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

Kitaaba Yo’eelii fi Waldaa Laa’odiiqeyaa Adveentistii Guyyaa Torbaffaa - Lakkoofsa Soddoma Sagal keessaa

Number Thirty-Nine

Lakkoofsa Soddoma Sagal

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Bara kufaa oomishaa omegaa keessaa, kan bu’uura alfaa alaa bara 2024 hordofu, “kuusaa” fi “nyaata” kuusaa keessatti eegamu hiikuu barbaachisa. Qormaatichi raajii dha; sarara dhugaa keessaa fi alaa qaba. Faayewwan sun warra hafan James White ti moo dhugaa Dubbii Waaqayyoo ti? Isaan lachuu dha.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

9/11 re, Ishwaranka lokamānanku sehi alpa pustaka khāibāku ebam Yeremiyāṅka prācīna pathaku phirībāku ḍākā jāithilā, yethāre se samayare bhittisthāpana karā jāithilā. 9/11 re, eha dekhāgalā ye, Prakāśita Bākya ra ekādaśa adhyāyare Yohannanku jetebele māpa karibāku kuhāgalā, setebele tāṅku duiṭi biṣaya māpa karibāku kuhāgalā. Tāṅku mandira ebam tāhāra bhitare upāsanā karuthibā lokamānanku ubhayanku māpa karibāku kuhāgalā. Anyajātimāne 1,260 barṣa dhari pavitra sthāna o sainyadalaku padaṭale dalaibāra je prāṅgaṇa, tāhāku chāḍi debāku tāṅku kuhāgalā. Pavitra sthāna o sainyadala hi mandira ebam tāhāra bhitare upāsanā karuthibā lokamāne।

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Bara 2023tti, ergamaan yeroo 9/11tti gad bu’e sun deebi’ee gad bu’ee, ergaa Iyya Giddugaleessaa sana hiike; achiis bara 2024tti qormaata bu’uuraa alaa, jechuunis mallattoon Roomaa akkuma Millereetotaaf mul’ata sana hundeessuu isaa ammas ni hundeessa moo hin hundeessu jedhu, dhiheesse.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

Waaqni baname samii, dhufaatii qoricha oomeegaa keessaa mana qulqullummaa fi waamicha “deebiʼuu” agarsiisu. Qorichi kun mallattoo lama adda baasuuf gaafata. Yommuu ergamaan sadaffaan bara 1844tti dhufe, achiis irra deebiʼee 9/11 irratti, Yohaannis mana qulqullummaa fi warra keessatti waaqeffatan akka safaru itti himama; kanaan hojii raajii mana qulqullummaa fi waaqeffattoota bara 2023 keessatti safaruu adda baasa. Miilkiyaas gaaffii kaasa, “kuusaan” maali, “nyaatni” maali? Gaaffileen kunuma abjuu Miilar keessatti, “saanduqa” maali, “faayawwan” maali?

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Abjuun Miileri foddaan bantiiwwan samii banamanii akka bakka waldaan mo’ataan Mul’ata boqonnaa kudha sagal keessatti quncee talbaa adii uffattee fardeen adii loltoota Waaqayyoo maccaa irratti yaabduutti ol kaafamtu agarsiisa. Bantiiwwan banaan iddoo eebbi yookaan abaarsi Milk’iyaas itti dhangala’u dha. Foddaan banamaan Miilerii iddoo xurii irraa buqqifamee fi jawwaaran saanduqa keessatti walitti qabaman dha.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

መጀመሪያ ጊዜ ለ“የሰማይ መስኮቶች” የተጠቀሰው በኖኅ ታሪክ ውስጥ ነው፤ እነዚያ መስኮቶችም በተከፈቱ ጊዜ ለአርባ ቀንና ለአርባ ሌሊት ዝናብ ወረደ። መስኮቶቹ በሚከፈቱበት ጊዜ ስምንት ነፍሳት በመርከቡ ላይ ነበሩ። በቀይ ባሕር የተደረገው ጥምቀት ዮርዳኖስ እስኪሻገር ድረስ የአርባ ዓመት መንከራተትን አስገባ። ክርስቶስም ከዚያ በኋላ በዚያው ስፍራ በተጠመቀ ጊዜ፣ ለአርባ ቀን ወደ ምድረ በዳ ተነዳ። በጥምቀቱ እንደ ተመሰለውም በተነሣ ጊዜ፣ ወደ ሰማይ ከማረጉ በፊት ለአርባ ቀን ደቀ መዛሙርቱን አስተማረ።

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Yeroo waldaan lola keessa jirtu irraa gara waldaa mo’attuu jijjiiramutti, mootichi Daawit inni umurii waggaa soddoma qabu waggaa afurtamaaf mootummaa ni bulcha. Waldaan mo’attuun raajii tokkoon, lubicha tokkoon, fi mootii tokkoon bakka buufamti. Raajiin tajaajila isaa waggaa digdamii lamaa jalqabe yeroo inni umurii waggaa soddoma ture Hisqiʼel ture; innis tajaajila sana jalqabe yeroo samii banametti.

> 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.

> በሠላሳኛው ዓመት፥ በአራተኛው ወር፥ በወሩም በአምስተኛው ቀን፥ እኔ በኬባር ወንዝ አጠገብ ከምርኮኞች መካከል ሳለሁ፥ ሰማያት ተከፈቱ፥ የእግዚአብሔርንም ራእይ አየሁ። ሕዝቅኤል 1፥1።

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

ጆሴፍ በሠላሳ ዓመቱ እንደ ካህን መንገሥ ጀመረ፤ ከምሥራቅም የሚነፍሰው የእስልምና ነፋስ እየተባባሰ የመጣ ቀውስ አመጣበት፣ ይህም በባሕር ውስጥ የተኛው ዘንዶ የሆነችውን ግብፅ አንድ-ዓለም መንግሥት እንድትተገብር አስቻላት። በዚያ ቀውስ ውስጥ ጆሴፍ ምግቡን ወደ ጎተራዎቹ ሰበሰበ።

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

Mudde 2023 keessa, sagaleen tokko lafa onaa keessatti dhagaʼame; achiis Leencichi gosa Yihudaa taʼe ergaa Iyyata Halkan Walakkaa hiikuu jalqabe. Bara 2024 keessa, qormaanni alaa alfa buʼuuraa garee lama addaan baase, adeemsi hiikamuus itti fufe. Amma immoo bara 2026 keessa, qormaanni keessaa omega mana qulqullummaa kan ammas irra deebiʼee garee lama addaan baasu gaʼeera.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

ସେହି ପବିତ୍ର ସପ୍ତାହ, ଯେଉଁଥିରେ ଖ୍ରୀଷ୍ଟ, ନିବନ୍ଧନର ଦୂତ ଭାବେ, ଅନେକଙ୍କ ସହ ନିବନ୍ଧନକୁ ଦୃଢ କଲେ, ସେହିହିଁ ବାହ୍ୟ ପ୍ରାଙ୍ଗଣ ଓ ପବିତ୍ର ସ୍ଥାନ ଅଟେ। ୨୨ ଅକ୍ଟୋବର, ୧୮୪୪ ଠାରୁ ମିଖାଏଲ ଉଠିଦଣ୍ଡାୟମାନ ହେବା ପର୍ଯ୍ୟନ୍ତ (ଯେପରି ସେ ସେହି ପବିତ୍ର ସପ୍ତାହର ଶେଷରେ, ଯେତେବେଳେ ସ୍ତେଫନଙ୍କୁ ପଥରମାରି ହତ୍ୟା କରାଗଲା, କରିଥିଲେ) ସେହିହିଁ ଅତ୍ୟନ୍ତ ପବିତ୍ର ସ୍ଥାନ ଅଟେ। ବସନ୍ତ ଉତ୍ସବଗୁଡ଼ିକ ସେହି ପବିତ୍ର ସପ୍ତାହରେ ପୂର୍ଣ୍ଣ ହୋଇଥିଲା, ଏବଂ ସେଗୁଡ଼ିକ ଉତ୍ସବମାନଙ୍କର ଆଲ୍ଫା ଅଟନ୍ତି; ଏବଂ ଶରତ୍କାଳୀନ ଉତ୍ସବଗୁଡ଼ିକ—ପ୍ରଥମ ଦିନର ତୁରୀଧ୍ୱନିର ଉତ୍ସବ, ଦଶମ ଦିନର ପ୍ରାୟଶ୍ଚିତ୍ତ ଦିବସ, ଏବଂ ପରେ ପଞ୍ଚଦଶରୁ ବାଇଶତମ ଦିନ ପର୍ଯ୍ୟନ୍ତ ତମ୍ବୁ-ଉତ୍ସବ—ଉତ୍ସବମାନଙ୍କର ଓମେଗା ଅଟନ୍ତି।

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “Akkuma wal fakkaatutti fakkeenyoonni dhufaatii lammaffaa wajjin walqabatan yeroo tajaajila fakkeenyaatiin agarsiifame sanatti raawwatamuu qabu. Sirna Musee keessatti qulqulleessuun iddoo qulqulluu, yookaan Guyyaan Araaraa guddaan, guyyaa kudhanaffaa ji’a Yihudootaa torbaffaa irratti ni raawwatama ture (Lewwota 16:29–34); yeroo sana lubni ol aanaan Israa’el hundaaf araara erga godhee, akkasitti cubbuu isaanii iddoo qulqulluu irraa erga balleesseen booddee ba’ee saba sana eebbisa ture. Kanaafis Kiristoos, Lubni keenya Olaanaan guddaan, cubbuu fi cubbamtoota balleessuutiin lafaa qulqulleessuuf, akkasumas uummata Isaa eegaa jiran jireenya hin duuneen eebbisuuf ni mul’ata jedhamee amanamaa ture. Guyyaan kudhanaffaan ji’a torbaffaa, Guyyaan Araaraa guddaan, yeroo qulqulleessuu iddoo qulqulluu, inni waggaa 1844 keessatti guyyaa digdamii lammaffaa Onkoloolessaa irratti kufe, akka yeroo dhufaatii Gooftaa ta’eetti ilaalamaa ture. Kun ragaa duraan dhiyaateen guutummaatti walii galee ture; akkasumas xumuri guyyoonni 2300 keessa bahuu isaanii birraa irratti akka ta’an mul’isu sun humna mormii hin dandeenye fakkaata ture.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “Maatewos 25 fakkeenya keessatti, yeroo eegumsaa fi rafuu booddee dhufaatiin misirrichaa ni dhufa. Kunis akkuma yaadawwan amma dhihaatanitti, raajiiwwanii fi fakkeenyota keessaa, waliigala. Isaan dhugummaa isaanii irratti amansiisummaa cimaa ni qaban; ‘iyyii halkanii walakkaa’ jedhamus amantoota kumaatamaan lakkaa’amanin ni labsame.

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “Akkuma dambalii galaanaa, sochiin sun biyya irra harka bal’ifate. Magaalaa irraa gara magaalaatti, ganda irraa gara gandaatti, akkasumas gara iddoowwan baadiyyaa fagoo ta’anittis ni geesse, hamma sabni Waaqayyoo eegaa ture guutummaatti dammaquutti. Labsiin kun akka aduu baatuun qorri ganamaa badu sanaatti, xaphatummaa ni balleesse. Amantoonni shakkii fi walxaxinsa isaanii irraa bilisa ta’uu argan; abdii fi jajjabinniis garaa isaanii ni sochoose. Hojichi sun daangaa darbaa warra yeroo kaka’umsi namaa Dubbii fi Hafuura Waaqayyoo qajeelchuu isaanii malee mul’atu irraa bilisa ture. Amalli isaa yeroo sanoota gadi of deebisanii gara Gooftaa deebi’uu kan Israa’el durii keessatti erga tajaajiltoota Isaa irraa ergaan ifachuu dhufee booddee mul’atu sanaan wal fakkaata ture. Inni amala hojii Waaqayyoo kan bara hundumaa keessatti isa mallattoon beeksisu ni baate. Gammachuun akka waan hafuuraan olka’anii gammadan sun xiqqoo ture; qooda kanaa qorannoon garaa gadi fagoo, cubbuu himachuun, fi addunyaa dhiisuun ture. Qophiin Gooftaa qunnamuuf godhamu ba’aa lubbuu dhiphatuu ture. Kadhannaan obsaan itti fufe fi of kennuun Waaqayyoof guutuu ta’es achi ture.” The Great Controversy, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Ayyaanon birraa torban qulqulluu keessatti raawwataman; roobni duraa yookaan alfaas yeroo Pheenxeqoostee sana irratti dhangalaafame; kanaan immoo ayyaana birraa keessatti dhangalaafamuu roobaa boodaa fakkeenyaan agarsiisa. Ayyaanon birraa sun keessaa Lewwota 23, lakkoobsa 1 hanga 22 keessatti ibsaman. Ayyaanon kufaatii lakkoobsa 23 hanga 44 keessatti argamu. Waggoota 2300 immoo si bara 1844tti geessa. Lakkoobsa digdamii lama ayyaana birraatiif, lakkoobsa digdamii lama immoo ayyaana kufaatiif. Boqonnaa digdamii sadii keessatti tuutawwan digdamii lama lama lama jiru.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Ayyaanni malakataa kun guyyoota kudhan keessatti murtiin akka raawwatamu akeekkachiisa ture; ayyaanni godoo immoo cubbuun Guyyaa Araaraatti dhiifameef gammachuun kabajamuudha. Sanbatnii fi guyyaan saddeettaffaan ayyaana sanaa boodaa boqonnaa Sanbata waggaa kuma tokkoo lafaa bakka bu’u.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Garuu, jaallatamtoota, waan kana tokko irraa hin wallaalinaa; guyyaan tokko Gooftaa bira waggaa kuma tokko akka ta’e, waggaan kuma tokkommoo guyyaa tokko akka ta’e. 2 Phexiros 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Ergamaan jalqabaa inni jalqabamuu murtii beeksise; sadarkaa raajii sanaattis, bara 1798, kan “yeroo dhumaa” Daani’eel jedhamuun ibsame, guutamuu ayyaana malakataati; garuu Hagayya 11, 1840 irratti, ergaan ergamaa jalqabaa kan bara 1798 keessaa baname, raawwatamuu raajii wayyoo lammaffaatiin humna argate. Islaamni kutaa akeekkachiisa ayyaana malakataa ti; innis guyyaa murtii dhihaachaa jiru labsa.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Warra arguu danda’aniif, ayyaanota kuufamaa keessaa ayyaanni malakataa fi ayyaanni godoo alpha fi omega ta’an ni bakka bu’u; gidduus murtiin jira. Ayyaanoti kun Seera Lewwota keessatti boqonnaa digdamii sadii keessatti ibsamuu isaanii tasumaa tasaa miti. Lakkoofsi digdamii sadii mallattoo araaraa ti. Ayyaanni inni jalqabaa guyyaa jalqaba ji’a torbaffaatti ta’uu fi ayyaanni inni dhumaa guyyaa digdamii lammaffaatti xumuramuu isaas tasumaa tasaa miti. Ayyaanni malakataa qubee jalqabaa alifbeetii Ibrootaa dha, Guyyaan Araaraas qubee gidduu dha, ayyaanni godoo immoo qubee digdamii lammaffaa alifbeetii Ibrootaa dha.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

ଲେବ୍ୟପୁସ୍ତକର ତେଇଶତମ ଅଧ୍ୟାୟର 23 ରୁ 44 ପଦ ପର୍ଯ୍ୟନ୍ତ “ସତ୍ୟର ଖାକା” ଭିତରେ ସ୍ଥାପିତ ବାଇଶଟି ପଦ ଅଟେ। ମଧ୍ୟଭାଗରେ ଥିବା ଦଶମ ଦିନ ଏକ ପରୀକ୍ଷାକୁ ଚିହ୍ନିତ କରେ, କାରଣ ଦଶ ସଂଖ୍ୟା ପରୀକ୍ଷାର ପ୍ରତୀକ; ଏବଂ ପ୍ରାୟଶ୍ଚିତ୍ତର ଦିନ ସେହି ସ୍ଥାନ, ଯେଉଁଠାରେ ହାରାଇଥିବାମାନଙ୍କର ବିଦ୍ରୋହ ଲିପିବଦ୍ଧ ହୁଏ ଏବଂ ନିର୍ଣ୍ଣୟ ପାଏ, ଏବଂ ସେହି ବିଦ୍ରୋହ ହିବ୍ରୁ ବର୍ଣ୍ଣମାଳାର ତ୍ରୟୋଦଶ ଅକ୍ଷର ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୁଏ। ହିବ୍ରୁ ଭାଷାର “ସତ୍ୟ” ଶବ୍ଦର ମଧ୍ୟସ୍ଥ ଅକ୍ଷର ହେଉଛି ତ୍ରୟୋଦଶତମ, ଏବଂ ଏହା ସପ୍ତମ ମାସର ଦଶମ ଦିନ ସହିତ ସମାନ୍ତର ହୁଏ; ଏବଂ ଏକ ପଥଚିହ୍ନ ଭାବେ ଏହା ହିବ୍ରୁ ବର୍ଣ୍ଣମାଳା ଏବଂ ସେହି ବିଶେଷ ଦିନର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଗୁଣଗୁଡ଼ିକୁ ଧାରଣ କରେ। ଦଶ ସହିତ ତ୍ରୟୋଦଶ ଯୋଗ କଲେ ତେଇଶ ହୁଏ। ସତର ହେଉଛି 10 ଗୁଣିତ 7 ର ଯୋଗଫଳ, ଏବଂ ସପ୍ତମ ମାସର ଦଶମ ଦିନ ମଧ୍ୟ ସତର ସହିତ ସମାନ ହୁଏ, ଯାହା ଅନୁଗ୍ରହକାଳର ଶେଷର ଏକ ପ୍ରତୀକ ଅଟେ।

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Achi Butros gara isaa dhufee, “Yaa Gooftaa, obboleessi koo yeroo meeqa natti cubbuu yoo hojjete, ani isaaf dhiisa? Hanga yeroo torbaatti moo?” jedheen. Yesuusis deebisee, “Ani sitti hin jedhu, Hanga yeroo torbaatti; garuu, Hanga torba dachaa torbaatamatti” jedheen. Maatewos 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

ପ୍ରାଚୀନ ଇସ୍ରାଏଲ ପାଇଁ ଚାରିଶେ ନବେ ବର୍ଷ ନିର୍ଦ୍ଧାରିତ କରି ଅଲଗା କରାଯାଇଥିଲା। ସେହି ବର୍ଷଗୁଡ଼ିକ ଦୁଇହଜାର ତିନିଶେ ବର୍ଷରୁ କାଟି ଅଲଗା କରାଯାଇଥିଲା ଏବଂ ସତ୍ତର ସପ୍ତାହ ଭାବେ ପ୍ରତିନିଧିତ ହୋଇଥିଲା; ଏହିପରି ଯୀଶୁ ଚିହ୍ନଟ କଲେ ଯେ ପରୀକ୍ଷାକାଳର ସୀମା ହେଉଛି ଚାରିଶେ ନବେ, ଯାହା ଦାନିଏଲ ନବମ ଅଧ୍ୟାୟରେ “ସତ୍ତର” ସପ୍ତାହ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି।

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Torban torbee torbaatamtu saba keetiin murtaaʼeera; saba kee irratti, magaalaa kee qulqulluu irrattis, yakka xumuruuf, cubbuu dhumsa itti gochuuf, jalʼinaaf araara buusuuf, qajeelummaa bara baraa galchuuf, mulʼataa fi raajii cufuuf, Isa Hundumaa caalaa Qulqulluu taʼe dibuuf. Daaniʼel 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

“ቈረጠ” ተብሎ የተተረጎመው የዕብራይስጥ ቃል በብሉይ ኪዳን በዚህ ብቻ ጥቅስ ውስጥ የተጠቀሰ ሲሆን፣ ትርጉሙም “የተወሰነ ወይም የታዘዘ” ማለት ነው። ይህ በተለምዶ “ቈረጠ” ተብሎ የሚተረጎመውና በዘፍጥረት አሥራ አምስት ውስጥ አብራም በኪዳኑ የመጀመሪያ እርምጃ መሥዋዕቶቹን ከመቈረጡ የተመሠረተው ቃል ከሆነው የተለየ ነው። እስራኤል አራት መቶ ዘጠና ዓመታት የፈተና ጊዜ እንዲኖራት ተወስኖና ታዞ ነበር፤ ከዚያም በኋላ እንደ እግዚአብሔር የኪዳን ሕዝብ ትቈረጣለች። ሁለት የተለያዩ “መቈረጦች” አሉ፤ አንዱ ይህን ጊዜ በሰባው ቁጥር ከትልቅ ቁጥር “የተቈረጠ” የፈተና ጊዜ መሆኑን የሚወክል ሲሆን፣ ሌላው ደግሞ የኢዮኤል “አዲስ ወይን” ከአፋቸው “በሚቈረጥበት” ጊዜ የፈተና ጊዜ ይዘጋል። ሰባ የፈተና ጊዜ መዘጋትን ይወክላል።

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

መጽሓፍ በዓላት ናይ ውድቀት ሰለስተ ደረጃታት ናይታ ዕብራይስጢ ቃል “ሓቂ” ይሓዙ። በዓላት ናይ ውድቀት ብዘሌዋውያን 23፡23 ይጅምሩ፤ ማእከላይ መለክቲ ናይ መዓልቲ መተዓረቂ ድማ መበል ዓሰርተ መዓልቲን መበል ዓሰርተ ሰለስተ ፊደልን እዩ፣ እዚ ድማ 23 ይስዕብ፤ በዓል ማሕደር ድማ ብመበል ዕስራን ክልተን መዓልቲ ይውዳእ፣ ድሕሪኡ ኸኣ ምስቲ በዓል ዝስዕብ ልዑል ሰንበት ኣሎ፤ እቲ ክፍሊ ድማ ኣብ 23፡44 ይውዳእ።

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

መጽሐፈ ዘሌዋውያን ማለት ክህነተ ሌዋውያን ማለት ነው። የጸደይ በዓላት በምዕራፍ 23፥1–22 ተወክለዋል፤ ከዚያም የመከር ወቅት በዓላት በ23፥23–44 ተወክለዋል። የጸደይ በዓላት በሀያ ሁለት ቁጥሮች ተወክለዋል፥ የዕብራይስጥ ፊደላትም ሀያ ሁለት ናቸው። የመከር ወቅት በዓላትም ደግሞ በሀያ ሁለት ቁጥሮች ተቀምጠዋል። የመለከት በዓል በየማስተስረያው ቀን የሚመጣውን ፍርድ መቅረብ ያውጃል። ከዚያም የዳስ በዓል ሰባት ቀን ይቆያል፥ ይህም በሰባተኛው ወር በሀያ ሁለተኛው ቀን ይፈጸማል። ከእነዚህ ሰባቱ ቀኖች መጀመሪያው ሥርዓታዊ ሰንበት ነበር፤ እንዲሁም ስምንተኛው ቀን ደግሞ እንዲሁ ነበር፥ እርሱም ከሰባት ቀኑ በዓል በኋላ ያለው ቀን ነው። የመጀመሪያውና የስምንተኛው ቀን ስምንተኛውን ቀን ከሰባቱ የሆነው ስምንተኛው ምልክት ያደርጉታል።

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Izraayeloota ilmaanitti akkana jedhi: Guyyaan kudha-shanaffaan ji’a torbaffaa kanaa Ayyaana Daasiiwwanii guyyoota torbaaf Waaqayyoof ni ta’a. Guyyaa duraa walga’iin qulqulluun ni ta’a; isin hojii garbummaa keessaa tokko illee hin hojjetan. Guyyoota torba Waaqayyoof aarsaa ibiddaan dhiyaatu ni dhiheessitu; guyyaa saddeettaffaattis walga’iin qulqulluun isiniif ni ta’a; Waaqayyoofis aarsaa ibiddaan dhiyaatu ni dhiheessitu; inni walga’ii ulfina qabeessaadha; isinis hojii garbummaa keessaa tokko illee hin hojjetan. … Akkasumas guyyaa kudha-shanaffaa ji’a torbaffaa keessatti, yeroo ija biyya sanaa walitti qabdanii, guyyoota torba Ayyaana Waaqayyoo ni kabajtu; guyyaan duraa Sanbata ni ta’a, guyyaan saddeettaffaatis Sanbata ni ta’a. Lewwota 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Sabaanni sirna ayyaana guyyaa saddeettaffaa, Sabaata waggaa kuma tokkoo, isa Ayyaana Godoootaatiin booddee dhufu, ni bakka bu’a. Israa’el durii waggoota afurtamaaf lafa ona keessatti jooruu isaanii, guyyoota Ayyaana Godoootaa keessatti godoo keessa jiraachuudhaan ni yaadatama; innis rooba boodaa dhangala’uu qofa utuu hin ta’in, yeroo rakkina Yaaqoobis ni bakka bu’a; yeroo ergamoonni warra Waaqayyoo amanamoo ta’an eeggumsaaf gara tulluu fi gaaraatti geessan sanatti.

> “In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

> “Rakkina yeroo dhiphinaa sana keessa, hundumti keenya magaalaawwanii fi gandoota irraa baqanne, garuu namoota hamoottiin ari’amne; isaanis goraadeedhaan mana qulqulloota keessaa seenan. Isaan nu ajjeesuuf goraadee ol kaasaniiru, garuu inni caccabee, akka cilee laafaa humna hin qabneetti kufe. Achiis hundumti keenya bilisummaadhaaf halkanii fi guyyaa iyyanne, iyya sunis gara fuula Waaqayyoo ol baʼe. Aduun baate, jiʼis dhaabate. Lageen yaaʼuu dhaaban. Duumessoonni gurraachonni ulfaatoon ol kaʼanii walitti buʼan. Garuu iddoo ifaa ulfina mootummaa qabu tokko ture; achii keessaa sagaleen Waaqayyoo akka bishaan baayʼeetti dhufe; inni samii fi lafa raase. Samiin banamee cufamaa ture, jeequmsa keessas ture. Gaarronni akka shombokkootii qilleensa keessatti raafaman, dhagaa ciccitaa naannoo hundumaatti tuffatan. Galaannis akka okkoteetti ni danfise, dhagaawwanis lafa irratti tuffate. Waaqayyos guyyaa fi saʼaatii dhufaatii Yesuus yommuu dubbate, kakuu bara-baraa uummata isaatiifis yommuu kenne, hima tokko dubbatee, ergasii ni dhaabate; yeroo jechoonni sun lafa guutuu keessa raawwatamaa turan. Israaʼel Waaqayyoo ija isaanii gara olitti dhaabatanii, jechoota afaan Yihowaa keessaa baʼanii akka guurguuricha qilleensaa guddaa sanaatti lafa keessa raawwataman dhaggeeffachaa turan. Inni sodaachisaa ulfaataa ture. Dhuma hima hundumaa irratti, qulqulloonni, “Ulfinni haa taʼu! Halleluyaa!” jechuun iyyan. Fuulli isaanii ulfina Waaqayyootiin ife; isaanis akkuma fuulli Musee yeroo inni Siinaa irraa gad buʼe ulfinaan ifan. Hamoonni ulfina sanaan isaanii ilaalu hin dandeenye. Eebbichi dhuma hin qabne sun warra Sanbata isaa qulqulluu eeguun Waaqayyoon kabajan irratti yommuu labsame, Bineensa irratti fi Fakkeenya isaa irrattis iyyi moʼichaa guddaan dhagaʼame.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Ergasii yeroo biyyi boqotu sun ni jalqabame.” Review and Herald, July 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Yesuus deebiʼee ni dhufa; laftis akka waggaa kumaa tokkoof boqotu taasisa; kunis Sanbata waggaa torbaffaa lafaatiif, akkasumas Iyyoobbilee tiin fakkeenyeffameera. Lakkoofsa sadii keessatti, keessaa Seera Lewwotaa digdamii sadii, Sanbatni guyyaa torbaffaa namaaf taʼe akka seensa boqonnaa isa saddeettaadhaan xumuramuutti ibsameera; innis kan torbanii keessaa taʼee, lafti Sanbata waggaa torbaffaatiin boqochuu ishee bakka buʼa.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Waaqayyo immoo Museedhaan akkana jedhe: “Ilmaan Israaʼelitti dubbadhu; akkanas isaaniin jedhi: Ayyaanawwan Waaqayyoo isa isin walgaʼiiwwan qulqulluu taʼanii labsitan ilaalchisee, isaan kana ayyaanawwan koo ti. Guyyaa jaʼa hojii haa hojjetamu; guyyaan torbaffaan garuu Sanbata boqonnaa, walgaʼii qulqulluu dha; isin keessatti hojii tokko illee hin hojjetinaa; iddoowwan jireenyaa keessan hunduma keessatti inni Sanbata Waaqayyoo dha.” Lewwota 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

ምዕራፍ ሃያ ሦስት የአልፋው ሰባተኛው ቀን ሰንበት ነው፣ የምዕራፉም ኦሜጋ ምድር ባዶ ሆና የምትኖርበት ሺህ ዓመት ነው፤ ይህም ለምድር በሚሆነው የሰባተኛው ዓመት ሰንበትና በኢዮቤልዩ አስቀድሞ የተመሰለ ነው። የምዕራፉ አልፋ በሰባተኛው ቀን ሰንበት የሚጀምሩ የጸደይ በዓላት ሲሆኑ በቁጥር ሃያ ሁለት ያበቃሉ፤ ነገር ግን የምዕራፉ ኦሜጋ በሰባተኛው ወር በሃያ ሁለተኛው ቀን ያበቃል፥ ከዚያም በኋላ የሚመጣው የስምንተኛው ቀን ሥርዓታዊ ሰንበት ለምድር የሰባተኛውን ዓመት ሰንበት ይወክላል።

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Lakkoofsota tokko irraa hamma digdamii lamaatti jiran hojii Kiristoos akka Luba Ol’aanaa Samii keessatti iddoo qulqulluu keessatti hojjetutti bakka bu’u; lakkoofsota digdamii sadii irraa hamma afurtamii afuriitti jiran immoo hojii Isaa keessatti Iddoo Hundumaa Caalaa Qulqulluu keessatti hojjetu bakka bu’u. Lewwoonni fakkeenya lubootaa dha; innis tajaajila lubummaa ol’aanaa Kiristoos bakka bu’a. Sanbanni alfaa kan guyyaa torbaffaa gara uumamaatti duubatti deebi’a; Sanbanni oomeegaa kan waggaa torbaffaa immoo gara lafaa haaraa taateetti diriira. Seerri Lewwotaa boqonnaa digdamii sadii seenaa keessatti uumama irraa jalqabee hamma irra-deebi’amee uumamutti dheerata.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Gammachuu yookaan qaaniin ergaa raajii, warra ergaa Iyyiisa Halkan Walakkaa qabanii yookaan kan sobaa qabanii agarsiisuudhaaf fakkeenya dha. Dhugaan kun seenaa keessatti hanga galchamutti, dhimma qaanii uumu san ni dogoggoramu. Warri zayita dhugaa qaban, qabxii kana hin dhaban. Gammachuun warra cubbuun isaanii irraa kaafameen bakka buʼa; isaanis warra ayyaana godoo kabajaa jiranitti dhiyaatanii mulʼatu.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Akkasumas Nyaanni nama taʼe, nu gidduuttis jiraate; (nuyis ulfina isaa argine, ulfina isaa kan akka ilma tokkichaa Abbaa biraa dhufe sanaa,) ayyaanaa fi dhugaan guutame. Yohannis 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Jechi Griikii “dwelt” jedhamee hiikamu hiikni isaa “godoo keessa qubachuu” jechuudha. Yesus foon taʼe; nu wajjinis godoo keessa qubate. Inni uumama keenya namummaa, godoo keenya, dunkaana keenya, boothii keenya, foon keenya fudhate. Pheexiroos akkana jedhe:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Eeyyee, hammaniin akka ta’u nan yaada; hamma ani dunkaana kana keessa jirutti, yaadannoo keessa isin galchuudhaan isin kakaasuuf; gooftaan keenya Yesuus Kiristoos akka natti argisiiseetti, ani yeroo dhowwaatti dunkaana koo kana akka ofirraa buusu nan beeka. 2 Pheexiros 1:13, 14.

Paul said it this way:

Phaawuloos akkana jedhe:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Nu beeku, yoo dunkaanichi keenya inni lafa irraa taʼe kun diigame, ijaarsa Waaqaa biraa qabna; mana harka namaatiin hin ijaaramne, isa bara baraan samii keessatti jiru. Kana keessa utuu jirru ni aarrifanna; manicha keenya isa samii irraa taʼe uffachuuf cimnee hawwina. Akkas taanaan, erga uffannee booddee qullaa hin argamnu. Nu warri dunkaana kana keessa jirru ba’aa jala taanee ni aarrifanna; kunis sababii qullaa taʼuu barbaadnuuf miti, garuu akka uffatamnuuf, duʼummaan jireenyaan akka liqimfamuufi. 2 Qorontos 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

ପର୍ଣ୍ଣକୁଟୀର ପର୍ବ ସ୍ୱର୍ଗର ଜାନଲାଗୁଡ଼ିକ ଖୋଲାଯାଇଲେ ସମ୍ପନ୍ନ ହେଉଥିବା ଏକ ଲକ୍ଷ ଚଉଆଳିଶ ହଜାରଙ୍କ ମୁଦ୍ରାଙ୍କନର ପ୍ରତୀକ ଅଟେ। ଯେତେବେଳେ ଏକ ଲକ୍ଷ ଚଉଆଳିଶ ହଜାରଙ୍କ ପାପଗୁଡ଼ିକ ଅପସାରିତ ହେବ, ସେତେବେଳେ ପବିତ୍ର ଆତ୍ମା ବିଜୟୀ ମଣ୍ଡଳୀ ଉପରେ ଅପରିମିତ ଭାବେ ଢାଳିଦିଆଯିବେ। ଏକ ଲକ୍ଷ ଚଉଆଳିଶ ହଜାରଙ୍କ ପାଇଁ ବିଚାରକାର୍ଯ୍ୟ ସମାପ୍ତ ହୋଇଯାଏ, ଏବଂ ଯେମାନେ ମୁଦ୍ରାଙ୍କିତ ହୋଇଛନ୍ତି ସେମାନେ ପର୍ଣ୍ଣକୁଟୀର ପର୍ବ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ପବିତ୍ର ଆତ୍ମାଙ୍କ ଶକ୍ତିର ଅଧୀନରେ ତୃତୀୟ ଦୂତଙ୍କ ଉଚ୍ଚ ଧ୍ୱନିକୁ ଘୋଷଣା କରିବା ପାଇଁ ଆଗକୁ ବହିର୍ଗତ ହୁଅନ୍ତି।

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Qaamni keenya mana qulqullummaa, akkasumas dunkaana, jechuunis godoo waaqeffannaa ti. Warri Ayyaana Godoo Waaqeffannaa kabajuuf Yerusaalemitti walitti qabaman, cubbuun isaanii haqamee badeera jechuun ayyaaneffachaa turan. Museen godoo waaqeffannaa gammoojjii keessatti dhaabuuf itti fayyadame; Ayyaanni Godoo Waaqeffannaas dhuma irratti, dunkaana gammoojjii keessatti jiraachuudhaan kabajame; jechuun, Yesuus yeroo hundumaa jalqabaadhaan dhuma ibsa.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Kanaafuu, yaa obboloota qulqulloota, warra waamicha samii keessaa qooda qabdan, Ergamaa fi Luba Ol Aanaa amantii keenya, Kiristoos Yesusiin yaadaa. Inni akkuma Museen mana isaa hundumaa keessatti amanamaa ture, isa isa muudee irratti amanamaa ture. Inni kun immoo, akkuma namni mana ijaare mana sana caalaa ulfina guddaa qabu, Musee caalaa ulfina guddaadhaaf kan lakkaa’ame dha. Manni hundinuu nama tokkoon ijaarama; isa waan hundumaa ijaare garuu Waaqayyoodha. Museen dhugumaan mana isaa hundumaa keessatti akka tajaajilaa tokkootti amanamaa ture; wantoota booddee dubbataman sanaaf ragaa ta’uudhaaf. Kiristoos garuu akka Ilmaatti mana ofii isaa irratti bulchaadha; nus, yoo hamma dhumaatti amanannaa keenya fi gammachuu abdii keenya jabeessinee qabanne, mana isaa ti. Ibroota 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Museen tajaajilaan amanamaa ture, kan Waaqayyo mana qulqullummaa godoo sana ijaaruuf itti fayyadame; garuu Kiristoos akka Angafa Lubaatti fi Ergamichaatti tajaajilaa Musee caalaa ulfina guddaa qaba. Manni hundinuu—mana qulqullummaa godoo Musee irraa jalqabee, mana qulqullummaa Solomoonitti, mana qulqullummaa Herodis isa waggaa afurtamii jaha keessatti haaromfamee ijaarameetti, mana namaa isa kroomoosoomii 46 qabu, akkasumas mana qulqullummaa Millerite isa bara 1798 irraa hamma 1844tti—hundinuu Waaqayyoon ijaaraman. Sarara raajii keessatti, mul’achuuwwan garaa garaa manneen qulqullummaa kan jalqaba keessatti Beerta Eeden irraa eegalu, itti aansuun cubbuu booddee karra Beerta sanaatti, ergasii bishaan badiisaa booddee iddoo aarsaa irraa hamma Museetti; mallattoowwan ijoo sadan Musee, Kiristoos, fi dhibba afurtamii afur kuma ta’u.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Moses niah Christ mǝŋnǎ Israel mǝrǝk dǝsa bǝta nǝ alpha nǝ omega mǝsǝl nǎw, nǝsǝwǝm kǝmǝ andǝnät nǝ mǝlakawi nǝ hǝzbawi bǝand lay yǝmǝsǝlu nǎw; yǝhǝnnǝm dǝgmǝ bǝand mǝto arbat bǝarba‘ tǝsǝ‘at shi yǝmǝsǝl nǎw. Bǝsostǝññaw mǝla’ǝk mǝgǝbat, bǝRevelation mǝraf asra and, Yohannes bǝmǝqdǝsǝn yǝmǝzǝn ǝndihon yǝnǝgrǝwal; nǝna yihaw mǝla’ǝk bǝ9/11 mǝgǝbat dǝgmǝ mǝqdǝsǝn yǝmǝzǝn ǝndihon Yohannes yǝnǝgrǝwal. Bǝhulǝttum gize yǝ1,260 qǝn gǝbǝya ǝndiytǝw yǝnǝgrǝwal. Bǝ2023, yihaw mǝla’ǝk mǝttwal, nǝhǝzbu yǝIgzi’abhēr ahun mǝqdǝsǝn yǝmǝzǝn ǝndihonu tǝgrawal. Yǝ1,260 qǝn, wǝym sǝst qǝn nǝfǝqǝd, bǝ2023 aqabǝm; ka yǝhya gǝzǝ asqadami yǝSunday law dǝrǝs mǝqdǝsu yǝsǝraw ǝndihon yǝgǝbba wal. 2024 yǝmǝsǝratu mǝwäddǝq yǝmǝlǝkt gize nǝbǝr, nǝsǝm asmǝlko bǝbudǝn “yǝtǝnnash nǝgǝr qǝn yǝnǝqǝfǝw” bǝmǝbǝl, ra’ǝyǝn yǝmǝqwam mǝsǝl Miller yǝwǝqǝt mǝlǝya bǝmǝqawǝm, amǝtsu tǝgǝlswal.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Yommuu sanas Waaqayyoo akkana jedhee gara koo dhufe; Harki Zerubaabel hundee mana kanaa kaa’eera; harki isaa immoo ni raawwata; anis akka Waaqayyo mootummaa hundumaa gara keessanitti na erge ni beektu. Eenyutu guyyaa wantoota xixinnoo tuffate? Isaan ni gammadu, funyoo madaallii sana harka Zerubaabel keessa warra torban sana wajjin ni argu; isaan ija Waaqayyoo ti, kanneen guutummaa lafaa keessa asii fi achi naanna’an. Zakaariyaas 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

ሚለር ራእዩን የሚያቆምት ሮም መሆኑን ያቀረበውን መለያየት መቃወም መሠረቶቹን መቃወም ነው፤ እንዲሁም “የትንንሽ ነገሮችን ቀን መናቅ” ነው። የሚለራውያን እንቅስቃሴ የመጀመሪያውና የሁለተኛው መላእክት የአልፋ እንቅስቃሴ ነበር፤ የመቶ አርባ አራት ሺህ እንቅስቃሴም የሦስተኛው መልአክ የኦሜጋ እንቅስቃሴ ነው። ከአልፋው ሀያ ሁለት እጥፍ የበለጠ ኃይለኛ ነው። በዚህ ትንቢታዊ አቀራረብ መሠረት፣ የሚለራውያን እንቅስቃሴ መሠረቶች “የትንንሽ ነገሮች ቀን” ናቸው። በሐበቁቅ ሁለቱ ሰንጠረዦች ላይ የተወከለ ማንኛውንም መሠረታዊ እውነት መናቅ ሞት ነው፤ ምክንያቱም በዳንኤል አሥራ አንድ ቁጥር አሥራ አራት የተቋቋመው ራእይ፣ ሰሎሞን የለየው ያው ራእይ ነው።

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> የራእይ በማይኖርበት ስፍራ ሕዝቡ ይጠፋል፤ ሕጉን የሚጠብቅ ግን ብፁዕ ነው። ምሳሌ 29፥18።

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Dhalliin xumuraa dinqisiisaadha; inni dhagaan bu’uuraa hundeessu dhagaa xumuraa illee ta’uu isaa adda baasa, garuu humna isaa dachaa digdamii lama caalaa qaba. Qormaanni bu’uuraa alfa bara 2024 ergaa mallattoo alaa, sammuu irratti xiyyeeffate ture; qormaanni mana qulqullummaa omega bara 2026 immoo ergaa mallattoo keessaa, hafuuraa ti. Tokko fakkii fi mallattoo bineensaa adda baasa; inni kaan immoo fakkii fi mallattoo Waaqayyoo. Qormaanni omega keessaa sun mallattoolee lama abjuu Miller keessatti argamaniin bakka buufama; isaanis keessatti hiikamuu qabu haala taateewwan guyyoota dhumaa keessatti. Kuusaan maali? Foonis maali?

We will continue these things in the next article.

Barreeffama itti aanu keessatti wantoota kana itti fufna.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

ଜିଶୁଙ୍କ ସମୟରେ ଏକ ଯିହୁଦୀ ବିବାହ ତିନୋଟି ପ୍ରମୁଖ ପର୍ଯ୍ୟାୟରେ ସମ୍ପନ୍ନ ହୁଏଥିଲା, ଯାହା ପ୍ରାୟତଃ କେତେକ ମାସ କିମ୍ବା ଗୋଟିଏ ବର୍ଷ ଧରି ବିସ୍ତାରିତ ହୁଏଥିଲା। ପ୍ରଥମ ପର୍ଯ୍ୟାୟ ଥିଲା ଆଇନସମ୍ମତ ବିବାହ, ଯାହାକୁ ବାଗ୍ଦାନ ବୋଲି କୁହାଯାଉଥିଲା; ଏହି ସମୟରେ ବିବାହ ଆଇନଗତ ଭାବରେ ସ୍ଥାପିତ ହୁଏଥିଲା, କିନ୍ତୁ କନ୍ୟା ଓ ବର ଅଲଗା ରହୁଥିଲେ, ଏବଂ ବର ନିଜ ପିତାଙ୍କ ଘରକୁ ଫେରି ନିଜ ବଧୂ ପାଇଁ ଗୋଟିଏ ସ୍ଥାନ ପ୍ରସ୍ତୁତ କରୁଥିଲେ। ଏହି କାରଣରୁ, ମରିୟମ, ଯୋଷେଫଙ୍କ ସହିତ ଏକାତ୍ମ ହୋଇ ବସିବା ପୂର୍ବରୁ ମଧ୍ୟ, ତାଙ୍କର ସ୍ତ୍ରୀ ବୋଲି କୁହାଯାଉଥିଲେ। ଏହି ସମୟଅବଧିରେ ଅବିଶ୍ୱସ୍ତତାକୁ ବ୍ୟଭିଚାର ବୋଲି ଗଣାଯାଉଥିଲା।

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

ଅପେକ୍ଷାର ସମୟ ଅନିଶ୍ଚିତ ଥିଲା, ଏବଂ ଏହା କିଛି ଦିନ, କିଛି ସପ୍ତାହ କିମ୍ବା କିଛି ମାସ ହୋଇପାରୁଥିଲା। ଏହି ଅନିଶ୍ଚିତତା ଦୃଷ୍ଟାନ୍ତର ଏକ ଅବିଭାଜ୍ୟ ଉପାଦାନ। କନ୍ୟାର କୌମାର୍ୟକୁ ନିଶ୍ଚିତ କରିବା ପାଇଁ ପିତା ସର୍ବାଧିକ ଏକ ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ମଧ୍ୟ ଅପେକ୍ଷା କରିପାରୁଥିଲେ। ବର ତାଙ୍କ ପୁନରାଗମନର ନିଶ୍ଚିତ ଦିନ କିମ୍ବା ଘଣ୍ଟା ଘୋଷଣା କରୁନଥିଲେ, କାରଣ କେବେ ହେବ ତାହା ନିର୍ଣ୍ଣୟ କରିବା ତାଙ୍କ ପିତାଙ୍କର ସିଦ୍ଧାନ୍ତ ଥିଲା; ତେଣୁ କନ୍ୟା ଜାଣୁଥିଲା ଯେ ବିବାହ ଆସୁଛି—କିନ୍ତୁ କେବେ, ତାହା ନୁହେଁ। ଏହି ଅନିଶ୍ଚିତତା ଉଦ୍ଦେଶ୍ୟପୂର୍ବକ ଥିଲା, ଏବଂ ପିତା ବରଙ୍କୁ ଯାଇ ତାଙ୍କ କନ୍ୟାକୁ ଆଣିବାକୁ ଆଦେଶ ଦେବା ପର୍ଯ୍ୟନ୍ତ, ସମ୍ପୃକ୍ତ ସମସ୍ତ କାର୍ଯ୍ୟ ବିଳମ୍ବିତ ରହୁଥିଲା।

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Yeroo abbaan, “Deemiitii misirroo kee fidi,” jedhe, misirrichi halkan, hiriyoota isaa wajjin, iyyachaa fi malakata afuufaa ni dhufa ture. Kun yeroo hunda halkanitti raawwatama ture; kunis ho’a guyyaa, kan lafa Israa’el keessatti ulfaataa ta’uu danda’u keessatti, fageenya dheeraa imaluu irraa of qusachuuf ture. Sababii ibsaan daandii hin jirreef, xomboraa fi zayitiin barbaachisaa turan; akkasumas hiriirri sun sa’aatii hedduudhaaf turuu danda’a ture. Ibsi sirna isa dhugaa fuudhaafi heeruma Ibraawota durii keessatti yeroo hiriira sanaatti labsamaa ture, “Kunoo, misirrichi dhufaa jira!” jedhu ture.

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

በምሳሌው ውስጥ የተጠቀሱት ደናግል (የሙሽራይቱ አገልጋዮች) በዘፈቀደ የተመረጡ ሴቶች አልነበሩም፤ እነርሱ የሙሽራይቱ አገልጋዮች ነበሩ፣ ከእርሷም ጋር በመጠባበቅ ላይ ነበሩ፣ በሰልፉም ውስጥ እንዲቀላቀሉ የሚጠበቅባቸው ነበር፣ በማንኛውም ሰዓት ዝግጁ የመሆን ኃላፊነትም ነበረባቸው፣ ወደ ሙሽራውም ቤት የሚወስደውን መንገድ ለማብራት የራሳቸውን ዘይት መያዝ ይገባቸው ነበር። ፋኖሶቹ ፈጥነው ይቃጠሉ ነበርና፣ ጉዞው ቢረዝም ተጨማሪ ዘይት መያዝ አስፈላጊ ነበር። የዘይቱ የጋራ መካፈል አልነበረም።

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Dhaabachuun kun hiriira fi fuudhaaf heeruma durii keessatti waanuma idilee ture; aadaadhaanis rakkoo hin turre. Tursiifamni ni eegama ture, rafuunis waanuma idilee ture. Garaagarummaan rafuu keessatti miti, qophii keessatti malee; dammaqina keessattis miti. Durboonni gowwoon akkuma warri ogeeyyiin godhanitti tursiifamaaf qophii hin godhanne. Yeroon kaadhimannaa seera qabeessaa irraa jalqabee hanga heerumni guutamutti jiru waggaa tokko fudhachuu waan danda’uuf, namni hundinuu ni rafa ture.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Yeroo hiriirri sun mana misirrootichaatti gaʼetti, cidhiin fuudhaa fi heerumaa ni jalqabame; balballis guutummaatti cufamee, warri boodarra dhufan keessaa hin galfaman. Kun gara jabeenya hin turre—duudhaa ture; namni balballi cufamee booddee dhufee rukutu kam iyyuu hiriira sana keessaa akka hin taane agarsiisa ture.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Yesuus fakkeenya kana keessatti fakkii haaraa hin uumin; akkuma yeroo baay’ee godhu ibsaas hin kennine. Inni ibsa kennuun isa hin barbaachifne ture; sababni isaas, bal’inni aadaa kanaa hundi guutummaatti dhaggeeffattoota Isaa biratti hubatamaa ture. Yesus waan addaan baafaa ture fuudhaa fi heeruma Bahaa isa dhugaa ture malee yaada dhokataa miti.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Ibsi bal’inaan ibsa Ibraayisxii fi dhugaa ba’umsa Ibroota irraa guutummaatti ni deggaramu; akkasumas seenaa barreessitoota bara Roomaa fi Giriikii irraa.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

מִשְׁנָה (ክፍለ ዘመን 2ኛ ዓ.ም., ነገር ግን ከ70 ዓ.ም. በፊት ያሉ የቤተ መቅደስ ዘመን ልማዶችን የሚጠብቅ)

The Talmud (later compilation, but quoting earlier practice)

ཏཱལ་མུད་ (ཕྱིས་ཀྱི་བསྡུས་སྒྲིག་ཡིན་ནའང་། སྔ་མོའི་ལག་ལེན་ལས་དྲངས་པ)

Josephus (1st century Jewish historian)

Josephus (himaa jalqabaa Yihudaa jaarraa 1ffaa)

Rabbinic wedding liturgy and legal discussions

ሥርዓተ መርዓ ራቢዎችን እና ሕጋዊ ምክክሮችን

Greco-Roman observers of Judea

ኣይሁድን ኣገልገልቲ ግሪኮ-ሮማን ናይ ይሁዳ ተዓዘብቲ

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

ዮሴፍስ “የሠርግ መመሪያ መጽሐፍ” የሚባል የተደራጀ መግለጫ አያቀርብም፤ ነገር ግን እርሱ በቅድሚያ የሚያስቀምጣቸው የሕግና የባህል ዝርዝሮች ከሚሽና/ታልሙድ መግለጫዎች ጋር ፈጽሞ ይስማማሉ። ሚሽናው ዋናው ምንጭ ነው።

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

ଦୃଷ୍ଟାନ୍ତଟି ପ୍ରଥମ ଶତାବ୍ଦୀର ଜଣେ ଯିହୂଦୀ ଶ୍ରୋତାଙ୍କ ଉପରେ ଏତେ ଗଭୀର ପ୍ରଭାବ ପକାଇଥିଲା, କାରଣ ମାଥିଉ 25 ରେ କିଛିଭି ବ୍ୟାଖ୍ୟା କରିବାର ଆବଶ୍ୟକତା ନଥିଲା। ମଧ୍ୟରାତ୍ରୀରେ ଆଗମନ ସାଧାରଣ ଘଟଣା ଥିଲା, ଦୀପ ଓ ତେଲ ସ୍ପଷ୍ଟ ଆବଶ୍ୟକ ବସ୍ତୁ ଥିଲା, ଏବଂ ବୈଧ ବିବାହ-ବାଗ୍ଦାନ ଓ ମଧ୍ୟରାତ୍ରୀର ଶୋଭାଯାତ୍ରା ମଧ୍ୟରେ ବିଳମ୍ବ ହେବା ଅପେକ୍ଷିତ ଥିଲା, ଏବଂ ଦୁଆର ବନ୍ଦ ହେବା ଥିଲା ପ୍ରଚଳିତ ପ୍ରକ୍ରିୟା। ଯେ କୁମାରୀମାନେ ବହିଷ୍କୃତ ହୋଇଥିଲେ, ସେମାନେ ଲଜ୍ଜିତ ହୋଇଥିଲେ, ଏବଂ ଯୀଶୁଙ୍କ ସମୟର ଯିହୂଦୀ ଶ୍ରୋତାମଣ୍ଡଳୀଙ୍କ ଦୃଷ୍ଟିରେ ମୂର୍ଖ କୁମାରୀମାନଙ୍କର ସେହି ଲଜ୍ଜା ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ଯୋଗ୍ୟ ଥିଲା। ଆଚାରଟି ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ଜାଣିଥିବାରୁ, ଯୀଶୁଙ୍କ ଶ୍ରୋତାମଣ୍ଡଳୀ ମୂର୍ଖ କୁମାରୀମାନଙ୍କ ପ୍ରତି କୌଣସି ସହାନୁଭୂତି ରଖିବେ ନାହିଁ, କାରଣ ଶୋଭାଯାତ୍ରାରେ ରହିବା ପାଇଁ ଯେକୌଣସି କୁମାରୀଙ୍କୁ ଆମନ୍ତ୍ରଣ ଦିଆଯାଇଥାଏ, ସେଠାରେ ପ୍ରସ୍ତୁତି ସମ୍ପୂର୍ଣ୍ଣ ଦାୟିତ୍ୱ ବୋଲି ସମସ୍ତେ ଜାଣୁଥିଲେ। ଏହି ସତ୍ୟଗୁଡ଼ିକ ଯିହୂଦୀ ଶ୍ରୋତାମଣ୍ଡଳୀଙ୍କ ପାଇଁ ଏତେ ସ୍ପଷ୍ଟ ଥିଲା ଯେ, ଯୀଶୁଙ୍କୁ ଏହି ଦୃଷ୍ଟାନ୍ତର କୌଣସି ବ୍ୟାଖ୍ୟା ଦେବାର ଆବଶ୍ୟକତା କେବେଭି ପଡ଼ିନଥିଲା।

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