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# The Book of Daniel - Number Forty-One

Kitaaba Daani’el - Lakkoofsa Afurtamii Tokko

Paul’s Prophetic Ministry: Connecting Ancient Israel to Spiritual Israel

Tajaajila Raajii Phaawulos: Israa’el Duraa fi Israa’el Hafuuraa Walitti Hidhuu

Author

Jeff Pippenger

Published

January 5, 2024

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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.

Phaawulos ergamaan dheeraa Israa’el durii fi Israa’el hafuuraa walitti hidhu ture; tajaajilli isaa, maqaan isaa, haalli jireenya isaa dhuunfaa fi hojii isaa raajii hundinuu dhugaa kanaaf dhugaa ba’u. Inni ofii isaa ergamoota keessaa isa hundumaa irraa xinnaa akka ta’e beeksise, sababiin isaas inni saba Waaqayyoo ari’atee dhiphiseera.

> 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.

> Ani ergamoota keessaa isa xinnaadha; ani waldaa Waaqayyoo ari’aanan waanan tureef, ergamaa jedhamee waamamuuf kan malu miti. 1 Qorontos 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”.

Maqaan inni yeroo geeddaramu kennameef Phaawuloos ture; kunis “xiqqaa” yookaan “xinnaa” jechuudha; inni ergamoota keessaa isa hunda caalaa xiqqaa tureet. Haa taʼu malee, maqaan isaa inni jalqabaa Saaʼol ture; kunis “filatame” jechuu dha.

> 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.

> Kana irratti Hananias deebisee, Yaa Gooftaa, namicha kanaan waaʼee isaa namoota baayʼeedhaan dhagaʼeera; inni Qulqulloota kee Yerusaalem keessatti hammina hammamii akka irratti hojjete dhagaʼeera: asittis warra maqaa kee waammatan hundumaa hidhuudhaaf abbootii lubootaa irraa aangoo qaba. Gooftaan garuu isaan jedhe, Deemi; inni maqaa koo saba Waaqayyoo hin taʼin duratti, mootota durattis, ijoollee Israaʼel durattis baachuudhaaf anaaf miʼa filatamaa dha, Hojii Ergamootaa 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.

Saaʼol “qodhaa filatamaa” taʼee Wangeela warra Ormaatti baachuuf filatame; garuu jalqabatti gara Phaawulositti (xiqqaa) jijjiiramee, gad of deebifamee taʼuu qaba ture; sababiin isaas inni humna qabeessa taʼuun isa barbaachisa ture. Phaawulos humni isaa xiqqeessummaa isaa keessatti, jechuunis dadhabina isaa keessatti akka argamu hubate.

> 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.

> Mul’ata mul’ata mul’ata mul’ata nal irratti ol ol natti ta’uu irraa akka ittifamuuf, qaama koo keessatti qoraattii tokko, ergamaa Seexanaa na rukutuuf, akka ani ol ol natti hin taaneef natti kenname. Kanaafis inni na irraa haa deemuuf yeroo sadii Gooftaa kadhadhe. Inni garuu, “Ayyaanni koo siif ga’a; humni koos dadhabina keessatti guutummaatti raawwatama” naan jedhe. Kanaaf humni Kiristoos ana irratti akka boqotuuf, dadhabina koo keessatti gammachuun guddaan of nan boona. Egaa Kiristoosiif jedhee dadhabinota, arrabsoo, rakkinoota, ari’atamuu, dhiphina keessatti nan gammada; yeroo ani dadhabu, yeroo sana nan jabaadha. 2 Qorontos 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.

Saawul “filatamee” ture, garuu inni jabaa akka ta’uuf xinnaa ta’ee godhame (Phaawulos). Inni Wangeela saba Ormaatti geessuuf filatame, garuu inni kutaa tokkoon beekumsa Kakuu Moofaa qabuun waan filatameef ture.

> 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.

> Keessumaayyuu ani akka ati aadaa fi gaaffiiwwan Yihudoota gidduutti jiran hundumaa keessatti beekaa taate nan beeka; kanaafis obsaadhaan akka na dhageessitu si kadhadha. Akkaataa jireenya koo kan yeroo dargaggummaa koorraa jalqabee, isa jalqaba irraa saba koo gidduutti Yerusaalem keessatti ture, Yihudoonni hundinuu ni beeku; isaanis, yoo dhugaa ba’uuf fedhan, jalqaba irraa kaasee na beekaa turan; ani amantii keenya keessaa garee akka malee cimtu sana hordofee akka Fariisichaatti jiraadhe. Hojii Ergamootaa 26:3–5.

Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.

Saawul Gamaaliyeeliin leenjifamee ture; inni barsiistota Caaffata Qulqullaa’oo Kakuu Moofaa keessaa isa gurguddoo keessaa tokko akka ta’eetti ilaalama ture.

> “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.

> “Gaaffiin sun ni kennamte, Phaawulosis ‘sadarkaa irra dhaabatee, harka isaatiin uummataaf mallattoo kenne.’ Sochiin sun xiyyeeffannaa isaanii harkise; yeroo walfakkaataatti immoo bifa of-qabannaa isaa irraa kabajni mul’ate. ‘Yommuu callisni guddaan ta’e, inni afaan Ibrootaatiin isaanitti dubbate; akkana jedhe, Yaa namoota, obboloota, abbootii ko, falmii koo isa ani amma isin duratti dhiheeffadhu naa dhaggeeffadhaa.’ Sagalee jechoota Ibrootaa beekamoo sanaa dhaga’anii, ‘caalaatti callisan’; callisa waliigalaa sana keessatti immoo inni itti fufee akkana jedhe: “‘Ani dhugumaan nama Yihuudii ta’eedha; Tarsositti, magaalaa Qilqiyaa keessatti dhaladhe; garuu magaalaa kana keessatti miila Gamaali’eel jala guddadhe; seera abbootii keenyaa akka sirna isaa guutuutti barsiifame; akkuma isin hundi har’a jabaattanii Waaqayyoof hinaaftan, anis akkasuma hinaaftaa ture.’” Eenyullee dubbii ergamaa sanaa mormuu hin dandeenye; sababni isaas wantoonni inni itti akeeke sun Yerusaalem keessa warra amma iyyuu jiraatan hedduudhaan akka gaariitti beekamoo turan. Hojii Ergamootaa, 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.

Saaʼoliin akka tasaa hin filatamne; kaayyoo addaa tajaajila Phaawulos keessaa tokko immoo seenaa qulqulluu Israa’el isa dhugaa fi seenaa qulqulluu Israa’el isa hafuuraa gidduutti riqicha taʼuu ture. Dhugaa kana wajjin walqabatee, inni kutaa guddaa Kakuu Haaraa barreesse. Boqonnaan tokko barreeffamoota isaa keessaa deeggarsa bu’uuraa ergaa ergamoota jalqabaa fi akkasumas deeggarsa bu’uuraa ergaa ergamoota sadaffaa adda baasa. Kutaan kun seenaa Adventizimii keessatti siidaa taʼee, jalqabaa fi xumura Adventizimii keessatti garaagarummaa ogeeyyii fi wallaalotaa ifatti mul’isa.

> 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.

> Amma garaa keenya Yesuus Kristos dhufaatiiniifi isa bira walitti qabamuu keenyaan isin kadhanna, obboloota; guyyaan Kristos akka dhiʼaateetti jechuun, hafuuraan taʼe, dubbii irrattiin taʼe, xalayaa akka nu irraa dhufeettiin taʼe, yaada keessan keessatti dafanii akka hin raafamne yookaan akka hin jeeqamne. Eenyu illee karaa kamiiniin iyyuu isin hin gowwoomsin; sababni isaa, jalqaba fincilli sun yoo dhufe malee, namni cubbuu sun, ilma badiisaa sun yoo mulʼate malee, guyyaan sun hin dhufu; inni kan Waaqayyo jedhamee waamamu hundumaa yookaan kan waaqeffatamu hundumaa mormee of ol qabudha; akkasumas akka Waaqayyootti mana qulqullummaa Waaqayyoo keessa taaʼee, ofii isaa Waaqayyo taʼuu isaa agarsiisa. Isin biratti utuun jiruu waan kana isinitti hime akka ture hin yaadattanuu? Amma immoo inni yeroo isaatti akka mulʼatuuf maaltu isa dhowwaa akka taʼe beektu. Icitiin hamminaa amma iyyuu hojjechaa jira; garuu inni amma dhowwuu sana, hamma karaa irraa fuudhamutti, ni dhowwa. Achiis inni hamaan sun ni mulʼata; isa Gooftaan hafuura afaan isaatiin balleessu, ifa ulfina dhufaatii isaatiin immoo barbadeessu. Dhufaatiin isaa hojii Seexanaatiin, humna hundumaa, mallattoo fi dinqii sobaatiin, warra badaniif gowwoomsuu jalʼina hundumaanis ni taʼa; sababni isaa, akka fayyan dhugaa jaallachuu hin fudhanne. Kanaafis Waaqayyo soba akka amananiif jallina cimaa isaanitti erga; kunis warri dhugaa hin amanne hundinuu, jalʼinatti gammadan hundi akka irratti murtaaʼaniif. 2 Tasalonqee 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.”

Haalli kutaa kanaa keessatti ilaalamu, yeroo Kiristoos yeroo lammaffaatti deebi’u ilaaluudha. Phaawulos warra Tasalonqee yaadachiisa, inni yaaddoo sana duraanuu deebisee akka ture yeroo inni, “Ani ammas isin bira jiruu, waan kana isinitti himee akka ture hin yaadattan ree?” jedhee dubbate. Phaawulos waa’ee “dhufaatii Gooftaa keenya Yesuus Kiristoosii fi walitti qabamuu keenya isa biraatti” irratti obboloota gowwoomsamuurraa ittisuuf yaalaa ture.

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.

Seenaa barreessitonni akka ibsanitti, ergaan William Miller keessaa walakkaan isaa kan hundaa’e Daani’el boqonnaa saddeetii, lakkoofsa kudha afur keessatti waggoota kuma lamaa fi dhibba sadii san adda baasee irratti ture. Walakkaan biraan ergaa isaa, inni yeroo tokko tokko hin beekamne, hojii isaa barsiisota sobaa dhufaatii lammaffaa Kiristoos ilaalchisee kennaman mormuu ture.

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.

Mala tajaajila sobaa Jesuit irratti hundaa’uun barsiisa sobaa beekamaan tokko ture (amma illee jira) kan William Miller yeroo hunda cimaa ta’een morme. Innis barsiisa sobaa isa dhufaatii lammaffaa Gooftaa dura nagaan waggaa kuma tokkoo, “temporal millennium” jedhamuun waamamu, akka ta’u jedhu ture; barsiisa kana immoo Obboleettii White illee mormite.

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.

Hojiin Milleris dhugaa deebi’uu Kiristoos isa dhugaa fi mul’atu hundeessuu irraas ni hojjachaa ture; kunis yaadota sobaa adda addaa waa’ee mootummaa waggaa kuma tokkoo yeroo isaatti babal’atan mormee ture. Phaawulos 2 Tasalonqee keessatti Dhufaatii Lammaffaa irratti dubbachaa jira; kanaaf kutaan sun hubannoo Miller waa’ee Dhufaatii Lammaffaa isa dhugaa fi mul’atu keessaa ture. Boqonnichi Milleriif “Dhugaa Yeroo Ammaa” ture.

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.

Phaawulos dhufaatii lammaffaa wajjin walqabatee tartiiba taateewwan barbaachisaa ta’e ni ibsa; akkasumas maaliif Tesalonqeewwonni deebi’uu Gooftaa bara jireenya isaanii keessatti eeguu hin qabne jedhuuf yaada keessaa ni kenna. Phaawulos akkana jedha: “Obboloota nana, dhufaatii Gooftaa keenya Yesuus Kiristoosiin, walitti qabamuu keenya isaas gara isaatti isin kadhanna.” Jechi “kadhanna” jedhu hiikni isaa gaafachuu, qorachuun ilaaluudha. Phaawulos wantoota Dhufaatii Lammaffaa wajjin walqabatan irratti sababeeffachaa jira; dhageeffattoota isaas karaa gaaffii qoratamaa fakkaatu tokkoon geggeessaa jira; kunis dhageeffattoonni isaa yaada inni kaase xiinxalanii madaalan akka ta’uuf yaadameera.

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.

Caaccaa loojikii isaa, Kiristoos yeroo lammaffaaf deebiʼuun isaa dura, paappaasummaan adda baafamee mootummaa isaa dhaabachuu akka qabu, akkasumas paappaasummaan seenaa keessatti mulʼachuu isaa dura amantii irraa kufaatiin taʼuu akka qabu irratti hundaaʼeera. Kufaatin sun yeroo sanaan dura hin taane; gara fuulduraatti ture; kanaafuu mulʼachuun paappaasummaa immoo kana caalaatti boodarra ture. Egaa namni kamiyyuu deebiʼuun Kiristoos dhihoo akka taʼe jedhuun akkamitti gowwoomfama? Inni aangoo sana eenyu akka taʼe, isa kufaatii sana booddee mulʼatu sirriitti mirkaneessuuf, mallattoo paappaasummaa keessaa hedduu fayyadama. Paappaasummaa “nama cubbuu,” “hamtuu sana,” “ilma badiisaa,” fi “dhoksa jalʼinaa” jedhee waama. Obboleettiin White, kunniin hundinuu mallattoolee paappaasummaa adda baasan taʼuu isaanii ifatti ibsiti.

> “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.’

> “Garuu dhufaatii Kiristoos dura, guddinaawwan barbaachisoon addunyaa amantii keessatti raajii keessatti dursee himaman ni raawwatamu turan. Ergamaan sun akkana jedhe: ‘Akka guyyaan Kiristoos dhihaateetti, yaada keessan keessatti dafee hin raafaminaa yookaan hin dhiphatinaa; hafuuraan taʼe, dubbii taʼe, xalayaa akka nu biraa dhufeetti taʼeenis hin dogoggorfaminaa. Namni tokko illee karaa kamiiniin iyyuu isin hin gowwoomsin; sababiin isaas, duraan jalqaba irraa kufuun yoo dhufe malee, namichi cubbuu sun yoo mulʼate malee, ilma badiisaa sun; inni Waaqayyo jedhamee waamamu hundumaa yookaan waan sagadame hundumaa irratti of kaasuudhaan of ol in qaba; kanaafis akka inni Waaqayyoo taʼee mana qulqullummaa Waaqayyoo keessa taaʼu, ofis Waaqayyo akka taʼe agarsiisuun.’

> “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?’

> “စပေါလု၏ စကားများကို အဓိပ္ပာယ်လွဲမှားစွာ မနားလည်ရ။ သူသည် အထူးဖွင့်ပြချက်အားဖြင့် သက်သာလောနိတ်မြို့သားတို့အား ခရစ်တော်၏ ကြွလာခြင်းသည် ချက်ချင်း ဖြစ်ပေါ်မည်ဟု သတိပေးခဲ့သည်ဟု မသင်ကြားရ။ ထိုသို့သော အယူအဆသည် ယုံကြည်ခြင်း၌ ရှုပ်ထွေးမှုကို ဖြစ်ပေါ်စေမည်ဖြစ်သည်။ အကြောင်းမှာ မျှော်လင့်ချက်ပျက်ကွက်ခြင်းသည် မကြာခဏ မယုံကြည်ခြင်းသို့ ဦးတည်စေတတ်သောကြောင့် ဖြစ်သည်။ ထိုကြောင့် တမန်တော်သည် ညီအစ်ကိုတို့အား ထိုသို့သော သတင်းစကားကို မိမိထံမှ လာသည်ဟု မလက်ခံကြရန် သတိပေးခဲ့ပြီး၊ ထို့နောက် ပရောဖက် ဒံယေလက အလွန်ရှင်းလင်းစွာ ဖော်ပြထားသော ပုပ်ရဟန်းမင်းအာဏာသည် ထိုအချိန်၌ပင် ပေါ်ထွန်းလာ၍ ဘုရားသခင်၏ လူတို့ကို ဆန့်ကျင်စစ်တိုက်ဦးမည် ဖြစ်ကြောင်းကို အလေးပေးဖော်ပြခဲ့သည်။ ထိုအာဏာသည် မိမိ၏ သေစေနိုင်သော၊ ဘုရားသခင်ကို စော်ကားသော အမှုကို ဆောင်ရွက်ပြီးမှသာ အသင်းတော်သည် မိမိတို့၏ သခင် ကြွလာခြင်းကို မျှော်လင့်စောင့်စားနိုင်မည်ဖြစ်သည်။ ‘ငါသည် သင်တို့နှင့်အတူ ရှိစဉ်က ဤအရာများကို သင်တို့အား ပြောခဲ့သည်ကို သင်တို့ မမှတ်မိကြသလော’ ဟု စပေါလုက မေးမြန်းခဲ့သည်။”

> “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.’

> “Qormaanni waldaa dhugaa irratti dhufuuf jiran baayʼee suukanneessaa turan. Yeroo ergamaan sun barreessaa turettillee, ‘iccitii jalʼinaa’ hojii isaa jalqabee ture. Guddina fuulduratti taʼuu qabanis ‘akka hojii Seexanaa humna hundumaa fi mallattoolee fi dinqii sobaa hundumaan, akkasumas warra badaniif gowwoomsaa jalʼina hundumaan’ taʼuuf turan.”

> “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.

> “Addatti ulfaataa kan qabu jechuun, yaadni ergamaan kun namoota ‘jaalala dhugaa’ fudhachuu didan ilaalchisee dubbateedha. ‘Kanaaf,’ jedhee inni waa’ee warra ergaa dhugaa qajeelchanii didan hundumaa dubbate, ‘Waaqayyo soba amansiisaa cimaa isaanitti ni erga, akka isaanii soba amananiif; warri dhugaatti hin amanne hundinuu, garuu jal’ina keessatti gammadan akka itti murteeffamaniif.’ Namoonni akeekkachiisa Waaqayyo araara isaatiin isaanii ergu adabbii malee diduu hin danda’an. Warra akeekkachiisa kana irraa garagaluutti cimanii itti fufan irraa, Waaqayyo Hafuura Isaa ni kaasa; akkasumas gowwoomsaa isaan jaallatanitti isaan dhiisa.” Hojii Ergamootaa, 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.

Oolleen Siistar Waayit kallattiin “nama cubbuu” sana, “hammeenya” sana, “ilma badiisaa” fi “dhoksa jal’inaa” keessaa kutaa Phaawuloos irraa dhufe ifatti adda baaftee, isa “humna paaphaasummaa” jettus, isheen kana caalaa ni dubbatti. Mallattoolee Phaawuloos paaphaasii Roomaa adda baasuuf fayyadame kun kitaaba Daani’el irraa hundeeffamuu isaanii isheen adda baafatti; yeroo akkana jetteetti: “Ergamaan kun kanaaf obboloota akeekkachiise, ergaa akkanaa akka isa irraa dhufeetti hin fudhatin jedhee; achiis dhugaa kana jabinaan ibsuu itti fufe; jechuunis humni paaphaasummaa, akka raajichi Daani’el ifatti ibse sana, amma iyyuu ka’ee saba Waaqayyoo irratti waraana banuuf jedhu ture. Humni kun hojii isaa ajjeesaa fi arrabsooftuu sana hamma raawwatee xumurutti, waldaan dhufaatii Gooftaa isaanii eeguudhaan bu’aa argachuuf ilaaluun faayidaa hin qabu ture.” Phaawuloos kutaa ergaa warra Tasalonqee paaphaasummaa adda baasu sana Daani’el boqonnaa kudha tokkoo, lakkoofsa soddomii ja’a irratti hundeessee ture.

> 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.

> “Mootichichi akka fedhetti ni godha; innis of ol jedhee of guddifata, waaqayyolii hundumaa irraas of ol qaba; Waaqa waaqayyolii irratti dubbiilee dinqisiisoo dubbata; hamma dheekkamsi sun raawwatamutti ni milkaa’a; waan murteeffame sun ni raawwatama.” Daani’el 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.

Yeroo Phaawulos “isa morman, of ol of tuudhaan waamamu yookaan waaqeffamu hundumaa ol of olqabee of guddisu; akka inni akka Waaqayyootti mana qulqullummaa Waaqayyoo keessa taaʼee, ofii isaa Waaqayyo akka taʼe mulʼisutti” jedhee paaphaasii ibsutti, Phaawulos ibsa raajicha Daaniʼel waaʼee “mooticha” akka “fedhii isaatti” hojjetee, “ofii isaa olqabee” “waaqota hundumaa ol of guddisu” jedhee kenne irra deebiʼee jechuun isaa ture. Paaphaasiin mooticha “Waaqayyo waaqota hundumaa irra jiru irratti wantoota dinqisiisoo dubbatu” sana dha, paaphaasiinis humna “hamma” “dheekkamsi” jalqabaa “xumuramutti” bara 1798tti “milkaaʼu” sana dha.

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.

Daaniʼel boqonnaa kudha tokko, keeyyata soddomii jaʼ keessaa keeyyanni soddomii jaʼffaan, akka daballiin beekumsaa bara 1989 sirriitti hubatamuuf, guutummaatti sirriitti hubatamuu kan qabu dha. Kanaafuu, barsiifanni sobaa inni mootichi keeyyata sana keessa jiru Faransaayi taʼe jedhu, akkuma Uraayaa Smiitiin galfame, dhaloota jalqabaa Adventizimii keessatti (1863 hanga 1888) galfame. Smiitiin, amaloota sirna waaqeffannaa Roomaa Faransaayii ateestii taateetti hirkisuuf, barruu keeyyata soddomii jaʼ keessaa “mooticha” (“the” king), isa keeyyattoota duraa keessatti papaasummaa ibsamaa ture, gara “mootii tokko” (“a” king)tti jijjiire; garuu sun, yaada isaa jaallatamaa taʼe waaʼee mootummaa Kaabaa keeyyata afurtamaa fi itti aanan keessatti Turkiin taʼuu jedhu dhiheessuuf, jalqaba kaʼumsaa qofa ture.

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.

Seexanni duraan kaasee dhugaa sana, jechuunis mootichi lakkoofsa sana keessatti eerame paaphaasummaa taʼuu isaa, dhoksuuf jalqabe; dhugaa kanaafis ergamaan Phaawulos ragaa Daaniʼeel kennetti ragaa lammaffaa ni kenna. Obboleettiin White ragaa sadaffaa ni kennite.

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.

Seexanni waa’ee mootii isa lakkoofsa kana keessatti ibsame kan papasii ta’uu isaa dhoksuuf qofa hin yaalle; garuu dhugaa lakkoofsa sana keessatti argamu karaa dogoggoraatti qajeelchuudhaanis, hiikni “dheekkamsa” lakkoofsa sana keessatti maal bakka bu’u akka ture ni dukkaneesse. Papasiin lakkoofsa sana keessatti ibsamee ture hanga bara 1798tti milkaa’aa ture; yeroo sana madaa isaa du’a geessisu ni fudhate. Bara 1798 jechuun xumura waggoota kuma lamaa fi dhibba shanii fi digdamaa dheekkamsa Waaqayyoo isa mootummaa kaabaa Israa’el irratti raawwatamee, bara 723 Dh.K.D. irraa jalqabee tureti.

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.

Adventizmiin “yeroo torba” sana, bara 1863 keessatti, yoo ittisee jabeeffatee ol qabee ture, Uriyaa Smiitiin waa’ee lakkoofsa soddoma ja’aa irratti gowwummaa akkanaa kanaan miliquun jechuun ni danda’ama jechuun baay’ee hin danda’amu ture; sababiin isaas “dheekkamsi” jedhu akka dheekkamsa jalqabaa Waaqayyoo kan “yeroo torbaa” bakka bu’uutti hubatamee ture, kanaafis Faransaayii wajjin walitti dhufeenya kam iyyuu hin qabu ture. Dabaltiin beekumsaa bara 1989 keessatti mul’ate kutaa kana keessatti Phaawulosiin ni deggaramu; sababii kanaafis akeekkachiisni Phaawulos kutaa kana keessatti warra jaalala dhugaa hin fudhanne, garuu gowwoomsaa cimaa fudhatan ilaalchisee kenname, isaanis kana kan godhan dhugaa Phaawulos kutaa sana keessatti dhiyeessu diduu isaanii irraati. Dhugaa sana keessaa tokko mootummaa kaabaa isa Daniel boqonnaa kudha tokko, lakkoofsa afurtamii hanga afurtamii shaniitti jiru sirriitti adda baasuu dha.

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.”

Keewwata kana keessatti, Phaawulos erga Phaaphaasii Roomaa eenyummaa isaa ibsee booddee, dhuma addunyaatti walitti aansuun taʼan kanneen gara Dhufaatii Lammaffaa Kiristoositti geessan ibsa; innis mata-duree keewwatichaa dha. Innis, “ergasii inni hamaan sun ni mulʼata” jedha. “Inni hamaan” sun phaaphaasii dha; isa “Gooftaan afaan isaa irraa baʼu hafuuraan ni fixa, ifa dhufaatii isaatiinis ni balleessa.” Ergasii Phaawulos, “Isa illee, kan dhufaatiin isaa hojii Seexanaa boodaan humna hundumaa, mallattoowwanii fi dinqii sobaatiin taʼe” jedha. Yesus isa “kan dhufaatiin isaa hojii Seexanaa boodaan taʼe” dha.

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.

Yeroon dinqii Seexanaa yeroo Seerri Dilbataa dhihoo dhufaa jiru sun irraa jalqabee hamma Miikaa’el ka’utti, yeroo carraan qoramaa namaa cufamutti, dha. Seexanni yeroo Dha’ichawwan Dhumaa Torban yeroo carraan qoramaa cufamee irraa jalqabee hamma Kiristoos deebi’utti dhangala’an sanatti dinqii tokko illee hin raawwatu.

> “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.

> “Kirisito ni jedhu, ‘Ija isaanii irraa isaan beektu.’ Warri karaa isaanii fayyinni ittiin raawwatamu kun, mul’atawwan kana irraa ka’anii seera Waaqayyoo dagachuu isaanii dhiifamaaf yoo fudhatan, abboomamuu diduu keessattis yoo itti fufan, humna hanga kamiyyuu qabaatan illee, kun humna guddaa Waaqayyoo akka qaban hin agarsiisu. Faallaa kanaatiin, inni humna dinqii hojjetu kan gowwoomsaa guddaa sanaati. Inni seera safuu cabsaa dha; akkasumas amala isaa dhugaa namoota irraa dhoksuuf mala inni danda’u hundumaa fayyadama. Guyyoota dhumaa keessatti mallattoolee fi dinqiidhaan sobaa hojjechuun akka inni hojjetu nutti himameera. Innis dinqiiwwan kana yeroo carraan qoratamuu cufamutti hamma dhumaatti itti fufa; kanaanis akka inni ergamaa ifaa ta’e malee kan dukkanaa miti ta’uu isaa ragaa ittiin agarsiisuuf.” 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.

Phaawulos akkas jedhee ibsa: kufaatiin tokko mulʼachuu paaphaasummaa dura akka dhufu, dhufaatiin lammaffaa Kiristoosis “booda” hojii dinqisiisaa mootummaa Seexanaa akka taʼu. Hojii dinqisiisaa Seexanaa seera Dilbataa Ameerikaa keessatti baʼutti jalqaba; yeroo carraan qorraa xumuramuufi dhaʼichoonni torban dhumaa dhufanitti immoo ni xumurama. Hojii dinqisiisaa Seexanaa seera Dilbataa Ameerikaa keessatti baʼutti jalqaba.

> “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.

> “Murtiin aangoo dhaabbata Papacy seera Waaqayyoo cabsuun dirqisiisuun, sabni keenya qajeelummaa irraa of guutummaatti addaan baafatti. Yeroo Protestantism harka ishee ceelga sana irra diriirsitee harka aangoo Roomaa qabattu, yeroo boolla gad fagoo sana irra ceetee Spiritualism wajjin walqabattu, yeroo walitti dhufeenyi sadii kanaa dhiibbaa isaa jalatti biyyattiin keenya akka mootummaa Protestantii fi repaabilikaanii taatee heera ishee keessatti hundeeffaman seerota hundumaa ganuu fi kijibaa fi gowwoomsaa papacy babal’isuuf qophii gootu, yeroo sana hojii dinqisiisaa Seexanaa itti jalqabuuf yeroo ga’eera, dhumni immoo dhihaateera jechuun beekuu dandeenya.” 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.

Seerri Dilbataa labsii Sadaffaa mootummaa jahaffaa, bineensa lafaa Mul’ata boqonnaa kudha sadii isa xumuru dha. Bineensi lafaa sun bara 1798tti, dhuma waggoota dhibba kudha lamaa fi jahaatama mootummaa paaphaasummaa irratti bulchaa turetti, mootummaa jalqabe. Kanaaf paaphaasummaan bara 538 keessatti mul’ifame; hojii isheen addunyaa to’achuuf hojjettu garuu yeroo Phaawuloos dubbii isaa barreessu sana dura iyyuu hojiirra oolaa ture. Bara 538 dura, kufaatiin keessaa namicha cubbuu, jechuunis isa mana qulqullummaa Waaqayyoo keessa taa’u sana mul’ifamuu isaa dura dursu ni jiraata ture.

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.”

duubattiin sun waldaa Phergaamooniin bakka buufame; kunis yeroo waldaan Kiristaanaa amantii waaqeffannaa ormaa wajjin walii gale, akkuma mootummaa Qonstantiinoosiin mallatteeffametti. Phaawuloos mallattoolee raajii kanneen dhufaatii lammaffaa Kiristoos dura ta’uu qaban adda baasee ibsaa ture. Erga waan inni duraan Tessalonqee warraatti barsiise irra deebi’ee yaadachiisee booda, inni dhugoota kana duraan akka isaan barsiise hin yaadattan moo? jechuun gaafata. Achiis humni tokko paaphaasummaa “dhorkaa” akka ture, “akka” paaphaasummaan “yeroo isaatti mul’atu” akka barsiise isaaniif akka yaadatan yaadachiisa. Jechi “dhorkaa” jedhu hiikuun ugguruu yookaan ittisuu dha. Jechi “dhorkaa” jedhu keessaa kutaa sana keessa boodarras “ammaa ittisaa jira” jedhamee hiikameera.

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.”

Kanaaf kutaan sirriitti akkana jechuun ibsama: “Ammas waan paaphaasummaa ugguru ni beektu; paaphaasummaan yeroo isaatti akka mul’atuuf. Icciitiin hamminaa (paaphaasummaan) hojii isaa duraanuma iyyuu ni hojjetaa jira; garuu inni amma paaphaasummaa ugguru sun, hanga inni karaa keessaa fuudhamutti paaphaasummaa ugguruu isaa itti fufa.” Yommuu William Miller kutaa kana keessa Tessalonqee keessatti hubate, humni bara 538 keessa paaphaasummaan teessoo mootummaa lafaa irra ol baʼuu irraa isa dhowwe Roomaa heethenummaa akka ture ni hubate; akkasumas Roomaan heethenummaa, hamma Roomaan heethenummaan “karaa keessaa fuudhamutti,” kaʼuu humna paaphaasummaa ni uggura ture.

> “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.

> “Yeroo waggoota kudha lama de’istii ta’ee turetti, seenaa hunda ani argachuu danda’e nan dubbise; amma garuu Macaafa Qulqulluu nan jaalladhe. Inni waa’ee Yesuus barsiisa ture! Ta’us, amma iyyuu kutaan Macaafa Qulqulluu keessaa baay’een naaf dukkanaa’aa ture. Bara 1818 yookaan 19 keessa, yeroo ani michuu tokkoo wajjin haasa’aa turetti, isa ani daawwadhe, isa yeroo ani de’istii turetti na beekee dubbii koo dhaga’aa ture san, haala hiika qabuu ta’een akkana jedhee na gaafate, ‘Barruu kanaa fi sana maal jettee yaadda?’ jechuun barruulee duraan yeroo ani de’istii turetti morme sana irratti akeeka ture. Ani waan inni irratti ka’e nan hubadhe; akkanas deebise—yeroo yoo naaf kennitan, isaan maal akka jechu’an isinitti hima. Innis, ‘Yeroo hammamii barbaadda?’ jedhe. Ani hin beeku; garuu isinitti nan hima, jedheen deebise; sababiin isaas, Waaqayyo mul’ata hubatamuu hin dandeenye kenneera jechuun amanuu hin dandeenye. Achi irratti ani Macaafa Qulqulluu koo qorachuuf murteesse; jechuunis, Hafuurri Qulqulluun maal jechuu akka barbaade argachuu nan danda’a jedhee amane. Garuu akkuma murtoo kana qabuun, yaadni tokko gara koo dhufe—‘Yoo kutaa tokko hubachuu hin dandeenye argite hoo, maal goota?’ Sana booda mala Macaafa Qulqulluu ittiin qoradhu tokko yaada koo keessa dhufe:—Ani jechoota kutaa akkasiiti fudhadhee Macaafa Qulqulluu guutuu keessatti isaanii hordofee, karaa kanaan hiika isaanii nan barbaada. Ani Cruden’s Concordance qaba ture; isa ani akka yaada kootti kan addunyaa keessaa caalu dha; kanaaf ani isa sanaa fi Macaafa Qulqulluu koo fudhadhee minjaala hojii koo bira taa’e; waan biraa tokko illee hin dubbisne, gaazexoota xinnoo qofaan alatti, sababiin isaas ani Macaafni Qulqulluun koo maal jechuu akka ta’e beekuu irratti kutannoo qaba ture.”

> “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.’

> “Ani Uumama irraa jalqabe, suuta suutaanis dubbisee itti fufe; yeroo ani gara barruu tokkootti dhufe kan hubachuu hin dandeenye, maal akka jedhu beekuuf Macaafa Qulqulluu keessa barbaade. Ani karaa kanaan ergan Macaafa Qulqulluu hunda keessa darbee booddee, dhugaan akkam ifaa fi ulfina qabeessi akka mul’ate, ee! Waan ani isinitti lallabaa ture nan argadhe. Yeroon torban sun bara 1843tti akka xumuraman quufe. Sana booddee gara guyyoota 2300tti dhufe; isaanis xumura isuma tokkotti na geessan; garuu yeroo Fayyisaan dhufu adda baafachuuf yaada tokkollee hin qabu ture, amanuus hin dandeenye; ta’us ifni sun humna guddaadhaan na rukutee waanan godhu wallaale. Amma garuu, ani yaade, ani miiltoo fi hidhaa miilaa uffachuu qaba; ani Macaafa Qulqulluu caalaa saffisee hin deemu, isa duubattis hin hafu. Waan Macaafni Qulqulluun barsiisu kam iyyuu, ani jabeessee itti nan maxxana. Haa ta’u malee, ammas barruuleen tokko tokko kan ani hubachuu hin dandeenye turan.”

> “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.

> “အထွေထွေကျမ်းစာလေ့လာသည့် သူ၏နည်းလမ်းအကြောင်းကတော့ ဤမျှသာဖြစ်သည်။ အခြားအခါတစ်ကြိမ်တွင်လည်း ကျွန်ုပ်တို့ရှေ့တွင်ရှိသော ဤစာပိုဒ်၏အဓိပ္ပါယ်—‘the daily’ ၏အဓိပ္ပါယ်—ကို သူမည်သို့အဆုံးအဖြတ်ချမှတ်ခဲ့သည်ကို ဖော်ပြခဲ့သည်။ ‘ကျွန်ုပ် ဆက်ဖတ်သွားခဲ့သည်’ ဟု သူကဆိုသည်၊ ‘ထိုစကားရပ်ကို ဒံယေလကျမ်းမှတစ်ပါး အခြားမည်သည့်နေရာတွင်မျှ မတွေ့နိုင်ခဲ့ပါ။ ထို့နောက် ၎င်းနှင့်ဆက်စပ်နေသော “take away” ဟူသည့် စကားများကို ယူ၍ စဉ်းစားခဲ့သည်။ “He shall take away the daily,” “from the time the daily shall be taken away,” စသည်ဖြင့်။ ကျွန်ုပ် ဆက်ဖတ်သွားခဲ့ပြီး၊ ဤစာပိုဒ်အပေါ် အလင်းတစ်စုံတစ်ရာ ရရှိမည်မဟုတ်ဟု ထင်မိခဲ့သည်။ နောက်ဆုံးတွင် 2 Thessalonians 2:7–8 သို့ ရောက်လာခဲ့သည်။ “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,” စသည်ဖြင့်။ ထိုကျမ်းပိုဒ်သို့ ကျွန်ုပ် ရောက်လာသောအခါ၊ အို၊ သမ္မာတရားသည် မည်မျှရှင်းလင်း၍ ဘုန်းတော်ကြီးစွာ ပေါ်လွင်လာသနည်း! ထိုနေရာမှာပင် ရှိနေသည်! ထိုအရာပင် “the daily” ဖြစ်သည်! ကဲ၊ ယခု ပေါလုက “he who now letteth,” သို့မဟုတ် တားဆီးနေသူ ဟုဆိုသည်မှာ မည်သည့်အရာကို ဆိုလိုသနည်း။ “the man of sin” နှင့် “the wicked” တို့ဖြင့် Popery ကို ရည်ညွှန်းထားသည်။ ကဲ၊ ထို Popery ပေါ်ထွက်လာခြင်းကို တားဆီးထားသည့်အရာမှာ အဘယ်နည်း။ အကြောင်းမှာ ထိုအရာသည် Paganism ဖြစ်သည်။ သို့ဖြစ်၍ “the daily” သည် Paganism ကို ဆိုလိုရမည်ဖြစ်သည်။’” 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.

Hubannaa “kan guyyaa hundumaa” inni kitaaba Daani’el keessatti argamu mallattoo waaqeffannaa gantummaa akka ture utuu hin hubatin, Miller bu’uura inni caasaa raajii isaa irratti ijaare qopheessuun isa rakkisaa ta’a ture. “Kan guyyaa hundumaa” kitaaba Daani’el keessatti yeroo shan argama, yeroo hundumaas mallattoo paaphaasummaa itti aansee dhufa. Ragaan “kan guyyaa hundumaa” inni kitaaba Daani’el keessatti argamu gantummaa ta’uu isaa xalayaa Phaawuloos nama Tasalonqeeffotaaf barreesse keessatti argama. Akeekkachiisawwan Cubbuu Waaqayyoo keessaa isa baay’ee cimaa ta’e tokko achi keessatti argama; sababiin isaas achitti Phaawuloos warri dhugaa hin jaallanne jallina cimaatti akka ergaman ifatti dubbata. Dhugaan kaayyoodhaan Tasalonqee keessatti kaa’ame, walitti hidhamiinsa gantummaa fi paaphaasummaa adda baasuu ture; dhugaa sana immoo diduun, jallinni cimaan bu’aa diduu sanaa ta’uu isaa mirkaneessuudha.

We will continue this subject in the next article.

Mata-dureen kun barruu itti aanu keessatti mata-duree kana itti fufna.

> 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.

> Ofuma qabadhaa, dinqisiifadhaas; iyyaa, iyyadhaa: isaan ni machaaʼu, garuu daadhii wayiniitiin miti; isaan ni hollatu, garuu dhugaatii cimaatiin miti. Waaqayyo hafuura hirriba guddaa isin irratti dhangalaaseeraatii, ija keessanis cufee jira; inni raajota, bulchitoota keessan, warra mulʼata argan ni haguuge. Mulʼanni hundi isin duratti akka dubbii macaafa cufamee tokkootti taʼeera; namoonniis isa nama barate tokkoof kennanii, “Maaloo, kana dubbisi” jedhu; innis, “Ani dubbisuu hin dandaʼu; cufameeraatii” jedha. Macaafichis nama hin baranneef kennamee, “Maaloo, kana dubbisi” jedhama; innis, “Ani hin baranne” jedha. Kanaaf Waaqayyo akkana jedhe, “Sababni isaas, sabni kun afaan isaaniitiin natti dhiʼaatu, hidhaa isaanii tiinis na kabaju; garaan isaanii garuu ana irraa fagaattee jirti; sodaan isaanii anaaf qabanis ajaja namootaatiin barsiifame. Kanaafuu, kunoo, ani hojii dinqisiisaa saba kana gidduutti hojjechuuf deema; hojii dinqisiisaa fi ajaaʼibsiisaa; ogummaan ogeeyyii isaanii ni badaatii, hubannaan warra qalbeeffatanii isaanii immoo ni dhokata.” Warra gorsa isaanii Waaqayyo irraa dhoksuuf gadi fagaatanii barbaadan, kan hojii isaanii dukkana keessatti raawwatan, “Eenyutu nu arga? Eenyutu nu beeka?” jedhan irratti wayyoo. Dhugumaan wantoota garagalchuun keessan akka suphee supheessaa keessaa ilaalama; hojii hojjetame sun isa isa tolcheen, “Inni na hin tolchine” ni jedhaa? Yookaan wanti bocame isa isa bocheen, “Inni hubannaa hin qabu ture” ni jedhaa? Isaayaas 29:9–16.

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