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

Kitaaba Yo’elii fi Waldaa Adveentistii Guyyaa Torbaffaa kan Laa’odiiqeyaa - Lakkoofsa Digdama

Number Twenty

Lakkofsa Digdama Tokkooffaa keessaa Digdamii keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Kitaabni Yo’el ni ibsiti akka badiinsi iddoo wayinii Waaqayyoo dhaloota afraffaa keessatti ta’u.

> The word of the Lord that came to Joel the son of Pethuel.

> Dubbiin Waaqayyoo kan gara Yo’eel ilma Pethu’eel dhufe.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Dhaga’a kana dhaga’aa, yaa maanguddoota, isin hundinuu warri biyya keessa jiraattanis gurra kennaa. Wanti akkanaa bara keessanitti yookaan illee bara abbootii keessaniitti ta’ee beekaa? Isinis ijoollee keessanitti waa’ee isaa himaa; ijoolleen keessanis ijoollee isaaniitti haa himan; ijoolleen isaanii immoo dhaloota biraatti haa himan.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Kan marʼaan palmerworm dhiise hoongoon nyaate; kan hoongoon dhiise cankerworm nyaate; kan cankerworm dhiise immoo caterpiller nyaate.

> 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 1:1–5.

> Dammaqaa, isin warri machooftan, boo’aa; akkasumas iyyaa, isin hundinuu warri wayinii dhugan, sababii wayinii haaraatiif; inni afaan keessan irraa citeeraatii. Yo’eel 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

ଏହି ଦଶ କୁମାରୀଙ୍କ ଦୃଷ୍ଟାନ୍ତ ହେଉଛି ଆଡଭେଣ୍ଟିଜ୍ମର ଦୃଷ୍ଟାନ୍ତ, ଏବଂ ସେହି ଦୃଷ୍ଟାନ୍ତରେ ଯେ ଜାଗରଣ ଘଟେ, ତାହା ଗହମ ଓ ଅଗାଛା ବିଭକ୍ତ ହେବାବେଳେ ଘଟେ; ସେହି ସମୟରେ ଅଗାଛାମାନେ ଏହି ସତ୍ୟକୁ ଜାଣି ଜାଗ୍ରତ ହୁଅନ୍ତି ଯେ ସେମାନେ “ନୂତନ ଦାଖରସ”ରୁ “ଛେଦିତ” ହୋଇଯାଇଛନ୍ତି। “ଛେଦିତ” ଶବ୍ଦଟି ଆବ୍ରାମଙ୍କ ପ୍ରଥମ ଚୁକ୍ତିଗତ ପଦକ୍ଷେପକୁ ସୂଚାଏ, ଯେଠାରେ ଚୁକ୍ତିକୁ ରକ୍ତଦ୍ୱାରା ସ୍ଥିର କରିବା ପାଇଁ ହୋଇଥିବା ଆନୁଷ୍ଠାନିକ କ୍ରିୟାରେ ଗୋଟିଏ ବଛୁରୀ, ଗୋଟିଏ ଛେଳି ଏବଂ ଗୋଟିଏ ମେଷକୁ ଦୁଇ ଖଣ୍ଡରେ କାଟାଯାଇଥିଲା। ସେହି ଏକେଇ ଚୁକ୍ତି-ଅଂଶରେ, ପରମେଶ୍ୱର ଏହା ଚିହ୍ନିତ କରନ୍ତି ଯେ ଚତୁର୍ଥ ପିଢ଼ୀରେ ସେ ନ୍ୟାୟବିଚାରରେ ନିଜ ପ୍ରଜାଙ୍କୁ ପରିଦର୍ଶନ କରିବେ।

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Inni Abraamidhaan, “Dhugumaan beekhi, sanyiin kee biyya ofii isaanii hin taʼin keessatti alagaatti taʼu; isaaniifis hojii garbummaa hojjetu; isaanis waggaa dhibba afuriif isaan rakkisu. Akkasumas saba sana, isa isaan tajaajilan, ani nan murteessa; sana booddees isaan qabeenya guddaadhaan ni baʼu. Ati garuu nagaan gara abbootii keetti ni dhaqxa; dulluma gaariidhaan ni awwaalamta. Haa taʼu malee dhaloota afraffaatti asitti deebiʼanii ni dhufu; sababiin isaas cubbuun Amoorotaa amma iyyuu hin guutamne.” Uumama 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Yeroo raajichi dhaloota afraffaatti, dhaloota Museetti, raawwatametti, Gooftaan akka mallattoo kakuu Waaqayyoo fi saba Isaa filatamoo gidduutti jiruutiif Ajajawwan Kurnan ifatti dhaabe. Ajajawwan kudhan sana keessaa isa lammaffaatti ifni dhaloota afurii Abraam guddisamee mul’ate.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Ati samiitti fakkii bocamaa tokkollee, yookiin waan bantiidhaa ol jiru keessaa, yookiin waan lafa jalaa jiru keessaa, yookiin waan bishaan lafa jalaa jiru keessaa fakkeenya tokkollee hin tolchin. Isaaniif hin sagadin, isaaniis hin tajaajilin; ani Waaqayyo Gooftaan kee Waaqa hinaafu dhaatii; warra ana jibban irratti yakka abbootii isaanii hamma dhaloota sadaffaatti fi afraffaatti ijoollee irratti nan adaba; warra ana jaallatanii fi abboommii koo eeganiif garuu kumaatamatti araara nan argisiisa. Ba’uu 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Abramii waliigaltee dhaloota afurii amala Waaqayyoo akka Waaqa hinaafuutti ol-guddisuu keessatti hammatame. Hinaaffaan Isaas fakkiiwwan bocamaniin wal bira qabamee mul’ata. Dhaloota afuraffaa Abram keessa immoo murtiin adeemsaan guddachaa deemu ni argama. Murtichi saba itti sabni Waaqayyoo garbummaa keessa ture irratti, akkasumas saba Waaqayyoo irratti ture; ergasii immoo Amooronni ni murtaa’u turan. Abram adeemsa murtii sadarkaa sadarkaadhaan adeemu, kan mana Waaqayyootiin jalqabee addunyaa keessa adeemsaan darbu, ni ibsa; ajajni lammaffaan immoo adeemsi murtii sun ilmaan namootaa garee Waaqayyoon jibban tokkoo fi garee Waaqayyoon jaallatan tokkootti akka qoodu ni beeksisa; kanaanis seera Dilbataa sana, “Yoo na jaallatte, abboommii koo eegi” jechuun iyyu, fakkeenyaan mul’isa.

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Seeraauma wal fakkaataa keessatti Seerri Siinaa irratti kennamaa jirutti, Museen amala Waaqayyoo ni argisiifama.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Akkasumas Waaqayyo Museedhaan akkana jedhe; Dhagaa gabatee lama, isa duraa fakkaatan siif qopheessi; anis dubbiiwwan gabateewwan duraa, ati caccabsite sana keessa turan, gabateewwan kanneen irratti nan barreessa. Ganamaafis qophaaʼaa taʼi; ganama immoo gara Tulluu Siinaatti ol baʼii, fi achitti mataa tulluu irratti ana duratti of dhiheessi. Namni tokko illee si wajjin ol hin baʼin; tulluu sana hunda irratti namni tokko illee hin mulʼatin; bushaayee fi loonnis tulluu sana duratti hin dheedan.

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Inniis akkuma isa jalqabaa taʼan lama dhagaa irraa boccee qopheesse; Museenis ganama bariidhaan kaʼee, akkuma Waaqayyo isa ajaje, gara tulluu Siinaa ol baʼe; harka isaattiis gabatee dhagaa lamaan sana qabatee ture. Waaqayyos duumessa keessa buʼee achitti isa wajjin dhaabbate; maqaa Waaqayyoo illees labse. Waaqayyos fuula isaa duraan darbee, akkana jedhee labse,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> ᠡᠵᠡᠨ, ᠡᠵᠡᠨ ᠪᠤᠷᠬᠠᠨ, ᠡᠨᠡᠷᠡᠯ ᠨᠢᠭᠦᠯᠰᠢᠯ ᠲᠠᠢ, ᠦᠯᠡᠮᠵᠦ ᠦᠵᠡᠰᠬᠦᠯᠡᠨᠲᠡᠢ, ᠶᠡᠬᠡ ᠠᠷᠪᠢᠨ ᠰᠠᠢᠨ ᠪᠤᠶᠠᠨ ᠪᠣᠯᠣᠨ ᠦᠨᠡᠨ ᠲᠠᠢ; ᠮᠢᠩᠭᠠᠳ ᠦᠶ᠎ᠡ ᠳᠦ ᠡᠨᠡᠷᠡᠯ ᠨᠢᠭᠦᠯᠰᠢᠯ ᠢ ᠬᠠᠳᠭᠠᠯᠠᠨ, ᠭᠡᠮ ᠨᠢᠭᠦᠯ, ᠵᠦᠷᠴᠢᠯ, ᠨᠦᠭᠦᠯ ᠢ ᠤᠤᠴᠢᠯᠳᠠᠭ, ᠭᠡᠪᠡᠴᠦ ᠪᠤᠷᠤᠭᠤ ᠪᠤᠶ ᠬᠦᠮᠦᠨ ᠢ ᠡᠷᠬᠡᠪᠰᠢ ᠴᠡᠪᠡᠷ ᠪᠣᠯᠭᠠᠬ ᠦᠭᠡᠢ; ᠡᠴᠡᠭᠡ ᠨᠠᠷᠤᠨ ᠭᠡᠮ ᠨᠢᠭᠦᠯ ᠢ ᠬᠦᠦᠬᠡᠳ ᠪᠣᠯᠣᠨ ᠬᠦᠦᠬᠡᠳ ᠦᠨ ᠬᠦᠦᠬᠡᠳ ᠳᠡᠭᠡᠷ᠎ᠡ, ᠭᠤᠷᠪᠠᠳᠤᠭᠠᠷ ᠪᠣᠯᠣᠨ ᠳᠥᠷᠪᠡᠳᠦᠭᠡᠷ ᠦᠶ᠎ᠡ ᠬᠦᠷᠲᠡᠯ ᠡᠷᠭᠦᠯᠵᠦ ᠰᠢᠭᠢᠳᠭᠡᠳᠡᠭ।

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Musee ariifatee, mataa isaa gara lafaatti gad jedhee sagade. Innis akkana jedhe, “Yaa Gooftaa, ani amma fuula kee duratti ayyaana argadhee yoo taʼe, maaloo Gooftaan koo gidduu keenya haa deemu; sababiin isaas, kun saba morma jabaataa dha; yakka keenyaafi cubbuu keenya nuuf dhiisi, akka dhaala kee taʼuufis nu fudhadhu.” Baʼuu 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Kenni seeraan seeraa, chaartii qajeelchitoota bara 1850 wajjin wal simata. Gabateewwan jalqabaa ni caccaban, gabateen jalqabaa lakkoofsota keessatti dogoggora qaba ture. Sana booddee Israa’el durii seerichaa amanamtoota taasifaman; Israa’el ammayyaas yeroo sana seera Waaqayyoo fi seerota Dubbii raajii Waaqayyoo amanamtoota taasifaman. Yeroo gabateewwan lamaan yeroo jalqabaaf dhiyaatanitti, qubata keessatti fincilli ifaan mul’atu ture; yeroo chaartiin bara 1850 dhiyaatettis, qubata keessatti fincilli hafuuraa danfaa ture. Raajiin Abraam waa’ee dhaloota afuraffaa Museedhaan dhaloota afuraffaatti raawwatame; achittis Waaqayyo abboommii lammaffaatti dhaloota afuraffa keessatti mul’ata firdii babal’ise. Fakkiiwwan bocamanii waaqeffannaa dhugaa Waaqayyootiif soba-bakka-bu’aa ta’an; hinaaffaan amala Waaqayyoo immoo firdichatti maxxanfame. Sana booddee Museen ulfina Waaqayyoo ni arge. Inni hinaaffa Waaqayyoo akka qaama amala Waaqayyoo, akkuma “maqaa” Isaatiin bakka buufametti, ni arge; hariiroon waaqeffataa fi cubbuuwwan abbootii isaanii gidduu jirus ni ibsame.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Yeroo Kiristoos yeroo jalqabaatiif mana qulqullummaa qulqulleesse, ergasii bartoonni Isaa hinaaffaan mana Isaa akka Isa nyaate yaadatan. “Hinaaffaan” jechuun jecha “hinaaffaa Waaqaati.” Amalti Waaqayyoo kan hinaaffaa Isaa ibsu, kaka’umsa Kiristoos mana qulqullummaa Isaa qulqulleessuuf Isa geesse ture; akkasumas amala raajii kan cubbuuwwan abbootii kee himachuun dirqama ta’e, booddee murtii “yeroo torba” keessatti jechuunis keessatti Leewwota digdamii jaha keessatti waamicha qalbii jijjiirrannaatiif qaama murteessaa ta’ee mul’ate. “Dhaloonni afraffaan” Abraam seenaa kakuu keessatti akkuma itti fufetti ulfina isaatis caalaatti guddachaa deema. Kitaabni Yoo’el yeroo bokkaa boodaa agarsiisa; kunis guyyoota dhumaatti raawwatama. Kitaabni Yoo’el ergaa isaa mata-duree dhaloota afurii irratti hundeessa; mata-dureen kunis tarkaanfii jalqabaa kakuu sadan qabiyyee qabu kan Abraam Waaqayyo wajjin gale keessatti duraan dursee galmeeffame ture. Mata-dureen sun xumura isaa Kitaaba Yoo’el keessatti ga’a.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Biyyoo Abdachiif Galame booda, Taabotiin kakuu Shiiloo keessa ture; achittis Eelii isa angafa lubaa hamaa fi gowwaa taʼe, akkasumas ilmaan isaa lamaan xuraaʼoo, waamicha Saamuʼel wajjin wal bira qabamanii agarsiifamu. Shiiloon imala Taabotichaa, isa mallattoo kakuu taʼe, keessatti tarkaanfii tokko taʼuu ture. Erga Taabotichi dallaa Yerikoo diiguuf akka mallattoo itti fayyadamee booda, inni hanga duʼa Eelii fi ilmaan isaa hamootaatti, waggoota dhibba afurii jechuun ni dandaʼamaaf, Shiiloo keessa ture. Sana booddee harka Filisxeemotaatti boojiʼame; itti aansuunis yeroo Daawit Taaboticha gara Yerusaalemitti geessetti, fakkeenyi jalqabaa seensa mootummaa ulfinaa gara Yerusaalemitti raawwatame. Kaayyoon ibsamee mallattoo kakuu gara Yerusaalemitti geessuu kanaa, Waaqayyo maqaa Isaa Yerusaalem keessa kaaʼuu filateera; maqaan Isaas hinaaffaa Isaa wajjin wal qabata; hinaaffaan sunis murtii hinaaffaa Isaa dhaloota afuraffaatti dhufu wajjin wal qabata.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Yeroo seerri Dilbataa ba’utti, Gooftaan waldaa mo’ataa taate tulluu fi gaara hundumaa ol in kaasa; saboonni ormaas, “Kottaa, mana Waaqayyoo garaa haa deemnu” jedhu.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Bara isa dhumaatti, tulluun mana Waaqayyoo fiixee tulluuwwanii irratti ni dhaabamsiifama; inni gaarran irraas ol ol ni jedhu; saboonni hundinuu gara isaa ni yaaʼu. Ummanni baayʼeenis ni deemu; akkanas ni jedhu, Kottaa, gara tulluu Waaqayyootti, gara mana Waaqa Yaaqoobitti haa ol baanu; inni karaa isaa nu barsiisa, nus daandii isaa irra ni adeemna; seerri Xiyoon keessaa ni baʼaatii, dubbiin Waaqayyoo immoo Yerusaalem keessaa. Isaayaas 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Dubbiin Waaqayyoo Yerusaalem keessaa ni ba’a, sababiin isaas achitti maqaa Isaa kaa’uuf Inni filateera. Musee wajjin, “Waaqayyo duumessa keessatti gad bu’e, achittis isa bira dhaabate, maqaa Waaqayyoo labses. Waaqayyos isa dura darbee, akkana jedhee labse,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> Gooftaan, Waaqayyo Gooftaan, araara-qabeessa fi ayyaana-qabeessa, obsa dheeraa kan qabu, gaarummaa fi dhugaa keessatti baay’ee kan ta’e, kumaatamaaf araara kan eeguu, jal’ina, hojii seeraa cabsuu fi cubbuu kan dhiisu; garuu nama balleessaa qabu matumaa bilisa hin godhu; jal’ina abbootii ijoollee irratti, akkasumas ijoollee ijoollee isaanii irratti, hamma dhaloota sadaffaa fi afraffaatti kan ilaaluu dha. Ba’uu 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

Maqaan Isaa “maqaa” Isaa ti, akkasumas amala Waaqayyoo gadi fagoo taʼeen walxaxaa fi gadi fagoo taʼeen salphaadha. Waaqayyo jaalala; kunis amala Isaa guutummaatti, garuu ifatti salphaatti ibsame dha. Dhugaan kakuu Abraam eegee “dhaloota afuraffaa firdiitiin” jedhu, ifa dabalataa abboommii lammaffaa keessatti dhaloota afuraffaa irratti kennameen “sarara irratti sararaan” balʼifame. Sana booda muuxannoon Musee, hinaaffaa Isaa irratti ifa dabaluudhaan, walitti hidhamiinsa dhaloota afuraffaa amala Waaqayyoo wajjin qabu irratti ifa sana balʼisa. Mulʼannoon amala jechuun “yaadaa fi miira walitti makaman” jedhee hiikeera; garuu mulʼannoon yaadonni keenya akka yaada Waaqayyoo hin taane nu beeksiseera. Amalli Isaa yaadaa fi miira walitti makamani; amalli Isaas yaadaa fi miira namaa salphaa keenya caalaa gama baayʼeen fuulota hedduu waan qabuuf, garaagarummaan isaa yaadonni Isaa akkuma samiin lafa irratti ol fagaatu sana yaada keenya caalaa ol fagaatuu isaanii ti.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> Yaadni koo yaada keessan miti; karaawwan keessanis karaawwan koo miti, jedhu Waaqayyo. Akkuma samiin lafa irraa ol fagaatu, akkasuma karaawwan koo karaawwan keessan irraa, yaadni koos yaada keessan irraa ol fagoodha. Isaayaas 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Kanaaf, yaada namaa itti yaadamu tokko asitti dhiheessina; yoo amala Waaqayyoo maqaa Isaa keessatti bakka bu’ee jiraate, mul’achuun maqaa Waaqayyoo hundinuu mul’achuu amala Isaa ti. Leenci gosaa Yihudaa Dubbii raajii Isaa cufa, ni hiika; Palmoni Inni Dinqisiisaan Icctii Lakkaa’u, innis Hidda lafa goggogaa keessaa ba’e, akkasumas bosona gubatu, utubaa ibiddaa, angafa ergamaa Miikaa’el, fi kan kana fakkaatan hedduu dha. Amaloonni amala Waaqayyoo maqoota Isaa adda addaa keessatti bakka bu’an daangaa hin qaban. “Yaadni namaa itti yaadamu” immoo kana. Mul’atawwan amala Waaqayyoo adda addaa beekamanii jiranii hundumaa keessaa, tarkaanfii kakuu isa jalqabaa keessatti adeemsa kakuu sadarkaa sadii Abraam wajjin ta’e keessa—“murtiin dhaloota afraffaa” jedhu ibsa bu’uuraa kakuu keessaa ta’uun isaa—maqaa Isaa akkamitti calaqqisiisa?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Innis Abramidhaan, “Sanyii kee dhugumaan akka sanyiin kee biyya isaanii hin taʼin keessatti alagaa taʼu, isaanis isaan tajaajilu; isaanis waggaa dhibba afur isaaniin ni cunqursu, beekii. Akkasumas saba sana, isa isaan tajaajilan, ani nan murteessa; booddees qabeenya guddaadhaan ni baʼu. Ati garuu nagaadhaan gara abbootii keetiitti ni dhaxta; dulluma gaarii keessatti ni awwaalamta. Haa taʼu malee dhaloota afuraffaatti deebiʼanii as ni dhufu; sababni isaas hamminni Amoorotaa amma iyyuu hin guutamne.” Uumama 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Amalli Waaqayyoo akka Abbaa Murtii namootaa fi saba keessaa agarsiisu, namoonni yeroo qormaataa dhaloota afuriin bakka buufamu qabaachuu isaanii ni eeyyama. Waaqayyo Abbaa Murtii dha; inni araara-qabeessa dha; inni obsa-qabeessa dha; murtii inni namootaa fi saba irratti fidus dhaloota afraffaatti xumura irra ni geessa. Ibsi bu’uuraa Waaqayyo kakuu Isaa ummata filatamaa wajjin godhe keessatti kenne, murtii dhaloota afraffaa of keessatti qabata. Akkuma ergaan ergamaa tokkoffaa amaloota guutuu ergaawwan ergamoota sadii tokkoon tokkoon isaanii of keessaa qabu, akkasuma tarkaanfiin jalqabaa kakuu Abraam amaloota kakuu sadii-qoodama guutuu of keessaa qaba. Maqaan Waaqayyoo inni Abbaa Murtii araara-qabeessa ta’uu isaa, kan dhaloota afraffaatti murteessu ta’uu isaati. Tarkaanfiin hundinuu kan biraa seenaa kakuu ummata filatamaa keessatti argamu, hundi isaanii bu’uura sana irratti ni ijaaramu.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Yoeliin kitaabni yeroo iyya halkanii-barmootaa kutaa shanaffaa keessatti dammaqiinsa isaa irratti yeroo kaa’amu, “wayinii haaraan” immoo afaan isaanii irraa yeroo “muramu”, seensa addaan-ba’iinsa mootummaa kakuu dhumaa sanaa kan saba kakuu filatamaa ta’e keessaa godhamu, ergaa bu’uuraa kakuu isa fincila saba kakuu kan achi boodarra “muraman” ta’an dhaloota afraffaa keessatti akka raawwatame ibsuudha. Isaan ergaa bu’uuraa kakuu sanaa waan hin hubanneef “ni muramu.”

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Ummanni bu’uuraa sana, isa keeyyata afur keessa Uumama boqonnaa kudha shan keessatti ibsame, yeroo ergaan xumuraa kakuu “wayinii haaraa” jedhamuun bara dhumaa keessatti dhihaatutti, akka ulee safaraa—sarara murtii itti fayyadamanitti tajaajila. Ulfinni ulfaataa inni dammaqiinsa machooftota Efreemii wajjin walqabatu, yeroo “wayiniin haaraan” “murame”tti, dhugumaan kan hubatamu—yommuu inni yeroo bokkaa boodaa keessatti, dhaloota afraffaa dhumaa sabni filatamaan fincila qabeessa ta’e irratti labsii murtii kennamee jiru sana keessatti kaa’amutti qofadha.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

Uumama Keessa 17 keessatti, tarkaanfiin lammaffaan kakuu sadii-qabduu Abrahaam wajjin godhame ni argina:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Waaqayyoos Abrahaamiin akkana jedhe: Ati, ati illee, sanyiin kee si booddee dhaloota isaanii hunda keessatti kakuu koo ni eeggattu. Kun kakuu koo isa isin eeggattanidha; isa ana fi isin gidduutti, akkasumas sanyii kee si booddee jiru gidduutti raawwatamudha;

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Labsiin dhiiraa hundinuu isin gidduutti haa dhaqabamu. Foon quba qaamaa keessanii ni dhaqabdu; innis kakuu anaafi isin gidduu jiruuf mallattoo ta’a. Isin gidduutti dhaloota keessan hunduma keessatti mucaan dhiiraa guyyaa saddeet guute haa dhaqabamu; inni mana keessatti dhalate yookaan maallaqaan alagaa sanyii kee keessaa hin ta’in irraa bitame hundinuu haa dhaqabamu. Inni mana kee keessatti dhalate, innis inni maallaqa keetiin bitame, dirqama dhaqabamuu qaba; kakuu koos foon keessan keessatti kakuu bara baraa ta’ee ni jiraata. Mucaan dhiiraa hin dhaqabamin, kan foon quba qaamaa isaa irraa hin dhaqabamin sun garuu saba isaa keessaa ni murama; inni kakuu koo cabseera. Uumama 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Dhaabbanni lammaffaan mallattoo “muramuu” jedhuuf ragaa lammaffaa kenna. Jechi “muramuu” jedhamee hiikamu, hidda isaa boqonnaa kudha shan keessatti bineensota Abraam walakkaatti mure keessaa argata; akkasumas kutaa sana keessatti, namni dhagna hin qabne kam iyyuu kakuu irraa “ni murama.” Seenaa kakuu keessatti, bakka Kiristoos dhugaa kanauma mirkaneessaa turetti, dhagna qabachuun cuuphaan bakka buufame; kanaafis Inni, akka fakkeenya keenyaatti, guyyaa saddeettaffaatti du’aa keessaa kaafame.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Mallattoon sun guyyaa saddeettaffaatti raawwatamuu qaba ture; kunis lubbuu saddeet ta’an warra dooniirra turaniin bakka buufameera. Sadarkaa lammaffaa keessatti qormaanni ijaan mul’atu bakka buufama; jechuunis, Israa’el murtii Eliyaas raawwate duratti raajota Iizaabelii fi Eliyaas gidduutti filannoo gochuu isaa ta’ee, yookaan fuulli Daani’el, Shaadraak, Meshaakii fi Abednaagoo warra nyaata mootichaa nyaatanii irra bareedaa fi furdaa ta’ee mul’achuu isaanii ta’ee; qormaanni lammaffaan kan ijaan mul’atudha. Dhaabni mallattoo jireenyaa dha; lubbuun saddeet ta’anis warra dooniirra turan, warra du’an irraa faallaa ta’anii warra jiraatan bakka bu’u.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Kiristosiin seenaa keessatti, yeroo mallattoon kakuu irraa gara cuuphaaatti ceʼetti, ergamaan Phaawulos jijjiirama guddaa seenaa kakuu kanaa agarsiisuuf seenaa kakuu keeyyatawwan kanaa keessaa jiru sanauma itti fayyadame. Inni foon yeroo dhagna qabamu irraa muramu sana akka mallattoo namaa waaqummaa wajjin walitti dhufeenya qabuutti, akkasumas akka mallattoo uumama gadi aanaa namaa uumama isaa ol aanaa wajjin walitti dhufeenya qabuutti fayyadame. Phaawulos Dubbii raajii Waaqayyoo fayyadamuudhaan bartoota isaa barsiise; kaayyoon isaas akka “isa filatamee tokkootti,” (akkuma maqaan isaa Saa’ol hiikuu dha) jijjiirama guddaa seenaa kakuu keessatti, kan ceʼumsa Israa’el isa foonii irraa gara Israa’el isa hafuuraatti akka saba kakuu Waaqayyoo taʼe agarsiisu adda baasuu ture. Hojii isaaf ramadame raawwachuudhaanis, ergaa isaa raajii taʼe sana keessatti haala seenaa kakuu jalatti dhiheesse.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Uumamni Kudha-Tokko keessatti bu’uura walii-galtee tarkaanfiiwwan sadan keessaa tarkaanfii lammaffaa kan ta’ee, guutamuun isaa isa omegaatti Ergamoota sadan Mul’ata boqonnaa kudha-afur keessatti argamuun raawwatamu agarsiisa. Tarkaanfiin lammaffaan mallattoo dhagna qabachuu tiin bakka bu’ame; kunis kuma dhibba tokkoo fi afurtamii afur warra mallattoo Waaqayyoo qaban fakkeessa; isaanis ensign dha, innis qormaata ijaan mul’atu bakka bu’a. Ergamoonni sadan omega walii-galtee alpha Abrahaam ti. Tarkaanfiin sadaffaan Abrahaamiif boqonnaa digdamii lama ture.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Ergamaan Waaqayyoo yeroo lammaffaaf samii keessaa Abrahaam waamee, akkana jedhe; “Ani mataa kootiin kakadheera, jedha Waaqayyo, waan ati kana gooteef, ilmas kee, ilma kee tokkicha natti hin qusanneef; ani eebbaan si nan eebbisa, sanyii kees baay’inaan akka urjiiwwan samii fi akka cirracha qarqara galaanaa nan baay’isa; sanyiin kees karra diinota isaa ni dhaala; sagalee koo waan dhageesseef, sanyii keetiin saboonni lafa irraa hundinuu ni eebbifamu.” Uumama 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Boqonnaa tokkoffaa kutaan sun akkana jedha: “Kana booddee Waaqayyo Abrahaamin qore; innis, ‘Abrahaam’ jedheen; inni immoo, ‘Kunoo, ani as jira’ jedhe.” Waaqayyo Abrahaamin qore; kanaanis labsii mootummaa sadaffaa dura qormaata xumuraa taʼe adda baase. Yommuu Abrahaam qormaata sana darbe, ergasii lakkoofsi afur xumuraa mootummaa Abrahaam isa saddeet-lamaan qabatee ibsame. Sababii Abrahaam sagalee Waaqayyoo “ajajameef,” isa kutaa kana keessatti “sagalee mootummaa” Isaa taʼeef, Abrahaam akka abbaa sabootaatti ni eebbifama ture. Ergamichi sadaffaan qormaata dha; innis akkuma Abrahaam qormaata amala mul’isu bakka bu’a; amalli immoo akka Abrahaam Waaqayyotti amanuu kee yookaan amanuu dhabuu keerratti hundaa’a. Warri qormaata sana, akkuma Abrahaam, darbani, saboota lafaa hunda walitti qabuuf ni itti fayyadaman. Lakkoofsi kudha-torba, boqonnaawwan sadii keessaa, mootummaa Waaqayyoo fi saba filatame gidduu jiru adda baasa; kana gochuudhaanis, seenaa mootummaa saba filatamee keessaa alfa bakka bu’u; akkasumas, lakkoofsi sun seenaa mootummaa keessaa omega illee bakka bu’a; kunis kaafamuu dhibba afurtamaa afur kumaa wajjin bakka bu’ee mul’ata.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Mee keessaa eenyutu, duraan dursee haal-duree waliigaltee sanaa osoo hin ilaaliin, mana yookaan konkolaataa ni bita? Adventistoonni Guyyaa Torbaffaa Laa’odiiqeyaa keessaa meeqa ta’an, haal-dureen waliigaltee isaanii isa jalqabaa Waaqayyoo wajjin qabu kun, Waaqayyo akka Waaqa araara qabeessa ta’ee fi dhaloota afraffaatti murtii dabarsu ta’uu isaa ibsu akka ta’e ni beeku? Gaddisiisaan garuu, isaan dhugaa bu’uuraa seenaa Millerite hin beekan; akkasumas dhugaa bu’uuraa hariiroo isaanii isa kakuu jedhanii ofii isaanii himatan hin beekan; kanaafis isaan, akkuma Israa’el durii, yeroo daawwannaa isaanii hin beekan. Xumuri yeroo daawwannaa sanaa, isa 9/11 irratti jalqabe sanaa, yeroo isaan halkan walakkaatti dammaqanii, garuu yeroo sana qofatti akka addaan muramanii jiran hubatanidha.

We will continue in the next article.

Mata-duree itti aanu keessatti ni itti fufna.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “Ebla 18 irratti, guyyaa lama booda mul’anni ijaarsaawwan kufanii na duratti darban sana booddee, ani waamicha naaf kenname guutuuf gara Carr Street Church, Los Angeles deemee ture. Akkuma waldaa sanaitti dhihaannu, dargaggoonni oduu gurguran akkana jechuun iyyan dhageenye: ‘San Francisco kirkirri lafaa balleesseera!’ Garaan koo ulfaatee, balaa sodaachisaa sanaa oduu jalqabaa saffisaan maxxanfame nan dubbise.

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “Usumaa lama booddee, yeroo gara mana keenyaatti deebinu keessa, karaa San Francisco dabarree, gaarii kireeffannee, sa’aatii tokkoo fi walakkaa badiisa magaalaa guddoo sana keessatti raawwatame ilaaluuf dabarsine. Gamoon balaa irraa akka hin miidhamne jedhamee yaadame diigamee kufee ture. Tokko tokko keessatti gamoon sun lafa keessatti gar tokkoon lixee ture. Magaalattiin fakkii baay’ee suukanneessaa dadhabina ogummaa namaa ijaarsa ibiddaa fi kirkira lafaa dandamatu hojjechuuf qabdu agarsiisti turte.”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> “Waaqayyo karaa raajii isaa Zefaaniyaa murtii inni warra hamaa irratti fidu ifatti ibsa: ‘Ani guutummaatti waan hundumaa lafa irraa balleessa, jedha Waaqayyo. Ani namaa fi bineensa nan balleessa; ani simbirroota samii fi qurxummoota galaanaa, wantoota gufachiisanis warra hamaa wajjin nan balleessa; ani nama lafa irraa nan kuta, jedha Waaqayyo.’

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> “‘Gooftaa aarsaa isaa sana keessatti ni ta’a; ani mootummaa bulchitoota, ilmaan mootichaa, fi warra uffata alagaa uffatan hundumaa nan adaba. Guyyaa sana iyyuu immoo, warra hundumaa kanneen daandii gulufanii utaalan, kanneen mana gooftolii isaanii hammina fi gowwoomsaan guutan, nan adaba….

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “‘Yeroo sana keessa, ani ibsaa qabsiisee Yerusaalem nan barbaada; namoota xurii wayinii isaanii irratti tasgabbaa’anii jiraatanis nan adaba; isaanis garaa isaanii keessatti, “Waaqayyo waan gaarii hin hojjetu, waan hamaa illee hin hojjetu” jedhu. Kanaaf qabeenyi isaanii boojuu ta’a, manneen isaanii immoo ona ta’u; isaanis manneen ni ijaarratu, garuu keessa hin jiraatan; iddoo wayinii ni dhaabu, garuu wayinii isaa hin dhugan.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Guyyaan guddaan Waaqayyoo dhiʼaateera, dhiʼaateera, baayʼees saffisaa dhufaa jira, sagaleen guyyaa Waaqayyoo iyyuu ni dhagaʼama; namichi jajjabaan achitti hadhaaʼinaan ni iyya. Guyyaan sun guyyaa dheekkamsaa, guyyaa rakkinaa fi dhiphinaa, guyyaa onaa fi barbadaaʼinaa, guyyaa dukkanaa fi gloomii, guyyaa duumessaa fi dukkana guddaa, guyyaa malakataa fi akeekkachiisummaa magaalaawwan dallaa jabaa qabanii fi masaraawwan ol dheeratanii irratti. Anis namoota irratti dhiphina nan fida, isaanis akka jaamotaatti ni deemu, sababni isaas isaan Waaqayyotti cubbuu hojjetaniif; dhiigni isaaniis akka biyyootti ni dhangalaʼa, foon isaanii immoo akka raafuu horiitti. Guyyaa dheekkamsa Waaqayyoo keessatti meetiin isaanii yookaan warqeen isaanii isaan oolchuu hin dandaʼu; lafti guutuun garuu ibidda hinaaffaa Isaa tiin ni liqimfama; inni warra biyya keessa jiraatan hundumaafis balleessaa ariifataa, isa guutuu, ni fida.’ Sefaaniyaa 1:2, 3, 8–18.”

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “Waaqayyo kana caalaa yeroo dheeraa of qusachuu hin danda’u. Murtoon Isaa iddoo tokko tokko irratti bu’uu jalqabee jira; yeroo dhihoo keessatti immoo aarri guddaan Isaa iddoo biroottis ni dhaga’ama.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Wanta taateewwan Waaqayyo gooftaa haala sanaa taʼuu isaa mulʼisan walitti aananii ni dhufu. Dhugaan afaan ifaa, kan dogoggoraaf hin saaxilamne keessatti ni labsama. Nuti akka sabaatti qajeelfama olaantummaa Hafuura Qulqulluu jalatti karaa Gooftaa qopheessuu qabna. Wangeelli qulqullina isaa keessatti kennamuu qaba. Burqaan bishaan jireenyaa imala isaa keessatti gadi fagaatuu fi balʼachuu qaba. Dirree hojii hunda keessatti, dhiʼoo fi fagoo, namoonni qotiyyoo irraa fi hojiiwwan daldalaa idilee sammuu baayʼee qabatan irraa waamamuudhaan, namoota muuxannoo qabanii wajjin walqabatee ni barsiifamu. Akkuma isaan buʼa qabeessa taʼanii hojjechuu baratanitti, dhugaa humnaan ni labsu. Hojiiwwan baayʼee dinqisiisoo eegumsa Waaqayyoo isa ol aanaa taʼeen, tulluun rakkoo ni kaafama; galaanatti ni gatama. Ergaan lafa irra jiraattotaaf hiika guddaa qabu ni dhagaʼama, ni hubatamas. Namoonni dhugaan maal akka taʼe ni beeku. Hojichi fuulduratti, ammas fuulduratti ni tarkaanfata hamma lafti guutuun akeekkachiifamtee, sana booddee xumuri ni dhufa.”

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Guyyaa fi guyyaan dabalaa dhufuun, murtiileen Waaqayyoo biyya lafaa keessa akka jiran ifatti mul’achaa jiru. Inni ibiddaa, lolaa fi kirkira lafaan, jiraattota lafaa kanaa dhihaachuu Isaa akka dhiʼaatu akeekkachiisaa jira. Yeroon sun dhihaachaa jira; yeroo seenaa addunyaa keessatti rakkoon guddaan sun dhufu, yeroo sochiin mootummaa Waaqayyoo keessatti raawwatamu hundinuu fedhii cimaa fi soda ifaan ibsamuu hin dandeenyeen ilaalamu. Murtiileen Waaqayyoo ariitiidhaan walitti aananii ni dhufu—ibiddaa fi lolaa fi kirkira lafaa, waraanaa fi dhiiga dhangalaʼu wajjin.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Uummanni yeroo daawwannaa isaanii beekanii utuu! Namoonni baayʼeen dhugaa qormaataa yeroo kanaaf taʼe amma iyyuu hin dhageenye. Namoonni baayʼeenis kan Hafuuri Waaqayyoo wajjin isaanii falmaa jiru jiru. Yeroon murtiiwwan balleessitootaa Waaqayyoo yeroo araaraa ti warra dhugaan maal akka taʼe barachuuf carraa hin arganneef. Gooftaan gara isaanii laafinaan ilaala. Garaan araaraa Isaa ni tuqama; harki Isaas fayyisuuf amma iyyuu diriirfamee jira, utuu balballi warra seenuu hin barbaanne irratti cufamee jiruu.”

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “Waaqa Waaqayyoo obsaa dheeraa Isaa keessatti mul’ata. Inni murtiiwwan Isaa duubatti qabee jira; ergaan akeekkachiisaa sun nama hundumaatti akka labsamu eeggachaa jira. Yaa, uummanni keenya itti gaafatamummaa isaan irra jiruu ergaa araaraa isa dhumaa addunyaatti kennuu akka ta’e akkuma ta’utti utuu hubatanii, hojii dinqisiisaan akkam guddaan hojjetama ture!” Testimonies, volume 9, 94–97.

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