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

ଜୋଏଲଙ୍କ ପୁସ୍ତକ ଏବଂ ଲାଓଦିକିୟ ସପ୍ତମ-ଦିନ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚ - ସଂଖ୍ୟା ଷୋଳହ

Number Sixteen

Lakkoobsa Kudha Jaha

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Mata-dureen koo baay’ee utuu mata-duree isa guddaa irratti seenuu dura dhiyeessuudhaaf dhiifama naaf godhaa. Yeroo kitaaba Yo’eel kallattiidhaan ilaallu, sararoota raajii muraasa iddoo isaanii irratti kaa’uu nan barbaada; isaan kun kutaawwan barbaachisoo ta’an keessaa, loojikii ani ittiin fayyadamuuf jedhu keessatti ni argamu. Ani kanaan dura akka jedhe, jechi Ibrootaa kitaaba Yo’eel keessatti “muramee bade” jedhamee hiikamu, bara Abrahaam keessatti mala aarsaa kakuu raggaasisuuf itti fayyadaman irraa hundee isaa argata.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Yaa warra macheessotaa, dammaqaa, imimmaan dhangalaasaa; isin hundinuu warri daadhii wayinii dhugan, sababii daadhii wayinii haaraa sanaatiif iyyaa boo’aa; inni afaan keessan irraa irraa citeera. Yo'el 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Jechi Afaan Ibrootaa “murame” jedhu H3772 dha; innis hundee jalqabaa kan hiikni isaa ‘muruu (adda kutuu, gadi muruu yookaan bakka lamatti qooduu)’ ta’eedha; akka hiika keessaa isa kaayyachuun immoo balleessuu yookaan fixuu; addumaanis kakuu gochuu ( jechuunis, waliigaltee yookaan walii galuu dhaabu, jalqaba foon muranii fi gidduu kutaa sanaa darbuudhaan) jechuu dha.

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

ꯑꯩꯅ ꯈꯪꯉꯥꯏ ꯑꯗꯨꯗꯤ, “cut off” ꯍꯥꯏꯕ ꯋꯥꯍꯩꯒꯤ Strong’s ꯑꯁꯤꯕ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯔꯥꯡꯕ ꯃꯇꯨꯡꯗꯥ, ꯃꯁꯤꯅ ꯑꯗꯨꯕꯨ “primitive root” ꯑꯃꯅꯤ ꯍꯥꯏꯅ ꯄꯥꯎꯖꯩ, ꯃꯥꯒꯤ ꯋꯥꯔꯣꯜ-ꯂꯣꯟꯒꯤ ꯑꯔꯥꯡꯗꯥ। ꯃꯁꯤ ꯍꯥꯏꯕꯅꯥ, ꯀꯤꯔꯥꯛꯄ ꯁꯣꯡꯕꯥꯅ ꯃꯔꯝꯗꯥ ꯂꯥꯛꯄ ꯑꯁꯦꯡꯕ ꯑꯃꯁꯨꯡ ꯑꯕ꯭ꯔꯥꯍꯥꯝ ꯑꯃꯗꯒꯤ ꯃꯔꯤ ꯂꯩꯅꯕꯅ, ꯀꯤꯔꯥꯛꯄ ꯁꯣꯡꯕꯥꯒꯤ ꯃꯥꯡꯔꯤꯁꯤꯡ ꯋꯥꯍꯩ ꯑꯗꯨꯗꯥ ꯄꯤꯔꯛꯏ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯃꯥꯡꯔꯤꯁꯤꯡ ꯑꯗꯨ ꯃꯁꯤꯒꯤ ꯑꯔꯥꯏꯕ ꯋꯥꯔꯤ-ꯂꯩꯔꯤꯛꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯄꯨꯡꯗꯥ ꯎꯠꯂꯤ। ꯀꯤꯔꯛꯄꯥ—ꯀꯤꯔꯥꯛꯄ ꯁꯣꯡꯕꯥꯒꯤ ꯋꯥꯔꯤ-ꯂꯩꯔꯤꯛꯒꯤ ꯃꯔꯝꯗꯥ—ꯃꯁꯤ ꯑꯗꯨꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯄꯨꯡꯁꯤꯡꯒꯤ ꯃꯊꯛꯇꯥ ꯌꯣꯟꯅ ꯂꯩꯕ ꯑꯃ ꯑꯣꯏ; ꯑꯃꯁꯨꯡ ꯋꯥꯔꯣꯜ-ꯂꯣꯟꯒꯤ ꯑꯔꯥꯡꯗꯥꯁꯨ ꯃꯁꯤ “primitive root” ꯑꯃꯅꯤ ꯍꯥꯏꯅ ꯈꯪꯍꯜꯂꯤ।

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Aayata shanaffaa keessatti himatni kenname, “daadhii haaraa”tiin kan bakka buufamu ergaa rooba boodaa isaanii hin qabne qofa adda baasee hin mulʼisu; garuu akkasumas isaan “yeroo sanatti achumatti” akka saba kakuu Waaqayyoo taʼanii fudhatama dhaban, saba kakuu isa hidda isaanii isa jalqabaa gara Abrahaamitti deebisanii hordofan taʼuu isaanii ni ibsa.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

ଚାଳିଶ ବର୍ଷ ଧରି ଜଙ୍ଗଲରେ ମରିଯାଇଥିବା ସେହି ପିଢ଼ୀ ନିଜମାନଙ୍କର ଆଦିମ ମୂଳକୁ ଅନେକ ଜାତିର ପିତା ଅବ୍ରାହାମ ପର୍ଯ୍ୟନ୍ତ ଅନୁସରଣ କରୁଥିଲେ। ଯିହୋଶୁଆଙ୍କ ସହିତ ପ୍ରତିଜ୍ଞାତ ଦେଶରେ ପ୍ରବେଶ କରିଥିବା ପିଢ଼ୀ ନିଜମାନଙ୍କର ଆଦିମ ମୂଳକୁ ଅବ୍ରାହାମ ପର୍ଯ୍ୟନ୍ତ ଅନୁସରଣ କରୁଥିଲେ। ଖ୍ରୀଷ୍ଟଙ୍କୁ କ୍ରୁଶବିଦ୍ଧ କରିଥିବା ଯିହୁଦୀମାନେ ନିଜମାନଙ୍କର ଆଦିମ ମୂଳକୁ ଅବ୍ରାହାମ ପର୍ଯ୍ୟନ୍ତ ଅନୁସରଣ କରୁଥିଲେ। ଅନ୍ଧକାର ଯୁଗରୁ ବାହାରିଆସିଥିବା ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନେ, ଏବଂ ପରେ 1844 ମସିହାରେ ପରୀକ୍ଷିତ ହୋଇ ଈଶ୍ୱରଙ୍କ ଚୟିତ ଚୁକ୍ତିଜନ ଭାବେ ଅତିକ୍ରମ କରାଯାଇଥିବା ସେମାନେ, ନିଜମାନଙ୍କର ଆଦିମ ମୂଳକୁ ଅବ୍ରାହାମ ପର୍ଯ୍ୟନ୍ତ ଅନୁସରଣ କରୁଥିଲେ। 1844 ମସିହା ଅକ୍ଟୋବର 22 ତାରିଖରେ ଅତି ପବିତ୍ର ସ୍ଥାନରେ ପ୍ରବେଶ କରିଥିବା ମିଲ୍ଲେରାଇଟ୍ ଫିଲାଦେଲ୍ଫିଆ ଆନ୍ଦୋଳନ ନିଜର ଆଦିମ ମୂଳକୁ ଅବ୍ରାହାମ ପର୍ଯ୍ୟନ୍ତ ଅନୁସରଣ କରୁଥିଲା। 1863 ମସିହାରେ ଯିରୀହୋକୁ ପୁନର୍ନିର୍ମାଣ କରିଥିବା ମିଲ୍ଲେରାଇଟ୍ ଲାଓଦିକିଆ ଆନ୍ଦୋଳନ ନିଜର ଆଦିମ ମୂଳକୁ ଅବ୍ରାହାମ ପର୍ଯ୍ୟନ୍ତ ଅନୁସରଣ କରୁଥିଲା। ଶୀଘ୍ର-ଆସନ୍ତା ରବିବାର ଆଇନ ସମୟରେ ପ୍ରଭୁଙ୍କ ମୁଖରୁ ଉଗଳାଯାଉଥିବା ଲାଓଦିକିଆନ୍ ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚ ନିଜର ଆଦିମ ମୂଳକୁ ଅବ୍ରାହାମ ପର୍ଯ୍ୟନ୍ତ ଅନୁସରଣ କରୁଥିଲା। ସେହି ସମସ୍ତ ପିଢ଼ୀ ଦାଖବାଗିଚାର ଦୃଷ୍ଟାନ୍ତକୁ ପୂରଣ କରିଛନ୍ତି, କିମ୍ବା ପୂରଣ କରିବେ।

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

ଯୋଏଲରେ ଉଲ୍ଲେଖିତ ମତାଳାମାନେ ଜାଗି ଦେଖନ୍ତି ଯେ ସେମାନେ ଈଶ୍ୱରଙ୍କ ଜନ ଭାବେ ପ୍ରତ୍ୟାଖ୍ୟାତ ହୋଇଛନ୍ତି, ଏବଂ ପରବର୍ତ୍ତୀ ବର୍ଷାର ସନ୍ଦେଶ ସେମାନଙ୍କ ପାଖରେ ନାହିଁ। ତେବେ ଏହାର ବିପରୀତ କଥା ସତ୍ୟ ହୁଏ। ଯେମାନଙ୍କୁ ଯୋଏଲ “ମହିମାର ମୁକୁଟ” ପିନ୍ଧିଥିବା ବୋଲି ପରିଚୟ କରନ୍ତି, ସେମାନେ ତାହା ପରେ ଚୁକ୍ତିରେ ପ୍ରବେଶ କରନ୍ତି, ମୁଦ୍ରାଙ୍କିତ ହୁଅନ୍ତି ଏବଂ ଏକ ନିବେଦନରୂପେ ଉପରକୁ ଉଠାଯାଆନ୍ତି। ଈଶ୍ୱର ଏବଂ ଏକ ଚୟିତ ଜନମଣ୍ଡଳୀଙ୍କ ମଧ୍ୟରେ ପ୍ରଥମ ଅନୁମୋଦିତ ଚୁକ୍ତି ମଧ୍ୟ ସେହି “କାଟିବା” ସହ ଆରମ୍ଭ ହୋଇଥିଲା, ଯାହା ରବିବାର ନିୟମରେ ଆରମ୍ଭ ହେଉଥିବା ଈଶ୍ୱରଙ୍କ ଜନଙ୍କ ଅନ୍ତିମ ବଳିଦାନରେ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି। ସେହି କାଟିବା ହେଉଛି ଗହୁଁ ଓ ନିର୍ଥକ ଘାସର ପୃଥକ୍କରଣ। ନିର୍ଥକ ଘାସ ପ୍ରତ୍ୟାଖ୍ୟାତ ହୋଇ ଅଗ୍ନିରେ ନିକ୍ଷିପ୍ତ ହୁଏ, ଏବଂ ଗହୁଁକୁ ପେନ୍ତେକୋଷ୍ଟର ପ୍ରଥମ-ଫଳ ଗହୁଁ ନିବେଦନରୂପେ ଏକତ୍ର ବାନ୍ଧାଯାଏ, ଯାହା ପରେ “ପୂର୍ବବର୍ଷଗୁଡ଼ିକରେ ଯେପରି” ଉପରକୁ ଉଠାଯାଏ।

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Abraham waliin kakuu isaa bakka afur kanneen yeroo baayʼee isa bakka buʼan jedhamanii agarsiifaman jiru. Uumama boqonnaa kudha lamaan keessatti Abraham “waamame” fi saba guddaa isa gochuuf abdii isaaf kenname. Kun kutaa kakuu sanaa miti; garuu waamicha abdii ti. Yeroo sana maqaan isaa Abraam ture; sababiin isaa mallattoolee hariiroo kakuu keessaa tokko jijjiirama maqaa waan taʼeefi. Maqaan Abraam tarkaanfii afra keessaa isa sadaffaa keessatti ni jijjiirama.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Yommuu Waaqayyo Abrahaamiif abdii kenne, isa caalaa guddaa kan ittiin kakatu waan hin qabneef, ofuma isaatiin kakate; akkana jedhee, “Dhugumaan ani si eebbisa; baayʼisees sin baayʼisa.” Kanaafis inni obsaadhaan erga eeggatee booddee, abdicha argate. Namoonni dhuguma isa ofii isaanii caaluun kakatu; kakaanis mirkaneessaaf kennamu isaanii keessatti wal-dhabdee hundumaa ni xumura. Kana keessatti Waaqayyo, dhaaltota abdichaatiif gorsa isaa kan hin jijjiiramne taʼuu isaa caalaatti baayʼisee mulʼisuu waan jaallateef, kakaan isa mirkaneesse; kana jechuun, wantoota lama kan hin jijjiiramne, isaan keessa immoo Waaqayyo sobuun kan hin dandaʼamne, sanaan nu warri abdii fuuldura keenya kaaʼamte qabachuuf iddoo baqannaa jalatti baqanne jajjabina cimaa akka qabaannuuf. Abdii kana akka siiqee lubbuu keenyaa qabna; inni immoo amanamaa fi jabaa dha; keessa golgaa sana keessa illee ni seena; achittis Yesus nuuf dursee seenee jira; inni sirna Malkiisedeqiin bara baraan Luba Olaanaa taʼeera. Ibroota 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

መጥራቱ የእግዚአብሔር ለአብራም የሰጠው ተስፋ ነበር፤ ከዚያም በኋላ በመጣው “መሐላ” ሁለተኛ ምስክር ሰጠ። ከዚያ በኋላ የመጣው “መሐላ” ሶስት እጥፍ ነበር። የተስፋው መጥራት የመጀመሪያው እርምጃ ከሆነ በኋላ፣ ሁለተኛው፣ ሦስተኛው እና አራተኛው እርምጃዎች እግዚአብሔር ከተመረጠ ሕዝብ ጋር ያደረገው እውነተኛው ሶስት እጥፍ ኪዳን ናቸው። በዘፍጥረት አሥራ አምስት ውስጥ እግዚአብሔር የተከፈሉ እንስሳት መካከል እርሱ ብቻ በሚያልፍበት ድራማዊ ሥርዓት ኪዳኑን በመደበኛ ሁኔታ “ይቈርጣል” (ያቆማል)፤ በዚህም ምድሩን ለአብርሃም ዘሮች ያለ ምንም ቅድመ ሁኔታ ተስፋ ሰጥቶ ነበር። የተስፋይቱ ምድር በሁለት ወንዞች መካከል እንዳለች ምድር ተወክላ ነበር፤ የግብፅ ወንዝና የኤፍራጥስ ወንዝ። የዚህ ሶስት እጥፍ ኪዳን የመጀመሪያው እርምጃ ስለ ሁለት ወንዞች ያለውን ትንቢታዊ ምልክትነት እና ከዚያ ምልክት ጋር የተያያዘውን ሁሉ በቀጥታ ይጠቅሳል። መንፈሳዊ መገለጥ የኡላይንና የሕዴቅልን ወንዞች አሁን በፍጻሜ ሂደት ላይ እንዳሉ ክስተቶች ሲያመለክት፣ እነዚያ ሁለት ወንዞች በአብራም ትንቢት ውስጥ በምሳሌ ቀድሞ ተወክለው ነበር። መድረኩ በአብራም ሁለት ወንዞች መካከል ነው፤ እነዚህም ከዳንኤል ሁለት ወንዞች ጋር በአንድ ሲደረጉ አራት ወንዞች ይሆናሉ፥ የክርስቶስ ድምፅ የብዙ ውኃዎች ድምፅ ነውና።

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> Guyyaa sana keessatti Waaqayyo Abraam wajjin kakuu gale; akkana jedhe: “Sanyii keetiif biyya kana kenneera; laga Gibxii irraa jalqabee hamma laga guddaa, jechuunis laga Efraaxiisitti: biyya Qeenotaa, biyya Qenizotaa, biyya Qadmoonotaa, biyya Heetotaa, biyya Pherizotaa, biyya Refaayimotaa, biyya Amoorotaa, biyya Kanaanotaa, biyya Girgaashotaa, fi biyya Yebuusotaa.” Uumama 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Abrahaamiif biyya abdachiifame addunyaa guutuu ture; kunis guyyoota dhumaa keessatti mootota kudhaniin bakka buufama; yeroo jalqaba kakuu keessatti garuu saboota kudhaniin tarreeffame malee mootota miti. Kuma dhibba afurtamii afur kun addunyaa guutuu wajjin walitti bu’iinsa keessa ni ta’u. Sana booda addunyaan guutuun adeemsa qorumsa waaqeffannaa Dilbataa mootummaa addunyaa tokkoo jalatti dirqamaan raawwatamu keessatti hirmaata; mootummaa kanaas sagaagaltuu diimaa Mul’ata boqonnaa kudha torba keessatti ibsamte, ishii mootota kudhan kanneen lafaa irratti mootummaa qabdu, ni qajeelchiti. Abrahaam wajjin mallattoon bineensichaa kan waldaa fi mootummaa agarsiisu laga Gibxii, mallattoo mootummaa bulchiinsaa, fi laga Baabilon, mallattoo hojii waldaa, tiin bakka buufameera.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Ergasii kana booddee dubbii Waaqayyoo mul’ataan gara Abrami dhufee, akkana jedhe,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Hin sodaatin, Abraam: ani gaachana kee, gatii kee guddaa hunda caalaa siif ta’u dha.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Abram immoo, Yaaʼii Gooftaa, ani ijoollee malee waanan deemuuf, maaltu naaf kennama? Kunoo, bulchaan mana koo Eliiʼeezer isa Damaasqoo taʼe kana. Abram immoo akkana jedhe, Kunoo, ati sanyii anaaf hin kennine; ilaas, inni mana koo keessatti dhalate kun dhaaltuu koo taʼa. Kunoo, dubbiin Waaqayyoo gara isaa dhufe, akkana jechuun,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Kunis dhaaltuu kee hin ta’u; inni garaa kee keessaa kan ba’u garuu dhaaltuu kee ta’a. Innis isa gara alaatti baasee, “Amma gara samii ilaali, yoo lakkoobsuu dandeesse urjoota lakkaaʼi” jedheen; akkanas isatti, “Sanyiin kee akkas ta’a” jedhe.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> Inni Waaqayyotti amane; innis akka qajeelummaatti isaaf lakkaaʼe. Innis isaatiin jedhe,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Ani Waaqayyo kan si biyya Kaldoota keessaa Uur irraa baase, akka ati biyya kana dhaaltuuf siif kennuuf.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> Inni immoo, Yaa Gooftaa Waaqayyo, akka ani isa dhaalu akkamiin nan beeka? Innis isaatiin jedhe,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Naaf intala waggaa sadii kan taate tokko, reʼee dubartii waggaa sadii kan taate tokko, hoolaa kormaa waggaa sadii kan taʼe tokko, gugee tokkoo fi ilmoo gugee tokko naa fidi.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> Inni hundumaa kana hunda isaatti fuudhee gidduutti qoodee, kutaa isaa hunda walitti fuuldura kaaʼe; garuu simbirroota garuu hin qoodne. Yommuu simbirroonni qalamoota sanatti buʼan, Abrami isaan ariʼe. Yommuu aduun lixxuuf jirtu, hirribni guddaan Abrami irratti buʼe; kunoo, sodaan dukkana guddaa isa irratti buʼe. Innis Abraamiin jedhe,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> Dhugumaan beeki, sanyiin kee biyya isaanii hin taʼin keessatti alagaa taʼee ni jiraata; isaanis tajaajilu; isaanis waggaa dhibba afur isaan dhiphisu. Akkasumas saba isaan tajaajilan sana ani nan murteessa; sana booddees qabeenya guddaadhaan ni baʼu.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Ati pe atiifaan kee bira nagaan ni dhaxta; dulluma gaariidhaan ni awwaalamta.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Garuu dhaloota afraffaatti isaan deebi’anii as ni dhufu; sababiin isaas cubbuun Amoorotaa ammatti guutuu isaa hin geenye.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Akkasumas, yommuu aduun lixxee dukkanni taʼettis, kunoo, boolla ibiddaa aara baasu tokkoo fi ibsaa bobaʼu tokko kutaa sana gidduu darbaniiru. Uumama 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Isa inni Musee fi ijoollee Israa’el halkaniin utubaa ibiddaa, guyyaas duumessa ta’ee geggeessu sun, akka iddoo ibiddaa aaraa fi ibsaa boba’aa ta’een gartuuwwan “muraman” sana gidduudhaan darbe.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Waaqayyo immoo karaa isaanii qajeelchuuf guyyaadhaan utubaa duumessaa keessatti isaanii dura ni deema ture; halkanis ifa isaanii ta’uuf utubaa ibiddaa keessatti isaanii dura ni deema ture; isaanis halkanii fi guyyaa imaluu akka danda’aniif. Inni utubaa duumessaa guyyaadhaan, yookaan utubaa ibiddaa halkan keessaa, saba sanaa dura irraa hin kaafne. Ba’uu 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Ibsa ibiddaa fi boolla aarri baasu utubaa duumessaa yookaan ibiddaa fakkeessaniiru; akkasumas wanta raajii tarkaanfii isa jalqabaa, tarkaanfiiwwan sadii kan Waaqayyo kakuu isaa Abraam wajjin dhaabu keessatti hammataman keessaa tokko, bakka bu’u. Boqonnaan kun jechoota, “Hin sodaatin,” jedhuun jalqaba; sababiin isaas ergaan ergamaa isa jalqabaa “Waaqayyoon sodaadhaa” dha; warri akka Abraam Waaqayyoon sodaatan immoo Waaqayyoon sodaachuun isaan hin barbaachisu. Akaakuun sodaa lama jira; sababiin isaas gareewwan namootaa lama jiru.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

kakuu kakuun kaksa kakuu keessatti Abraam Waaqayyotti amane; innis isaaf qajeelummaa taʼee lakkaaʼame. Ergamaanonni sadan hojii Hafuura Qulqulluu wajjin wal-madaalu; akkuma Yohaannis barsiisutti Hafuuri Qulqulluun wantoota sadii irratti nama amansiisa: cubbuu, qajeelummaa fi firdii. Amaloonni sun ergamoota sadan wajjin walsimu; kanaaf, erga sodaachuun Waaqayyoo kakuun keessatti ibsamee booda, tarkaanfiin lammaffaan kan qajeelummaa adda baafama; kana booddees labsiin firdii ni dhufa; kunis hojii sadaffaa Hafuura Qulqulluu fi ergaa ergamaa sadaffaati. Tarkaanfiin jalqabaa kakuu ergaa ergamaa jalqabaa fakkeenyaan mulʼise; inni yeroo hundumaa ergaawwan sadan hunda keessaa caccabaa fakkaataa taʼa. Tarkaanfiiwwan sadan adeemsa kakuu, ergamoota sadan Mulʼata boqonnaa kudha afur bakka buʼu.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

ኣብራም ከም ጻድቕ ከም ዝተቖጽረ እቲ ካልኣይ መልኣኽ እናመልከተ ድሕሪኡ መሥዋዕቲ የዳሉ፤ ምኽንያቱ እቲ መሥዋዕቲ ኣብቲ ሳልሳይ ደረጃ ፍርዲ ቅድሚ ምብጻሑ ይዳሎ። እቲ መሥዋዕቲ እቲ ኣብ ሚልክያስ ሳልስተ ዘሎ መሥዋዕቲ ሌዋውያን ከም ምልክት እተልዕለ ይወክል። ከምቲ ኣብ ህይወት ሙሴ ዘለዉ ሰለስተ ግዜ ኣርብዓ ዓመት ነቲ መልእኽቲ ሰለስተ መላእኽቲ ዝወክሉ፣ እቲ ቀዳማይ ኣርብዓ ዓመት ሙሴ ድማ ንኹሉ ሰለስተ ደረጃታት ናይቲ መልእኽቲ ሰለስተ መላእኽቲ ይሓዝ።

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

ሙሴ ምስክርነቱ የሚጀምረው ወላጆቹ እግዚአብሔርን በመፍራታቸው ነው፤ (የመጀመሪያው እርምጃ)፤ ከዚያም የዓይነት ፈተና ይከተላል። ሁለተኛው እርምጃም የዓይነት ፈተናን ያካትታል፤ ይህም በዳንኤል ምዕራፍ አንድ እንደሆነው ነው፥ በዚያ ዳንኤል መጀመሪያ እግዚአብሔርን ፈርቶ የባቢሎንን ምግብ መብላት እምቢ አለ፤ ከዚያም በአካላዊ መልኩ ላይ ተመርክቶ ተፈተነ። ከዚያ በኋላ ለዳንኤል ሦስተኛው ፈተና ከሦስት ዓመት በኋላ በንጉሡ ናቡከደነፆር ነበር፤ እርሱም የሰሜን ንጉሥና የእሑድ ሕግ ምልክት ነው፤ ይህም የሦስተኛው መልአክ መልእክት ነው።

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Warri Mootiin Waaqa sodaatan; isa doonii xinnaa tokko keessa bishaan irratti kaaʼan; intalli Faraʼoonis haala sana akka argu qajeelfamte, achiis murtii daaʼimicha oolchuu deggertu kenne. Jalqabni jireenya Musee fakkeenya kakuu Waaqni ilmaan namaa wajjin gale ture; ergasii immoo Waaqni karaa Musee saba keessaa saba filatamaa tokko wajjinis kakuu gale. Kakuun Noh ilmaan namaa wajjin gale tuuta guddaa argisiisa; kakuun Musee immoo saba filatamaa wajjin gale nama kuma dhibba tokkoo fi afurtamii afur agarsiisa. Aarsaan Abraam kakuu sana cimsuuf dhiʼeessuu qabu mallattoo kakuu Noh baate ture; akkuma Museen isa raawwate, innis jaarraa hedduu booddee raajii Abraam sana raawwate.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

ቀረብቲ መሥዋዕቱ ካብ ሓሙሽተ ዝተፈላለዩ እንስሳት ዝተዋቐሩ ነበሩ፤ ሓንቲ ዓመታ ሰለስተ ዝኾነት ኣራሒት፣ ሓንቲ ዓመታ ሰለስተ ዝኾነት ኣንስተይቲ ጤል፣ ሓደ ዓመታ ሰለስተ ዝኾነ ድዑል፣ ሓንቲ ርግቢትን ሓደ ንእሽቶ ርግቢን። እተን ኣዕዋፍ ምሉእ ከም ዘለዋ ተሓዲገን፣ እታ ኣራሒትን እቲ ድዑልን እታ ኣንስተይቲ ጤልን ግና ኣብ ክልተ ፍርቂ “ተቘሪጸን” ነበራ። እዚ መሥዋዕቲ ኣብ መወዳእታ ዘመናት ንደቂ ሰብ ከም ርኡይ ፈተና ዚኸውን ምልክት ምስ ምልዓል ይመስል። እቲ ርኡይ ምልክት ንጓል ፈርኦን እቲ ሕፃን ሙሴ ኣብ ታቦት እዩ ነይሩ። እታ ታቦት ብእቶም ሸሞንተ ነፍሳት ኣብታ ታቦት ዝነበሩ ተመልክታ እያ። እቲ “ሸሞንተ” ዝበሃል ቁጽሪ ከም ሓደ ካብቲ ትንቢታዊ ባህርያት ምልክት ናይቶም ሚእትን ኣርብዓን ኣርባዕተን ሽሕ ጸኒዑ ተመስሪቱ እዩ። ነቶም ሓሙሽተ መሥዋዕቲ እንስሳት እንተ ኣስተንተኻን ሰለስተ ካብኣቶም ኣብ ፍርቂ እንተ መቐልካዮምን፣ እቲ መሥዋዕትኻ ካብ ሸሞንተ ክፍልታት ዝተዋቐረ ይኸውን፤ እዚ ኸኣ ብኖህ ተመሲሉ ዝተገልጸ ሲሆን፣ ድሕሪኡ ድማ ብመሥዋዕቲ ኣብራም ዝተረጋገጸ እዩ።

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Waan shanan kun, yeroo akka Waaqayyo ajajetti qoodamanitti, lakkoofsa “saddeet” bakka bu’u; akkasumas gochuudhaan isaanii lubbuuwwan dhuma addunyaatti argaman, warra lubbuuwwan “saddeet” doonii irra turaniin fakkeenya isaanii argatan, bakka bu’u. Mallattoon mootummaa, inni tarkaanfii lammaffaa kakuu Abraam isa sadii keessaa ta’e, dhaloota booddee guyyaa “saddeettaffaa” irratti raawwatamuu qaba ture; sirni sunis cuuphaan bakka buufame, inni immoo du’aa ka’uu Kiristoos, isa guyyaa “saddeettaffaa” irratti raawwatame, fakkeenya godha. Lakkoofsi “saddeet” amala kakuuwwan mootummaa Noohii fi Musee lamaanii keessatti hundeeffame dha; isaanis kuma dhibba tokkoo fi afurtamii afur warra akka mallattoo aarsaa ol kaafaman fakkeenya godhu; isaanis “saddeettaffaa” warra torban keessaa ta’anidha.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Bineensonni shanan sun shanan qaro durbaawwan ogummaan guutaman bakka bu’u; isaan warra Doonii irratti “saddeetii” jedhuun fakkeenyeffaman sana, du’a utuu hin argin, addunyaa moofaa irraa gara addunyaa haaraatti darbu.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

ናይ ኣብራም መስዋእቲ ንጹህ መስዋእቲ ነበረ፣ ምኽንያቱ ኣብቲ መስዋእቲ ዝነበሩ እንስሳታት ኩሎም ንጹሃት እንስሳታት እዮም ነይሮም፣ ብሓባር ከኣ ነቶም ቀንዲ ኣብ ምሉእ ዚሓርር መስዋእቲ ዚጥቀሙ እንስሳታት ይውክሉ። መልእኽቲ እቲ ቀዳማይ መልኣኽ ነቲ ፈጣሪ ኽንሰግድ ዚእዝዝ ትእዛዝ ይሓቍፍ፣ እቶም ኣብ ግዜ ሙሴ ትንቢት ኣብራም ምስ ተፈጸመ ኪተኣታተዉ ዝነበሩ ቀንዲ ናይ ኣገልግሎት ቤተ መቕደስ መስዋእታዊ እንስሳታት ከኣ ከም መስዋእቲ ኣምልኾ ተቐሪቦም እዮም፣ ብተመሳሳሊ ጊዜ ድማ ነቲ ናይ ቀዳማይ መልኣኽ ጽውዓ ነቲ ፈጣሪ ኽንሰግድ ዚወክል ምልክት እዮም።

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Lakkoofsi kudhaffaan ifatti akkana jedha: “Guyyaa sana keessa Waaqayyo Abraam wajjin kakuu gale.” Kun tarkaanfiiwwan sadii keessaa isa jalqabaa taʼuu isaa agarsiisa; isaanis ergamoota sadan Mulʼata kudha afur keessatti ibsaman fakkeenyaan argisiisu. Tarkaanfiin kakuu Uumama kudha shan keessatti argamu ergaa ergamaa jalqabaa Mulʼata kudha afur bakka buʼa; isa kana booddee ammoo ergamaan lammaffaan dhufa; innis tarkaanfii lammaffaa kakuu Abraam Uumama kudha torba keessatti argamuun fakkeeffameera.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

ደረጃ ቍጽሪ ክልተ ስም ኣብራም ናብ ኣብርሃም ተቐየረ። ኣብራም ማለት “ኣቦ ክብሪ እዩ” ማለት እዩ፣ ኣብርሃም ድማ “ኣቦ ብዙሓት ኣህዛብ” ማለት እዩ። ኣብ ጽውዓ ኣብራም፣ ብዓቢ ህዝቢ ክኸውን ዝብል ተስፋ ተዋሂቡ ነበረ፣ ግና እቲ ተስፋ ክሳዕ ስሙ ካብ ኣብራም ናብ ኣብርሃም ዝተቐየረ ኣይተረጋገጸን። ሽዑ እዩ ናይ ሕሩይ ሕዝቢ ኪዳን ቀዳማይ ኣቦ ዝኾነ። እቲ ዝቐጸለ ደረጃ ድማ ኣብርሃም ንይስሃቅ ብመሥዋእቲ ክስውእ ምስ ተፈተነ መልእኽቲ ሳልሳይ መልኣኽ ኣመልከተ፣ እዚ ድማ ንመስቀል ዘመልክት ነበረ፣ እቲ መስቀል ድማ ን22 ጥቅምቲ 1844 ዘመልክት ነበረ፣ 22 ጥቅምቲ 1844 ድማ ንሕጊ ሰንበት ዘመልክት እዩ—እዚ ድማ መልእኽቲ ሳልሳይ መልኣኽ እዩ። እቲ ሳልሳይ ደረጃ ኪዳን ብ22 ጥቅምቲ 1844 ተፈጺሙ፣ ኣብ ዘፍጥረት 22 ድማ ተቐሪቡ ኣሎ።

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

ᱫᱚᱥᱨᱟ ᱪᱟᱞᱟᱜᱽ ᱨᱮ, ᱚᱱᱟ ᱫᱚ ᱫᱚᱥᱨᱟ ᱫᱩᱛᱤ ᱨᱮᱭᱟᱜ ᱥᱟᱠᱟᱢ, ᱚᱠᱟ ᱨᱮ ᱚᱵᱨᱟᱢ ᱨᱮᱭᱟᱜ ᱧᱩᱛᱩᱢ ᱵᱚᱫᱚᱞᱚᱜᱼᱟ, ᱚᱱᱰᱮ ᱛᱚᱨᱢᱟ ᱪᱤᱱᱦᱟᱹ ᱨᱤᱛᱤ “ᱪᱤᱱᱦᱟᱹ” ᱞᱮᱠᱟᱛᱮ ᱥᱛᱷᱟᱯᱤᱛᱟᱜᱼᱟ, ᱚᱠᱟ ᱫᱚ ᱮᱠ ᱪᱩᱠᱛᱤᱵᱚᱱᱫ ᱦᱚᱲ ᱟᱨ ᱤᱥᱚᱨ ᱥᱟᱶ ᱩᱱᱠᱩ ᱨᱮᱭᱟᱜ ᱥᱚᱢᱵᱚᱱᱫᱷ ᱨᱮᱭᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱛᱟᱦᱮᱱᱟ᱾ ᱫᱚᱥᱨᱟ ᱫᱩᱛᱤ ᱥᱟᱠᱟᱢ ᱨᱮᱭᱟᱜ ᱤᱛᱤᱦᱟᱥ ᱨᱮᱭᱟᱜ ᱚᱱᱟ ᱠᱟᱞ ᱨᱮ, ᱤᱥᱚᱨ ᱨᱮᱭᱟᱜ ᱦᱚᱲ ᱠᱚ ᱢᱚᱦᱚᱨᱟᱜᱼᱟ᱾ ᱛᱮᱥᱟᱨ ᱫᱩᱛᱤ ᱥᱟᱠᱟᱢ ᱨᱮ, ᱚᱠᱟ ᱥᱟᱱᱰᱮ ᱞᱚ ᱫᱟᱨᱟᱭ ᱛᱮ ᱪᱤᱛᱟᱨᱤᱛᱟᱜᱼᱟ, ᱩᱱᱠᱩ ᱫᱚ ᱮᱠ ᱧᱮᱞᱦᱚᱨ ᱪᱤᱱᱦᱟᱹ ᱞᱮᱠᱟᱛᱮ ᱩᱪᱪᱟᱹᱜᱼᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱩᱱᱠᱩ ᱫᱚ ᱥᱟᱱᱰᱮ ᱞᱚ ᱟᱭᱤᱱ ᱢᱟᱲᱟᱝ ᱮᱛᱮ ᱥᱤᱫᱟᱹ ᱢᱟᱲᱟᱝ ᱨᱮᱭᱟᱜ ᱚᱱᱟ ᱥᱚᱢᱚᱭ ᱨᱮ ᱢᱚᱦᱚᱨᱟᱜᱼᱟ, ᱚᱠᱟ ᱫᱚ ᱢᱤᱞᱟᱨᱟᱭᱤᱛ ᱤᱛᱤᱦᱟᱥ ᱨᱮ, 22 ᱚᱠᱴᱚᱵᱚᱨ, 1844 ᱨᱮ ᱫᱚᱣᱟᱨ ᱵᱚᱸᱫ ᱦᱚᱪᱚ ᱢᱟᱲᱟᱝ ᱮᱛᱮ ᱥᱤᱫᱟᱹ ᱢᱟᱲᱟᱝ ᱨᱮ ᱛᱟᱦᱮᱱᱟ᱾

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

ተመሳሳይ ነገር ከባቢሎን የወጡትን ሦስቱን አዋጆች በተመለከተ እውነት ነው፤ እነዚህም በ2300 ዓመታት ትንቢት መጀመር ምክንያት ሆኑ፣ ይህም በ1844 ዓ.ም. ጥቅምት 22 ቀን በሦስተኛው መልአክ መድረስ ተፈጸመ። ቤተ መቅደሱ በመጀመሪያው አዋጅ በኋላ ነገር ግን ከሦስተኛው በፊት፣ በሁለተኛው አዋጅ ታሪክ ውስጥ ተጠናቀቀ። መሠረቶቹ በመጀመሪያው አዋጅ ዘመን ተጣሉ፣ የቤተ መቅደሱም ሕንፃ በሁለተኛው አዋጅ ታሪክ ውስጥ ተፈጸመ። ሦስተኛው አዋጅ በ457 ዓ.ዓ. 2300 ዓመታቱን ጀመረ፣ እርሱ አዋጁ ራሱ ግን ለአይሁድ ብሔራዊ ሉዓላዊነትን መልሶ ሰጠ። በሦስተኛው የመንገድ ምልክት ላይ መንግሥት ይቆማል፤ ይህም በሦስተኛው አዋጅ ጊዜ ብሔራዊ ሉዓላዊነት በመመለሱ እና በእሑድ ሕግ ጊዜ ቤተ ክርስቲያን ድል አድራጊቱ እንደ ዓላማ ከፍ ብላ በመቆሟ የተወከለ ነው።

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Murteewwan sadaffaan dhufaatii ergamaa sadaffaa gara fuudhaatti Onkoloolessa 22, 1844 irratti fakkeenyaan agarsiise. Misirrittiin of qopheessiti fuudhaa dura; fuudhaa irratti miti. Chaappaan dhibba afurtamii afurii kuma ta’an sun yeroo gabaabaa seera Dilbataa dura, yeroo raajii keessatti akka fakkeenya qormaata bifa bineensaa ta’etti ibsame keessatti ni raawwatama. Qormaanni bifa bineensaa qormaata yeroo qorannoon cufamu dura darbuu qabnu ta’uu isaa nutti himameera.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Gooftaan suuraa bineensichaa yeroo karoorri araaraa hin cufamin dura akka hundeeffamu anaaf ifatti natti argisiise; sababiin isaas, kun uummata Waaqayyootiif qorumsa guddaa taʼuu qaba, isa irratti hirkachuun mootummaa isaanii isa bara baraa murtaaʼuuf. Dhaabbanni kee walitti buʼiinsaafi wal hin simne hedduu of keessaa qaba; kanaaf namoonni muraasni qofa gowwoomfamu.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Mul’ata 13 keessatti dhimma kun ifatti dhihaateera; [Mul’ata 13:11–17, caqasame].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Kun qormaanni saba Waaqayyoo mallatteeffamuu isaanii dura isaan irra gaʼuu qabu dha. Warri seera Isaa eegudhaan, Sanbata sobaa fudhachuu diduudhaan, amanamummaa isaanii Waaqayyoof mirkaneessan hundinuu, alaabaa Gooftaa Waaqayyoo Yihowaa jalatti hiriiru; mallattoo Waaqayyoo jiraataa immoo ni fudhatu. Warri dhugaa madda samii irraa dhufe san dhiisanii, Sanbata Dilbataa fudhatan garuu, mallattoo bineensichaa ni fudhatu.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

ማዕጾው ብጥቅምቲ 22, 1844 ተዓጽዩ፤ እዚ ድማ ነቲ ኣብ ሕጊ ሰንበት ዚኸውን ዕጹው ማዕጾ ይወክል። እኅት ዋይት፡ ፈተና ምስሊ እቲ ኣራዊት እቲ “ቅድሚ” መኽሰብ ምዕጻዉ ክንሓልፎ ዘሎና ፈተና ምዃኑ ትገልጽ፤ ከምኡውን እቲ ፈተና ዘለኣለማዊ ዕድልና ዚውሰነሉ ቦታ ምዃኑ ትገልጽ። ቅድሚ ሕጊ ሰንበት፡ መርዓት ርእሳ ተዳልያ ትገብር፤ እዚ ድማ እቲ ቅኑዕ ክዳን መርዓ ምህላው ይሓትት፣ እቲ ክዳን ከኣ ብናይ መልእኽተኛ ኪዳን መጽረዪ ሓዊ ክነጽር ዘለዎ እዩ። ማሕተም ቅድሚ መርዓ ይግበር፣ ድሕሪኡ ኸኣ እቲ መርዓ ኣብ ሕጊ ሰንበት ይፍጸም።

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Obboleettiin White mallatteessuun jechuun chaappaan dhugaa keessa sammuudhaanis hafuuraanis jabinaan dhaabachuu akka taʼe ibsiti. Akkasumas, yommuu saba Waaqayyoo irratti chaappaan kaaʼamu, yeroo sanatti raafamni murtii Waaqayyoo akka dhufu ibsiti. Raafamni kun murtiiwwan Mulʼata Yohaannis boqonnaa kudha tokko keessatti raafama lafaa irraa jalqabanidha; innis Ameerikaa keessatti seera Dilbataa dha.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

ሚለራውያኑ ያላቸው ቤተ መቅደስ በእኩለ ሌሊት ጩኸት ተፈጸመ፤ ይህም ማኅተሙ ከፍርድ ሶስተኛው የመንገድ ምልክት በፊት እንደሚቀመጥ ያመለክታል። በአብርሃም ቃል ኪዳን ውስጥ የፍርድ ሶስተኛው ደረጃ ይስሐቅ በሞርያ ተራራ ላይ ነበር፤ ይህም በመስቀል ላይ ያለውን ክርስቶስ ብቻ ሳይሆን በሚልክያስ ሶስት ውስጥ ያለውን የሌዋውያን መሥዋዕት ደግሞ ያመለክታል።

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

> Inni akka nama meetii baqsuu fi qulqulleessu tokkootti taaʼa; ilmaan Leewwiinis ni qulqulleessa, akka warqee fi meetii ibiddaan baqsanii qulqulleessanitti isaan ni qulleessa; isaanis akka qajeelummaadhaan aarsaa Waaqayyoof dhiʼeessaniif. Sana booddee aarsaan Yihudaa fi Yerusaalem Waaqayyo duratti akka bara duriitti, akka waggoota duraanii sanattis, ni jaallatama.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> Anis murtiidhaaf isinitti dhihaadha; warra falfaltoota irratti, warra ejjitoota irratti, warra kakuu sobaa kakatan irratti, warra mindaa hojjetaa isa qacaramee isaaf malu dhorkatan irratti, haadha hiyyeessaa fi ijoollee abbaa hin qabne cunqursan irratti, warra alagaa mirga isaa irraa jal’isan irratti, warra na hin sodaanne irratti immoo dhugaa ba’aa ariifataa nan ta’a, jedha Waaqayyo Gooftaan maccaa. Miilkiyaas 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

ᚐᚠᛏᛖᚱ ᚦᛖ ᛈᚢᚱᛁᚠᛁᚳᚪᛏᛁᚩᚾ ᛈᚱᚩᚳᛖᛋᛋ, ᚦᛖ ᚩᚠᚠᛖᚱᛁᛝ ᚹᛁᛚᛚ ‘ᚦᛖᚾ’ ᛒᛖ ᚪᛋ ᛁᚾ ᛞᚪᚣᛋ ᚩᚠ ᚩᛚᛞ, ᚪᚾᛞ ᚦᛖ ᚩᚠᚠᛖᚱᛁᛝ ᛁᛋ ᛈᚱᛖᛈᚪᚱᛖᛞ ᛞᚢᚱᛁᛝ ᚦᛖ ᚠᛁᚾᚪᛚ ᚪᚳᛏ ᚩᚠ ᛃᚢᛞᚷᛗᛖᚾᛏ, ᚠᚩᚱ ᛁᛏ ᛁᛋ ᚦᛖᚾ ᚦᚪᛏ ᚦᛖ ᛚᛖᚹᛁᛏᛖᛋ ᚹᚻᚩ ᚻᚪᚹᛖ ᛒᛖᛖᚾ ᛈᚢᚱᛁᚠᛁᛖᛞ ᚪᚾᛞ ᛈᚱᛖᛈᚪᚱᛖᛞ ᚪᛋ ᚪᚾ ᚩᚠᚠᛖᚱᛁᛝ, ᚪᚱᛖ ᚳᚩᚾᛏᚱᚪᛋᛏᛖᛞ ᚹᛁᚦ ᚦᛖ ᚠᚩᚩᛚᛁᛋᚻ ᚹᛁᚱᚷᛁᚾᛋ ᚹᚻᚩᛗ ᚳᚻᚱᛁᛋᛏ ᛁᛋ ᛏᚩ ᛒᛖ ᚪ “ᛋᚹᛁᚠᛏ ᚹᛁᛏᚾᛖᛋᛋ ᚪᚷᚪᛁᚾᛋᛏ.” ᚦᛖ “ᛋᚹᛁᚠᛏ ᚹᛁᛏᚾᛖᛋᛋ” ᛁᛋ ᚦᛖ “ᚠᚪᛁᚦᚠᚢᛚ ᚹᛁᛏᚾᛖᛋᛋ ᛏᚩ ᚦᛖ ᛚᚪᚩᛞᛁᚳᛖᚪᚾ ᚳᚻᚢᚱᚳᚻ,” ᚹᚻᚩ ᚳᚪᛋᛏ ᛋᚻᛖᛒᚾᚪ ᚪᛋ ᚪ ᛒᚪᛚᛚ ᛁᚾᛏᚩ ᚪ ᚠᚪᚱ ᚠᛁᛖᛚᛞ, ᚪᚾᛞ ᚹᚻᚩ ᛈᚱᚩᛃᛖᚳᛏᛁᛚᛖ ᚹᚩᛗᛁᛏᛋ ᚦᛖ ᛚᚪᚩᛞᛁᚳᛖᚪᚾᛋ ᚩᚢᛏ ᚩᚠ ᚻᛁᛋ ᛗᚩᚢᚦ. ᚦᛖ ᛋᛖᛈᚪᚱᚪᛏᛁᚩᚾ ᚩᚠ ᚦᛖ ᚹᚻᛖᚪᛏ ᚪᚾᛞ ᛏᚪᚱᛖᛋ ᚹᛁᛚᛚ ᛒᛖ ᛋᚹᛁᚠᛏ, ᚠᚩᚱ ᚦᛖ ᚠᛁᚾᚪᛚ ᛗᚩᚹᛖᛗᛖᚾᛏᛋ ᚪᚱᛖ ᚱᚪᛈᛁᛞ ᚩᚾᛖᛋ. ᚦᚪᛏ ᛋᚹᛁᚠᛏ ᛗᛖᛋᛋᛖᚾᚷᛖᚱ ᛁᛋ ᚻᛖ ᚹᚻᚩ ᛋᚢᛞᛞᛖᚾᛚᚣ ᚳᚩᛗᛖᛋ ᛏᚩ ᚻᛁᛋ ᛏᛖᛗᛈᛚᛖ ᛁᚾ ᛗᚪᛚᚪᚳᚻᛁ ᚦᚱᛖᛖ.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

ମଲାଖୀରେ “ପୁରୁଣା ଦିନମାନଙ୍କ ପରି” ଅର୍ପଣର ଉତ୍ତୋଳନ ହେଉଛି ଏକଶେ ଚୁଆଳିଶ ହଜାରଙ୍କ ଧ୍ୱଜର ଉତ୍ତୋଳନ; ସେହି ଥିଲା ପେନ୍ଟେକୋଷ୍ଟର ଦୁଇଟି ଦୋଳାଯୁକ୍ତ ରୋଟି-ଅର୍ପଣର ଉତ୍ତୋଳନ; ସେହି ଥିଲା ଅରଣ୍ୟରେ ଦଣ୍ଡ ଉପରେ ସର୍ପକୁ ଉତ୍ତୋଳନ; ସେହି ଥିଲା କ୍ରୁଶ ଉପରେ ଖ୍ରୀଷ୍ଟଙ୍କ ଉତ୍ତୋଳନ, ଏବଂ ଯେତେବେଳେ ସମଗ୍ର ଜଗତ ଆଶ୍ଚର୍ଯ୍ୟଚକିତ ହୋଇ ତାକୁଥିଲା ଓ ଚମତ୍କୃତ ହେଉଥିଲା, ସେତେବେଳେ ଅଗ୍ନିମୟ ଭଟ୍ଟିରେ ଖ୍ରୀଷ୍ଟଙ୍କ ସହ ଶଦ୍ରକ, ମେଶକ ଓ ଅବେଦ୍ନଗୋଙ୍କ ଉତ୍ତୋଳନ ମଧ୍ୟ ସେହି ଥିଲା; ସେହି ଥିଲା 1843 ଚାର୍ଟର ପ୍ରକାଶନ, ଏବଂ 1850 ଚାର୍ଟ ପାଇଁ ଉଦ୍ଦିଷ୍ଟ ଉଦ୍ଦେଶ୍ୟ।

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Waaqayyoon kakuu Abrahaam keessaa tarkaanfii lammaffaa keessatti sirni dhaabbii dhagna saalaa irraa gogaa kutuu hundeeffamee hojii irra oole; kanaanis mallattoo kakuu taʼe. Abrahaam immoo, akka Musee hin taane, yeroo sanuma Isaaqin dhaabbii godhe; kanaafis yeroo isa tarkaanfii sadaffaa keessatti akka aarsaa ol qabetti, Isaaq mallattoo sana bakka buʼa ture. Mallattoon sun boodarra cuuphaan bakka buufame; isaan lamaanis walitti dhufanii mallattoo fannoo irratti dhugaa baatota lama taʼu.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “ଜୀବିତ ପରମେଶ୍ୱରଙ୍କର ସେହି ମୁଦ୍ରା କ’ଣ, ଯାହା ତାଙ୍କ ଜନଙ୍କର ଲଳାଟରେ ରଖାଯାଏ? ସେହିଟି ଏମିତି ଗୋଟିଏ ଚିହ୍ନ, ଯାହାକୁ ଦୂତମାନେ ପଢ଼ିପାରନ୍ତି, କିନ୍ତୁ ମାନବ ଚକ୍ଷୁ ନୁହେଁ; କାରଣ ବିନାଶକ ଦୂତଙ୍କୁ ଏହି ମୁକ୍ତିର ଚିହ୍ନଟି ଦେଖିବାକୁ ହେବ। ବୁଦ୍ଧିମାନ ମନ ପ୍ରଭୁଙ୍କ ଦତ୍ତକ ପୁତ୍ର ଓ କନ୍ୟାମାନଙ୍କ ମଧ୍ୟରେ କାଲଭାରୀର କ୍ରୁଶର ଚିହ୍ନକୁ ଦେଖିଛି। ପରମେଶ୍ୱରଙ୍କ ବ୍ୟବସ୍ଥା ଉଲ୍ଲଂଘନ କରିବାର ପାପ ଦୂର କରାଯାଇଛି। ସେମାନେ ବିବାହ-ବସ୍ତ୍ର ପିନ୍ଧିଛନ୍ତି, ଏବଂ ପରମେଶ୍ୱରଙ୍କ ସମସ୍ତ ଆଜ୍ଞା ପ୍ରତି ଆଜ୍ଞାକାରୀ ଓ ବିଶ୍ୱସ୍ତ ଅଛନ୍ତି।” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Uma Tarkaanfii keessa tarkaanfii jalqabaa keessatti, raajii yeroo waggaa 400 garbummaa keessatti taʼuu ni ibsama; Phaawulos immoo yeroo isuma kana waggaa 430 akka taʼe ni ibsa. Shallaggiin Phaawulos waamicha Bauu Biyya Gibxii boqonnaa kudha lammaffaa keessatti jalqaba, sababiin isaas yeroo Abraam alagummaa keessa ture of keessatti hammata. Yommuu waggoonni dhibba afur sun waggoota soddomaa wajjin walitti dhufeenya isaanii keessatti sirriitti ilaalaman, sun mallattoo tokko Phaawulosin dhihaate dha; waggoonni dhibba afur immoo Abraamiin dhihaatan mallattoo biraa dha. Egaa, yeroo waggaa dhibba afurii maal bakka buʼa? yeroo waggaa dhibba afurii fi soddomaa maal bakka buʼa? waggoonni soddomni immoo maal bakka buʼu?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Hayyoonni ogummaadhaan qoratan akka gaariitti agarsiisaniiru waggoonni dhibba afurii fi soddomni kun yeroo lamaatti, tokkoon tokkoon isaanii waggaa dhibba lamaa fi kudha shanitti qoodamuu akka danda’an; yeroo jalqabaa garbummaa fi hojii gabrummaa irraa bilisa ture, yeroo lammaffaan immoo garbummaadha.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Abrahaam umurii waggaa 75 keessatti Kana’aan seene; Yiisaaqis yeroo Abrahaam waggaa 100 ta’etti dhalate (waggaa 25 booda). Yaaqoob yeroo Yiisaaq waggaa 60 ta’etti dhalate; Yaaqoobis yeroo inni waggaa 130 ta’etti Gibxii seene. Kunis Kana’aan keessatti waggaa 215 fi Gibxii keessatti waggaa 215, waliigalaan waggaa 430 ta’a. Barataa raajii tokkoof kun, akkuma Abraam maqaan isaa jijjiiramee turetti, Phaawulosaf mallattoolee kakuu lama keessaa dhuga-baatuu lama ni dhiheessa. Phaawulos lakkoofsa 430 addaan baasa; Abraamis 400 addaan baasa. Raawwii sarara irratti sararaa ta’e kan raajii yeroo walitti hidhata qaban lamaan kun, yeroo kakuu isa jalqabaa kan hundeeffama saba Waaqayyoo filatamaa ta’eef geessetti walqabata.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

የክርስቶስ ከብዙዎች ጋር ኪዳኑን ለአንድ ሳምንት ለማጽናት ወደ ታሪክ በመጣ ጊዜ፣ ያ ሳምንት እርስ በርሳቸው የተያያዙ ሁለት የጊዜ ትንቢቶችን ይወክል ነበር። የጳውሎስ አራት መቶ ሠላሳ ዓመት ትንቢት እንደ ክርስቶስ ሳምንት ሁለት እኩል ክፍሎች ሊከፈል ይችላል። በከነዓን ውስጥ ያሉት 215 ዓመታት፣ ከዚያም በግብፅ ውስጥ ያሉት 215 ዓመታት፣ ለ1260 ቀናት በግል ሰውነቱ የክርስቶስን ምስክርነት የሚያመለክቱ ሲሆን፣ ከዚያ በኋላ ደግሞ በደቀ መዛሙርቱ ሰውነት ውስጥ ለ1260 ቀናት የቀጠለውን የክርስቶስ ምስክርነት ያመለክታሉ። ክርስቶስ ኪዳኑን ያጸናበት 2520 ቀናት ደግሞ “የኪዳኑ ጠብ” የሆኑትን ሰባቱን ዘመናት ይወክላል።

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

ካብ 723 ቅ.ክ. ክሳብ 1798 2520 ዓመታት እዮም፣ እዞም ዓመታት ድማ ናብ ክልተ ግዜ 1260 ዓመታት ተኸፊሎም እዮም፤ እዚ ድማ ን1260 ዓመታት ኣረማውነት ንመቕደስን ንሰራዊትን እትረግጽ ከም ዝወክል፣ ብድሕሪኡ ድማ ን1260 ዓመታት ጳጳሳውነት ንመቕደስን ንሰራዊትን እትረግጽ እዩ። ማእከል ሰሙን ክርስቶስ መስቀል ነበረ፣ እቲ ማእከል ሰሙን ድማ (538) 1260 ዓመታት ናይ ኣረማውነት ምስክርነት ይፈሪ፣ ብድሕሪኡ ድማ 1260 ዓመታት ናይ ኣረማውነት ምስክርነት ካብቲ ጳጳሳዊ ደቂ መዝሙር ኣረማውነት ይስዕብ። መንግስቲ ጸጋ ክርስቶስ ብመስቀል ምስ ተሓየለት፣ እዚ ነቲ 538 ኣመልክተ፣ ኣብኡ ድማ መንግስቲ ጸረ-ክርስቶስ ሓይሊ ረኸበት። ኣብ መስቀል፣ ቀጥታዊ እስራኤል ተሓለፈት፣ መንፈሳዊት እስራኤል ድማ ጀመረት። ኣብ 538፣ ቀጥታዊ ኣረማውነት ተሓለፈት፣ መንፈሳዊ ኣረማውነት ድማ ጀመረት።

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

ኣብራም የአራት መቶ ዘመናት ትንቢት፣ እርሱ ደግሞ አራት መቶ ሠላሳ ዘመናት ነው። እርሱ አንድና ያው ትንቢት ነው፣ ነገር ግን በሁለት የኪዳን ምልክቶች ተገልጦ ቀርቦአል። እነዚያ ሁለቱ የተያያዙ የዘመን ትንቢቶች በጥንታዊ እስራኤል የኪዳን ታሪክ መጀመሪያ ላይ የሚፈጸሙትን የእግዚአብሔር ሕዝብ ባርነትና መዳን ይለዩ ነበር። በጥንታዊ እስራኤል የኪዳን ታሪክ መጨረሻ ላይ፣ አንድ የዘመን ትንቢት ከሌላው ጋር በአንድ ቀን ለአንድ ዓመት ግንኙነት ይጣጣማል፤ እንዲሁም መዳንንና ባርነትን የሚያጠናክሩ ሁለት የዘመን ትንቢቶችን ይለያል።

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Israa’iil durii jalqabaa fi xumura seenaa giddugaleessaa keessatti Daani’eel booji’amuu Baabilon keessatti argina. Seenaa kakuu sana keessaa, kan garbummaa fi abdii bilisummaatti baafamuu adda baasu irraa; raajii seenaa kakuu Israa’iil durii fi seenaa kakuu Israa’iil ammayyaa walitti hidhu ifatti kaa’ameera. Kitaaba Daani’eel keessatti raajiiwwan yeroo lama adda baafamaniiru. “Kakuu” Musee kan “yeroo torba” keessatti Leewwota digdamii jaha keessatti argamu, Daani’eel 9/11 keessatti adda baafameera; akkasumas gaaffiin keeyyata kudha sadii keessatti Daani’eel boqonnaa saddeet keessaa jiru, deebii keeyyata kudha afuriitti geessu, innis raajii waggoota 2300 ta’e adda baasa. “Kakuun” sun, yoo cabsame, Daani’eel sagal kudha tokko keessatti “abaarraa Musee” dha; yeroo Mootummaa kibbaa irratti bara dhaloota Kiristoos dura 677 keessatti hojii irra oole, Onkoloolessa 22, 1844 irratti xumurame; akkuma waggoonni 2300 xumuramanitti. Facaasamoonni 2520 lamaan isaanii iyyuu gaaffii keeyyata kudha sadii keessatti argamu; deebiin keeyyata kudha afurii immoo 2300 dha.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

ልክ እንደ ሙሴ፣ የጥንታዊት እስራኤል የቃል ኪዳን ታሪክ አልፋ እንደነበረ፣ እና ልክ እንደ ክርስቶስ፣ የጥንታዊት እስራኤል የቃል ኪዳን ታሪክ ኦሜጋ እንደነበረ፣ የዘመናዊት እስራኤል የመጀመሪያ አልፋ ታሪክ ደግሞ ሁለት እርስ በርሳቸው የተያያዙ የጊዜ ትንቢቶችን አካትቶ ነበር። አንዱ ባርነትንና ግዞትን ይወክል ነበር፣ ሌላው ደግሞ መዳንን። በጥንታዊት እስራኤል አልፋ ታሪክ ውስጥ 430 ዓመታት ወደ ሁለት እኩል ክፍሎች መከፈላቸው፣ ክርስቶስ ቃል ኪዳኑን ባጸናበት ሳምንት ውስጥ የተደገመውን ትንቢታዊ ክፍፍል የሚያመለክት ሲሆን፣ እንዲሁም ቃል ኪዳኑን ስለ መፍረስ የተሰጠው እርስ በርሱ የተያያዘ የፍርድ ጊዜ ዘመን ወደ ሁለት እኩል ክፍሎች መከፈሉ፣ የዘመናዊት እስራኤል አልፋ ታሪክ ተመሳሳይ ትንቢታዊ መሠረት እንደሚኖረው የሚያቆሙ ሁለት ምስክሮችን ያቀርባሉ። 2520 ዓመታትና 2300 ዓመታት በአንድነት መጨረሳቸው ደግሞ፣ በመካከሉ በእኩል የተከፈለ አንድ ትንቢት የያዙ ሁለት እርስ በርሳቸው የተያያዙ የጊዜ ትንቢቶች ስለ መኖራቸው ሦስተኛውን ምስክር ይሰጣሉ።

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Dhugoonni sadi lubbuu tokkoo akka yeroo Gooftaan seenaa oomeegaa Israa’el ammayyaa keessatti nama kuma dhibba tokkoo fi afurtamii afur wajjin kakuu seenu, raajiiwwan yeroo raajii walitti hidhata qaban lamaa fi yeroo tokko wal qabatee gara qooda walqixa lamaatti qoodame akka jiraatu eeguu akka qabu geggeessu turan; garuu kun akkas ta’uu hin danda’u, mootummaa Israa’el ammayyaa wajjin yeroo Gooftaan kakuu seene, inni harka isaa gara samii ol kaasee yeroo kana irraa kaasee yeroo akka hin jirre labsuuf.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

kakuu namni dhibba tokkoo fi afurtamii afur kumaa aarsaa qamadii firii jalqabaa keessaa buddeena sochoofamu lamaatiin bakka buufama. Caasaan raajii ragoota sadii, itti aansuudhaan immoo ragaa dachaa yeroo raajii irraa adda baafamu hin qabneen hordofamu, aarsaa Abraam goromsa dhalaa tokkoo (kan wal qixa qoodame), re'ee dhalaa tokkoo (kan wal qixa qoodame), fi korbeessa hoolaa tokkoo (kan wal qixa qoodame) dhiyeesse keessatti argama; itti aansuudhaan gugee tokkoo fi handaara gugee tokkoon hordofama.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Aarsaan sadan jalqabaa sadan hundinuu mallattoo isaanii wajjin waggaa sadii walqabatee turan; kunis isaan aarsaa sadii yeroo raajii qaban akka bakka bu’an adda baasa. Aarsaa sadan kun hundinuu yeroo raajii qabaachuu isaanii qofa utuu hin ta’in, tokkoon tokkoon isaanii yeroo raajii walqixaatti gara yeroo lamaatti qoodame qabu turan. Gugee fi simbira keessaa xinnaan guddate immoo umurii itti ramadame hin qaban; isaan dargaggoota qofa taʼuun isaan barbaachisa ture; sababiin isaas isaan dhaloota isa dhumaa saba kakuu bakka bu’u; innis simbiroota lama, yookaan bushaayee lamaaniin bakka bu’ameera.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Horsi lamman lamaan guddaa fi kuma dhibba afurtamii afur ni bakka bu’u; garuu simbirroonni lamaan hiika lammaffaa qabu. Gugeen keessaa tokko aarsaa mana qulqullummaatiif dhihaatu keessaa isa tokko dha; yeroo ati gugee akka aarsaatti eenyummaa isaa ilaaltee qorattu, yeroo baay’ee irra caalaa inni gosa simbiraa gugee fakkaatu tokko jechuudha; halka gugeen aarsaa Abraam keessatti ibsame sun immoo simbira baay’ee dargaggeessa, kan baalli itti hin biqille, yookaan immoo hamma sanaa caalaa, simbira baalli isaa irraa buqqifame ta’e adda baasa. Sadarkaa raajii kana irratti simbirroonni lamaan qamadii fi ashaangullaa dha.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Bara dhuma irratti mallattoon akka simbirroo tokkootti gara samii ol in kaafama; kanaas ni godha yeroo sirriitti simbirrootni xuraa’oon lama hamminna ol kaasuudhaan Shinara keessatti teessoo ishee irra kaa’uuf jiran sanatti.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Ergasichiinni anaa wajjin dubbataa ture sun achii baʼee, “Amma ija kee ol kaasaatii, waan baʼaa jiru kana maal akka taʼe ilaali” naan jedhe. Anis, “Inni maal?” jedheen. Innis, “Kun efaa baʼaa jiruudha” jedhe. Ammas, “Kun fakkeenya isaanii lafa hundumaa keessaati” jedhe. Kunoo, taalaantii sibiila rasaasaa tokko ol fuudhame; kunis dubartii efaa sana gidduu taaʼtudha.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Innisis, Kun hamaa dha. Innisis gidduu eefaa sanatti isa darbate; afaan ishee irrattis ulfaatina sibiila rasaasaa sana darbate.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> ତାହାପରେ ମୁଁ ମୋର ଚକ୍ଷୁ ଉପରକୁ ଉଠାଇ ଦେଖିଲି, ଏବଂ ଦେଖ, ଦୁଇଜଣ ସ୍ତ୍ରୀ ବାହାରିଲେ; ସେମାନଙ୍କର ପକ୍ଷରେ ପବନ ଥିଲା; କାରଣ ସେମାନଙ୍କର ପକ୍ଷ ସାରସ ପକ୍ଷୀର ପକ୍ଷପରି ଥିଲା; ଏବଂ ସେମାନେ ଏଫାକୁ ପୃଥିବୀ ଓ ଆକାଶର ମଧ୍ୟରେ ଉଠାଇନେଲେ। ତାହାବେଳେ ମୁଁ ମୋ ସହ କଥା କହୁଥିବା ଦୂତଙ୍କୁ କହିଲି, “ଏମାନେ ଏଫାକୁ କେଉଁଠି ବୋହିନେଉଛନ୍ତି?” ସେ ମୋତେ କହିଲେ, “ଶିନାର ଦେଶରେ ତାହା ପାଇଁ ଗୋଟିଏ ଗୃହ ନିର୍ମାଣ କରିବାକୁ; ଏବଂ ସେଠାରେ ତାହା ସ୍ଥାପିତ ହେବ, ଓ ନିଜ ଆଧାର ଉପରେ ରଖାଯିବ।” ଜଖରିୟା 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

በ1798 ዓ.ም. ጵጵስና፣ “ክፋት” ተብሎ የተወከለው፣ ወይም ጳውሎስ “ያ ክፉ” ብሎ የጠራው፣ እርስዋ የተቀመጠችበት ኤፋ ላይ የእርሳስ መክደኛ በተጫነ ጊዜ የሞት ቍስሉን ተቀበለች። ከዚያ በኋላ መናፍስታዊነትና ከእምነት የራቀ ፕሮቴስታንቲዝም እርስዋን ከፍ ያደርጓታል እና በሺናር ቤት ይሠሩላታል፤ በዚያው ጊዜም እግዚአብሔር እንደ ዐርማ ከፍ የሚያደርገውን ቤት መሥራቱን ይፈጽማል። በዘካርያስ ውስጥ የሐሰት ዐርማው የክፋት ሴት ናት፣ እንዲሁም ዐርማው በርግቦች ተወክሏል። ከዚያም ዓለም በሮም፣ ማለትም የእያንዳንዱ ርኩስና የተጠላ ወፍ ቤት በሆነችው፣ ወይም በርግብ፣ ለሰው ዘር ከእግዚአብሔር ኪዳን ምልክት በሆነችው፣ መካከል ምርጫ ያደርጋል።

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Inni sagalee guddaadhaan sagalee cimaadhaan akkana jedhee iyye: Baabilon guddoon kufteetti, kufteetti; isheen iddoo jireenyaa hafuurota hamootaa, mana hidhaa hafuura xuraaʼaa hundumaa, fi qoree simbirroo xuraaʼaa fi jibbamaa hundumaa taateetti. Mul’ata 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kiristoos duʼaa fi duʼaa isaa deebisee kaʼuu wajjin walqabatee, “Mana qulqullummaa kana diigaa, anis guyyoota sadi keessatti isa nan ijaara” jedhe. Guyyoonni sadan sun yeroo raajii keessatti mana qulqullummaa tokko ol kaafamu bakka buʼu; akkuma Musee keessatti, Kiristoos keessatti, fi warra Millerite keessatti taʼe. Aarsaa Abramiif barbaachisuu loon goromsa waggaa sadii, reʼee dhalaa waggaa sadii, fi hoolaa korbeessa waggaa sadii jechuun, keessatti seenaa kakuu sadan keessaa tokko tokko keessatti mana qulqullummaa tokko akka ijaaramu agarsiisu. Manni qulqullummaa kakuu isa dhumaa kan dhibba afurtamii afur kuma sanaa, mallattoon isaanii akka gonfoootti gara samii ol kaafamuudha. Kanaaf; loon goromsii, reʼeen dhalaa, fi hoolaan korbeessi bineensota lafaa dha; kanaanis simbiroota samii keessa balaliʼan irraa garaagarummaa ni taasisa. Manni qulqullummaa kakuu kan guyyoota dhumaa keessatti ijaaramu yeroo Yerusaalem tulluuwwanii fi gaarran hundumaa olitti ol kaafamtudha.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Yeroo ammaa ani ammallee kutaa hunda tarkaanfii kakuu sadan keessaa isa jalqabaa kan Abraam keessatti adda baasuu hin dandeenye iyyuu, hamma ammaatti kutaan hundi kan nu ilaalle, jalqabaa fi dhuma Israa’el durii isa dhugaa keessatti, akkasumas jalqaba Israa’el ammayyaa keessatti, kan wal madaalu qaba. Nuyi tarkaanfiiwwan sadan ergamoota Mul’ata boqonnaa kudha afur keessatti argaman, tarkaanfii kakuu jalqabaa Abraam keessatti agarsiifneerra. Fraktaalli ergamoota sadanii kan tarkaanfii kakuu jalqabaa Abraam keessa jiru, yeroo tarkaanfiiwwan kakuu lammaffaa fi sadaffaa kan Abraam ilaallu, caalaatti ifatti ni mirkanaa’a.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

“ስምንት” መሥዋዕቶች ናይ ኣብራም፡ እቶም ብድሕሪኡ ክፍሊ ሥርዓታት መቕደስ ሙሴ ዝኾኑ መሥዋዕቶች ጥራይ ኣይኮኑን ዝውክሉ፤ ነገር ግን ኣብ ታሪኽ ሕዝቢ ኪዳን እግዚኣብሔር ዘለዎ ሚና ናይ ትንቢታዊ ጊዜ ይለልዩን ያረጋግጹን እዮም። ንመጀመርታን ንመወዳእታን ናይ እስራኤል ከም ሕሩይ ሕዝቢ እግዚኣብሔር፡ ብቃላዊ ይኹን ብመንፈሳዊ መልክዕ፡ ያረጋግጹ እዮም።

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Waggaa Phaawulos waggaa 430n, yeroo raajii kan waggaa 400 Abrami irraa loojikiin addaan baafamuu hin dandeenye dha. Yommuu isaan wal irratti kaa’aman, yeroo waggaa soddomaa, isa booda immoo waggaa dhibba afurii ni uumu. Kun iddoo barruu itti aanu keessatti itti fufuudha.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Raajiiwwan Kakuu Moofaa keessatti galmeeffaman dubbiin Gooftaa guyyoota dhumaa ti; akkuma nuyi diigamuu San Francisco argineetti, isaanis dhugumaan ni raawwatamu.” Xalayaa 154, Caamsaa 26, 1906.

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