Article

# What is Truth? - Number Four

Dhugaan Maali? - Lakkoofsa Afur

Let not Your Heart be Troubled

ᱟᱢᱟᱜ ᱦᱚᱨᱛ ᱵᱟᱝ ᱦᱩᱰᱩᱲ ᱢᱟ᱾

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Millerite seenaa bara 1798tti jalqabarratti, mul’anni laga Ulaay kan kitaaba Daani’el keessatti argamu hiikamee, beekumsi akka dabalu taasise; kunis gareewwan waaqeffattootaa lama qoree ifa godhe. Mul’anni Ulaay ergaa keessaa saba Waaqayyootiif kennamu bakka bu’a; isaanis akka waldoota torban Mul’ata boqonnaa lamaa fi sadi keessatti ibsamanitti dha. Dhumarratti seenaa raajii bara 1798tti jalqabe sanaa, walga’ii kaampii Exeter keessatti Hagayya 12–17, 1844tti, yeroo Leenci gosaa Yihudaa dhugaa dhokataa irraa harka Isaa kaase, ergaan Iyya Giddugaleessaa hiikame; kunis beekumsa dabalaa uume, innis gareewwan waaqeffattootaa lama qoree ifa godhe.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Bara 1989 keessa, akkuma Daaniʼel boqonnaa kudha tokko, lakkoofsa afurtamaa keessatti ibsameetti, biyyoonni mootummaa Sooviyeetii duraanii bakka buʼan papaasii fi Yunaayitid Isteetsiin saamamanii yeroo darbanitti, mulʼanni laga Hiddeqel kan kitaaba Daaniʼel keessa jiru baname; kunis dabalata beekumsaa kan gosa waaqeffattoota lama qoruu fi mulʼisu uume. Mulʼanni Hiddeqel ergaa alaa diinota saba Waaqayyoo ti; kunis akkuma mallattoolee torban kitaaba Mulʼata keessa jiraniin bakka buʼameetti. Dhuma seenaa raajii kan bara 1989 keessatti jalqabe sanatti, torban lamaan dhumaa jiʼa Adoolessaa, 2023 irraa jalqabee, Leencichi qomoo Yihudaa ergaa Iyya Walakkaa Halkan keessaa hiikuun jalqabe; kunis harka Isaa dhugaa dhokataa tokko irraa kaasuudhaan raawwatame; kunis dabalata beekumsaa kan saba Waaqayyoo gidduutti gosa waaqeffattoota lama qoruu fi dhuma irratti mulʼisu oomishaa jira.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Yohannis boqonnaa kudha afuraffaa keessaa lakkoofsa jalqabaatti, Kiristoos akka garaan isaanii hin raafamne bartoota jajjabeessa.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Garaan keessan hin jeeqamin; Waaqayyotti ni amantu, anattis amanaa. Yohaannis 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Saʼa muraasa mura keessatti Kiristoos qabamee, yeroo gabaabaa booddee immoo fannifamee, awwaalamee fi duʼaa kaafame. Gara Abbaa isaatti ol baʼee booddee, gara duuka-buutota isaatti deebiʼe.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> Akkasumas isaan akkasitti dubbachaa utuu jiranuu, Yesus mataan isaa gidduu isaanii dhaabatee, “Nagaan isiniif haa ta’u” isaaniin jedhe. Isaan garuu baay’ee rifatanii fi sodaatanii, hafuura tokko akka argan yaadan. Innis isaaniin, “Maaliif jeeqamtan? Maaliif yaadni akkasii garaa keessan keessatti ka’a?” jedhe. Luqaas 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

መጀመሪያው ተስፋ መቁረጥ በአንድ የተሐድሶ መስመር ውስጥ የሚከሰተው የእግዚአብሔር ሕዝብ ከዚህ በፊት የተገለጠላቸውን እውነት ሲረሱ ነው። ደቀ መዛሙርቱ ፍርሃታቸውና ተስፋ መቁረጣቸው በመስቀሉ ቀውስ ላይ ከመገለጡ ከአንድ ሳምንት ያነሰ ጊዜ በፊት ኢየሱስ የነገራቸውን ረስተው ነበር። ከመጀመሪያው ተስፋ መቁረጥ በኋላ የመቆየት ዘመን ይከተላል፤ ይህም በአሥሩ ደናግል ምሳሌ ውስጥ ሙሽራው ባለመኖሩ የተወከለ ነው። ኢየሱስ ወደ አባቱ እንደሚሄድ ነገር ግን እንደሚመለስ በቀጥታ ለደቀ መዛሙርቱ ነግሯቸው ነበር። ለደቀ መዛሙርቱ የሰጣቸው አስቀድሞ እውቀት በቀውሱ እንዳይዋጡ አላገዳቸውም። በአሥሩ ደናግል ምሳሌ አውድ ውስጥ፣ ቀውስ ባሕርይ የሚገለጥበት ነው እንጂ የሚዳብርበት ፈጽሞ አይደለም። ኢየሱስ ደቀ መዛሙርቱን መርጦ ሾሞ ነበር፣ እናም ያንኑ እውነት ከቀውሱ በፊት ነግሯቸው ነበር።

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Isin ana na filanne; ani garuu isin filadheera; akka isin dhaqxanii ija godhattan, iji keessanis akka hafuuf isin ramadeera; kanaafis wanta isin maqaa kootiin Abbaa kadhattan hundumaa inni isiniif akka kennuuf. Yohannis 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Haa taʼu malee, isaan filatamanii turan iyyuu, kun isaanii balaa sanaan moʼamuu irraa hin dhowwine.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Amalli nama namaa ibsama ni mulʼata. Sagaleen halkan walakkaatti labsame sun, ‘Kunoo, misirrichi dhufeera; isa simachuuf baʼaa,’ jedhee yeroo sagalee cimadhaan lallabametti, durboonni rafan hirriba isaanii irraa dammaqan; yeroo sanattis eenyutu taʼicha sanaaf qophaaʼina godhe akka ture ni mulʼate. Gareen lamaan iyyuu osoo hin eegin qabaman; garuu inni tokko yeroo muddamaatiif qophaaʼee ture, inni kaan immoo qophii malee argame. Amalli haala keessaa ni mulʼata. Yeroon muddamaa warqee dhugaa amalaa alatti baasa. Balaan tasaa fi hin eegamin tokko, duuti nama irraa gahu tokko, yookaan muddamaan tokko; dhukkubbiin yookaan dhiphinni hin eegamin tokko; waan lubbuu duʼa waliin wal dura dhaabu kam iyyuu, keessaa dhugaa amalaa ni mulʼisa. Inni sun amantii dhugaan abdii Dubbiin Waaqayyoo kenne irratti jiru jiraachuu fi dhiisuu isaa ni ifa godha. Lubbuun ayyaanaan utubamtee jirti moo hin jirtu, dibanni ibsaa wajjin keessa qodaa keessatti jira moo hin jiru, inni sunis ni mulʼata.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Yeroon qormaataa hunduma irra ni gaʼa. Nuti yeroo qorumsa fi mirkaneessuu Waaqayyoo jalatti akkamitti of geggeessina? Ifaan keenya ni dhaamaa? yookaan amma iyyuu akka ibsaa jirutti ni eegnaa? Nuyi walitti dhufeenya keenya Isa ayyaanaa fi dhugaa guutuu taʼe sanaan yeroo muddamaa hundaaf qophaaʼoo dhaa? Dubbistoonni ogganan shanan amala isaanii dubbistoota gowwoo shananitti dabarfachuu hin dandeenye. Amalli akka dhuunfaatti nurraa ijaaramee uumamuu qaba.” Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Mul’anni Yesus Kiristoos isa jalqaba kuta Mul’ata keessatti ibsame, ergaa akeekkachiisa isa dhumaa waldaa kiristaanaatiif, achii booddees biyya lafaatiif dha. Mul’anni sun yeroo carraan araaraa cufamuuf jedhu sana dura dhaloota Yihudaa keessaa Leencaan ni hiikama; inniis Mul’ata boqonnaa shan keessatti kitaaba cufamee ture banuuf kan malu isa tokkicha taʼee ibsameera.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> ᱟᱨ ᱵᱟᱹᱨᱟᱞ ᱠᱚ ᱵᱮᱥ ᱢᱤᱫ ᱟᱢᱟᱜ ᱠᱚᱣᱟ, ᱟᱞᱚᱢ ᱟᱹᱭᱩᱵ: ᱧᱮᱞ ᱢᱮ, ᱭᱩᱫᱟ ᱠᱚᱱ ᱠᱩᱞᱦᱤ ᱨᱮᱱ ᱥᱤᱝᱦ, ᱫᱟᱣᱤᱫ ᱨᱮᱱ ᱢᱩᱞ, ᱚᱱᱟ ᱯᱚᱛᱚᱵ ᱡᱷᱤᱡ ᱟᱨ ᱚᱱᱟᱨ ᱥᱟᱛ ᱥᱤᱞᱢᱚᱦᱚᱨ ᱠᱚ ᱨᱟᱹᱨᱚᱜ ᱨᱮ ᱡᱤᱛᱠᱟᱹᱨ ᱮᱱᱟᱭ. ᱯᱨᱚᱠᱟᱥᱤᱛ 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

አንበሳው ከይሁዳ ነገድ የሆነው ደግሞ “የዳዊት ሥር” ነው፣ እርሱም ደግሞ “የዳዊት ልጅ” ነው፣ እርሱም ደግሞ የዳዊት ጌታ ነው። በይሁዳ ነገድ አንበሳ የተወከለው ግንኙነት፣ የይሁዳ ነገድ አንበሳው አንድን እውነት ሲያትም ወይም ሲፈታ፣ እርሱ ይህን ነገር የመጀመሪያ መጠቀስ ሕግን በመጠቀም እንደሚያደርገው ያመለክታል፤ ይህም መጨረሻውን በመጀመሪያው ነገር እንደሚለይ ያሳያል፣ ይህም ኢየሱስ “የዳዊት ሥር” መሆኑን በሚወክል መልኩ ተገልጦአል። አንድ እውነት በመጨረሻ ዘመን ‘በአንድ’ ጊዜ ሲፈታ፣ በዳንኤል ምዕራፍ አሥራ ሁለት እንደተወከለው የመንጻት ሂደት ይጀምራል።

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> “ଯିହୁଦା ଗୋତ୍ରର ସିଂହ ହିଁ ସେହି ପୁସ୍ତକର ମୁଦ୍ରା ଖୋଲିଥିଲେ ଏବଂ ଏହି ଶେଷ ଦିନମାନଙ୍କରେ କ’ଣ ଘଟିବାକୁ ଥିବ ତାହାର ପ୍ରକାଶନ ଯୋହନଙ୍କୁ ଦେଇଥିଲେ। ଦାନିଏଲ ନିଜ ନିର୍ଦ୍ଦିଷ୍ଟ ସ୍ଥାନରେ ଦଣ୍ଡାୟମାନ ରହି ନିଜ ସାକ୍ଷ୍ୟ ବହନ କରିଥିଲେ; ସେହି ସାକ୍ଷ୍ୟ ଶେଷକାଳ ପର୍ଯ୍ୟନ୍ତ ମୁଦ୍ରାବଦ୍ଧ ରହିଲା, ଯେତେବେଳେ ପ୍ରଥମ ଦୂତଙ୍କ ସନ୍ଦେଶ ଆମର ଜଗତକୁ ପ୍ରଘୋଷିତ ହେବାକୁ ଥିଲା। ଏହି ଶେଷ ଦିନମାନଙ୍କରେ ଏହି ବିଷୟଗୁଡ଼ିକ ଅସୀମ ଗୁରୁତ୍ୱର; କିନ୍ତୁ ‘ଅନେକେ ପବିତ୍ର ହେବେ, ଧଳା କରାଯିବେ, ଏବଂ ପରୀକ୍ଷିତ ହେବେ,’ ତଥାପି ‘ଦୁଷ୍ଟମାନେ ଦୁଷ୍ଟତା କରିବେ, ଏବଂ ଦୁଷ୍ଟମାନଙ୍କ ମଧ୍ୟରୁ କେହି ମଧ୍ୟ ବୁଝିବେ ନାହିଁ।’” Manuscript Releases, volume 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Yesuus hojii akka Leenca gosaa Yihudaa taʼee hojjetu hiika daangaa hin qabne qaba; garuu “hamoonni” keessaa “tokkoon iyyuu hin hubatu” hojii isaa yookaan ergaa banamee ibsame sana.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Innis, “Yaa Daaniʼeel, karaa kee qabadhu; dubbiin kunis hamma yeroo dhumaatti cufamee fi chaappaaʼee jira. Namoonni baayʼeen ni qulqullaaʼu, ni addeeffamu, ni qorama; hamoonni garuu hammina ni hojjetu; hamoota keessaa tokkollee hin hubatu; ogeeyyiin garuu ni hubatu.” Daaniʼeel 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

መርመራ ሂደቱ በሦስት እርምጃዎች ይወከላል፤ “የተነጻ፣ ነጭ የተደረገ፣ እና የተፈተነ።” እነዚህ ሦስቱ እርምጃዎች የ“ዘላለማዊ ወንጌል” ሦስቱን እርምጃዎች ይወክላሉ፤ እነርሱም በመጀመሪያው መልአክ መልእክት ውስጥ፥ እግዚአብሔርን ፍሩ (የተነጻ)፣ ክብርንም ስጡት (ነጭ የተደረገ)፣ ምክንያቱም የፍርዱ ሰዓት ደርሶአል (የተፈተነ) ተብሎ ይወከላሉ። እነዚያ ሦስት እርምጃዎች፣ በዕብራይስጥ ፊደላት ውስጥ በመጀመሪያው ፊደል፣ በአሥራ ሦስተኛው ፊደል፣ እና በመጨረሻው ፊደል እንደሚወከሉት፣ “እውነት” ናቸው፤ እነዚያም ፊደላት በዚያ ቅደም ተከተል በአንድነት ሲያገኙ፣ የዕብራይስጥ “እውነት” የሚለው ቃል ይፈጠራል።

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Tarkaanfiwwan sadan sun “karaa” dha; karaan Waaqayyoo, akka Aasaaf Faarfannaa 77:13 keessatti jedhuutti, iddoo qulqulluu keessatti argama; achitti, mooraa keessatti, cubbamaan dhiiga dhangalaasuun qulqulleeffama. Sana booda dhiigni sun gara iddoo qulqulluutti geeffama; kun immoo qulqulleeffamuu kan bakka bu’u yoo ta’u, kunis adeemsa “adii ta’uu” dha.

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> Warri keessaa inni tokko anaaf deebisee, “Isaan uffata adii uffatan kun eenyudha? Eessaa dhufan?” jedhe. Anis isaaf, “Gooftaa ko, ati ni beekta” jedheen. Innis anaan, “Isaan kunneen warra rakkina guddaa keessaa ba’an, uffata isaanii dhiqatan, dhiiga Hoolichaatiin adii taasisanidha” jedhe. Mul’ata 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Namni cubbuudhaan qajeelfamee qulqulleeffame san booda murtii Iddoo Hundumaa Qulqulluu bakka bu’utti “qoramuuf” qophaa’a. Yesus “karaa”, “dhugaa” fi “jireenya” dha. Karichi jalqaba; dhugaan giddugala; jireenyi immoo dhuma dha. Yoo tarkaanfii jalqabaatiin qulqulleeffamne, nuti karaa irra jirra; innis daandii warra qajeelfamanii dha.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Garuu daandiin qajeelotaa akka ifa ibsaa ti; innis guyyicha guutuu hamma taʼutti caalumaatti ifa kenna. Fakkeenya 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Tarkaan inni lammaffamuun qajeelummaa isa dhugaasa Isaatiin raawwatamu dha; jechuunis, Dubbiin Isaa dhugaa dha.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Dhugaan kee dhugaa dha; isaan dhugaadhaan qulqulleessi. Yohannis 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Warri hundeeffaman tarkaanfamu tarkaanfii tokkoon bakka bu’aniiru; warri qulqulleeffaman immoo tarkaanfii lamaan bakka bu’aniiru. Tarkaanfiiwwan lamaan jalqabaa kun warra hundeeffaman fi qulqulleeffaman gara murtiitti seenuu fi jireenya bara baraa fudhachuuf qopheessu. Yesus karaa, dhugaa fi jireenya dha.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> “Qajeelummaan keessaa jiru qajeelummaa alaan mulʼatutti ragaa baʼa. Inni keessaa qajeelaa taʼe gara-jabinaa fi namatti hin mararfanne miti; garuu guyyaa guyyaadhaan bifa Kiristoosiitti guddataa, humna irraa gara humnaatti ceʼaa deema. Inni dhugaadhaan qulqulleeffamaa jiru of-toʼannaa qabaata, ayyaanni ulfinatti liqimfamutti hanga taʼuttiis faana Kiristoos hordofa. Qajeelummaan ittiin nuyi qajeeltoota taʼina jedhu nu irratti lakkaaʼama; qajeelummaan ittiin nuyi qulqulloofna immoo nu keessatti kennama. Inni duraa mirga keenya samii dhaaluuf nuuf taʼa; inni lammaffaan immoo samii dhaaluuf gahumsa keenya ti.” Review and Herald, June 4, 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

Yohaannis boqonnaa kudha afur irraa jalqabee hamma boqonnaa kudha torbaatti, yeroo Kiristoos isaanii keessaa baʼee gara Abbaa Isaatti deemu irratti deebii bartoonni kennan ilaalchisee irra deddeebiin dubbata. Inni deebiʼee akka dhufu abdachiise; yeroo dhihoo keessatti balaa guddaan dhufu kun gaddisiisa gadi fagoo akka fidu ni hubate ture; haa taʼu malee bartoonni isaa kana hin hubanne turan. Boqonnaawwan afran kana keessatti Hafuuri Qulqulluun “Jajjabeessaa” jedhamee addaan baafamee ibsama. Wangeela Yohaannis keessatti Hafuuri Qulqulluun yeroo afur “Jajjabeessaa” jedhamee waamama; Yohaannis Tokkoffaa keessattis yeroo tokko, garuu achitti jechi sun “abukaatoo” jedhamee hiikama. Kakuu Haaraa keessatti bakka biraa kamitti iyyuu hin argamu.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Kakuu Moofaan Duraa jecha Ibrootaa tokko qaba; inni Lallaba 4:1 keessatti fi Faarfannaa Yeremiaa boqonnaa 1 lakkoofsa 9 fi 16 keessatti “jajjabeessaa” jedhamee hiikameera. Wabiiwwan sadan sun hundinuu cunqursitoonni saba Waaqayyoo cunqursanii akka jiran, isaanis dhiphinaa fi abdii kutannaa keessa of argatan keessatti isaan deeggaruuf jajjabeessaan akka hin jirre ibsu.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Addaan hafuura qulqulluu akka “Jajjabeessaa”tti beeksisu, kutaa Yesus barattoota isaa abdii kutannaa guddaa saʼaatii muraasa keessatti isaan mudatuuf qopheessuuf yaalutti kaaʼameera. Haala sana keessatti, Inni utuu Inni isaan biraa hin jirrellee Hafuuri Qulqulluun jiraatee isaan jajjabeessuuf akka isaanii wajjin taʼu cimsinee ibsa. Yesus Hafuura Qulqulluu haala Jajjabeessaa keessatti yeroo beeksisu, amaloota hojii Jajjabeessaan raawwatu ifatti ni ibsa.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Yesus yeroo baayʼee deemuusaa fi deebiʼuusaa irratti caqasaa deddeebiin dubbate, dhimmicha sana mata duree ijoon kutaa sanaa taʼuu isaatiin tarree mata-dureewwan keessaa sadarkaa jalqabaa irratti kaaʼa.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Yohannis 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 lakkoofsi yeroo turtii fakkeenya durboota kudhanii irratti kallattiidhaan dubbatan dha. Lakkoofsa duraanii wajjin kutaan armaan gadii dabalamee jira; innis irra deddeebi’amee ibsamuu isaatiin yeroo turtii sana cimsee mul’isa, jechuunis, “Gooftaan wanta bu’aa guddaa hin qabne irra deddeebi’ee hin dubbatu.”

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> Yeroo xinnoof na hin argitan; ammas immoo yeroo xinnoo booddee na argitu; ani gara Abbaa waanan deemuuf jedhe. Kana irratti bartoonni isaa keessaa gariin walii isaanii, “Kun maal jechuu isaa ti inni nutti dubbate, ‘Yeroo xinnoof na hin argitan; ammas immoo yeroo xinnoo booddee na argitu;’ akkasumas, ‘Ani gara Abbaa waanan deemuuf’?” jedhan. Kanaafis, “Maal jechuu isaa ti inni jedhu, ‘Yeroo xinnoo’ jechuun? Inni maal akka jedhu hin beeknu” jedhan. Yesusis isaan isa gaafachuu akka barbaadan beeke; akkasumas isaaniin, “Ani jedhe sana keessaa, ‘Yeroo xinnoof na hin argitan; ammas immoo yeroo xinnoo booddee na argitu’ jechuun maal jechuu koo akka taʼe walii keessan keessatti qorattuu?” jedhe. “Dhuguma, dhuguma isinitti nan jedhu, isin ni boossu, ni wawwaattus; addunyaan garuu ni gammaddi; isin ni gadditu, gaddi keessan garuu gara gammachuutti ni geeddarama. Dubartiin yeroo deessu ni gadditi, saʼaan ishee waan gaʼeef; garuu yeroo daaʼima deesse, namni tokko gara addunyaatti dhalate jedhuun gammachuu irraa kan kaʼe dhiphina sana kana booddee hin yaadattu. Isinis amma kanaaf ni gadditu; ani garuu deebiʼee isin nan arga; onneen keessanis ni gammadda; gammachuu keessan immoo namni tokko illee isin irraa hin fudhatu.” Yohannis 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

mataduree kudha afurii hanga boqonnaa kudha torbaatti keessaa lakkoofsonni yoo xiqqaate digdamii tokko yeroo bartoonni deebiʼuu Kiristoosiif eeguuf barbaachisu adda baasu. Yeroon sun duʼa Kiristoosiin ni jalqaba; deebiʼee Abbaa Isaa biraa irraa dhufuuttis ni fufa. Yeroon isaan deebiʼuu Isaa eegan fakkeenya durboota kudhanii keessatti yeroo turtii sana ni agarsiisa. Akkuma gabaasa Luqaas waaʼee bartoota Emmaʼuusitti, abdii kutuun fannoo jalqaba yeroo turtii, isa abdii kutuu jalqabaa booddee dhufu, karaa raajii fakkeessuuf jira.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Kuta jalqabaa jalqabaa kitaaba Qulqulluu keessatti seenaa uumamaa ni arganna; achittis namoota sadan Sadan-Qabeessa samiitii ni hubanna. Kuta jalqabaa kitaaba dhumaa Macaafa Qulqulluu keessattis namoota sadan Sadan-Qabeessa samiitii ni arganna. Boqonnaawwan afur kan ilaalaa jirru keessattis namoota sadan Sadan-Qabeessa samiitii ni arganna. Dhugaa kana beekuun keenya boqonnaawwan afur Yohaannis barreesse sarara raajii Uumama boqonnaa tokko lakkoofsa tokko irraa hamma boqonnaa lama lakkoofsa sadiitti, akkasumas Mul’ata Yohaannis boqonnaa tokko lakkoofsa tokko irraa hamma kudha tokkootti irra kaa’uuf nu dandeessisa.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Yesuus keessatti namni tokko Yesusin yoo arge, Abbaa argeera jechuun Toomaasiif dubbata. Kutaan sunis Kiristoos inni argamuu isaatiin bartoota jajjabeesse akka taʼe ibsa; garuu yeroo inni deemu, “jajjabeessaa” “kan biraa” akka ergu ni dubbata. Hafuuri Qulqulluun jajjabeessaa dha; Kiristoos immoo jajjabeessaa ture.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Ati na beekta taatanii ana illee ni beektu turtan; ammaas isa ni beektu, isa illee argitaniittu.” Filiphoos immoo, “Yaa Gooftaa, Abbaa nutti agarsiisi; kun nu ga’a” jedheen. Yesuus immoo akkana isaan jedhe, “Filiphoos, yeroo dheeraa akkanuma isin bira turee, ati amma iyyuu ana hin beeknee? Namni ana arge Abbaa argeera; yoos akkamitti, ‘Abbaa nutti agarsiisi’ jetta ree?” Yohannis 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Toomaas warra Adveentizimii keessa jiran, dhugaa walitti dhufeenya sadan samii sanaa mirkaneessu sana arguuf didan bakka bu’a; kunis, dhugaa sana deeggaruuf ragaa kennan irra deddeebi’anii dubbisanii taʼus ni taʼa.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> Anis Abbaa nan kadhadha; innis Jajjabeessaa kan biraa isiniif ni kenna, inni bara baraan isin wajjin akka jiraatuuf; jechuunis Hafuura dhugaa; isa addunyaan fudhachuu hin dandeenye, sababni isaas isa hin argu, isa hin beekus; isin garuu isa ni beektu; inni isin wajjin ni jiraataatii, isin keessaas ni ta’a. Ani ijoollee abbaa hin qabne fakkaattanii isin hin dhiisu; gara keessan nan dhufa. Yeroo xinnoo booddee addunyaan ana si’achi hin argu; isin garuu na argu; sababni isaas ani waan jiraadhuuf, isinis ni jiraattu. Yohaannis 14:16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Yoo Yesuus argineera yoo taʼe, Abbaa argineerra. Yesuus “Jajjabeessaa” dha; Hafuurri Qulqulluun immoo “Jajjabeessaa biraa” dha. Yoo Yesuus argineera yoo taʼe, Abbaa argineerra; Jajjabeessaa immoo argineerra. Jechi jajjabeessaa jedhu yeroo shan Macaafa Qulqulluu keessatti hojii irra oole hunda keessatti, ergamaan Yohaannis isa fayyadame. Wabii shanaffaa keessatti jechi sun “abukaatoo” jedhamee hiikameera.

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> Yaa ijoollee koo xinnaatoo, akka isin cubbuu hin hojjenneef wantoota kana isiniif nan barreessa. Namni kam iyyuu yoo cubbuu hojjete garuu, Abbaa bira nuuf Abukaatuu qabna; inni Yesuus Kiristoos isa qajeelaa dha. 1 Yohaannis 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Yoo namni kam iyyuu cubbuu hojjete, nuuf Jajjabeessaa, jechuunis, Yesus Kiristoos inni qajeelaan qabna. Abukaatoon nama cubbamaa bakka buʼee kadhatu dha. Phaawulos hojii Yesus akka abukaattoo keenyaatti adda baasa.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Eenyutu kan nu mormuudha? Inni duʼe Kiristoosidha; kana caalaatti immoo inni duʼaa keessaa kaafameera; inni harka mirga Waaqayyoo irra jira; akkasumas nuuf ni kadhata. Roomaa 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Yesus cubbamaan cubbuu qabuu ti; kunis Inni jajjabeessaa taʼuu isaa of keessatti hammata. Boqonnaa isauma keessatti Phaawulos duraanuu Hafuura Qulqulluunis nuuf akka kadhatu ibsee ture.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> တေမြၟုဟွံခြာကဵုဂှ် သွက်ဝိညာဉ်တန်ဆာန်ဂှ်လေဝ် ကူညီကၠုင်အာ အနုတ်အညံင်မဒးဆေင်ရေင်တၟံအာယုက်တၟံတံ၏အလွန်အကဲတံရ။ ယွံတံ မၞိဟ်တံအာ ဗွဲမသင့်တော်ဂှ် ပတှ်ေသ္ချာရအံင် ဆုတောင်းရမည်အရာကဏ္ဍဂှ် မသိဟ်ဟာတၟိ မသိကြသေးရ။ သို့သော် ဝိညာဉ်တန်ဆာန်ဂှ်အတိုင် ပရဟိတပဋိသန္ဓေသ္ချာကဵု ညံင်ဂွံကဵုတၟဟ်တံအတွက် နိဿံင်သက်သက် အော်အဟစ်တံဖြင့် မဖော်ပြနိုင်သောအသံတံနဲ့ တောင်းပန်တင်ပြတော်မူရ။ နှလုံးတံကို ရှာဖွေစူးစမ်းတော်မူသောအရှင်ဂှ်လေဝ် ဝိညာဉ်၏စိတ်အတွင်းသဘောကို သိတော်မူရ၊ အကြောင်းမူကား ဂှ်သည် ဘုရားသခင်၏အလိုတော်အတိုင်း သန့်ရှင်းသူတံအတွက် တောင်းပန်တင်ပြတော်မူသတည်း။ ရောမ ၈:၂၆၊ ၂၇။

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Yesuusii fi Hafuurri Qulqulluun lamaan isaanii iyyuu Jajjabeessaa jedhamanii beekamu; kanaafuu lamaan isaanii iyyuu nuuf kadhannaa dhiheessan, abukaatoo keenya ta’u. Kutaan Yohannis isa nu ilaalchaa jirru keessatti namoonni sadii sadan keessaa hirmaatan samiitiin walitti qabaman hundinuu ni mul’atu; yeroo inni ragaa jalqabaa macaafa jalqabaa Macaafa Qulqulluu keessaa fi ragaa jalqabaa macaafa dhumaa Macaafa Qulqulluu keessaa wajjin walitti fidamutti, ifni waa’ee hariiroo fi hojii namoota sadan Waaqayyummaa keessaa caalaatti ni guddata.

> “The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Abbaan waan lafaatiin ibsamuu hin danda’u. Abbaan guutummaa Waaqummaa hunda qaamaan of keessaa qaba, ija nama du’a qabeessaatiifis hin mul’atu. Ilmi guutummaa Waaqummaa hundumaa mul’ifamee dha. Dubbiin Waaqayyoo Isaan, ‘fakkii sirrii nama Isaa’ jedhee labsa. ‘Waaqayyo akkasitti addunyaa jaallate; Ilma isaa tokkicha dhalate kenneef, namni isa irratti amanu hundinuu akka hin badne, jireenya bara baraa akka qabaatuuf.’ Asitti namummaan Abbaa ni mul’ata.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> “ᎦᏓᏅᏙ ᎤᏂᏓᏅᏓᏗ ᎦᏙᎯ ᎤᎾᏙᎴᎰᎯ ᎦᎶᏁᏛ ᎤᏚᎢᏍᏗᏱ ᎤᎵᏍᎪᎸ ᎦᎸᎳᏗ ᎤᏪᏅᏒ ᎣᏂ, ᎾᏍᎩ ᎠᏓᏅᏙ ᎾᏂᎥ ᏂᎦᎥ ᎠᎧᎵᎢ ᎠᎴ ᎬᏩᎵᏣᏘᏍᏗ ᎤᏣᏘ ᎠᎲ ᎤᏂᎦᏔᎲᎢ, ᎤᏂᏄᏍᏛ ᎤᎾᏄᎪᏫᏒ ᎤᏂᎬᏫᏳᎯ ᎬᏩᏓᏙᎵᎩ ᎤᏤᎵ ᎤᏙᎯᏳᎯ ᎠᏂᎩ ᎨᏒ ᏂᎦᏛ ᎾᏍᎩ ᎬᏩᏓᏂᎸᏨᎯ ᎠᎴ ᎬᏬᎯᏳᎲᎯ ᎦᎶᏁᏛ ᎾᏍᎩ ᎤᏅᏒ ᎤᏓᏍᏕᎵᏍᎩ ᏥᎩ ᏂᎬᏁᎸᎢ. ᏦᎢ ᎬᏃᏛ ᏗᏂᏠᎾᏍᏗ ᏴᏫ ᎠᏁᎭ ᎦᎸᎳᏗ ᏧᎾᏓᏟᎶᏍᏗᏍᎬᎢ. ᎯᎠ ᏦᎢ ᎤᏂᎵᏂᎩᏛ ᏕᏓᏅᏙ,—ᎡᏙᏓ, ᎤᏪᏥ, ᎠᎴ ᎦᎸᎳᏗ ᎠᏓᏅᏙ,—ᎾᏍᎩ ᏕᏓᏘᏁᎭ ᎾᏍᎩ ᎬᏩᏓᏂᎸᏨᎯ ᎦᎶᏁᏛ ᏕᎬᏃᏛ ᎤᏃᎯᏳᏗ ᎬᏗ, ᎠᎴ ᎯᎠ ᏧᎾᎵᏂᎩᏛ ᏓᏂᏍᏕᎵᏍᎬᎭ ᎦᎸᎳᏗ ᏗᎬᏩᏓᏁᎶᏛ ᎤᎾᏤᎵᎦ ᏧᏂᎶᏒ ᎤᎾᏓᏅᏖᏍᎬᎢ ᎤᎾᏁᎸᏗᏱ ᎢᏤ ᏓᎾᏕᎿ ᎦᎶᏁᏛ ᎯᎠᎢ.”

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> “पापीले के गर्ने?—ख्रीष्टमाथि विश्वास गर्ने। ऊ ख्रीष्टकै सम्पत्ति हो, परमेश्वरका पुत्रको रगतद्वारा किनिएको। परीक्षा र कष्टद्वारा मुक्तिदाताले मानवहरूलाई पापको दासताबाट उद्धार गर्नुभयो। तब पापबाट उद्धार पाउन हामीले के गर्नुपर्छ?—पाप क्षमा गर्नुहुने मुक्तिदाताका रूपमा प्रभु येशू ख्रीष्टमाथि विश्वास गर्नुपर्छ। जसले आफ्नो पाप स्वीकार गर्छ र आफ्नो हृदय नम्र बनाउँछ, उसले क्षमा प्राप्त गर्नेछ। येशू पाप क्षमा गर्नुहुने मुक्तिदाता हुनुहुन्छ, साथै अनन्त परमेश्वरका एकलौटे पुत्र पनि हुनुहुन्छ। क्षमा पाएको पापी पापबाट हाम्रो उद्धारकर्ता येशू ख्रीष्टद्वारा परमेश्वरसँग मेलमिलापमा ल्याइन्छ। पवित्रताको मार्गमा रहिरहँदा, ऊ परमेश्वरको अनुग्रहको अधीनमा रहने एक प्रजा हुन्छ। उसकहाँ पूर्ण उद्धार, आनन्द, र शान्ति, साथै परमेश्वरबाट आउने साँचो बुद्धि ल्याइन्छ।”

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> “Fayyina dhiiga Yesuus Kiristoos araarsa taʼeetti qabamu mirkaneessa dhiifamaati. Kiristoos cubbuu hunda irraa qulqulleessuu ni danda’a. Hirkannaa salphaan humna sana irratti guyyaa guyyaadhaan godhamu namaa kennameef ogummaa qara qaba ta’e ni kenna; innis wanta bara dhumaa kana keessatti lubbuu garbummaa cubbuurraa eeguu danda’u addaan baasuuf isa dandeessisa. Inni amantii fi kadhannaadhaan, beekumsa Kiristoosiin, fayyina ofii isaa hojjechuun raawwatuu qaba.”

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> “Hafuuri Qulqulluun dhugaa hundumaa nu beeka; keessattiis nu qajeelcha. Waaqayyo Ilma isaa tokkicha dhalate kenneera; namni isatti amanu hundinuu akka hin badne, jireenya bara baraa garuu akka qabaatuuf. Kiristoos Fayyisaa cubbamaa ti. Duuti Kiristoos cubbamaa fureera. Kun abdii keenya isa tokkicha dha. Yoo of guutumaan guutuutti dabarfannee, gaariiwwan Kiristoos hojjenne, badhaasa jireenya bara baraa ni arganna.”

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> “‘Inni Ilmaatti amanu, Abbaa illee qaba.’ Inni yeroo hundumaa Abbaa fi Ilmaatti amantii qabu Hafuura illee qaba. Hafuurri Qulqulluun isaa jajjabeessaa isaati, innis dhugaadhaa gonkumaa hin deebi’u.” *Bible Training School*, March 1, 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Wanta dabalataa hojii fi walitti dhufeenya sadeen samii irra darbee, kutaa kana keessatti eenyummaa sadeen samii ibsamuu isaanii, boqonnaawwan afran kun ergaa yeroo ammaa Leenca gosa Yihudaan hiikaa irraa baasamaa jiru wajjin walitti hidhatanii sirriitti qindaaʼuu akka qaban ragaa ni kenna.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Ragaa keessatti dhugaa bahuun barsiifamtoota Emmaus kan bakka bu’u dhugaa-bahumsota sadii dha; isaanis akka abdii kutannaa fi yeroo turtii fannoo booda dhufan, abdii kutannaa fi yeroo turtii abdii kutannaa isa jalqabaa booda dhufu bakka bu’an adda baasu. Dhugaa-bahuun biraas jira; innis akka seenaa boqonnaawwan afur Yohaannis keessatti bakka bu’ame haalawwan abdii kutannaa isa jalqabaa bakka bu’u jabeessa.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Aayanni uumamaa keessaa lakkoofsi isa dhumaa, inni dhugaa jalqabaa Dubbiin Waaqayyoo keessatti ibsame sana, jechoota sadiin xumurama; jechoota sana keessaa tokkoon tokkoon isaanii qubee sadan jecha “dhugaa” uumaniin tokkoon jalqabu, akkasumas sirna isaanii isa sirrii taʼeen. Seenaa uumamaa kan Seera Uumamaa keessatti argamu jechuun jechoota, “Jalqabatti” jedhaniin jalqaba; jechoota sadan, “Waaqayyo uumee hojjechise” jedhaniin immoo xumurama.

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

The first letter of those three words when combined create the word truth. Uumamni jalqabaa jechoota sadii sanaa yeroo walitti makaman jecha dhugaa jedhu uumu. Seenaa uumamaa “jalqaba” irraa eegala; akkasumas jecha qubee Alpha fi Omega bakka bu’an irratti mallattoo ta’een xumurama. Akkasumas, kutaa jalqabaa kitaaba Macaafa Qulqulluu isa dhumaa keessatti, Yesus yeroo lama Alpha fi Omega, jalqabaa fi dhumaa, isa duraa fi isa boodaa jedhamuun ibsameera. Qubee sadii sun, kan Alpha fi Omega bakka bu’an, kutaan Yohaannis keessatti argamu sarara raajii jalqaba Seera Uumamaa fi sarara raajii jalqaba Mul’ata wajjin walitti fidamuu akka qabu ragaa dabalataa biraa ni kennu. Dhugaan ragaa sanaa ibsa hojii Jajjabeessaa keessatti ni beekama. Hojiin Jajjabeessaa hojii tarkaanfii sadii dha; hojii qubee Ibrootaa sadii isuma sanaan bakka buufame. Mallattoon Alpha fi Omega boqonnaawwan afran kana ergaa Mul’ata Yesus Kiristoos kan yeroo balballi araaraa cufamuuf jedhuitti hiikamee mul’atutti keessatti akka kaa’amu nu dandeessisa.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

መብረቓት ሸውዓተ ኣርባዕተ ፍሉያት ዕላማ-ምልክታት (ነጥብታት ግዜ)ን ሰለስተ ፍሉያት ናይ ግዜ ዘመናትን ይውክሉ፤ እዞም ድማ ብመጀመርታ ካብቲ ብኽብሩ ምድሪ ከብርህ ዝወርድ መልኣኽ ዝምልከት ዕላማ-ምልክት ይጅምሩ። እቲ ዕላማ-ምልክት ነጥቢ ግዜ ነበረ። እቲ ካልኣይ ዕላማ-ምልክት (ነጥቢ ግዜ) ቀዳማይ ስንክልና እዩ፣ እሱ ድማ ዘመን ምጽባይ የእትዎ። እቲ ዘመን ምጽባይ ናብቲ ሳልሳይ ዕላማ-ምልክት (ነጥቢ ግዜ) ይመርሕ፣ ኣብኡ ሓቂ ይፍታሕ እሞ ንቅስቓሴ ይፈጥር። እቲ ንቅስቓሴ ኣብቲ ራብዓይ ዕላማ-ምልክት (ነጥቢ ግዜ) ብፍርዲ ዝተወከለ ይዛዘም። እዞም ኣርባዕተ ዕላማ-ምልክታትን እተን ሰለስተ ዘመናት ግዜን ነፍሲ ወከፎም ሓንቲ መብረቕ ይውክሉ፣ ብድምር ድማ ሸውዓተ መብረቓት ይኾኑ። ንሳቶም እውን ኣርባዕተ-ሰለስተ ምትእስሳር ይውክሉ።

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Mata duree darban keessatti hubannoon paayoneerotaa waaʼee waldoota torbanii, chaappaa torbanii fi malakata torbanii “walitti-makamuun afurii fi sadii” akka beekan adda baafnee turre. Waldoonni afran jalqabaa, chaappaan afran jalqabaa, fi malakanni afran jalqabaa waldoota sadii dhumaa, chaappaa sadii dhumaa, fi malakata sadii dhumaa irraa adda dha. Kakaʼumsoonni torban mallattoolee afur bakka buʼu; garuu mallattoolee afur sana keessatti yeroowwan sadii jiru. Walitti-makamuun waaqayyoo kan “afurii fi sadii,” kan keessatti kitaaba Mulʼataa irratti dhugaa-baatota sadii (waldoota, chaappota fi malakata) irratti hundaaʼe, dhugaa-baatonni sunis sirrii taʼuu walitti-makamuu “afurii fi sadii” kan kakaʼumsoota torbanii kitaaba Mulʼataa ni mirkaneessu.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Haa taʼu malee, seera yeroo keessatti hiriira seenaa qilleensota torbaaniin bakka buufame sana keessatti, sararri raajii biraa dhokataa fi adda taʼe tokko ni argama; innis mallattoowwan karaa sadii kan mallattoo qilleensota torbanii jedhamuun bakka buufame irraa adda taʼan qaba. Kanaafuu, yeroo walitti dhufeenya raajii qilleensota torbanii fi seenaa dhokataa amma hiikamaa jiru ilaallu, qilleensonni torban mallattoowwan karaa afurii (yeroo keessatti tuqaalee) dhiheessu; seenaan dhokataan immoo mallattoowwan karaa sadii (yeroo keessatti tuqaalee) dhiheessa. Akkuma waldoota, chaappawwan, malakata fi qilleensotaatti, seenaan dhokataan mallattoowwan karaa sadii kan mallattoowwan karaa afurii qilleensota torbanii wajjin walqabatan bakka bu’a. Seenaan dhokataan walitti makama sadii-afurii kan qabuudha.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

ସାତଟି ଗର୍ଜନର ମଧ୍ୟରେ ସଂନିହିତ ଥିବା ସେହି ଗୁପ୍ତ ଇତିହାସରେ ତିନୋଟି ସ୍ପଷ୍ଟ ଚିହ୍ନିତ ପଥଚିହ୍ନ ଅଛି, ଯାହାର ପ୍ରତ୍ୟେକଟି ଏକ “ସମୟ-ବିନ୍ଦୁ”; ଏବଂ ସେହି ତିନୋଟି ପଥଚିହ୍ନ ମଧ୍ୟରୁ ପ୍ରଥମ ଓ ଶେଷ ପଥଚିହ୍ନ ଏକ ନିରାଶାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପ୍ରଥମ ଓ ଦ୍ୱିତୀୟ ପଥଚିହ୍ନ ମଧ୍ୟରେ ଏକ ସ୍ୱତନ୍ତ୍ର “ସମୟ-ଅବଧି” ଅଛି, ଏବଂ ଦ୍ୱିତୀୟ ଓ ତୃତୀୟ ସମୟ-ବିନ୍ଦୁ ମଧ୍ୟରେ ମଧ୍ୟ ଏକ ସ୍ୱତନ୍ତ୍ର “ସମୟ-ଅବଧି” ଅଛି। “ନିରାଶା” ଶବ୍ଦଟି ଏକ ଚୁକିଯାଇଥିବା ନିଯୁକ୍ତ ସମୟର ଧାରଣାରୁ ବିକଶିତ ହୋଇଛି ଏବଂ ତାହାର ପରିଭାଷାରେ ଏକ ସମୟ-ବିନ୍ଦୁର ଗୁରୁତ୍ୱକୁ ବୋକି ନେଇଛି। ମଧ୍ୟରାତ୍ରି ମଧ୍ୟ ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ସମୟ। ଏହି ଗୁପ୍ତ ଇତିହାସକୁ ଦୁଇଟି ସମୟ-ଅବଧି ଦ୍ୱାରା ପୃଥକ୍କୃତ ତିନୋଟି ସମୟ-ବିନ୍ଦୁ ଦ୍ୱାରା ଚିତ୍ରିତ କରାଯାଇଛି; ଅର୍ଥାତ୍, ବିଳମ୍ବର ସମୟ ଏବଂ ସପ୍ତମ ମାସର ଆନ୍ଦୋଳନ।

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Seenaa dhokataa keessatti mallattoon daandii inni jalqabaa mufannaadha kan ibsu; mallattoon daandii inni dhumaa immoo akkasuma mufannaa ni ibsa. Kanaafuu, mufannaa isa jalqabaatii kaasee hamma mufannaa isa dhumaatti, sararri raajii dhokataan tokko jira; innis akkuma sararoota haaromsa hundaatti tarkaanfii sadii wal fakkaatan qaba. Akkasumas mallattoo Alfaa fi Oomeegaa of keessaa qaba; sababiin isaas qubeewwan sadan “dhugaa” uuman mallattoolee daandii sadan kanneen mufannaadhaan jalqabanii mufannaadhaan xumuraman wajjin wal simatu. Seenaa dhokataan kun, kan keessaa torban qilleensoota guguddoo keessatti argamu, dhugaa jechuun keessaa Libaansi sanyii Yihuudaa amma yeroo ammaa hiikaa jiru dha.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

ଯୋହନରେ ଆମେ ବିଚାର କରୁଥିବା ଏହି ଅନୁଚ୍ଛେଦଟି ପୂର୍ବବର୍ତ୍ତୀ ଅଧ୍ୟାୟରେ ଶେଷ ଭୋଜନ ଦ୍ୱାରା ପରିଚୟ କରାଯାଇଛି, ଯାହା ଏହି ଚାରି ଅଧ୍ୟାୟର ସନ୍ଦେଶକୁ ଭକ୍ଷଣ କରିବାକୁ ଥିବା ବୋଲି ଜୋର ଦେଇ କହେ। ସେହି ଚାରି ଅଧ୍ୟାୟ ଗେଥସେମାନୀକୁ ଯାତ୍ରା ସହିତ ଶେଷ ହୁଏ। ଏହି ବୃତ୍ତାନ୍ତ ଭୋଜନରୁ ଆରମ୍ଭ କରି କ୍ରୁଶର ସଙ୍କଟ ଆରମ୍ଭ ହେବା ପର୍ଯ୍ୟନ୍ତ ଘଟୁଥିବା ଗତିମୟ ପରିପ୍ରେକ୍ଷ୍ୟରେ ଘଟେ। ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଭାବରେ, ଏହି ଚାରି ଅଧ୍ୟାୟର ପରିପ୍ରେକ୍ଷ୍ୟ ବିଚାର ପୂର୍ବରୁ ଭକ୍ଷଣ କରିବାକୁ ଥିବା ଶେଷ ସନ୍ଦେଶକୁ ସଂଜ୍ଞାପିତ କରେ। ଯେ ସନ୍ଦେଶ ବିଚାରର ସମାପ୍ତିକୁ ନେଇଯାଏ, ସେହି ସନ୍ଦେଶ ପ୍ରକାଶିତ ବାକ୍ୟ ପୁସ୍ତକରେ, ବିଚାର ସମାପ୍ତ ହେବାର ଠିକ୍ ପୂର୍ବରୁ, ମୁଦ୍ରାମୋଚିତ କରାଯାଏ।

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Barattoonnii fi Yesuus seenaa raajii keessatti yeroo turtii sana itti beeksifaman irra jiru. Seenaa Millerite keessatti Gooftaan ergaa Iyya Halkan Walakkaa jedhuu hubannoo akka uumamuuf harka Isaa irraa kaase; garuu hubannoon ergaa Saamu’eel Snoo fidde sunis akkasuma Milleriteota akka isaan yeroo turtii durboota kudhanii keessa jiran itti beeksise. Barattoonni Irbaata Gooftaa isa Dhumaa yeroo dhihoo nyaatanii turan; yeroo ergaa sana dheefachaa jiranii immoo Kiristoos boqonnaawwan afur Yohaannis keessatti yeroo turtii sana ibse.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Hubannaa Samuel Snow akka tartiiba barruulee, hubannoo xumuraa ergaa Iyya Gidduu Halkanitti iyya jedhamee ibsame sanatti guddate mul’isuutti, ragaa irraa mirkaneeffamuu danda’a. Ergaan isaa yeroo guddachaa turettis, inni ergaa sana walga’iiwwan kaampii tartiibaan geggeeffaman irratti dhiheessaa ture. Tartiibni barruulee gara walga’iiwwan kaampiitti geessu sun dhuma irratti gara walga’ii kaampii Exeter, isa guyyaa ja’a turerra isa geesse. Raajummaadhaan ergaan Iyya Gidduu Halkanitti iyya jedhu yeroo muraasa keessatti suuta suutaan guddachaa deema. Boqonnaawwan afur Yohaannis keessatti argaman seenaa raajii keessatti, iddoo ergaan sun itti guddachaa jiru keessatti raawwatamu.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Boqonnaa afur Yohaannis keessatti hojii Hafuurri Qulqulluun raawwatu akka tarkaanfii sadiitti ibsameera; cubbuutti amansiisuu, qajeelina, fi murtii. Tarkaanfiiwwan sadan kunis akkasuma mallattoolee daandii sadii seenaa dhokataa keessatti qaqabatanii, caccabsa torban keessa keessatti kuufamanii jiranidha.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Garuu ani dhugumaan isinittin hima; ani deemuun koo isiniif in wayya: ani yoo hin deemne, Jajjabeessaan sun gara keessan hin dhufu; ani garuu yoo deeme, isa gara keessan nan erga. Inni yommuu dhufu, cubbuu irratti, qajeelummaa irratti, murtii irrattis biyya lafaa in ceepha'a: Cubbuu irratti, sababni isaas isaan natti hin amanne; Qajeelummaa irratti, sababni isaas ani gara Abbaa koo nan deema, isinis deebiitanii ana hin argitan; Murtii irratti, sababni isaas bulchaan biyya lafaa kanaa irratti murtiin darbeera. Ani wantoota baay'ee isinitti himuu qaba; amma garuu baachuu isaanii hin dandeessan. Haa ta'u iyyuu malee inni, Hafuuri dhugaa sun, yommuu dhufu gara dhugaa hundumaatti isin qajeelcha; inni ofumaan hin dubbatu; waan dhaga'u kam iyyuu in dubbata; wantoota dhufan immoo isinitti in mul'isa. Inni ana in mootummaa; waan kan koo irraa fudhatee isinitti in mul'isuuti. Yohaannis 16:7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Seenaa Mileriit keessatti, Yeesus yeroo turtii sana xumuruuf Iyya Halkan-Gidduu sana irratti hin deebine. Inni harka Isaa ni kaase; Hafuura Qulqulluus ni dhangalaase, yookaan ni erge. Hafuurri Qulqulluun akka Jajjabeessaa taʼee bakka buʼamee ibsame sun, abdii kutannaa sana balleessuuf dhufe. Inni warra filataman, garuu abdii kutannaa raajii hin milkoofneen burjaajaʼan sana keessatti, jajjabina isaaniif kennuuf dhufe.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Nuti kanaan dura ergamaan Yohaannis, Hisqiʼeelii fi Ermiyaas hundinuu kitaaba xinnaa afaan keessatti akka dammaatti miʼaaʼu sana nyaachaa akka mulʼatan ibsinee turre. Raajota sadii sana gidduutti garaagarummaan kaayyoo qabu tokko jira; innis yeroo baayʼee hubatamuu irraa hafaa dha.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

ሕዝቅኤል እታ ንእሽቶ መጽሐፍ ዝበልዑ ሰባትን ናብ ክሕደት ዝወደቐት ቤተ ክርስቲያን ኣምላኽ ንምውሳድ መልእኽቲ ዝተዋህቦምን ንምምሳል ይጥቀምሉ። ሕዝቅኤል እታ ዝተበልዐት መጽሐፍ ድማ እቲ ብድሕሪኡ ክፍጸም ዘለዎ ስራሕ ከም ዝለልዮ ይወክል። ንሱ ነቲ ንቀደም ሕዝቢ ምርጫ ኣምላኽ ዝተዋህበ መልእኽቲ ይወክል። መልእኽቱ ንቀደም ሕዝቢ ምርጫ ኣምላኽ ናብ ሓዊ ዝተወሰኑ ጥርናፍታት ከም ዝእሰሩ ዘርክብ እዩ። ኣብ ኣርባዕተ ምዕራፋት ዮሃንስ ኢየሱስ ዕላማ ስራሕ ሕዝቅኤል ይግለጽ።

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Ani sanaan ani isinitti dubbadhe yaadadhaa, Tajaajilaan gooftaa isaa caalaa guddaa miti. Yoo isaan ana ari’ataniiru ta’e, isinis ni ari’atu; yoo isaan dubbii koo eeganiiru ta’e, kan keessanis ni eegu. Garuu isaan kana hundumaa maqaa kootiif isin irratti ni raawwatu; sababni isaas isa ana erge hin beekani. Utuu ani dhufee isaanii hin dubbatiin, cubbuu hin qaban turan; amma garuu cubbuu isaanii ittiin dhokfatan hin qaban. Namni ana jibbu abbaa koos ni jibba. Utuu ani hojii namni biraa tokko illee hin hojjenne isaan gidduutti hin hojjetin ta’ee, cubbuu hin qaban turan; amma garuu anaaf abbaa koo illee arganii jibban. Garuu kun akka dubbichi seera isaanii keessatti barreeffame sun raawwatamuuf ta’eera, Isaan sababii malee ana jibban. Garuu yeroo Jajjabeessaan dhufu, isa ani Abbaa irraa gara keessanitti ergu, jechuunis Hafuura dhugaa, kan Abbaa irraa ba’u, inni waa’ee koo ni dhugaa ba’a. Yohannis 15:20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Hojii Hisqi’el, isa kitaaba nyaatee jalqabe, ergaa fudhatama dhabu dhiyeessuu agarsiisa; garuu diduun isaanii ragaa akka isaan Waaqayyoon jibbanitii fi yeroo qorumsaa isaanii guutummaatti akka guutan agarsiisudha.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> Innis akkana naan jedheen, Ilma namaa, ani gara ijoollee Israa’elitti si erga; isaan saba fincilaa, warra natti fincilan dha; isaanii fi abbootiin isaanii hamma guyyaa har’aatti natti yakkaniiru. Isaan ijoollee fuula hin qabnee fi garaa jabaatoo dha. Ani gara isaanii si erga; atis isaaniin, Akka Gooftaan Waaqayyo jedhu, jetta. Isaanis, dhaga’uu isaanii yookaan dhiisuu isaanii iyyuu, (mana fincilaa waan ta’aniif,) haa ta’u iyyuu malee, raajiin tokko gidduu isaanii keessa akka ture ni beeku. Hisqi’el 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Hojii Hisqiʼel akka dhugaa baʼaa saba kakuu duraa irratti ture, akkuma Kiristoos Yihuudota falmii jechootaan of qusatan wajjin ture; kanaafis ergaan Hisqiʼel ergaa akeekkachiisaa isa dhumaa taʼee, saba kakuu duraa akka cophxoo taʼanitti walitti hidhee, ibidda badiisaaf qophaaʼanitti dabarsee kenna.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

> “Anis gara ergamaa sadaffaa arge. Ergamaan na wajjin ture immoo, ‘Hojii isaa sodaachisaa dha. Ergamaan isaa immoo naasisaa dha. Inni ergamaa qamadii keessaa haramaa filachuuf, qamadii sana immoo kuusaa samii keessatti kuusuudhaaf chaappessuuf, yookaan hidhachuuf jiru dha. Wantoonni kun sammuu guutuu, xiyyeeffannaa guutuu, hundumaa isaanii guutummaatti qabachuu qabu’ jedhe.” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Hojii xinnaa sanaa wajjin bakka buufame inni kitaaba xinnaa nyaachuu jalqabu yeroo ergamaan humna-qabeessi kitaaba xinnaa harka isaa keessatti qabatee bu’udha. Seenaa ergamaa isa jalqaba keessatti kun Hagayya 11, 1840 irratti raawwatame; seenaa ergamaa isa sadaffaa keessattis Fulbaana 11, 2001 irratti raawwatame. Guyyoonni sun lamaan isaanii iyyuu raawwii raajii Islaamii balaa lammaffaa yookaan Islaamii balaa sadaffaa wajjin walqabatan bakka bu’u. Kanaafuu Isaayyaas boqonnaa digdamii lama keessatti, yeroo inni warra Filadelfiyaa fi warra Laa’odiiqeyaaaf giddu-galaa mul’ataa keessatti mudhatu ibsu, warri Laa’odiiqeyaa—kanneen bara 1840 keessatti saba filatamaa Pirootestaantummaa turan fi kanneen bara 2001 keessatti saba filatamaa Adveentizimii turan—“warra xiyyaan dhowwaman” ta’uu isaanii adda baasa. Warri xiyyaa kun raajii Macaafa Qulqulluu keessatti Islaam dha; yeroo mul’anni Islaamii bara 1840 fi bara 2001 keessatti raawwatametti, warri duraan filatamoo turan raajii Islaamii akkuma warra Hisqi’eeliin bakka buufamaniin dhihaate sana didan. Achiitti fi yeroo sanatti akka qamadii sobaa ta’anii hidhaman. Hojiin Hisqi’eel “uffata” cubbuu isaanii haguugu irraa fuudhuu ture; kunis Yesusiin akka jibba Waaqayyootitti bakka buufama.

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> ଦର୍ଶନର ଉପତ୍ୟକା ସମ୍ବନ୍ଧୀୟ ଭାରବାଣୀ। ବର୍ତ୍ତମାନ ତୁମକୁ କ’ଣ ହୋଇଛି, ଯେ ତୁମେ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ଘରମାନଙ୍କର ଛାଦ ଉପରକୁ ଚଢ଼ିଗଲା? ହେ କୋଳାହଳରେ ପରିପୂର୍ଣ୍ଣ, ହେ ତୁମୁଳମୟ ନଗରୀ, ହେ ଆନନ୍ଦମୟ ନଗରୀ: ତୁମର ନିହତମାନେ ତଳୱାରରେ ନିହତ ହୋଇନାହାନ୍ତି, କିମ୍ବା ଯୁଦ୍ଧରେ ମୃତ ହୋଇନାହାନ୍ତି। ତୁମର ସମସ୍ତ ଶାସକମାନେ ଏକାସାଥିରେ ପଳାଇଯାଇଛନ୍ତି, ସେମାନେ ଧନୁର୍ଧରମାନଙ୍କ ଦ୍ୱାରା ବାନ୍ଧାଯାଇଛନ୍ତି; ତୁମ ମଧ୍ୟରେ ଯେମାନେ ମିଳିଛନ୍ତି, ସେମାନେ ସମସ୍ତେ ଏକାସାଥିରେ ବାନ୍ଧାଯାଇଛନ୍ତି, ଯଦ୍ୟପି ସେମାନେ ଦୂରକୁ ପଳାଇଥିଲେ। ଯିଶାଇୟ 22:1–3।

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Waaqni ilma sana [Ismaa’el] wajjin ture; innis guddachaa deeme, gammoojjii keessa jiraate, warraansaas ta’e. Uumama 21:20.

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

> Eessa raawwiin mul’ataa hin jirretti, sabni ni bada; kan seera eegu garuu, inni eebbifamaadha. Fakkeenya 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

ୟିରମିୟ ସେହିମାନଙ୍କର ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେମାନେ ପୃଥିବୀକୁ ତାଙ୍କର ମହିମାଦ୍ୱାରା ଆଲୋକିତ କରିବାକୁ ଅବତରିତ ସେହି ପରାକ୍ରମୀ ଦୂତ ଅବତରଣ କରିବାବେଳେ ପୁସ୍ତକଟି ଭୋଜନ କରିଥିଲେ, କିନ୍ତୁ 1843 ମସିହାର ବିଫଳ ଭବିଷ୍ୟବାଣୀର ନିରାଶାକୁ ଅନୁଭବ କରିଥିଲେ। ଯିରମିୟ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଭାବେ ବିଚାର କରନ୍ତି ଯେ, ଈଶ୍ୱର କି ମିଥ୍ୟା କହିଥିଲେ। ସେହି ସନ୍ଦର୍ଭ ଯିରମିୟଙ୍କୁ ହବକ୍କୂକ ଦୁଇ ସହିତ ସଂଯୁକ୍ତ କରେ।

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Ani eegumsaa koo irra nan dhaabadha; gamoo eeggannoo irrattis of nan dhaaba; inni natti maal akka jedhu arguuf nan eeggadha, yommuu ani ifatamu immoo maal deebisuu akka qabu nan ilaala. Waaqayyos na deebisee, “Mul’ata kana barreessi; akka inni dubbisuu danda’uufis gabatee irratti ifatti kaa’i; akka inni dubbisuun fiiguuf. Mul’atni kun yeroo murtaa’eef amma iyyuu jira; garuu dhuma irratti ni dubbata, sobas hin ta’u; yoo tursellee isa eegi; inni dhugumaan ni dhufa, hin turus. Kunoo, lubbuun isaa kan of ol qabu keessa isaa keessatti qajeelduu miti; qajeelaan garuu amantii isaatiin ni jiraata” jedhe. Habakkuuk 2:1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Yohannis warra mi’aawaa fi abdii kutannaa hadhaa’aa sana kan mudatan, seenaa guutuu August 11, 1840 irraa jalqabee hanga October 22, 1844tti jiru bakka bu’uuf itti fayyadame.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Anis ergamichatti gara ergamaa dhaqee, “Macaafa xinnoo sana naa kenni” jedheen. Innis, “Fudhadhuutii guutumaan guutuutti nyaadhu; garaa kee ni hadheessa, garuu afaan kee keessatti akka dammaa mi’aawaadha” naan jedhe. Anis macaafa xinnoo sana harka ergamichaa keessaa fuudhee guutumaan guutuutti nyaadhe; innis afaan koo keessatti akka dammaa mi’aawaa ture; akkuman isa nyaadheenis garaan koo hadhaa’e. Mul’ata 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Hisqiʼeel hojii ergaa raajii kan saba duraan filatamanitti murtii xumuraa fidu dhiheessuu bakka buʼa; hojii kun yeroo ergamaan Onkoloolessa 11, 1840 fi Fulbaana 11, 2001 gad buʼetti jalqabame.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Garuu ati ilmi namaa, waan ani sitti jedhu dhaga'i; mana fincilaa sana akkuma isaanii fincilaa hin ta'in; afaan kee bansi, waan ani siif kennu nyaadhu. Yommuu ani ilaale immoo, kunoo, harki tokko gara kootti ergame; kunoo, keessa isaa maraan kitaaba tokko ture; innis fuula koo duratti isa diriirse; innis keessaa fi alaan barreeffame ture; keessa isaas boo'icha, gadda, fi wayyoo jechuun barreeffamee ture. Ammas inni naan jedhe, Yaa ilma namaa, waan argitu nyaadhu; maraa kana nyaadhu, ergasiis mana Israa'elitti dhaqii dubbadhu. Kanaaf ani afaan koo bane, innis maraa sana akka ani nyaadhu na taasise. Innis naan jedhe, Yaa ilma namaa, garaa kee nyaachisi, maraa ani siif kennu kanaanis mar'imman kee guuti. Sana booda ani isa nyaadhe; innis afaan koo keessatti mi'a isaatiin akka dammaa ture. Hisqi'el 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Ermiyaas seenaa Hagayya 11, 1840 irraa jalqabee hanga yeroo dura Iyya Giddugaleessaa sanaa duraatti bakka bu’a.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Dubbiin kee ni argame, anis isaan nan nyaadhe; dubbiin kees anaaf gammachuu fi ilillee garaa koo taʼe; ani maqaa keetiin waamameeraatii, yaa Waaqayyo Gooftaa maccaa hundumaa. Ani walgaʼii warra qoosan keessa hin teenye, hin gammannes; harka keetiif jedhee kophaa koo nan taaʼe; ati dheekkamsa natti guutteertaatii. Maaliif dhukkubni koo yeroo hundumaa jiraata? Madaan koos fayyuu didee kan hin fayyine maaliif taʼe? Ati anaaf guutummaatti akka kijibaatti, akka bishaan goguuf taʼuu ni feetaa? Kanaaf Waaqayyo akkana jedha: Yoo ati deebiite, anis deebisee si nan fidda, atis fuula koo dura ni dhaabbatta; yoo ati isa gatii guddaa qabu isa gad-aaanaa irraa baafte, akka afaan koo ni taata; isaan gara kee haa deebiʼan malee ati gara isaanii hin deebiʼin. Ani saba kanaaf dallaa sibiila diimaa jabaa si nan godha; isaan si lolu, garuu si hin moʼatan; ani si oolchuufii si baasuuf si wajjin jiraadhaatii, jedhu Waaqayyo. Ani harka hamoota irraa si nan baasa, harka suukanneessitootaa irraas si nan fura. Ermiyaas 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Ermiyaas seenaa fi ergaa keenya yeroo ammaa ni bakka buʼa. Ergaan yeroo ammaa immoo ergaa Iyyata Halkan Gidduu ti; yeroo itti saba Waaqayyoo, warra Ermiyaasiin bakka buʼaman, “aaruu”n “guutaman,” “dhukkubbiin” isaanii “bara baraan” akka taʼu yaadanii, “madaan” isaanii kan “hin fayyine,” jechuunis madaa gonkumaa hin fayyine taʼe jedhanii yeroo yaadanitti, ergaan kun suuta suutaan ni guddifama. Isaan “walgaʼii qoositootaa” irraa addaan baʼaniiru. Akkuma yeroo dura kitaaba sana nyaatanii, innis “gammachuu” “garaa” isaanii taʼee turetti, siʼachi hin “gammadan.”

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Garuu warra haala sana keessa jiraniif gorsi ni jira. “Yoo ati deebi’te” akkasumas “yoo qaalii taʼe hamaa keessaa baafte,” yeroo sana Waaqayyo gara isaanii ni deebi’a. Afaan Ibroota keessatti jechi kutaa sanaa keessaa “si deebisee nan fida” jedhu, yoo isaan gara Isaa deebi’an, Waaqayyo gara isaanii ni deebi’a jechuudha.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Kanaafuu Waaqaaf bitamaa. Seexana mormaa, innis isin irraa ni baqata. Waaqaatti dhihaa, innis isinitti ni dhihaata. Yaa cubbamoota, harka keessan qulqulleessaa; yaa warra yaada lamatti qoodamne, garaa keessan qulqulleessaa. Dhiphadhaa, gaddaa, booʼaas; kolfi keessan gara gaddatti, gammachuun keessanis gara ulfinaatti haa geeddaramu. Fuula Gooftaa duratti of gad qabaa, innis isin ol ni kaasa. Yaaqoob 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Yoo isaan Waaqayyotti dhiʼaatan, Innis isaanitti ni dhiʼaata. Yoo isaan wantoota kana hojjetan, yeroo sana isaan Gooftaa “duratti ni dhaabbatu”; akkasumas isaan “afaan” Waaqayyoo ni taʼu. Itti dabalees, Inni Ermiyaasin (nus) akka Inni saba Isaa warra “hamoota” taʼaniif “dallaa sibiila diimaa dallansuu” isaan godhu ni barsiisa; achiis warri “sodaachisoon” Ermiyaasiin warra bakka buʼan irratti lola ni kaasu. Warri “hamoon” mulʼata Daaniʼel keessatti bakka buʼaa durboota gowwoo kan Maatewos ti. Warri “sodaachisoon” immoo yeroo rakkoo seera Dilbataa keessatti tokkummaa harka sadii Baabilon ammayyaa bakka buʼa.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Raggoonni raajota sadiin hundi isaanii seenaa wal fakkaataa tokko irratti dubbatu; garuu seenaa wal fakkaataa sana keessaa gama adda addaa sadii irratti dubbatu. Ermiyaas namoota abdii caccabuu jalqabaa yeroo ammaa darban, garuu ammallee mallattoo karaa Iyya Halkan Giddugaleessaa gaʼuu hin dandeenye bakka buʼa. Kunis iddoo nuti irraa turre Waxabajjii 18, 2020 irraa jalqabee dha. Gaaffiin jiru, akka deebinuudha. Yoo deebine, yeroo mootummaa Ameerikaa “akka bineensa hamaa” dubbatu sana keessatti, nuti Gooftaadhaaf “ni dubbanna.”

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Seenaa Ermiyaas ibsaa jiru seenaa keenya yeroo ammaa ti; akkasumas seenaa keessatti mallattooleen daandii dhokatoon sadii keessaa torban waaq-qilleensa guguddoo keessatti bakka bu’an dha. Akkasumas inni seenaa kutaan Yohaannis keessa jiru karaa raajii itti kaa’ame dha; jechuunis, xiyyeeffannaan boqonnaawwan afur Yohaannis keessa jiran hojii Hafuura Qulqulluu Ermiyaasiin jajjabeessuu irratti kan xiyyeeffate dha, yeroo inni soba amaneera moo jedhee gaaffii kaasu, akkasumas ergaan baay’ee mi’aawaa ta’ee dhaga’ame sun dhugumatti bishaan kufaa ta’eeraa moo jedhee gaafatu keessatti.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Kanaaf Ermiyaas seenaa irraa kaasee Fulbaana 11, 2001 irraa eegalee hanga Adoolessa 18, 2020tti, yeroo turee eegaleef, akkuma guyyaa mallattoo sadii fi walakkaa isa boodaa agarsiifametti, bakka bu’a. Yommuu ani “mallattoo” jedhu, raaga yeroo tokkoo himuu koo miti. Ani jechuun koo, Adoolessa 18, 2020 yeroo dhugaa-baatonni lama, jechuunis Macaafni Qulqulluun fi Hafuuri Raajii, ajjeefaman, reeffi isaanii immoo Mul’ata boqonnaa kudha tokko keessatti guyyoota sadii fi walakkaaf karaa irratti dhiifame ture jechuu dha.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

> Ani ani kyee markhaawwan koo lamaaf humna nan kenna; isaan uffata gaddaa uffatanii guyyaa kuma tokkoo fi dhibba lamaa fi jaatama keessatti raajii dubbatu. Isaan kun muka ejersaa lamaan, ibsaa-bakka-bu’umsaa lamaanis, Waaqa lafaa duratti dhaabatanidha. Namni kam iyyuu yoo isaan miidhuu barbaade, ibiddi afaan isaanii keessaa ba’ee diinota isaanii fixa; namni kam iyyuu yoo isaan miidhuu barbaade, akkanuma ajjeefamuu qaba. Isaan kun yeroo raajii isaanii keessatti bokkaan akka hin roobneef samii cufuuf aangoo qabu; bishaanota irrattis dhiigaatti akka geeddaraman aangoo qabu; akkuma fedhanittis dha’icha hundaatiin lafa rukutuu danda’u. Yommuu immoo dhugaa-ba’umsa isaanii raawwatanii fixanitti, bineensi boolla qilee hin qabne keessaa ol ba’u sun isaan irratti waraana ni kaasa; isaan ni mo’a, ni ajjeesas. Reeffi isaanii immoo daandii magaalaa guddoo sanaa irra ni cisa; magaalattiin sun hiika hafuuraatiin Sodoomii fi Gibxi jedhamee waamama; achumattis Gooftaan keenya fannifame. Namoonni keessaa, gosa keessaa, afaanotaa fi saboota keessaa ta’anis reeffa isaanii guyyaa sadii fi walakkaa ni argu; reeffi isaanii awwaalcha keessa akka hin kaa’amnes hin eeyyaman. Warri lafa irra jiraatanis isaanitti ni gammadu, ni ililchu, waliifis kennaa ni ergatu; sababni isaa raajonni lamaan kun warra lafa irra jiraatan dhiphisaa turani. Mul’ata 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

ጀርሚያስ ያለበት ሁኔታ የሚያቀርበው ምስክርነት ከተስፋ መቁረጥ በኋላ፣ ነገር ግን ከእኩለ ሌሊት ጩኸት በፊት ያለው ነው። ጀርሚያስ የእኩለ ሌሊት ጩኸት መልእክት ድምፅ ሊሆን ከመቻሉ በፊት መመለስ ነበረበት። ይህ ዛሬ ያለን ሁኔታ ነው። ይህም እኛ እየመረመርን ያለነው በዮሐንስ ውስጥ ያሉት አራቱ ምዕራፎች የታሪክ አውድ ነው፤ እንዲሁም በሰባቱ ነጎድጓዶች ውስጥ ባለው የተሰወረ ታሪክ የተወከለው ታሪክ ነው።

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Yoo ifa isa “Jajjabeessaa” wajjin walqabate kan dhugaa ba’umsa Yohannis boqonnaalee afur keessatti argamu ilaalle, seenaa kana jechuun waa’ee Adoolessa 18, 2020, gaddisiisa fi yeroo tursiisaa, ergaa Iyya Halkan Walakkaa kan baname, akkasumas murtii dhufu kan seera Dilbataa ta’e akka ta’e hubachuuf ragaa baay’ee argina. Boqonnaaleen kun caasaa raajii seenaa dhokataa irratti ijaaramaa jiru.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Yoo nu akka afaan Waaqayyoo taanee balaa yeroo dhihoo keessatti hojjechuu qabnu ta’e, hojii keenya amma gochuu qabnu, “waan gatii guddaa qabu waan xuraa’aa keessaa baasuu” dha; yookaan akka Yaaqoob hojii isuma kana ibsetti, nuti “harka keessan qulqulleessaa, isin cubbamoota; garaa keessan immoo qulqulleessaa, isin yaada lama qaban. Dhiphadhaa, boo’aa, imimmaan dhangalaasaa; kolfi keessan gaddatti haa geeddaramu, gammachuun keessan immoo ulfina garaatti. Fuula Gooftaa duratti of gadi qabaa, innis yeroo dhihoo baay’ee keessatti akka mallattoo ol isin in kaasa.”

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

> Inni sabootaaf mallattoo in dhaaba; ariʼatamtoota Israaʼel walitti ni qabaa; bittinnaaʼan Yihudaa immoo golee afurii lafa irraa walitti ni sassaaba. Isaayaas 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

Maqaa keenya itti aanu keessatti ilaalcha keenya boqonnaawwan afran kana irratti xumura irra ni geessina.

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