/11 dha; innis qulqulleeffamaa fi dibamuu Isaayaas akka ergamaa ta’ee 9/11 irratti adda baasa. Boqonnaan torba irraa eegalee itti fufuunis ergaa 9/11 irratti dhufe keessaa ibsa waliigalaa dha. Boqonnaan kudhan gahee lakkoofsa ja’a dhumaa Daani’el boqonnaa kudha tokkoffaa adda baasa; sababiin isaas inni ergaa yeroo dhumaa irratti hiikame, bara 1989 keessatti ture.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Isaayaas boqonnaan kudha tokkoo 9/11 fi dibama Isaayaas akkasumas ergaa isaa ni bakka bu’a. Lakkoofsi tokko “Iyyesii” jedhuun lakkoofsa kudhan waliin walitti hidhata; lakkoofsi kudhanis, “Guyyaa sana keessa” jedha; lakkoofsi kudha tokko immoo itti fufee, “Guyyaa sana keessa akka ta’u, jechuunis, Gooftaan harka isaa yeroo lammaffaaf deebisee, hambaa saba isaa deebisee argachuuf ni diriirsa” jedha.

That day was 1850.

Guyyaan sun 1850 ture.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> Ulee Yessee keessaa uleen ni baʼa; hidda isaa keessaas dameen ni biqila. Hafuurri Waaqayyoo isa irratti ni boqota; hafuurri ogummaa fi hubannaa, hafuurri gorsa fi humnaa, hafuurri beekumsaa fi sodaa Waaqayyoo. Inni sodaa Waaqayyootiin ariifataa hubachuudhaan ni guutama; inni akka ija isaatiin mulʼatutti hin murteessu, akka gurra isaatiin dhagaʼamutti illee hin ceephaʼu. Garuu qajeelummaadhaan hiyyeeyyii ni murteessa, warra lafaa garraamota taʼaniifis haqa qixxummaadhaan ni dubbata; ulee afaan isaatiinis lafa ni rukuta, hafuura hidhii isaatiinis jalʼoota ni ajjeesa. Qajeelummaan mudhii isaa ni hidhata; amanamummaanis cinaacha isaa ni marata. Yeeyyiin hoolaa wajjin ni jiraata, qeeransi ilmoolee reʼee wajjinis ni ciisa; jabbileen, leenci dargaggeessi fi horiin furdate walitti ni taʼu; mucaan xinnoonis isaan ni geggeessa. Saawwanii fi adurreen bosonaa walitti ni dheedu; ilmaan isaaniis walitti ni ciisu; leencis akka sangaa cilaqaa ni nyaata. Mucaan hoosifamu boolla bofa irratti ni taphata; mucaan harma irraa cite immoo boolla bofa sodaachisaa keessa harka isaa ni kaaʼa. Isaan gaara koo qulqulluu hundumaa keessatti hin miidhan yookaan hin balleessan; sababiin isaas, akkuma bishaanonni galaana haguugan, laftis beekumsa Waaqayyootiin ni guutamti.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 San guyyaa sanitti hidda Issey irraa baʼe tokko ni jiraata; inni akka mallattoo sabaaf ni dhaabata; isa biraas ormootni ni barbaadu; boqonnaan isaas ulfina qabeessa ni ta’a.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 Yeroo sana keessatti, Waaqayyo harka isaa yeroo lammaffaaf deebisee hafe mootummaa saba isaa keessaa hafan deebisee walitti qabuuf ni diriirsa; isaanis Asoor irraa, Gibxi irraa, Phaaxroos irraa, Kuush irraa, Eelaam irraa, Shinaar irraa, Hamaat irraa, fi odoola galaanaa irraa ni walitti qabamu.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> 11:12 Inni sabootaaf mallattoo kaasee, warra Israa’el keessaa baqattoota walitti ni qabaa, warra Yihudaa facaasamanis handaara afurii lafaa irraa walitti ni sassaaba.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> የኤፍሬምም ቅንዓት ይወገዳል፥ የይሁዳም ጠላቶች ይቈረጣሉ፤ ኤፍሬም ይሁዳን አይቀናም፥ ይሁዳም ኤፍሬምን አያስቸግረውም። ነገር ግን ወደ ምዕራብ በፍልስጥኤማውያን ትከሻ ላይ ይበራሉ፤ በምሥራቅ ያሉትንም በአንድነት ይበዘብዛሉ፤ በኤዶምና በሞአብ ላይ እጃቸውን ይጭናሉ፥ የአሞንም ልጆች ይታዘዙላቸዋል።

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> እግዚአብሔርም የግብጽን ባሕር ምላስ ፈጽሞ ያጠፋል፤ በኀይለኛውም ነፋሱ ላይ በወንዙ ላይ እጁን ያንቀሳቅሳል፤ ሰባትም ፈሳሾች እንዲሆን ይመታዋል፥ ሰዎችም በደረቅ እግር እንዲሻገሩ ያደርጋል። ከአሦርም የሚቀር ለሕዝቡ ቅሬታ መንገድ ይሆናል፤ እስራኤል ከግብጽ ምድር በወጣበት ቀን እንደ ነበረው ይሆናል። ኢሳይያስ 11፥1–16።

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Lakkoofsi tokko akkana jedha: “Mukaan Ise keessaa uleen ni baʼa, hidda isaa keessas dameen ni biqila; Hafuurri Waaqayyoo isas irra ni boqota.” Ibsi humna qabeessi waaʼee Kiristoos jedhu kun itti fufa; garuu ibsi kun guyyoota Isaayyaas irra caalaa guyyoota dhumaa irratti hojiirra oola, yookaan illee guyyoota Kiristoos namoota gidduutti deddeebiʼee ture caalaa.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

መጽሐፉን በጥንቃቄ ማንበብ ከቁጥር አንድ እስከ ዘጠኝ ድረስ ሁሉም የክርስቶስን መለያ ባሕርያት እንደሚገልጹ ያሳያል፤ በቁጥር አሥርም፣ “በትርም ይወጣል” ይላል። የሐሳብ ፍሰቱ ከቁጥር አንድ ጀምሮ እስከ ቁጥር አሥር ድረስ ምንም መቋረጥ የለውም። ቁጥር አሥር፣ “በዚያም ቀን” ይላል፤ ይህም ከቁጥር አንድ ጋር በአንድ ቀን ሊፈጸም የሚገባ ነው። ቁጥር አሥርም ሆነ ቁጥር አንድ “ሥር”ን ይገልጻሉ፤ በዚህም ሁኔታ እነዚህን ሁለቱን ቁጥሮች መስመር በላይ መስመር እያያዙ ያስተሳስራሉ።

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Aayata tokkoo fi kudhan walitti qabamanii akkana jedhu: “Hiddi tokko gubbaa mukeetii Issey irraa ni baʼa; dameenis hidda isaa keessaa ni guddata; Guyyaa sanas hidda Issey tokko ni jiraata; inni akka mallattoo sabootaaf ni dhaabata; saboonni Ormaa gara isaatti ni dhufu; boqonnaan isaas ulfina qabeessa ni taʼa.”

A “rod” is a symbol of authority.

“በትር” ሥልጣን የሚወክል ምልክት ነው።

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> Innis ilma dhiiraa deesse; inni immoo saboota hundumaa ulee sibiilaatiin bulchuuf ture; ilma ishee immoo gara Waaqayyootti fi gara teessoo isaa ol fudhatame. Mul’ata Yohaannis 12:5.

A “rod” is a symbol of selection, division and separation.

“Bokkuun” mallattoo filannoo, addaan qooduu fi gargar baasuu ti.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> Museen uleen Waaqayyoo duratti godoo dhugaa-baatuu keessa kaaʼe. Guyyaa itti aanutti Museen godoo dhugaa-baatuu keessa seenee; kunoo, uleen Aroon mana Lewwii tiif ture margitee, baala buusee, daraaraa, loomiis firii almoondii godhate. Museenis uleewwan hundumaa Waaqayyoo duraa keessaa baasee gara ilmaan Israa’el hundumaatti fide; isaanis ilaalan, tokkoon tokkoon namaas ulee isaa fudhate. Waaqayyos Museedhaan, “Ulee Aroon ammas dhugaa-baatuu duratti deebisi; akka mallattoo warra finciltootaatti eegamtee haa turu; atiis guungummaatti guungumsa isaanii ana irraa haa balleessitu, akka isaan hin duuneef” jedhe. Museenis akkasuma godhe; akkuma Waaqayyo isa ajajetti, akkasuma godhe. Lakkoobsa 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Ulee Aaraon daraare dhungachuun isaa yeroo rooba boodaa keessatti “daraaraa” tokko adda baasa; keessaa “daraarota” kudha sadii keessaa kan dhungate Aaraon qofa tureetii. Dhungachuun sun mallattoo yeroo rooba boodaa ti; yeroo sanatti Waaqayyo “daraarota” finciltoota kudha lamaan, warra ergaa rooba boodaa qabna jechuun of himatan, irraa garaagarummaa ni mul’isa; akkasumas akkuma agarsiisa Eliyaas ibiddaan dhugaa fi soba gidduutti mallattoo garaagarummaa kaa’e sanaan fakkeeffamee jira. “Daraaraan” immoo mallattoo safaraa fi murtii ta’eera.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> Akkasumas bokkaa ulee akka horiin fakkaatu naa kenname; ergamaanis dhaabatee, “Ka'iitii mana qulqullummaa Waaqayyoo, iddoo aarsaa, warra achi keessatti sagadanis safari” jedheen. Mul’ata Yohaannis 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“ሮድ” ከእስቲም የእሴይ ይወጣል፤ “እሴይ” ማለትም በመጽሐፍ ቅዱስ ትንቢት ውስጥ እንደ ዌይማርኮች ሁሉ ‘ተለይቶ መቆም’ ማለት ነው። ፋሬስ የእሴይ እውነተኛ “ሥር” ነበረ፤ ፋሬስም ማለት “ፍርስራሽ፣ ፈንቅሎ መውጣት ወይም መበተን” ማለት ነው። ፋሬስ የእሴይ የደም መስመር ሥር ወይም መጀመሪያ ነው። ስለዚህ “የእሴይ ሥር” የአልፋው ፋሬስንና የኦሜጋው እሴይን፣ መጀመሪያንና ፍጻሜን የሚያመለክት ምልክት ነው። የእሴይ ሥር በመበተን (ፋሬስ) ይጀምራል፣ በቆሞ ያለ ሰው ዌይማርክ ይጠናቀቃል። በትንቢታዊ ሁኔታ ሰዎች መቆማቸው መንግሥትን ያመለክታል። በመጽሐፍ ቅዱስ ፋሬስ የደም መስመርን ይጀምራል፤ ከመግቢያው በፊት ምንም ግንኙነት የለውም፣ ስሙም ፍርስራሽ ማለት ስለሆነ፣ የትውልድ ሐረጉ መዝገብና ስሙ ፋሬስን እንደ መጀመሪያ ይለዩታል፣ እሴይንም ፍጻሜ ያደርጉታል። መልከ ጼዴቅም እንደ ፋሬስ ሁሉ ከዚያ በፊት የትውልድ ሐረግ የሌለው መሆኑ የታወቀ የመጽሐፍ ቅዱስ ሰው ነው። የፋሬስ ሥር እርሱ አብርሃም አሥራት የከፈለለትን የመልከ ጼዴቅ ክህነት እንደሚወክል እውነት ይዟል።

The order of Melchizedek is the priestly order of Christ.

Sirni Malkiisedeq sirna lubummaa Kiristoos ti.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> Yesuus, inni nuuf dursa seene, akka sirna Malkiisedeqitti lubummaa guddaa bara baraaf taʼe. Ibroota 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Hiddi Jesee lubummaa luboota Malkiisedeq ture; jalqabnis dhuma isaa calaqqisiisuu qaba. Jeseen garee dhumaa lubummaa luboota Malkiisedeq keessaa kaʼu bakka buʼa; isaanis akka Isaayaasitti sabootaaf mallattoo dha.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Jechi” jechuun ‘(mukoota) muru; qaama jalaatiin hafe yookaan hundee muka tokkoo (akkuma murametti yookaan akkuma dhaabametti),’ jechuu dha; “jechi” immoo mootummaa akkuma Nebukadnezaar Daani’el boqonnaa afur keessatti darbine keessaa ni biqila. Muki raajii keessatti mootummaa dha; mootummaa tokko yeroo dhumu, mukni sun murameera.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

Keeyyanni “stem” jedhamee ibsame damee gubbaa irraa utuu hin taʼin, gucaa mukaa irraa baʼa. Mootummaa duraanii gucaa mukaa sanaan bakka buufame keessaa, “rod” jechuun mallattoo aangoo taʼe tokko ni baʼa; aangoon sunis akka “rod” sun ergaa rooba boodaa sanaa kan taʼan “buds and blossoms” akka baatu irratti hundaaʼa. Aangoon sun mootummaa duraan ture, kan muramee buufame, irraa madde.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“ሥር” ማለት “የእሴይ ሥር” ነው፤ ከ“ጉቶው” የሚወጣውም “ቅርንጫፍ” ሥሮቹ የእሴይ ሥር ከሆኑት ከዚያ “ጉቶ” ይወጣል። ሥልጣንን የሚያፈራው ቅርንጫፍ ከጉቶው ይወጣል፤ ነገር ግን ቡቃያው ከሥሩ ይወጣል—ሥሩም ዓላማ ነው። ሥሩ መጀመሪያ ነው፤ ፍጻሜውም ቡቃያው ነው።

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Jechi “branch” jechuun eegduu yookaan mallattoo karaa jechuudha. Isaayyaas Dameen sun yeroo seerri Dilbataa dhufu akka dhufu nu beeksisa.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> Guyyaa sanatti dubartoonni torba nama tokko qabatanii, “Nuyi buddeena ofii keenyaa ni nyaanna, uffata ofii keenyaas ni uffanna; maqaa keetiin qofa akka waamamnu nuu hayyami, qaanii keenya irraa akka nu baasuuf” jedhu. Guyyaa sanatti biqiltuun Waaqayyoo miidhagduu fi ulfina qabeettii ni taati, firii lafaas warra Israa’el keessaa miliqan sanaaf baay’ee gaarii fi bareedduu ni taati. Innis ni ta’a; inni Xiyoon keessatti hafe, inni Yerusaalem keessatti hafe, qulqulluu jedhamee ni waamama; jechuunis, namni Yerusaalem keessatti warra jiraattota keessaa barreeffame hundinuu. Yommuu Gooftaan xuraa’ummaa intallan Xiyoon irraa dhiqee balleessu, dhiiga Yerusaalemis gidduu ishee keessaa hafuura murtii fi hafuura gubinaa tiin qulqulleessutti. Isaayaas 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

“namichi tokko” dubartoonni torban qabatan sun abbaa qeesotaa ti; innis yeroo seera Dilbataa keessatti saddeettaffaa ta’a, kan torban keessaa ta’e, kanaanis lubbuu saddeet markaba irra turan fakkeessuudhaan sobaan of dhiyeessa. Yeroo seera Dilbataatti, “guyyaa sanatti” “dameen Gooftaa bareedduu fi ulfina qabeettii taati” “yommuu Gooftaan xuraa’ummaa intallan Xiyoon irraa dhiqee balleessuu fi dhiiga Yerusaalem gidduu ishee keessaa hafuura murtii fi hafuura ibiddaan qulqulleessutti.” Qulqulleessuun hafuura murtii fi ibiddaan raawwatamu sun seera Dilbataa irratti Ergamicha Kakuu, kan Milkiyaas boqonnaa sadii keessatti ibsameen ni raawwatama. “Dameen bareedduun” sun kuma dhibba tokkoo fi afurtamii afur kan ta’anidha; isaan mukeettii irraa utuu hin ta’in, hidda Jesee irraa dhufu; innis mallattoo dha.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Aangoon isaanii mootummaa kufe keessaa damee tokko irraa baʼe sanaan bakka buufama. Mootummaan Filadelfiyaa bara 1856 irraa jalqabee hamma 1863tti kufe; aangoon mootummaa kufe sana keessatti hundeeffame immoo yeroo seera Dilbataa deebiʼee hundeeffama. Yommuu dameen mallattoo taʼe ol kaafamu, sochiin Laaʼodiiqeyaa kan dhibba afurtamii afurii kuma tokkoo fi afurtamii afurii gara sochii Filadelfiyaa kan dhibba afurtamii afurii kuma tokkoo fi afurtamii afuritti ceʼa. Sana booda aangoon yookaan uleen mootummaa Miilerayitii yookaan Filadelfiyaa irraa baʼe furtuu tokkoon bakka buufama; furtuun sunis Isaayaas 22:22 keessatti Eliyaaqiim irra kaaʼameera.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Utubaa mana Daawit immoo gatiittii isaa irra nan kaa’a; innis ni bana, namni tokko illee cufuu hin danda’u; innis ni cufa, namni tokko illee banuu hin danda’u. Isaayyaas 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Kun jechi Onkoloolessa 22, 1844 agarsiisa; akkasumas Eliyaaqiim “furtuu” tokko akka fudhatu adda baasa. Keeyyattoota lamaan isa dura jiran keessatti aangoon Laa’odiiqeeyaa Sheebinaa irraa fudhatamee Eliyaaqiimitti kennama. Seera Dilbataatti, aangoon yeroo tokko saba kakuu filatamoo ta’aniif kenname mootummaa Adveentizimii Guyyaa Torbaffaa Laa’odiiqeeyaa irraa fudhatamee mootummaa sochii Filadelfiyaa namoota dhibba tokkoo fi afurtamii afur kuma keessaa—kan mootummaa ulfinaa ta’eef kennama.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 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 16:16–19.

> Inni immoo een jedha, “Isin garuu ani eenyu akka taʼe eenyu jettu?” Simoon Pheexiros immoo deebisee, “Ati Kiristoos, Ilma Waaqayyoo jiraataa dha” jedhe. Yesuusis deebisee isaatiin, “Yaa Simoon Bar-Yoonaa, ati eebbifamteerta; kana siif mul’ise foonii fi dhiigni miti, garuu Abbaan koo inni samii keessa jiru. Anis siifan jedhu, ati Pheexiros; kattaa kana irrattis waldaa koo nan ijaara; balbaloonni mootummaa duʼaatis ishee irratti hin moʼan. Ani furtuu mootummaa samii siifan kenna; waan ati lafa irratti hiitu hundinuu samii keessatti ni hidhama; waan ati lafa irratti hiiktu hundinuu samii keessatti ni hiikama.” Maatewos 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

መበተ-ሥልጣን፣ ንጴጥሮስ ዝተዋህበ መፍትሕ ከም ምልክት ዝተወከለ፣ ብኢሳይያስ 22፡22 ኣብ መንኩብ ኤልያቄም ይቕመጥ። ጴጥሮስ፣ ቅድሚ ሕጊ ሰንበት ምእንቲ ምእታው ናብ ኪዳን ምስ ክርስቶስ ዝኣትዉ ሓደ ሚእቲ ኣርብዓን ኣርባዕተ ሺሕ ዝበሃሉ ጨንፈር ይውክል። ኣብቲ ክፍሊ፣ ጴጥሮስ ኣብ ቂሳርያ ፊልጶስ እዩ ዘሎ፣ እዚ ድማ ፓኒዩም ናይ ዳንኤል 11 ቁጽሪ 13 ክሳዕ 15 እዩ። ስሙ ይቕየር፣ እዚ ድማ ርክብ ኪዳን ይወክል፣ እቲ ስም ጴጥሮስ ከኣ ብብዝሒ ቁጽራዊ ደረጃ ነፍሲ ወከፍ ፊደል ምቕራብ እንተተቐርበ፣ 144,000 ይመጣጠን። እቲ ሥልጣን፣ ወይ በትሪ፣ ወይ መፍትሕ፣ ሸብና ከም ኩዕሶ ናብ መስክ ምስ ተደርበየ ኣብ ኤልያቄም ዝቕመጥ፣ እቲ “በትሪ” እዩ ካብቲ ካብ 1856 ክሳዕ 1863 ዝተቘርጸ ጉንዲ ናይ ፊላደልፍያዊ ሚለራዊ ኣድቨንቲዝም ዝመጽእ።

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Phexiroosii fi qoree gidduutti addaan baafamuutti Phexiroos aangoo saba kakuu Waaqayyoo argachaa jira; qamadiin immoo aarsaa daabboo sochoofamaa guyyaa Phanxeqoostee taʼee ol fudhatamuuf jira. Qorichi dura addaan baafama; kunis hammi daabboowwan sochoofamoo Phanxeqoostee keessa jiru adeemsa abbuubamuu keessatti keessaa baafamuudhaan bakka buʼameera. Aangoon ulee yookaan furtuu mootummaa kufee hafe irraa madda; dameen mallattoo taates hundee Iyyessaa irraa baati, akkasumas hundee Iyyessaa dha; jechuunis Yesuus xumura waan tokkoo jalqaba waan tokkootiin ibsa. Hundeen jalqaba; dameen immoo xumura. Hojii-raawwii raajii kana jechuun yihuudota Kiristoos yeroo sanaa fi harʼaas quuqama dubbii xixiqqoo irratti morman hubachuu hin dandaʼan; mootummaa roobaa boodaa ibsu keessatti inni buʼuura mala isa jalqabaa waan taʼeef, akkasumas furtuu mana Daawit jedhamuunis bakka buʼa. Furtuun balbala mana Daawit kan cufame banti. Furtuun balbala gara iddoo qulqulluu samii, mana Daawititti banti. Alfaan Onkololeessa 22, 1844 keessa jiru oomegaa seera Dilbataa keessatti irra deebiʼa.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Daawit, ilmi Isseyii, gaaffii hiika guddaa qabu kan yeroo Kiristoos keessatti Yihudoota falmataa turan wajjin mariin itti fufuun dadhabame galmeesse; kanaanis dhugaa baʼuun Isaa Yihudootaaf ture xumura irra gaʼe.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Faarfannaa Daawit. Waaqayyo Gooftaa koo naan jedhe, “Hamma ani diinota kee miilla keetiif ejjeta miillaa godhutti, mirga koo taa’i.” Waaqayyo Si’oon keessaa ulee jabina keetii ni erga; “Ati gidduu diinota keetii keessatti mootummaa godhi.” Saba kee guyyaa humna keetii keessatti fedhiidhaan siif of dhiheessu; bareedina qulqullummaa keessatti, gadaamessa barii keessaa; ati fixeensa dargaggummaa keetii qabda. Waaqayyo kakateera, yaada isaas hin geeddaru; “Ati akka sirna Malkiiseedeqitti lubummaa bara baraatiif lubaa dha.” Faarfannaa 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

ፓልሞኒ እዚ ክፍለ-ጽሑፍ ኣብ መዝሙር 110 ክቕመጥ ወሰነ፤ እዚ ብርግጽ ኣብ ዓለም ሒሳብ ከም ፍሉይ ቁጽሪ ዝፍለጥ ካልእ ቁጽሪ እዩ። ፍርቂ “220”ን ዓሰርተ ዕጽፊ “11”ን ንነፍሲ ቁጽሪ “110” ሓደ ርትዒ ከም ዝሓዘ ክትጽበ ይመርሓ፤ እዚ ድማ ከምኡ እዩ—እቲ ክፍለ-ጽሑፍ እውን ከምኡ እዩ። እዚ መዝሙር ዳዊት እዩ፣ ዳዊት ድማ ምልክት ናይቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ እዩ፤ ስለዚ እዚ ካብ መዝሙር እቲ ኣታኽልቲ ወይኒ ዝኾነ፣ እሱ ድማ መዝሙር ሙሴን እቲ ገንሸልን ዝኾነ ጥቕሲ እዩ። እዚ ነቶም ቀደምት ሓረስቶት እቲ ኣታኽልቲ ወይኒ መዓስ ከም ዝሓልፉ እሞ እቲ ኣታኽልቲ ወይኒ ንቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ ከም ዝወሃብ ይለልይ። እዚ ምስ ዝኸውን፣ እዚ “መዓልቲ ሓይልኻ” እዩ፣ ኣብ ጫፍ እቲ ጴንጠቆስጤ ወቕቲ ምስ ሓይሊ ጴንጠቆስጤ ዝሰማማዕ።

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Waaqayyoo sabni isaa guyyaa isaan “gadaa ka’umsa barii keessaa” dhufanitti “fedhii” qabaatu; “copha dargaggummaa keetii” wajjin. Dhaloonni haaraan fakkeenya jijjiiramaa fi jireenyaa dha. Kumni dhibba tokko afurtamii afur gadameessa keessaa Adoolessa bara 2023 keessatti fudhataman; isaanis copha dargaggummaa isaanii wajjin dhalatan; sababiin isaas isaan ergaa Iyyata Halkan-Waqqanaa keessatti dhalatan; kunis akkuma jalqabatti, yookaan “dargaggummaa” isaanii keessatti, Millerootaa wajjin ta’eera. Cophni sun isumauma; sababiin isaas inni seenaa alfaa seenaa omeegaa keessatti irra deebi’amee mul’atuudha. “Guyyaa” “humneeffama” isaanii keessatti, yeroo Sheebnaan “iddoo hojii” isaa “irraa” ari’amuu fi “haala” isaa “irraa” buqqifamee “gad” harkifamu, Eliyaaqiimis, kumni dhibba tokko afurtamii afur luboota omeegaa ta’u; sababiin isaas isaan akka tartiiba Malkiisedeqitti godhamaniif; kumni dhibba tokko afurtamii afur du’a hin dhandhaman; yookaan akkuma Malkiisedeqitti isaan luboota bara baraa dha.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

“ዋቅን ጉይyaa isaa” keessatti Gooftaan “ulee humna Isaa” Xiyoon irraa ni erga. Aangoon mootummaa Isaa—ayyaana (qajeelummaa) fi ulfina (qulqullummaa)—warra gonfoo ulfinaa Isaa uffatan irratti kaaʼameera; isaan mootummaa Isaa bakka buʼu. Isaan Xiyoon irraa ni ergamu; hiikni Xiyoon immoo alaabaa namoota dhibba afurtamii afur kuma sanaa ni bakka buʼa.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Yeroo Fariisonni walitti qabamanitti, Yesuus isaan gaafate, akkana jedhee, “Waaʼee Kiristoos maal yaaddu? Inni ilma eenyuu ti?” Isaanis isaaf, “Ilma Daawit” jedhan.

> 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 isaaniin jedhe, Egaa Daawit akkamitti Hafuuraan isa “Gooftaa” jedhee waama, akkana jedhee, “Gooftaan Gooftaa koo irratti, hamma ani diinota kee miilla keetiif iddoo ejjetaa godhutti, mirga koo taa’i” jedha? Yoos Daawit isa “Gooftaa” jedhee 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 24:41–46.

> Namni tokko illee isaaf dubbii tokko deebisuu hin dandeenye; guyyaa sana irraa jalqabee immoo namni tokko illee isa gaafii biraa gaafachuuf ija jabaatee hin turre. Maatewos 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

ዳዊት ከክርስቶስ ጋር በአልፋና ኦሜጋ—በመጀመሪያና በፍጻሜ—ያለው ትንቢታዊ ግንኙነት፣ የ“መስመር ላይ መስመር” ዘዴ ዋና መመሪያ ነው፤ እናም ያ መመሪያ በክርክር የሚጣሉት አይሁድ ሊያስተውሉት እንዳልቻሉ ሁሉ፣ እንዲሁም አንድ ላኦዲቅያዊ ሰባተኛ ቀን አድቬንቲስት ደግሞ በእኩለ ሌሊት ጩኸት መልእክት ዘመን የሚለራውያን ታሪክ በአድቬንቲዝም ወጣትነት ዘመን የሰማይ ጠል የፈሰሰበት ስፍራ እንደነበረ ሊያስተውል አይችልም። የወጣትነትህ “ጠል” በመቶ አርባ አራት ሺህ ላይ ነው፣ እናም ከ9/11 ጀምሮ መርጨት ጀመረ፤ የእሑድ ሕግም ቀሪዎቹ እንደ መልከ ጼዴቅ ሥርዓት ካህናት ሆነው የሚቀቡበት “የኃይል ቀን” ነው።

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

ምስጢራዊ ክርስቶስና የሰባተኛ ቀን አድቬንቲዝም የላኦዲቅያ ጉባኤ ከሆነችው ጉቶ ውስጥ ቅርንጫፍ (ድል አድራጊቱ ቤተ ክርስቲያን) ይወጣል፤ ከእሴይም ሥር የሆኑት አንድ መቶ አርባ አራት ሺህ በኃይሉ ቀን እንደ ማዕበል መባ የተነሡ ክቡር ፍሬ ያፈራ ቅርንጫፍ ናቸው።

We will continue these thoughts in the next article.

Mata-duree kana barruu itti aanu keessatti itti fufna.

> “Proverbs One

> “Mammaaksa Tokko”

> “April 1, 1850 To the ‘Little Flock.’

> “Epril 1, 1850 Gara ‘Hoolota Xinnoo’tti.

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Yaa Obboloota jaallatamoo.—Gooftaan Amajjii 26 ani mul’ata tokko akkan argu naa kenne; isa kanaan walqabatee waanan arge nan ibsa. Ani arge keessaa, namoonni Waaqayyoo keessaa tokko tokko gowwummaa fi hirribaa keessa turan; dammaqina walakkaa qofa keessa turan; yeroo amma keessa jiraachaa jirru illee hin hubanne; akkasumas ‘namichi’ ‘burusha xurii’ qabu seenee akka ture, namoonni tokko tokkommoo akka haxaa’uun irraa fudhatamanii baduuf balaa keessa jiran nan arge. Ani Yesuusin akka isaan oolchu, yeroo muraasaaf akka isaan oo’uuf, balaa isaanii suukanneessaa sana akka argan, yeroo bara baraan baay’ee latee ta’uun dura akka qophaa’an isa kadhadhe. Ergamaanis, ‘Badiisni akkuma bubbee jabaa guddaadhaan dhufaa jira’ jedhe. Ani ergamicha akka garaa laafuufii fi akka warra addunyaa kana jaallatan, qabeenya isaaniitti maxxananii jiran, isaan irraa of hiikanii kutachuuf fedhii hin qabne, ergamoota karaa isaanii irratti ariifachiisuuf, hoolota beela’an kan nyaata hafuuraa dhabuu irraa badanitti nyaata geessan akka ta’uuf qabeenya isaanii aarsaa gochuufis hin qophoofne sana akka baraaru isa kadhadhe.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> “Akkaan lubbuuwwan hiyyeeyyii dhugaa yeroo ammaa dhabuu irraa kan kaʼe duʼaa jiran yommuu ilaalu, akkasumas warri dhugaa amanuu isaanii himatan hojii Waaqayyoo fuulduratti oofuuf karaa barbaachisaa taʼe dhowwuudhaan isaanii duʼan kan dhiisan yommuu argu, arguun sun baayʼee na dhiphise; anis ergamaa irraa akka inni mulʼata sana narraa fuudhu kadhadhe. Yommuu dhimman Waaqayyoo qabeenya isaanii keessaa muraasa gaafatu, akkuma dargaggeessa gara Yesus dhufe sanaa, [Matthew 19:16–22.] gaddaan deeman nan arge; akkasumas utuu hin turin adabbiin lolaa guutee isaanii irra darba, qabeenya isaanii hundaas irraa harcaasa; yeroo sanatti immoo qabeenya lafa irraa aarsaa gochuu fi mootummaa waaqaatti badhaadhina kuusuuuf baayʼee akka ture nan arge.”

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> “Anis Fayyisaa ulfina qabeessa, bareedaa fi jaallatamaa taʼe sana, inni mootummaa ulfinaa irraa baʼee gara addunyaa dukkanaa fi kophaa kanaatti dhufe, jireenya isaa gatii guddaa qabu kennuudhaafii fi duʼuuf, qajeelaan warra jalʼootaaf akka taʼe, nan arge. Inni qoosaa hamaa fi reebicha ulfaataa sana baate, gonfoo keessaa qoraattii hodhamees mataatti kaaʼate, iddoo biqiltuu keessatti immoo cubbuu addunyaa guutuu irraa baʼu isa irra waan tureef, dhiiga dhibbeedhaan dhangalaʼu dhidhiitaa hamaa dhangalaase. Ergamaan sunis, ‘Maalif?’ jedhee gaafate. Yaa, ani garuu kana argee nan beeke; kun hundinuu nuuf ture; inni cubbuu keenyaaf kana hundumaa dhiphate, akka dhiiga isaa gatii guddaa qabuun nu Waaqayyoof furu dandaʼuuf.”

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> “Ergasii warri qabeenya biyya lafaa kanaa balleessanii lubbuuwwan baduuf jiran oolchuuf, dhugaa gara isaanii erguudhaan, gochuuf fedhii hin qabne na dura deebi’anii mul’atan; yeroo Yesuus dhiiga isaa, gidiraa isaa fi du’a isaa isaaniiaf kadhachaa Abbaa dura dhaabatu, akkasumas yeroo ergamoonni Waaqayyoo dhugaa fayyisaa isaan gara isaanii geessuudhaaf eegaa, qophaa’anii turan, akka isaan chaappaa Waaqayyo jiraataa ta’een chaappeffamaniif. Namoota tokko tokkoof, warra dhugaa yeroo ammaa amanuu isaanii himatan, wanta xiqqoo akkasii illee gochuun, jechuunis maallaqa Waaqayyoo mataa isaa, kan inni isaanitti amanatee bulchitoota akka ta’aniif liqeesse, ergamootaaf kennuun, baay’ee ulfaataa ture.”

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> “Achiis Yesus inni dhiphates, aarsaa fi jaalalli isaa baayʼeen guddaan, hamma isaaniif lubbuu isaa kennuutti geesse, ammas fuuldura koo dura kaaʼame; achiis jireenya warra ofii isaanii hordoftoota isaa jechuun himatan, warra qabeenya biyya lafaa kanaa qaban, hojii fayyinaa gargaaruun immoo waan guddaa taʼeetti ilaalan, naa mulʼifame. Ergamaan sun, ‘Akkamii warri akkasii mootummaa samii seʼuu dandaʼu?’ jedhe. Ergamaan biraan immoo deebisee, ‘Lakki, gonkumaa, gonkumaa, gonkumaa. Warri biyya lafaa irratti hojii Waaqayyoo keessatti fedhii hin qabne, olitti faaruu jaalala furuu sana gonkumaa sirbuu hin dandaʼan’ jedhe.”

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> “Waaqayyo hojii ariifataa lafa irratti hojjechaa ture sun yeroo dhihootti qajeelummaa keessatti gabaabbifamee akka xumuramu nan arge; ergamtoonni saffisaan adeemanis bushaayee faca’e hoolota garaa garaatti bittinnaa’e barbaaduuf daandii isaanii irratti saffisuun akka itti fufan. Ergamaan tokko akkana jedhe, ‘Hundumtuu ergamtootaa? Lakki, lakki, ergamtoonni Waaqayyoo ergaa qabu.’”

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> “Ani waan arge, in hojiin Waaqayyoo namoota tokko tokko karaa irra deemanii, ergaa Waaqayyoo irraa hin qabneen gufachiifamee fi salphifamee ture. Warri akkanaa bakka deemuun dirqama isaanii hin taane keessatti maallaqa isaan imalaaf itti fayyadaman doolaara hundaaf Waaqayyoof herrega kennuu qabu; sababiin isaas maallaqni sun hojii Waaqayyoo deeggaruu danda’a ture, hanqina isaa irraa kan ka’e immoo lubbuun nyaata hafuuraa dhabuu irraa beela’anii du’aniiru; nyaatni hafuuraa kun ergamtoota Waaqayyo waamee fi filateen isaanii kennamuu danda’a ture, utuu isaan qabeenya sana qabatanii.”

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> “Gariin jabaan guddaan jalqabameera; innis itti fufa; warri dhugaadhaaf qabatanii dhaabachuu cimaa fi hin jilbeenfanne gochuuf, akkasumas Waaqaafii hojii isaatiif of aarsaa gochuuf fedhii hin qabne hundinuu keessaa ni raafamanii ba’u. Ergamaan sunis, ‘Namni kamiyyuu of aarsaa gochuuf dirqisiifama jettanii yaadduu? Lakki, lakki. Inni aarsaa fedhii isaatiin kennamu ta’uu qaba. Maasiicha bituuf wanti hundinuu ni barbaachisa’ jedhe.—Aniis akka inni saba isaa oolchuuf Waaqaatti iyyadhe; isaan keessaa gariin dadhabaa turanii fi du’aa turan.”

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> “Warri humna harka isaaniitiin hojjechuuf humna qaban, akkasumas hojii sababicha itti fufu deggaruuf gargaaran, humna sanaaf akkuma warri kaan qabeenya isaanii irratti itti gaafatamoo turanitti itti gaafatamoo taʼuu isaanii nan arge.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> “Ergasii ani murtii Waaqayyo Hundumaa Danda’uu saffisaan akka dhufaa jiran nan arge. Anis ergamaa sana akka afaan isaatiin uummataitti dubbatu nan kadhadhe. Innis, ‘Guutummaan kakawwii fi balaqqeessi Tulluu Siinaa warra dhugaa ifaa Dubbiin Waaqayyoo hin sochooneen hin sochoofne hin sochoosan; akkasumas ergaan ergamaas isaan hin dammaqsu’ jedhe.” Review and Herald, April 1, 1850.

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