The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.
Rasuul Bawlos wuxuu ahaa xidhiidhkii isku xidhayay reer binu Israa’iilkii hore iyo Israa’iilka ruuxiga ah, waayo adeeggiisa, magaciisa, duruufihiisa shakhsiyeed, iyo hawshiisa nebiyadeed dhammaantood waxay ka marag kacayaan runtaan. Isagu wuxuu isu aqoonsaday kan ugu yar rasuullada, waayo wuxuu silcin jiray dadka Ilaah.
For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.
Waayo, anigu waxaan ahay kan ugu yar rasuullada, oo aanan istaahilin in laygu yeedho rasuul, maxaa yeelay waxaan silciyey kiniisadda Ilaah. 1 Korintos 15:19.
The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.
Magaca loo bixiyey markii uu soo noqday wuxuu ahaa Bawlos, oo macnihiisu yahay yar ama wax yar, waayo isagu wuxuu ahaa kan ugu yar rasuullada. Habase yeeshee magaciisii hore wuxuu ahaa Saa’uul, oo macnihiisu yahay “la doortay”.
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.
Markaas ayaa Ananiyas ku jawaabay, Rabbiyow, dad badan baan ka maqlay ninkan, inta xumaan ee uu quduusiintaada Yeruusaalem ku sameeyey; oo halkan wuxuu ka haystaa amar wadaaddadii sare inuu xidho kulli kuwa magacaaga ku baryaa. Laakiin Rabbigu wuxuu ku yidhi, Soco; waayo, isagu waa weel aan doortay inuu magacayga ku hor qaado quruumaha, iyo boqorrada, iyo reer binu Israa’iil, Falimaha Rasuullada 9:13–15.
Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.
Sawlos wuxuu ahaa “weel la doortay” si uu injiilka ugu qaado quruumaha, laakiin waxay ahayd inuu marka hore soo noqdo oo loo hoosaysiiyo Bawlos (yar), waayo wuxuu u baahnaan lahaa inuu ahaado xoog badan. Bawlos wuxuu gartay in xooggiisu ku jiray yaraan tiisa, ama daciifnimadiisa.
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.
Oo si aanan isu sarraysiin waxyi badan oo la i siiyey aawadood, waxaa lay siiyey qodax jidhka igu taal, taas oo ah malaa’ig Shayddaan oo i garaacda, si aanan isu sarraysiin. Taas aawadeed ayaan Rabbiga saddex jeer ka baryay in ay iga tagto. Oo isagu wuxuu igu yidhi, Nimcadaydu way kugu filan tahay, waayo xooggaygu wuxuu ku taam noqdaa itaaldarrada. Sidaas daraaddeed anigu si aad u faraxsan ayaan ugu faani doonaa itaaldarradayda, si xoogga Masiixu iigu dul dego. Sidaa darteed waxaan ku farxaa itaaldarrooyinka, cayda, baahiyaha, silcinnada, iyo cidhiidhiyada Masiixa aawadiis; waayo markaan itaal darnaado, markaas ayaan xoog badanahay. 2 Korintos 12:7–10.
Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.
Bawlos waa la “doortay”, laakiin si uu u xoogaysto waxaa laga dhigay mid yar (Bawlos). Waxaa loo doortay inuu Injiilka u geeyo dadka aan Yuhuudda ahayn, laakiin qayb ahaan waxaa loo doortay aqoontiisii Axdigii Hore awgeed.
Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.
Gaar ahaan sababta aan kuugu aqaan inaad aad ugu xeeldheer tahay dhammaan caadooyinka iyo su’aalaha ka dhex jira Yuhuudda; sidaas daraaddeed waxaan kaa baryayaa inaad si samir leh ii maqasho. Noloshaydii tan iyo yaraantaydii, taas oo markii hore dhex joogtay quruuntayda Yeruusaalem, Yuhuudda oo dhammu way yaqaaniin; kuwaas oo bilowgii i yiqiin, hadday marag furi lahaayeen, inay og yihiin in sida firqada ugu ad-adag ee diinteenna aan ugu noolaa anigoo Farrisi ah. Falimaha Rasuullada 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Bawlos waxaa wax baray Gamalii'eel, kaas oo loo tixgelin jiray mid ka mid ah macallimiinta ugu waaweyn ee Qorniinka Axdiga Hore.
“The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.
Codsigii waa la aqbalay, oo “Bawlosna wuxuu istaagay jaranjarada, wuxuuna dadka ugu gacan haadiyey.” Calaamaddaasi waxay soo jiidatay dareenkooda, halka haybaddiisuna ay amartay ixtiraam. “Oo markii aamusan weyn la sameeyey ayuu kula hadlay afka Cibraaniyada, isagoo leh, Ragga, walaalaha, iyo aabbayaashow, maqlaa isdifaaciddayda aan imminka idiin hor keenayo.” Markay maqleen dhawaaqa erayadii Cibraaniga ee ay yiqiineen, “way ka sii aamuseen,” oo aamusnaanta guud dhexdeeda ayuu sii watay: “‘Runtii waxaan ahay nin Yuhuudi ah, oo ku dhashay Tarsos oo ah magaalo ku taal Kilikiya, laakiinse magaaladaan baa laygu soo barbaariyey anigoo jooga cagaha Gamalii’eel, waxaana laygu baray sida qumman oo waafaqsan sharciga awowayaasheen, waxaanan u qiiroonaa Ilaah sida aad dhammaantiin maanta tihiin.’ Qofna ma dafiri karin hadalladii rasuulka, maxaa yeelay xaqiiqooyinkii uu tilmaamay kuwo badan oo weli Yeruusaalem ku noolaa way si fiican u yaqaaneen.” Falimaha Rasuullada, 408.
Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.
Bawlos si aan kala sooc lahayn looma uu dooran, oo mid ka mid ah ujeeddooyinka gaarka ah ee adeeggiisu wuxuu ahaa inuu isku xiro taariikhda quduuska ah ee Israa’iilka tooska ah iyo taariikhda quduuska ah ee Israa’iilka ruuxiga ah. Iyadoo arrintan lala xiriirinayo, isaga ayaa qoray inta badan Axdiga Cusub. Mid ka mid ah cutubyada qoraalladiisa ayaa tilmaamaya saldhigga qaab-dhismeedka farriinta malaa’igta kowaad, iyo sidoo kale saldhigga qaab-dhismeedka farriinta malaa’igta saddexaad. Tuducaasi waa taallo taariikheed oo ku dhex taagan taariikhda Adventism-ka, taas oo tilmaamaysa kala duwanaanshaha u dhexeeya kuwa caqliga leh iyo kuwa nacasyada ah bilowga iyo dhammaadka Adventism-ka.
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Haddaba, walaalayaalow, waxaannu idinka baryaynaa imaatinka Rabbigeenna Ciise Masiix iyo isu-ururintayada xaggiisa, inaan laydiin dhaqaajin si dhaqso ah xagga maanka, ama laydiin argagixin, ruux ha ahaato, ama hadal, ama warqad sidii iyada oo naga timid, sidii iyadoo maalinta Masiixu soo dhow dahay. Ninna si uu doono yuusan idiin khiyaanayn; waayo, maalintaasu iman mayso ilaa marka hore ay timaado riddadu, oo la muujiyo ninkaas dembiga ah, wiilka halaagga; kaas oo ka gees yimaada oo isa sarraysiiya wax kasta oo Ilaah la yidhaahdo ama la caabudo oo dhan; sidaas daraaddeed isagu sidii Ilaah ayuu macbudka Ilaah ugu fadhiistaa, isaga oo isu muujinaya inuu Ilaah yahay. Miyeydaan xusuusanayn in markaan weli idinla joogay aan waxyaalahan idiin sheegay? Haddana waad garanaysaan waxa hayaya, in isaga lagu muujiyo wakhtigiisa. Waayo, qarsoodiga xumaantu durba wuu shaqaynayaa; waxa keliya ee jiraa waa in kan hadda celinayaa sii celin doono ilaa laga qaado jidka. Markaas ayaa kan sharka leh la muujin doonaa, kaas oo Rabbigu ku baabbi’in doono neefta afkiisa, oo ku baabbi’in doono iftiinka imaatinkiisa; kaas oo imaatinkiisu waafaqsan yahay hawlgalka Shayddaanka oo leh xoog oo dhan iyo calaamooyin iyo yaabab been ah, iyo khiyaano kasta oo xaqdarro ah oo ku jirta kuwa halaagsamaya; maxaa yeelay, ma ay aqbalin jacaylka runta si ay u badbaadaan. Sababtaas aawadeedna Ilaah wuxuu u soo diri doonaa dhalanteed xoog leh, inay beenta rumaystaan, in kulligood la xukumo kuwii aan runta rumaysan, laakiinse ku farxay xaqdarrada. 2 Tesaloniika 2:1–12.
The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”
Macnaha tuducan waxa uu ku saabsan yahay ka fiirsashada goorta Masiixu mar labaad u soo noqon doono. Bawlos wuxuu reer Tesaloniika xusuusinayaa inuu arrintaas hore uga jawaabay markii uu yidhi, “Miyaydaan xusuusanayn in, markii aan weli idinla joogay, aan waxyaalahan idiin sheegay?” Bawlos wuxuu isku dayayey inuu walaalaha ka ilaaliyo in lagu khiyaaneeyo mowduuca ah “imaatinka Rabbigeenna Ciise Masiix, iyo isu-ururintayada xaggiisa.”
The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.
Taariikhyahannadu waxay caddeeyaan in badh ka mid ah farriintii William Miller ay ku dhisnayd aqoonsigiisii laba kun iyo saddex boqol oo sannadood ee Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad. Badhka kale ee farriintiisa, kaas oo mararka qaarkood aan la garanayn, waa hawshiisii uu ku burinayey waxbarisyada beenta ah ee ku saabsan Imaatinka Labaad ee Masiixa.
Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.
Iyadoo ku dhisan hab-raaca beenta ah ee Yesuwiyiinta, waxaa jiray (weli-na waa jiraa) waxbarid been ah oo caan ah oo William Miller si joogto ah uga soo horjeeday. Waxay ahayd waxbaridda beenta ah ee sheegaysay in imaatinka labaad ee Rabbiga ay ka horrayso kun sannadood oo nabad ah oo loo yaqaan “millennium-ka ku-meelgaarka ah,” taas oo Sister White ay sidoo kale ka soo horjeedday.
Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.
Shaqadii Miller waxay kaloo xaqiijinaysay runta ku saabsan soo-noqoshada dhab ah ee Masiixa, iyada oo ka soo horjeedda fikradihii kala duwanaa ee beenta ahaa ee ku saabsanaa kun-sannoolaha kuwaas oo ku baahsanaa waayihiisii. Bawlos wuxuu kaga hadlayaa Imaatinka Labaad 2 Tesaloniika, sidaas darteed tuducaasu wuxuu qayb ka ahaa fahamka Miller ee Imaatinka Labaad ee dhab ah. Cutubkaasi wuxuu Miller u ahaa “Runta Haatan Jirta.”
Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.
Bawlos wuxuu tilmaamayaa isku xigxig dhacdooyin muhiim ah oo la xiriira Imaatinka Labaad, wuxuuna sidoo kale bixiyaa sababta macquulka ah ee ay reer Tesaloniikaan u tahay in aanay filan soo noqoshada Rabbiga inta ay nool yihiin. Bawlos wuxuu leeyahay, “Haddaba, walaalayaalow, waxaan idinka baryaynaa imaatinka Rabbigeenna Ciise Masiix iyo isu-ururintayada xaggiisa.” Erayga “baryaynaa” macnihiisu waa in la su’aalo. Bawlos wuxuu si caqliyaysan u kala dhigdhigayaa qodobbada la xiriira Imaatinka Labaad, isagoo dhagaystayaashiisa ku hoggaaminaya nooc su’aalo iyo waraysi ah, oo loogu talagalay inuu dhegaystayaashiisa ka soo saaro falanqayn ku saabsan macquulnimada hadalkiisa.
The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.
Qaab-dhismeedka dooddiisu waa in, ka hor inta aan Masiixu mar labaad soo noqon, baabtiisnimadu ay tahay in la garto oo ay xukunto, iyo in ka hor inta baabtiisnimadu taariikhda ka soo muuqan ay tahay in riddo dhacdo. Ridditaasi weli waxay ahayd mid mustaqbalka jirta, sidaa darteed soo bixitaanka baabtiisnimaduna xitaa taas ka sii dambaysay. Haddaba sidee baa qof loogu khiyaanayn karay inuu u maleeyo in soo noqoshada Masiixu dhowayd? Wuxuu adeegsadaa calaamado dhowr ah oo baabtiisnimada ah si uu u caddeeyo cidda ay tahay quwaddaas la muujiyo riddita ka dib. Wuxuu baabtiisnimada ugu yeedhaa “ninkii dembiga,” “kii sharka lahaa,” “wiilka halaagga,” iyo “qarsoodiga xumaanta.” Walaasha White si cad bay u sheegaysaa in kuwanu dhammaantood yihiin calaamado lagu garto baabtiisnimada.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Laakiin ka hor imaanshaha Masiixa, horumarro waaweyn oo ka dhici lahaa dunida diinta, kuwaas oo hore loogu sii sheegay wax sii sheegidda, waa inay dhacaan. Rasuulku wuxuu ku dhawaaqay: ‘Maskax ahaan si degdeg ah ha u gilgilmina, hana ka welwelina, ruux midna, ama hadal, ama warqad nagu sheeganaysa inay naga timid, sidii iyadoo maalinta Masiixu ay timid. Qofna sinnaba yuusan idiin khiyaanayn; waayo, maalintaasu iman mayso ilaa marka hore riddo imanayso, oo ninkaas dembiga ah la muujiyo, kaas oo ah wiilka halaagga; kan ka geesta oo isagu iswiiniya wax kasta oo Ilaah la yidhaahdo ama la caabudo; si uu isagu sida Ilaah ugu fariisto macbudka Ilaah, isaga oo ismuujinaya inuu Ilaah yahay.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Erayadii Bawlos waa inaan si qalad ah loo fasirin. Lama ahayn in la baro in isaga, muujin gaar ah awgeed, uu reer Tesaloniika uga digay imaatinka Masiixa ee degdegga ah. Aragti caynkaas ahi waxay keeni lahayd jahawareer xagga iimaanka ah; waayo niyad-jabku badanaa wuxuu horseedaa rumaysadla’aan. Sidaa darteed rasuulku wuxuu walaalaha uga digay inaanay aqbalin farriin caynkaas ah iyagoo u haysta inay isaga ka timid, wuxuuna sii adkeeyey xaqiiqada ah in awoodda baabtiiska, oo nebiga Daanyeel si cad u tilmaamay, ay weli soo bixi doonto oo ay dagaal la geli doonto dadka Ilaah. Ilaa ay awooddani ka fuliso shaqadeeda dilaaga ah oo caytanka leh, waxay noqon lahayd wax aan faa’iido lahayn in kiniisaddu sugto imaatinka Rabbigood. ‘Miyaydaan xusuusanayn,’ ayuu Bawlos weyddiiyey, ‘in markii aan weli idinla joogay aan waxyaalahan idiin sheegay?’”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Cabsi badnaa waxay ahaayeen imtixaannadii ku soo fool lahaa kiniisadda runta ah. Xataa wakhtigii rasuulku wax qorayay, ‘qarsoodiga xumaanta’ ayaa durba bilaabay inuu shaqeeyo. Horumarrada mustaqbalka ka dhici lahaa waxay ahaan lahaayeen ‘sida ku shaqaynta Shayddaanka oo leh xoog oo dhan iyo calaamooyin iyo yaabab been ah, iyo khiyaanayn kasta oo xaqdarrada ah oo ku jirta kuwa halaagsamaya.’
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Si gaar ah ayay u murugo badan tahay hadalka rasuulka ee ku saabsan kuwa diidi doona inay aqbalaan ‘jacaylka runta.’ ‘Sababtan aawadeed,’ ayuu ka sheegay kuwii oo dhan oo si ula kac ah u diidi lahaa farriimaha runta, ‘Ilaah wuxuu u soo diri doonaa khiyaano xoog badan, inay beenta rumaystaan, in kulligood la xukumo kuwa aan runta rumaysan, laakiinse ku farxay xaqdarrada.’ Dadku digniinaha uu Ilaah naxariistiisa ku soo diro ma diidi karaan iyagoo aan ciqaab ka dhalan. Kuwa ku sii adkaysta inay digniinahaas ka jeestaan, Ilaah wuxuu ka qaadaa Ruuxiisa, isaga oo uga tegaya khiyaanooyinka ay jecel yihiin.” Falimaha Rasuullada, 265, 266.
Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.
In kasta oo Walaashii White ay si toos ah u aqoonsanayso “ninkii dembiga,” “kii sharka lahaa,” “wiilka halaagga” iyo “qarsoodiga xumaanta” ee ku jira tuduca Bawlos, oo ay ugu yeedho “awoodda baabbanimada,” haddana wax intaas ka badan ayay sheegaysaa. Waxay aqoonsanaysaa in astaamahan uu Bawlos u adeegsaday inuu ku tilmaamo baadariga Rooma ay ka soo unkantay kitaabka Daanyeel, markay tidhi, “Sidaas daraaddeed rasuulku wuxuu walaalaha uga digay inayan aqbalin farriin caynkaas ah iyagoo moodaya inay isaga ka timid, wuxuuna ku sii adkeeyey xaqiiqda ah in awoodda baabbanimada, oo si cad uu nebiga Daanyeel u sharxay, ay weli soo kici doonto oo dagaal ku qaadi doonto dadka Ilaah. Ilaa ay awooddani dhammaysato shaqadeeda dilaaga ah oo cayda badan, wax aan micne lahayn bay kaniisaddu ku sugi lahayd imaatinka Rabbigooda.” Bawlos wuxuu qaybta farriinta ee reer Tesaloniika ee aqoonsanaysa baabbanimada ku salaynayey Daanyeel cutubka kow iyo tobnaad, iyo aayadda lix iyo soddonaad.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Boqorkuna wuxuu yeeli doonaa siduu doonayo; wuuna isa sarraysiin doonaa, wuuna isa weynayn doonaa ilaah kasta ka sarreeya, oo wuxuu ka hadli doonaa waxyaalo yaab leh oo ka gees ah Ilaaha ilaahyada; wuuna liibaani doonaa ilaa cadhadu ka dhammaato, waayo wixii la goostay way dhici doonaan. Daanyeel 11:36.
When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.
Markii Bawlos uu aqoonsanayo baadariga isagoo leh, “ka gees yimaada oo iska sarraysiiya wax kasta oo Ilaah loogu yeedho ama la caabudo; sidaas daraaddeed isagu sidii Ilaah ayuu ugu fadhiistaa macbudka Ilaah, isagoo isu muujinaya inuu Ilaah yahay,” Bawlos waxa uu erayadiisa ku soo koobayay sifayntii nebi Daaanyeel ka bixiyey “boqorka” yeeli doona “siduu doono,” oo “isaga qudhiisa” sarraysiin doona, isla markaana “naftiisa” ka weynayn doona “ilaah kasta.” Baadarigu waa boqorka ku hadla “waxyaalo yaab leh oo ka dhan ah Ilaaha ilaahyada”, baadariguna waa awoodda “guulaysan doonta ilaa” “cadho”-gii ugu horreeyey “la dhammeeyo” sannadkii 1798.
Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.
Daanyeel kow iyo toban, iyo aayadda lix iyo soddonaad, waa mid si buuxda lagama maarmaan u ah in si sax ah loo fahmo, haddii korodhka aqoonta ee 1989 la doonayo in si sax ah loo fahmo. Sababtaas awgeed, waxbaridda beenta ah ee sheegaysay in boqorka aayaddaas ku xusan uu ahaa Faransiiska, sida uu soo bandhigay Uriah Smith, ayaa lagu soo geliyey jiilkii ugu horreeyey ee Adventism-ka (1863 ilaa 1888). Smith wuxuu beddelay qoraalka aayadda lix iyo soddonaad oo ka yimid “boqorka” (“the” king) — kaas oo ahaa baabtiisnimada papal-ka oo lagu sifaynayey aayadihii ka horreeyey — una beddelay “boqor” (“a” king) (boqor kasta), si uu ugu nisbeeyo Faransiiskii aan Ilaah-aaminsanayn sifooyinka hab-cibaadeedkii Rooma; hase ahaatee, taasu waxay ahayd oo keliya meel uu ka ambaqaaday si uu u soo bandhigo aragtidiisii uu jeclaa ee ahayd in Turkigu yahay boqorka woqooyi ee aayadda afartanaad iyo wixii ka dambeeya.
Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.
Shaydaanku goor hore ayuu bilaabay inuu mugdi geliyo xaqiiqada ah in boqorka aayadda ku xusan uu yahay baabasiimada, waana rasuul Bawlos kan markhaatifurka Daanyeel u siiya markhaati labaad xaqiiqadan. Walaashii White-na waxay bixisay markhaatiga saddexaad.
Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.
Shayddaanku kuma uu doonin oo keliya inuu qariyo runta ah in boqorka aayaddan lagu sheegay uu yahay baadariga, balse isagoo marin-habiyey runta ku jirta aayadda, Shayddaanku wuxuu sidoo kale mugdi geliyey muhiimadda waxa “cadhada” lagu sheegay aayaddu ay matalaysay. Baadarinimada ku jirta aayaddu waxay ahayd inay barwaaqowdo ilaa sannadkii 1798, markaas oo lagu dhuftay dhaawaceedii dhimashada lahaa. Sannadka 1798 waa dhammaadka laba kun iyo shan boqol iyo labaatankii sannadood ee cadhadii Ilaah ee lagu fuliyey boqortooyadii woqooyi ee Israa’iil, taas oo ka bilaabatay 723 BC.
If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.
Haddii Adventism-ku uu difaaci lahaa oo uu adkayn lahaa “toddobada wakhti,” sannadkii 1863, waxay ahaan lahayd ku dhowaad wax aan suurtagal ahayn in Uriah Smith uu kaga baxsado nacasnimadaas ku saabsan aayadda soddon iyo lixaad, waayo “cadhada” waxaa la fahmi lahaa inay matalayso cadhadii ugu horraysay ee Ilaah ee “toddobada wakhti,” sidaas darteedna aan haba yaraatee wax xidhiidh ah la lahayn Faransiiska. Kordhinta aqoonta ee 1989 waxaa taageeraya Bawlos qaybtaas, sababtaas aawadeedna digniinta Bawlos ee qaybtaas ku saabsan kuwa aan aqbalin jacaylka runta, balse aqbala marin-habaabin xooggan, waxay sidaas ku sameeyaan diidmadooda runooyinka uu Bawlos ku soo bandhigayo qaybtaas. Mid ka mid ah runooyinkaas waa aqoonsiga saxda ah ee boqorka woqooyi ee ku jira Daanyeel cutubka kow iyo tobnaad, aayadaha afartan ilaa afartan iyo shan.
In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”
Qoraalkaas, ka dib markii Bawlos aqoonsado baadariga Rooma, wuxuu aqoonsanayaa taxane dhacdooyin ah oo dhamaadka dunida ka dhici doona, kuwaas oo horseedaya Imaatinka Labaad ee Masiixa, kaas oo ah mawduuca qoraalkaas. Wuxuu leeyahay, “markaas kan sharka leh waa la muujin doonaa.” “Kan sharka leh” waa baadariga, “kaas oo Rabbigu ku baabbi’in doono neefta afkiisa, kuna halligi doono iftiinka imaatinkiisa.” Markaas Bawlos wuxuu leeyahay, “Kaas oo imaatinkiisu yahay sida shuqulka Shayddaanka oo leh xoog oo dhan iyo calaamooyin iyo yaabab been ah.” Ciise waa kan “imaatinkiisu yahay sida shuqulka Shayddaanka.”
Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.
Shaqada mucjisada leh ee Shaydaanku waa muddada ka bilaabmaysa Sharciga Axadda ee dhowaan imanaya ilaa Miikaa’eel istaago oo wakhtiga imtixaanka aadanuhu xidhmo. Shaydaanku wax mucjisooyin ah ma sameeyo inta lagu jiro Toddobada Belaayo ee Ugu Dambaysa, kuwaas oo lagu shubo laga bilaabo xidhitaanka wakhtiga imtixaanka ilaa Masiixu soo noqdo.
“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
Masiixu wuxuu leeyahay, “Midhahooda ayaad ku garan doontaan.” Haddii kuwa bogsiinno lagu sameeyo dhex maraa ay, muujinnadan aawadood, u janjeeraan inay cudurdaarsadaan dayacaaddooda sharciga Ilaah oo ay ku sii socdaan caasinimada, in kastoo ay leeyihiin awood heer kasta iyo qiyaas kasta gaadhi karta, taasu ma caddaynayso inay haystaan awoodda weyn ee Ilaah. Taas lidkeeda, waa awoodda mucjiso-samaynta ee khiyaanoolaha weyn. Isagu waa ku xadgudbe sharciga anshaxa, wuxuuna adeegsadaa xeelad kasta oo uu hanan karo si uu dadka uga indho-tiro dabeecaddiisa runta ah. Waxaa naloo digay in maalmaha ugu dambeeya uu ku shaqayn doono calaamooyin iyo yaabab been ah. Oo yaababkan ayuu sii wadi doonaa ilaa xidhitaanka wakhtiga nimcada, si uu ugu tilmaamo caddayn ah inuu yahay malaa’ig nuur ah ee aanu ahayn mid gudcurka. The Seventh-day Adventist Bible Commentary, volume 7, 911.
Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.
Bawlos wuxuu caddeynayaa in uu jiri doono riddo ka horraysa muujinta baabanimada, iyo in Imaatinka Labaad ee Masiixu dhici doono “ka dib” shaqada yaabka leh ee Shaydaanka. Shaqada yaabka leh ee Shaydaanku waxay ka bilaabataa sharciga Axadda ee Maraykanka, waxayna ku dhammaataa imaanshaha xidhitaanka albaabka nimcada iyo toddobada belaayo ee ugu dambaysa. Shaqada yaabka leh ee Shaydaanku waxay ka bilaabataa sharciga Axadda ee Maraykanka.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Iyada oo la soo saarayo amar dhaqan-gelinaya hay’adda Baabtiisnimada iyadoo lagu xadgudbayo sharciga Ilaah, qarankeenna wuxuu si buuxda isaga goyn doonaa xaqnimada. Marka Protestantism-ku gacanteeda ka fidiso gudubka si ay u qabsato gacanta awoodda Roomaanka, marka ay ka tallaabto boholka si ay gacmaha isula qabsato Ruuxnimada, marka, iyada oo hoos imanaysa saameynta midowgan saddex-geesoodka ah, dalkeenna uu diido mabda’ kasta oo Dastuurkiisa ah sidii dowlad Protestant ah oo jamhuuri ah, oo uu sameeyo diyaargarow lagu faafinayo beenaha iyo dhalanteedyada baabawnimada, markaas ayaan ogaan karnaa in wakhtigii yimid ee shaqada yaabka leh ee Shayddaanku soo gaadhay, oo dhammaadkuna dhow yahay.” Testimonies, volume 5, 451.
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
Sharciga Axadda waa dhammaadka boqortooyadii lixaad, oo ah bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad. Bahalka dhulku wuxuu bilaabay inuu xukumo dhammaadkii kunkii laba boqol iyo lixdankii sannadood ee xukunkii baabanka sannadkii 1798. Sidaas daraaddeed, baabannimada waxaa la muujiyey sannadkii 538, in kastoo shaqadeedu ahayd inay dunida qabsato ay durba socotay markii Bawlos qoray erayadiisii. Ka hor sannadkii 538, waxaa jiri lahaa riddo ka horraysa muujinta ninkii dembiga, isagoo ku fadhiya macbudka Ilaah.
The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”
Dib-u-dhacii waxaa metelayay kiniisaddii Pergamos markii kiniisadda Masiixigu ay la heshiisay diinta heesanimada, sida uu astaan ugu ahaa boqorkii Constantine. Bawlos wuxuu tilmaamayay calaamadaha nebiyadeed ee ay waajib tahay inay dhacaan ka hor Imaatinka Labaad ee Masiixa. Markuu dib u xusuusiyey wixii uu hore u baray reer Tesaloniika, ayuu haddana weyddiinayaa inayan xusuusanayn inuu mar hore waxyaalahan runta ah baray? Dabadeedna wuxuu xusuusinayaa inay sidoo kale xusuustaan inuu baray in awoodi ay “celinayso” baabtinimada “si” baabtinimadu “wakhtigeeda loogu muujiyo?” Ereyga “withholdeth” wuxuu ka dhigan yahay celin ama xannibid. Ereyga “withholdeth” ayaa mar dambe isla tuducaas lagu turjumay “now letteth.”
The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”
Sidaas darteed tuducan si sax ah ayaa loo metelayaa sidan: “Oo haatan waad garanaysaan waxa xannibaya baabannimada, si baabannimadu u muuqato wakhtigeeda. Waayo qarsoodiga xumaantu (baabannimada) durba wuu shaqaynayaa; laakiin kan haatan xannibaya baabannimada, wuu sii wadi doonaa inuu xannibo baabannimada ilaa laga qaado jidka.” Markii William Miller gartay tuducan ku jira Tesaloniika wuxuu fahmay in xoogga ka horjoogsaday baabannimada inay kor ugu kacdo carshiga dunida sannadkii 538 uu ahaa Roomaankii jaahiliga ahaa, iyo in Roomaankii jaahiliga ahaa uu xannibi doono soo bixidda awoodda baabannimada ilaa Roomaankii jaahiliga ahaa “laga qaado jidka.”
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.
“Muddadii, laba iyo tobanka sannadood ee aan deist-ka ahaa, waxaan akhriyey taariikh kasta oo aan heli kari jiray; laakiin haatan waxaan jeclaa Kitaabka Quduuska ah. Wuxuu baray wax ku saabsan Ciise! Hase ahaatee, weli qayb wanaagsan oo Kitaabka ka mid ahi way ii madoobayd. Sannadkii 1818 ama 19, anigoo la sheekaysanaya saaxiib aan booqasho ugu tagay, kaas oo i yaqaanay oo i maqli jiray anigoo hadlaya intii aan deist-ka ahaa, ayuu i weyddiiyey, si macne culus xanbaarsan, ‘Maxaad ka qabtaa aayaddan, iyo ta kale?’ isaga oo tixraacaya aayadihii hore ee aan ka soo horjeedi jiray intii aan deist-ka ahaa. Waan fahmay waxa uu damacsanaa, oo waxaan ku jawaabay—Haddii aad waqti i siisid, waxaan kuu sheegi doonaa waxa ay ka dhigan yihiin. ‘Intee le’eg ayaad waqti doonaysaa?’ Ma aqaan, laakiin waan kuu sheegi doonaa, ayaan ku jawaabay, waayo ma rumaysnayn in Ilaah bixiyey waxyi aan la fahmi karin. Markaas ayaan go’aansaday inaan barto Kitaabkayga Quduuska ah, anigoo rumaysan inaan ogaan karo waxa Ruuxa Quduuska ahi ula jeeday. Laakiin isla markii aan go’aankan qaatay ayaa fikirkii ii yimid—‘Haddii aad hesho tuduc aadan fahmi karin, maxaad samayn doontaa?’ Haddaba habkan daraasadda Kitaabka ayaa maskaxdayda ku soo dhacay:—Waxaan qaadan doonaa erayada tuducyada caynkaas ah, oo waxaan ka daba raaci doonaa Kitaabka oo dhan, oo sidan ayaan ku ogaan doonaa macnahooda. Waxaan haystay Iswaafajinta Cruden, taas oo aan u malaynayo inay tahay tan dunida ugu wanaagsan; sidaas daraaddeed waxaan qaatay taas iyo Kitaabkaygii, waxaanan fadhiistay miiskaygii, oo wax kale ma aanan akhriyin, marka laga reebo wargeysyada wax yar, waayo waxaan go’aansaday inaan ogaado waxa Kitaabkaygu ka dhigan yahay.”
“I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’
“Waxaan ka bilaabay Bilowgii, oo si tartiib ah ayaan u sii akhriyey; markaan imidna aayad aanan garan karin, waxaan dhex baadhay Baybalka si aan u ogaado waxa ay ka dhigan tahay. Markii aan Baybalka sidaas oo kale oo dhan u soo maray, hoogay, sida runtaasu u noqotay mid dhalaalaysa oo ammaanteedu weyn tahay! Waxaan helay wixii aan idiin wacdiyey. Waxaan ku qancay in toddobadii wakhti ay ku dhammaadeen 1843. Dabadeed waxaan imid 2300-ka maalmood; iyaguna waxay i geeyeen isla gunaanadkaas; laakiinse maan lahayn wax fikir ah oo aan ku ogaanayo goorta Badbaadiyuhu imanayay, mana rumaysan karin; hase ahaatee, nuurku si xoog leh buu iigu dhacay, sidaas daraaddeed garan waayey waxaan sameeyo. Haddana waxaan is-idhi, Waa inaan xidhaa biraha kicinta iyo suunka fuulka; kama dheereyn doono Baybalka, gadaalna ugama hadhi doono. Wax alla wixii Baybalku baro, waan ku dhegganaan doonaa. Hase yeeshee weli waxaa jiray aayado aanan fahmi karin.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
“Intaas ayaa ku filan habkiisii guud ee uu Kitaabka Quduuska ah u baran jiray. Mar kale ayuu sheegay habkii uu ku go’aamin jiray macnaha qoraalka ina hor yaal—macnaha ‘kan joogtada ah.’ ‘Waxaan sii akhriyey,’ ayuu yidhi, ‘mana aanan helin meel kale oo lagu arkay, Daniel mooyaane. Markaas waxaan qaatay erayadii la socday, “la qaadi doono.” Isagu wuxuu qaadi doonaa kan joogtada ah, “tan iyo wakhtiga kan joogtada ah la qaadi doono,” iwm. Waxaan sii akhriyey, oo waxaan mooday inaanan wax iftiin ah ka heli doonin qoraalka; ugu dambayntiina waxaan imid 2 Tesaloniika 2:7–8. “Waayo qarsoodiga xumaantu durba wuu shaqaynayaa; kan imminka horjoogaa wuu horjoogsan doonaa, ilaa isaga jidka laga saaro; markaas kan sharka leh waa la muujin doonaa,” iwm. Oo markii aan qoraalkaas imid, bal sida runtaasi u caddaatay oo u ammaansanayd! Waa taas! taasu waa ‘kan joogtada ah!’ Haddaba, Bawlos muxuu uga jeedaa “kan imminka horjooga,” ama xanibaya? “Ninkii dembiga,” iyo “kan sharka leh,” waxaa loola jeedaa Baabannimada. Haddaba, waa maxay waxa ka horjoogsada Baabannimada in la muujiyo? Waa jaahilnimada; sidaas darteed, ‘kan joogtada ah’ waa inuu ka dhigan yahay jaahilnimada.’ William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.
Haddii aan la lahayn faham ah in “tan maalin walba ah” ee ku jirta kitaabka Daanyeel ay astaan u ahayd jaahilnimada, Miller si dhib leh buu u horumarin kari lahaa qaab-dhismeedkii uu ku dul dhisay nidaamkiisii nebiyadeed. “Tan maalin walba ah” waxa shan jeer laga helaa kitaabka Daanyeel, mar kastana waxa ku xigta astaan ka tarjumaysa baabanimada. Caddaynta muujinaysa in “tan maalin walba ah” ee ku jirta kitaabka Daanyeel ay tahay jaahilnimo waxa laga helaa warqaddii Bawlos u qoray reer Tesaloniika. Halkaas waxaa ku taalla mid ka mid ah digniinaha ugu culus ee ku jira Erayga Ilaah, waayo Bawlos halkaas si cad ayuu u sheegay in kuwa aan runta jeclayn loo diri doono khiyaano xoog leh. Runta si ula kac ah loogu meeleeyey Tesaloniika waxay ahayd aqoonsiga xidhiidhka ka dhexeeya jaahilnimada iyo baabanimada, oo in runtaas la diido waa in la hubiyo in khiyaanada xoogga leh ay noqon doonto natiijada diidmadaas.
We will continue this subject in the next article.
Waxaannu mowduucan ku sii wadi doonnaa maqaalka xiga.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Joogsada, oo yaabba; qayliya, oo qayliya; way sakhraansan yihiin, laakiinse khamri kuma aha; way garangaraan, laakiinse cabbid xoog leh kuma aha. Waayo, Rabbigu wuxuu idinku shubay ruuxa hurdo qoto dheer, oo indhihiinna wuu xidhay; nebiyadii iyo taliyayaashiinnii, wax arkayaashii, isagaa daboolay. Oo riyadii wax walba waxay idiin noqotay sidii erayada kitaab la shaabadeeyey, oo dadku u dhiibaan mid aqoon leh, iyagoo leh, Fadlan tan akhri; markaasuu yidhaahdaa, Ma akhriyi karo; waayo, waa la shaabadeeyey. Oo kitaabkii waxaa loo dhiibaa kii aan aqoon lahayn, iyadoo lagu leeyahay, Fadlan tan akhri; markaasuu yidhaahdaa, Anigu ma ihi mid aqoon leh. Sidaas daraaddeed Sayidku wuxuu yidhi, Maaddaama dadkanu afkooda iigu soo dhowaadaan, oo bushimahooda igu maamuusaan, laakiinse qalbigooda iga fogeeyeen, oo cabsidooda xaggayga ahna ay tahay wax lagu baray amarka dadka; sidaas daraaddeed, bal ogaada, waxaan mar kale dadkan ku dhex samayn doonaa shaqo yaab leh, xataa shaqo yaab leh iyo wax lala yaabo; waayo, xigmadda nimankooda xigmadda leh way baabbi’i doontaa, oo garashada nimankooda waxgaradka ahna waa la qarin doonaa. Waxaa iska hoogay kuwa taladooda si qoto dheer uga qariya Rabbiga, oo shuqulladooduna gudcurka ku jiraan, oo yidhaahda, Bal yaa ina arka? oo yaa ina ogaada? Hubaal waxyaalaha aad rogrogaysaan waxaa loo tixgelin doonaa sida dhoobada dheryasameeyaha; waayo, shuqulku miyuu kii sameeyey ka odhan doonaa, Ima uu samayn? mise waxa la sameeyey miyuu kii qaabeeyey ka odhan doonaa, Isagu waxgarasho ma lahayn? Ishacyaah 29:9–16.