Article

# The Book of Daniel - Number Forty

Kitaabka Daanyeel - Lambarka Afartan

Paul

Bawlos

Author

Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Daanyeel cutubka koowaad, marka lagu dulsaadsho Daanyeel cutubka afraad, wuxuu matalaa taariikhda malaa’igta koowaad iyo tan labaad, laga bilaabo 1798 ilaa 1844. Taariikhdaas gudaheeda ayaa kitaabka Daanyeel la furay, qaybtii la furayna waxay ahayd cutubyada toddobaad, siddeedaad, iyo sagaalaad. “Sadarba sadar” cutubyada koowaad, afraad, ka dibna toddobaad ilaa sagaalaad, waxay sawirayaan taariikhda dhaqdhaqaaqii Millerite ee malaa’igta koowaad.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Taariikhdaas gudaheeda (1798 ilaa 1844), runooyinka aasaasiga ah ee Adventism-ka waa la dhisay, runooyinkaasna ugu dambayntii waxaa lagu matalay jaantuskii hormuudka ee 1843. Sawirkii Nebukadnesar ee ku qoran Daanyeel cutubka labaad wuxuu ku yaal jaantuska. Riyadihii Daanyeel toddobaad iyo siddeedaadna waxay ku yaallaan jaantuska. “Kan joogtada ah” ee cutubka siddeedaad waa lagu matalay, sidaas oo kalena “toddobada goor” ee Laawiyiintii lix iyo labaatanaad. Saddexda Hoog ee Islaamka, sida loogu matalay Muujintii cutubka sagaalaad, way ku jiraan halkaas. Ilaah marar badan ayuu hore uga digay in runooyinkaas aasaasiga ah la weerari doono.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Kuwa Ilaah ha ahaadeen waardiyayaasha taagan derbiyada Siyoon rag awood u leh inay khataraha arkaan ka hor dadka,—rag kala sooci kara runta iyo qaladka, xaqnimada iyo xaqdarrada.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Digniintu waa timid: Waxba looma oggola in ay soo galaan oo ruxaya aasaaska iimaanka oo aynu ku dul dhisaynay tan iyo markii farriintu timid 1842, 1843, iyo 1844. Anigu farriintan waan ku jiray, oo tan iyo markaasna waxaan dunida horteed ka taagnaa anigoo daacad u ah iftiinka Ilaah ina siiyey. Ma doonayno in aannu cagahayaga ka qaadno saldhigga lagu saaray iyaga markii maalinba maalinta ka dambaysa aynu Rabbiga ku doondoonaynay baryo kulul, annagoo iftiin raadinayna. Ma waxaad u malaynaysaan in aan ka tanaasuli karo iftiinka Ilaah i siiyey? Waa inuu ahaadaa sida Dhagaxa Weligiis jira. Wuxuu i hagayay tan iyo markii la i siiyey.” Review and Herald, April 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Shaqada ninka buraashka boodhka, oo ah tan lagu dhammaystirayo ka‑qaybgalka dadka Ilaah ee maalmaha ugu dambeeya, waxa kale oo uu Ishacyaah ku matalayaa marka uu aqoonsanayo dadka maalmaha ugu dambeeya iyo shaqada loogu yeedhay inay qabtaan; waayo aasaasyadu waxaa loo qaddaray in lagu aaso qalad ka hor intaan maalmaha ugu dambeeya iman.

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Kuwa idinka mid ahu waxay dhisi doonaan meelihii hore ee baabba’ay; waxaad taagi doontaa aasaasyadii qarniyo badan; waxaana laguu bixin doonaa, Kii dildilaaca hagaajiya, Kii waddooyinka dib u soo celiya si loo dego. Ishacyaah 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

“Meelihii hore ee baabba’ay,” waxa loola jeedaa runta caqiidada ee la xiriirta labada quwadood ee wax baabbi’iya ee jaahilnimada iyo baabannimada. Labadaas quwadood ee wax baabbi’iya ee jaahilnimada oo ay ku xigto baabannimadu, ayaa ah wixii William Miller u adeegsaday qaab-dhismeedka wax sii sheegid kasta oo uu soo bandhigay.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Oo waxay dhisi doonaan meelihii hore ee baabba’ay, waxayna soo kicin doonaan baabba’yadii hore, oo waxay hagaajin doonaan magaalooyinkii baabba’ay, kuwaas oo ah baabba’yadii qarniyo badan. Ishacyaah 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Qaab-dhismeedka wax sii sheegidda ee loo matalay sidii aasaaska, waa taariikhda iyo xidhiidhka labadaas quwadood. In la soo celiyo “waddooyinkii lagu degganaa,” waa dib-u-soo-celinta qaab-dhismeedkii Miller, kaas oo riyadiisii lagu matalay shaqadii ninkii burushka boodhka watay. Ishacyaah wuxuu adeegsaday tusaalaha taariikhda Cesraa iyo kuwii Baabuloon ka soo noqday oo Yeruusaalem hagaajiyey, si uu u aqoonsado dib-u-soo-celinta baabba’aadihii hore.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Tan iyo wakhtigii awowayaasheen waxaan ku jirnay xadgudub weyn ilaa maantadan; dembiyadayadiinna daraaddood annaga, boqorradayada, iyo wadaaddadayadaba waxaa naloo geliyey gacanta boqorrada dalalka, seef, maxaabiisnimo, dhac, iyo ceeb wejiyeed, sida ay maanta tahay. Oo hadda in yar oo muddo ah nimco ayaa Rabbiga Ilaaheenna ah laynaga tusay, si uu nooga reebo hadhaa baxsada, oo uu qodax noogu siiyo meeshiisa quduuska ah, in Ilaaheenna indhahayaga iftiimiyo, oo uu xoogaa soo nooleyn ah nagu siiyo addoonsigeenna dhexdiisa. Waayo, annagu addoommo baannu ahayn; hase ahaatee Ilaaheenna nagama uu tegin addoonsigeenna, laakiinse wuxuu noogu fidiyey naxariis hortooda boqorradii Faaris, si uu noo siiyo soo nooleyn, oo guriga Ilaaheenna loo dhiso, oo burburkiisa loo hagaajiyo, oo uu derbi noogu siiyo dalka Yahuudah iyo Yeruusaalem dhexdeeda. Cesraa 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Cesraa iyo kuwii Yeruusaalem dayactiray waxay matalaan “hadhaaga” ah kuwa soo celiya jidadkii lagu degganaan lahaa, waana kuwa gudanaya hawsha iyagoo ku jira macnaha ducada Laawiyiintii labaatan iyo lix, taas oo Cesraa tixraacayo markuu leeyahay, “tan iyo wakhtigii awowayaasheen ilaa maanta waxaan ku jirnay xadgudub weyn; oo xumaatooyinkayaga aawadood annaga, boqorradayadii, iyo wadaaddadayadiiba waxaa naloo geliyey gacanta boqorrada dalalka, seef, maxaabiisnimo, booli, iyo ceeb wejiga ah.” “Maalinta” uu tilmaamayo waa “maalinta” ay “hadhaaga” maalmaha ugu dambeeya soo celiyaan jidadkii lagu degganaan lahaa.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Kuwa hadhaygii Cesraa waa labada markhaati ee la sara kiciyo dhammaadka saddex maalmood iyo badh, oo dhammaystira salaadda Laawiyiintii labaatan iyo lix sida Daanyeel ugu muujiyey cutubka sagaalaad. Markii Cesraa iyo kuwa la shaqaynayay ay ka soo noqdeen masaafurinta oo ay Yeruusaalem dib u dhiseen, waxay astaan u ahaayeen hawsha dib loogu soo celinayo dahabkii Miller, taas oo ah hawsha dib loogu soo celinayo runihii aasaasiga ahaa ee Miller. Sababtaas aawadeed, fahamka qaab-dhismeedka hawsha Miller waa lama huraan.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> “Rasuulladu waxay ku dhiseen aasaas sugan, kaasoo ah Dhagaxii Waayaha. Aasaaskan ayay u keeneen dhagaxyadii ay dunida ka soo qodeen. Dhisayaashu ma ay hawshoon caqabad la’aan. Shaqadoodii waxaa si aad ah u adkeeyey mucaaradka cadaawayaasha Masiixa. Waxay ku qasbanaayeen inay la halgamaan madax-adaygga, eexda, iyo nacaybka kuwa ku dhisayay aasaas been ah. Kuwo badan oo u hawlgelay sida dhisayaasha kaniisadda ayaa lagu matali karay dhisayaashii derbiga wakhtigii Nexemyaah, kuwaas oo laga qoray: ‘Kuwii derbiga dhisayay, iyo kuwii rararka xambaarayay, iyo kuwii xamuulka saarayayba, mid waluba hal gacan ayuu shaqada ku qabanayay, gacanta kalena hub ayuu ku haystay.’ Nexemyaah 4:17.” Falimaha Rasuullada, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

Labada qaybood ee Ishacyaahba, hawshu waa in la kiciyo aasaasyadii iyo baabbi’itaannadii jiilal badan. Ishacyaah wuxuu tilmaamayaa hawl ruuxi ah oo lagu matalay hawshii suuggaaneed ee muuqata. Aasaasyada waa in la dhawri jiray, hase yeeshee ugu dambayntii gebi ahaanba waxaa daboolay aasaas been ah oo ka samaysan jawharad been-abuur ah. Kuwii uu Ishacyaah tilmaamayo waxay soo celinayaan runaha aasaasiga ah ee Milleriyiinta, ee ma aha leben iyo dhagaxyo muuqda. Astaanta runahaas waa qaab-dhismeedkii Miller ee labada quwadood ee wax baabbi’iya oo ku tuntay meesha quduuska ah iyo ciidankii “toddoba jeer.”

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Shaqadaas dib-u-soo-celinta ah waxaa loo sawiray sidii kor loo taagayo “aasaasyadii” iyo “baabi’innadii qarniyo badan,” waxayna ka dhigan tahay shaqada nebiyadeed ee dib loogu soo celinayo runaha aasaasiga ah iyada oo loo marayo habraaca keenaya xariiq nebiyadeed dul xariiq nebiyadeed, halkan wax yar iyo halkaas wax yar. Shaqada dib loogu taagayo aasaasyada iyo baabi’innada waa shaqada soo bandhigidda iyo difaacidda runihii asalka ahaa ee lagu matalay shaxihii hormuudka ahaa ee 1843 iyo 1850, kuwaas oo ah labada loox ee Xabaquuq cutubka labaad. Shaqadanna waxaa lagu dhammeeyaa habraaca roobka dambe ee “xariiq dul xariiq”. Waa shaqada dib loogu noqonayo waddooyinkii hore ee Yeremyaah dhexdeeda muranka kuwa doonaya inay adkeeyaan aasaas been-abuur ah, sida lagu matalay dahabyada been-abuurka ah ee riyadii Miller.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Cadawgu wuxuu doonayaa inuu maanka walaalaheen iyo gabdhaheen ka jeediyo shaqada ah diyaarinta dad u istaaga maalmahan ugu dambeeya. Muraayadihiisa khiyaanada leh waxaa loogu talagalay inay maanka ka leexiyaan khataraha iyo waajibaadyada saacaddan taagan. Wax aanba jirin ayay ku qiyaasaan iftiinkii Masiixu samada uga yimid inuu Yooxanaa siiyo dadkiisa aawadood. Waxay baraan in dhacdooyinka innaga inagu soo fool leh aanay lahayn muhiimad ku filan oo mudan fiiro gaar ah. Waxay buriyaan runta asalkoodu jannada yahay, oo dadka Ilaahna ka dhacaan waayo-aragnimadoodii hore, iyagoo beddelkeeda siinaya cilmi been ah.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “Sidaasaa Rabbigu leeyahay, Jidadka istaaga, oo eega, oo weyddiista waddooyinkii hore, halka jidka wanaagsanu yahay, oo ku socda.” Yeremyaah 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Qofna yuusan doonin inuu ka jeexo aasaaska rumaysadkeenna—aasaaska lagu dhisay bilowgii hawshayada iyada oo loo marayo daraasad tukasho leh oo Ereyga ah iyo muujin. Aasaaskan ayaannu ku dul dhisaynayn kontonkii sano ee u dambeeyey. Dadku waxay qiyaasi karaan inay heleen jid cusub oo ay ku dhigi karaan aasaas ka ka xoog badan kii hore loo dhigay. Laakiin tani waa khiyaano weyn. Aasaas kale ninna ma dhigi karo kan aan ahayn kii hore loo dhigay.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Waagii hore qaar badan ayaa ku hawlgalay dhisidda rumaysad cusub iyo aasaasidda mabaadi’ cusub. Laakiin intee in le’eg ayuu dhismahoodu taagnaa? Si dhakhso ah ayuu u dumay, waayo laguma aasaasin Dhagaxa.”

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Mise xertii hore miyay khasab ku ahayn inay la kulmaan hadallada dadka? Miyaanay khasab ku ahayn inay dhegaystaan aragtiyo been ah, dabadeedna, markay wax walba sameeyeen, si adag u istaagaan iyagoo leh: ‘Aasaas kale ninna ma dhigi karo kan la dhigay mooyaane’? 1 Corinthians 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Sidaas daraaddeed waa inaynu bilowgii kalsoonideenna si adag u xajisannaa ilaa ugu dambaysta. Erayo xoog leh ayaa Ilaah iyo Masiix ka soo direen dadkan, iyagoo ka soo saaraya dunida, qodobba qodob, una keenaya iftiinka cad ee runta wakhtigan taagan. Addoommada Ilaah, iyagoo bushimo dab quduus ah taabtay leh, ayay farriinta ku dhawaaqeen. Hadalka rabbaaniga ahna wuxuu shaabaddiisa ku saaray xaqiiqnimada runta la sheegay.” Testimonies, volume 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

“Shaqada diyaarinta dad u istaaga maalmaha ugu dambeeya” waa shaqada la xidhiidha labada waxsii sheegid ee Yexesqeel ku qoran cutubka toddoba iyo soddonaad. Farriin ayaa lagu gudbiyaa codkii Ishacyaah ee cidlada, farriintii ugu horraysay ee Yexesqeelna waxay isu keentaa kuwii meydka ahaa ee yaallay jidka magaalada Sodom iyo Masar saddex maalmood iyo badh. Markaasay gartaan inay ku jireen wakhtiga dib-u-dhaca ee Matayos ee masaalka tobanka bikradood. Dabadeedna waxay maqlaan baaqii Yeremyaah loo siiyey ee ahaa in kuwa qaaliga ah laga sooco kuwa xunxun haddii ay doonayaan inay soo noqdaan. Waxay kaloo gartaan in salaaddii Daanyeel ee cutubka sagaalaad ay tahay runta wakhtigan. Sidaas daraaddeed, haddii oo marka ay doortaan inay soo noqdaan iyagoo aqbalaya oo fulinaya shuruudaha injiilka, markaasay helaan farriintii labaad ee Yexesqeel oo waxay ku istaagaan cagahooda, iyagoo ah ciidan xoog badan.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

“Hawsha diyaarinta dad ay ugu istaagaan maalmaha ugu dambeeya” waxaa lagu dhammaystiraa hab-raaca roobka dambe ee “xarriiq dusheeda xarriiq.” Hawshaasu waxay ku lug leedahay hawl lagu soo celinayo runnihii Millerite-ka ee lagu matalay jaantusyadii hormuudka ee 1843 iyo 1850. Labadaas jaantus waa labada loox ee Xabaquuq, waana in midba midka kale la saaraa (xarriiq dusheeda xarriiq), sidaas darteedna labada jaantus waxay matalaan runnaha aasaasiga ah ee ay tahay in maalmaha ugu dambeeya uu soo celiyo ninka buraashka boodhka.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Marka la isu geeyo, sadar ka sarreeya sadar, waxay tilmaamayaan qaladkii ku jiray shaxdii 1843, kaas oo dabadeed lagu saxay shaxdii 1850. Marka loo tixgeliyo sidii hal miis (sadar ka sarreeya sadar), markaas waxay metelaan labadaba waayo-aragnimada dadka Ilaah iyo taariikhda qarsoon ee toddobada onkod, waayo wadajir ayay u muujinayaan niyad-jabkii kowaad, wakhtigii dib-u-dhaca, Qayladii Habeenbadhka, iyo Oktoobar 22, 1844, iyo niyad-jabkii weynaa.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Waa niyad-jabkii ugu horreeyey, Oohintii Habeennimo, iyo niyad-jabkii weynaa oo ah taariikhda qarsoon ee toddobada onkod. Waa qaab-dhismeedka runta, waayo runta waxay ku dhisan tahay in xarafka ugu horreeya iyo kan ugu dambeeya ee erayga Cibraaniga ah ee “run” ay isku mid yihiin, sida ay isugu mid yihiin niyad-jabkii ugu horreeyey iyo kii ugu dambeeyey ee taariikhdaas. Xarafka dhexe, oo ah kii saddex iyo tobnaad, waa astaan fallaagonimo, sida ay u metelaan kuwa diida farriinta Oohinta Habeennimo. Labada jaantus marka la isu geeyo waxay bixiyaan laba markhaati oo ku saabsan xaqiiqooyinka nebiyadeed ee Milleriyiinta, kuwaas oo ay tahay in uu soo celiyo ninka burushka wasakhda wata, hase yeeshee sidoo kale waxay tilmaamayaan waayo-aragnimada tusaale u ah waayo-aragnimada boqol iyo afar iyo afartan kun.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Kuwii loogu yeedhay inay noqdaan calan-sita (boqol iyo afar iyo afartan kun) ayaa la hor keenay niyad-jabkoodii ugu horreeyey 18-ka Luulyo, 2020, dabadeedna Luulyo 2023 waxaa markaas loo soo bandhigay farriin ka timid cod cidlada ka qaylinaya. Codkaasu wuxuu ugu yeedhayay inay soo noqdaan.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

Waa markan taariikhda qarsoon ee toddobada onkod in fallaagowga la muujin doono, waayo calamadda xigtaa waa marka ninka burushka boodhka wata uu ururiyo dahabyada oo uu ku tuuro sanduuqa. Markaasay toban jeer ka sii dhalaal badan yihiin. Halkaas ayaa Miller lagu toosiyey. Marka bikraduhu (Miller) toosaan, waa goor dambe. Soo celinta baabba’yadii jiilal badan waa hawl ay tahay in labada markhaati ka qaybqaataan. Hawshaas hadda waa la fulinayaa.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Qaab-dhismeedka William Miller ee waxsii sheegyada uu matalayay aragtida Webiga Ulaay, ee ku jirta Daanyeel cutubyada toddobaad, siddeedaad, iyo sagaalaad, wuxuu ahaa labada awoodood ee baabiʼiya—jaahilnimada iyo baabbanimada—halka qaab-dhismeedka Future for America uu yahay jaahilnimada (masduulaagga), oo ay ku xigto baabbanimada (bahalka) iyo Protestantnimada riddowday (nebiga beenta ah). Furaha dejinaya labadaas qaab-dhismeedba waa qoraallada rasuul Bawlos. Rasuul Bawlos wuxuu ahaa codkii waxsii sheegidda ee isku xidhay Israa’iiltii qadiimiga ahayd iyo Israa’iilta ruuxiga ah. Ka hor intii aanu soo noqon, Bawlos magiciisu wuxuu ahaa Saa’uul, taas oo macnaheedu yahay “la doortay” ama “la soo bandhigay.”

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

Bawlos waxaa loo doortay (loo xushay) inuu noqdo rasuulka loo diray quruumaha, waxaana waxyaalihii loo doortay ka mid ahaa garashadiisa Axdiga Hore. Isagoo qoray inta badan Axdiga Cusub, ma jiro mid kale oo ka mid ah qorayaashii Axdiga Cusub oo lahaa fahamka Axdiga Hore sida Bawlos lahaa. Waxaa loo doortay inuu hormuud ka noqdo soo bandhigista injiilka quruumaha, hase yeeshee sidoo kale waxaa loo doortay inuu dhiso xidhiidhka ka dhexeeya taariikhaha nebinnimada ee Axdiga Hore iyo taariikhda nebinnimo ee ka dambaysay muddadii iskutallaabta. Markhaatifurka Bawlos la’aantiis, fahamka nebinnimada ee Milleriyiinta, iyo kan Future for America, ma jiri lahayn. Isla taariikhdii ay reer binu Israa’iil ee muuqata kaga furnaadeen iyagoo ah dadkii Ilaah doortay, ayaa Bawlos loo doortay inuu muujiyo in Israa’iishaas qadiimiga ah, in kastoo markaas Ilaah ka furnayd, ay ahayd astaanta taariikhda nebinnimo ee Israa’iil ruuxiga ah. Xeerarka nebinnimo ee lagama maarmaanka u ah dhaqdhaqaaqyada malaa’igta koowaad iyo tan saddexaad waxay inta badan ku salaysan yihiin qoraallada rasuul Bawlos.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Sababtaas awgeed, waxaynu ka fiirsan doonnaa qaar ka mid ah mabaadi’da nebiyadeed ee Bawlos tilmaamay, kuwaas oo saameyn ku yeeshay farriintii Millerites-ka, taas oo lagu dejiyey qaab-dhismeedka laba quwadood oo wax baabbi’iya; annagoo sidaas yeelaynana, waxaynu sidoo kale ka fiirsan doonnaa sida mabaadi’daasu u saameeyaan qaab-dhismeedka saddex quwadood oo wax baabbi’iya.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Weliba, walaalayaalow, ma doonayo inaad jaahil ka ahaataan in aabbayaasheen oo dhammu daruurtii ku wada jireen, oo dhammaantoodna ay baddii ka wada gudbeen; oo dhammaantoodna Muuse loogu wada baabtiisay daruurta dhexdeeda iyo badda dhexdeeda; oo dhammaantoodna ay wada cuneen isla cuntadii ruuxiga ahayd; oo dhammaantoodna ay wada cabbeen isla cabbitaankii ruuxiga ahaa; waayo, waxay ka cabbayeen Dhagaxii ruuxiga ahaa ee iyaga raacay; Dhagaxaasa Masiix ahaa. Laakiin intooda badan Ilaah raalli kama uu ahayn, waayo, cidlada ayaa lagu laayay. Waxyaalahaasu waxay inoo noqdeen tusaalooyin, si aynaan u damcin waxyaalo shar ah sidii iyaguba u damceen. Sidoo kale sanamcaabudayaal ha noqonina, sidii qaar iyaga ka mid ah ahaayeen; sida qoran, Dadku waxay fadhiisteen inay wax cunaan oo cabbaan, markaasay kaceen inay ciyaaraan. Sidoo kale yaynaan sino samayn, sidii qaar iyaga ka mid ah u sameeyeen, oo maalintii qudha waxaa ku dhacay saddex iyo labaatan kun. Sidoo kale yeynan Masiixa tijaabin, sidii qaar iyaga ka mid ahna u tijaabiyeen, oo abeesooyin baa baabbi'iyey. Sidoo kale ha gunuunacina, sidii qaar iyaga ka mid ah u gunuunaceen, oo baabbi'iyihii baa baabbi'iyey. Haddaba waxyaalahan oo dhammu waxay ku dhaceen iyaga iyagoo tusaale u ah; waxaana loo qoray digniinteenna aawadeed, innaga oo ah kuwa ay dhammaadka dunidu ku timid. 1 Korintos 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

Toban aayadood oo gaagaaban gudaheed, Bawlos wuxuu tilmaamayaa in cibaadada baabtiisku lagu sii sawiray gudubkii Badda Cas, in Dhagaxii raacay reer binu Israa’iil ee hore uu ahaa “Dhagax ruuxi ah,” iyo inuu ahaa Masiixa. Wuxuu caddeynayaa in reer binu Israa’iil ee hore ay ahaayeen tusaalaha kuwa ku nool maalmaha ugu dambeeya. Tuducani waa digniin, waana qodob muran ka taagan yahay kuwa runta taagan iyo kuwa runta ka soo horjeeda dhexdooda. Culimada fiqiga Adventist-ku waxay baraan in Bawlos uu si fudud u tilmaamayay in taariikhaha reer binu Israa’iil ee hore ay muujinayeen casharro akhlaaqeed oo ay ahayd in kuwa ku nool maalmaha ugu dambeeya ay gartaan, hase ahaatee waxay ku adkaystaan in Bawlos uusan tilmaamaynin in taariikhaha Israa’iilkii dhabta ahaa ay dhab ahaantii dib ugu soo noqonayaan Israa’iilka ruuxiga ah. Walaasha White waxay marar badan adeegsataa tuducan si ay u xaqiijiso si sax ah wixii Bawlos ula jeeday.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Nebi kasta oo qadiimiga ah waxay ka hadleen wakhtigeenna in ka badan sidii ay uga hadli lahaayeen wakhtigoodii, sidaas darteedna wax sii sheegiddoodu way inoo dhaqan-galaysaa. ‘Haddaba waxyaalahaas oo dhammu waxay ugu dhaceen iyaga tusaale ahaan; oo waxaa loo qoray digniinteenna, innagoo ay dhammaadka dunidu nagu soo gaadhay.’ 1 Corinthians 10:11. ‘Iyaga looma adeegayn, laakiinse annaga ayay noogu adeegeen waxyaalahaas hadda laydiinku sheegay kuwa idiinku wacdiyey injiilka xagga Ruuxa Quduuska ah oo samada laga soo diray; kuwaas oo malaa’iguhu ay jecel yihiin inay dhex fiiriyaan.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Kitaabku wuxuu ururiyey oo isu geeyey khasnadihiisa jiilkan ugu dambeeya. Dhammaan dhacdooyinkii waaweynaa iyo hawlgalladii qotada dheeraa ee taariikhda Axdigii Hore waxay ahaayeen, welina yihiin, kuwo isku soo celinaya kaniisadda maalmahan ugu dambeeya.” Selected Messages, book 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

“Dhacdooyinkii waaweynaa iyo macaamilaadyadii cibaado-qotada dheeraa ee taariikhda Axdigii Hore way soo noqnoqdeen, welina way ku soo noqnoqonayaan kaniisadda maalmahan ugu dambeeya,” sidan ayay Sister White ku soo koobaysaa macnaha Bawlos ee aayaadahan. Isagoo isku dayaya inuu wiiqo aqoonsigii Bawlos ee reer binu Israa’iiltii hore sida ay astaan ahaan u muujinayeen taariikhda Israa’iilta dhabta ah, Shaydaanku wuxuu hor keenay laba weerar oo waaweyn oo ka dhan ah mabda’gan nebinnimada ah. Kan ugu horreeya, oo aan hore u soo sheegay, waa sheegashada ah in Bawlos si fudud u tilmaamay in taariikhahaasu ay matalayeen casharro akhlaaqeed. Waxbariddaas beenta ahi waa run badhkeed, runta badhkeedna haba yaraatee run ma aha. Waa run in casharrada akhlaaqeed ee laga soo dheefsan karo taariikhda reer binu Israa’iiltii hore ay waxtar u yihiin kuwa nool maalmaha ugu dambeeya, laakiin marka taas loo adeegsado in lagu diido in taariikhahaasu sidoo kale yihiin tusaale muujinaya dhacdooyin dib loo soo celin doono, waxay noqotaa run badhkeed, taas oo loo sameeyey in lagu diido runta.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> “Hadda barako ama habaar ayaa hortaal dadka Ilaah—barako haddii ay ka soo baxaan dunida oo ay ka soocnaadaan, kuna socdaan jidka addeecidda is-hoosaysiinta leh; iyo habaar haddii ay la midoobaan kuwa sanamyada caabuda, kuwaas oo ku tumanaya dalabka sare ee samada. Dembiyada iyo xumaatooyinka reer binu Israa’iil ee caasiyiinta ah waa la diiwaangeliyey, sawirkana hortayada ayaa la dhigay digniin ahaan, si haddii aynu ku dayanno tusaalahooda xadgudubka oo aynu Ilaah ka leexanno, aynu u dhici doonno sida hubaasha ah sidii ay iyaguba u dheceen. ‘Haddaba waxyaalahan oo dhammi waxay ugu dhaceen tusaale ahaan; waxaana loo qoray waanadayada, innaga ay dhammaadka dunidu ina soo gaadhay.’” Testimonies, volume 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

Run keliya looma adeegsan karo in lagu diido run kale; waayo marka sidaas la yeelo, runta Ilaah waxaa loo rogaa been.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> “Hadal keliya oo Badbaadiyuhu yidhi waa inaan laga dhigin mid baabi'iya hadal kale.” Dagaalkii Weynaa, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Waxbaridda sheegaysa in taariikhda Israa’iiltii hore ay metesho oo keliya casharro anshaxeed, waxaa badanaa adeegsada culimada fiqiga ee Adventist-ka si ay u burburiyaan Erayga nebiyadeed ee Ilaah; waana mid ka mid ah nus-rumaha lagu daray weelka sheeko-xariirooyinka loo diyaariyey in lagu khiyaaneeyo dadka Ilaah si ay u aqbalaan been, beenta ay aqbalaanna waxaa lagu aqoonsaday qoraallada rasuul Bawlos.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Weerarka kale ee ugu weyn ee ka dhanka ah mabda’a ah in taariikhda Israa’iiltii hore ay tusaale u tahay taariikhda Israa’iilta casriga ah waxaa hindisay Yeesuuyiin xilligii taariikhda Dib-u-habayntii Ka-hortagga ahayd, waxayna ka kooban tahay in la oggolaado fikradda ah in taariikhda Israa’iiltii hore la soo celiyey. Beenta Yeesuuyigu waa in taariikhdaas si dhab ah oo toos ah loo soo celiyey, ee aan si ruuxi ah loo soo celin. Beentaas waxaa loo hindisay sidii jid lagu horjoogsanayo fahamka ah in baadariga Rooma uu yahay Masiix-diidka ku jira waxsii sheegyada Kitaabka Quduuska ah; waayo, waxbariddani waxay oggolaanaysaa runta ah in maalmaha ugu dambeeya uu jiro Masiix-diid, hase yeeshee waxay ku doodaysaa in Masiix-diidka lagu matalo awood dhab ah oo muuqata, ee aan lagu matalin awood ruuxi ah. Markaas naagtii sineysata ee ku jirta Muujintii toddoba iyo tobnaad, oo fooddeeda ay ku qoran tahay “Baabuloonta Qarsoodiga ah,” waxay ahaan lahayd naag sineysata oo ka soo baxda dhulka Baabuloon ee dhab ahaan jira, kaas oo maanta ah Ciraaq.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Kuwa ku jahawareera fahamkooda ereyga, oo ku guuldarraysta inay arkaan macnaha kan Masiixa ka gees ah, hubaal waxay isa soo taagi doonaan dhinaca kan Masiixa ka gees ah.” Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

baadarigu waa qof dhab ah, oo matalaya awood dhab ah (Kaniisadda Katooliga), hase yeeshee isaga iyo ururkiisaba waxaa si nebiyaysan loogu aqoonsaday Baabuloon dhab ah, waxaana si sax ah loo aqoonsan karaa oo keliya marka mawduuca kan Masiixa ka geesta ahi loo soo bandhigo sidii rumoobid ruuxi ah oo tusaale dhab ah ah. Bawlos wuxuu tilmaamay in Israa’iiltii dhabta ahayd ay tusaale u tahay Israa’iilta ruuxiga ah, laakiin taasu ma ahayn run nebiyadeed oo cusub oo uu soo bandhigay, waayo fahamkiisu guud ahaan wuxuu ku salaysnaa Axdigii Hore, halkaas ayaana markhaatifurkiisu ku qotomaan.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Rabbigu wuxuu leeyahay sidan, isagoo ah Boqorka reer binu Israa’iil iyo Bixiyahooda, Rabbiga ciidammada: Anigu waxaan ahay kii hore, oo anigu waxaan ahay kii dambe; aniga mooyaane Ilaah kale ma jiro. Oo bal yaa, sida aniga oo kale, u yeedhi kara, oo u sheegi kara, oo ii nidaamin kara, tan iyo markii aan dhigay dadkii hore? Oo waxyaalaha imanaya iyo kuwa soo socda ha u muujiyeen iyaga. Ha cabsanina, hana baqina; miyaanan wakhtigaas idiin sheegin, oo idiin caddayn? Idinku waxaad tihiin markhaatiyaashayda. Ma jiraa Ilaah aniga iga sokow? Hubaal, Ilaah kale ma jiro; anigu midna ma aqaan. Ishacyaah 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Waa in aynu markhaatiyaal Masiix noqonno, sidii Bawlosba ahaa, in Alfa iyo Oomega uu u doortay ma aha oo keliya Israa’iiltii hore, balse dhammaan ummadihii qadiimiga ahaa ee Kitaabka ku xusan inay noqdaan calaamado muujinaya “waxyaalaha imanaya” kuwa ku nool maalmaha ugu dambeeya. Bawlos wuxuu ahaa khabiir ku xeel dheer Axdiga Hore, waxaana loo kiciyey inuu noqdo xidhiidhkii wax sii sheegidda ee isku xidhaya wakhtigii maamul ee Israa’iilkii muuqda iyo kii ruuxiga ahaa. Qoraalladiisii ayaa hagay kuwii fahmay korodhka aqoonta wakhtiga dhammaadka ee 1798, iyo sidoo kale 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Baabuloon tii qadiimiga ahayd ee sugan, carruurtii qadiimiga ahayd ee bari, Masar tii qadiimiga ahayd, Giriiggii qadiimiga ahaa, iyo boqortooyadii qadiimiga ahayd ee Meediyiinta iyo Faarisiyiinta waa calaamado u taagan quwado ruuxi ah wakhtiga dhammaadka dunida. Calaamadaha qadiimiga ahi waa kuwa sugan ee marka hore yimaadda, oo matala kuwa ruuxiga ah ee ka dambeeya. Bawlos xataa intaas wuu gaadhsiiyey oo wuxuu caddeeyey in Aadan kii sugan uu astaan u ahaa Aadan ruuxiga ah (kaas oo ah Masiixa).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Sidaas ayaa qoran, Ninkii ugu horreeyey oo Aadan ahaa waxaa laga dhigay naf nool; Aadamkii ugu dambeeyeyna waxaa laga dhigay ruux wax nooleeya. Habase yeeshee, kan ruuxiga ahi ma aha kii ugu horreeyey, laakiinse waxaa ugu horreeyey kan dabiiciga ah; dabadeedna kan ruuxiga ah. Ninkii ugu horreeyey waa ka yimid dhulka, waana ciid; ninka labaadna waa Rabbiga samada ka yimid. Sida kan ciidda ahu yahay, sidaas oo kalena waa kuwa ciidda ah; sida kan jannada ahuna yahay, sidaas oo kalena waa kuwa jannada ah. Oo sida aynu u sidannay suuradda kii ciidda ahaa, sidaas oo kalena waxaynu u sidan doonnaa suuradda kii jannada ahaa. 1 Korintos 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Waxaa jira casharro aad u qoto dheer oo Bawlos ka barayo Aadamkii hore iyo Aadamkii dambe, laakiin annagu waxa keliya ee aynu tilmaamaynaa waa mabda’a uu si aad u cad ugu soo bandhigayo tuducan, markuu leeyahay, “kii ruuxiga ahaa ma ahayn kii ugu horreeyey, balse kii dabiiciga ahaa; dabadeedna kii ruuxiga ahaa.” Kan muuqda ee tooska ah, kaas oo Bawlos halkan ku tilmaamayo “dabiici,” ayaa horreeya, ruuxiguna waa dambeeyaa. Israa’iilkii tooska ahaa ayaa horreeyey, oo dabiici ahaa, Israa’iilka ruuxiga ahina wuxuu yimaadaa “dabadeed.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Baabuloonkii dhabta ahaa wuxuu ka horreeyaa Baabuloonka ruuxiga ah. Qodobka xiga ee muhiimka ah ee lagu adkeeyey qoraallada Bawlos waa xilliga taariikhda ee isbeddelka ka yimaadda midka dhabta ah una gudbaya midka ruuxiga ah lagu dabaqayo. Waa muddada iskutallaabta marka la aqoonsado isbeddelka nebiyadeed ee ka yimaadda midka dhabta ah una gudbaya midka ruuxiga ah.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Waayo, kulligiin waxaad tihiin carruurtii Ilaah xagga rumaysadka Masiixa Ciise. Waayo, in alla intii idinka mid ah oo Masiixa lagu baabtiisay, Masiixaad huwateen. Yuhuud iyo Gariig midna ma jiro, addoon iyo xor midna ma jiro, lab iyo dhaddig midna ma jiro, waayo, kulligiin waxaad ku wada tihiin mid Masiixa Ciise dhexdiisa. Oo haddaad tihiin kuwii Masiixa, farcankii Ibraahim baad tihiin, oo waxaad tihiin dhaxal-wadayaal sida ballanku yahay. Galatiya 3:26–29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Dhalasho ahaan waxba ma laha xuquuqda dhalashadaadu waxa ay noqon karto; markaad Masiixa aqbashid, markaas waxaad noqotaa farcankii Ibraahim. Ma tihid Israa’iilka jidheed; waxaad tahay Israa’iilka ruuxiga ah. Isbeddelka ka yimid jidheed una guuray ruuxi waxa uu ahaa iskutallaabta. Bawlos wuxuu aadanaha u kala saaraa laba qaybood. Qayb kastaa waxay leedahay axdigeeda, middiiba waa faracyada Ibraahim. Mid kastaa waxay leedahay magaalo u taagan reerkeeda iyo axdigeeda. Mid kastaa wuxuu yahay ama wiilkii Aadan kii jidheed ama Aadan kii ruuxiga ah.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Waayo, waxaa qoran in Ibraahim lahaa laba wiil, mid uu u dhalay addoonad, kan kalena uu u dhalay naag xor ah. Laakiin kii addoonadda ka dhashay wuxuu ku dhashay sida jidhka; kii naagta xorta ah ka dhashayse wuxuu ku dhashay ballanqaad. Waxyaalahanu waa masaal; waayo, kuwanu waa labada axdi; mid wuxuu ka yimid buur Siinay oo addoonsi u dhala, kaas oo ah Haagar. Waayo, Haagartan waa buur Siinay oo ku taal Carabiya, oo waxay u dhigantaa Yeruusaalemta haatan jirta, oo iyada iyo carruurteeduba addoonsi bay ku jiraan. Laakiin Yeruusaalemta sare waa xor, oo iyadu waa hooyadeen dhammaanteen. Waayo, waxaa qoran, Farax, taan madhalayska ah oo aan dhalin; ku qayli oo dhawaaq, taan aan foolanayn; waayo, ta cidlada ah carruur badan bay ka badan tahay tan nin leh. Haddaba innagu, walaalayaalow, sidii Isxaaq ahaa, waxaynu nahay carruurtii ballanqaadka. Laakiin sida markaas kii sida jidhka ku dhashay uu u silcin jiray kii sida Ruuxa ku dhashay, sidaas oo kalena haatan bay tahay. Habase yeeshee, maxay Qorniinku leeyahay? Tuur addoonadda iyo wiilkeeda; waayo, wiilka addoonaddu ma dhaxli doono wiilka naagta xorta ah la jirkiisa. Sidaas daraaddeed, walaalayaalow, innagu ma nihin carruurtii addoonadda, laakiinse waxaynu nahay carruurtii tan xorta ah. Galatiya 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

Waqtigii iskutallaabta, waxa qadiimiga ahaa ee suuggaaneed ee muuqda waxay noqdeen calaamado u taagan kuwa ruuxiga ah ee casriga ah. Rasuul Bawlos wuxuu caddeeyey xaqiiqooyinkan nebiyadeed ee asaasiga ah oo u suurtogeliyey William Miller inuu dejiyo qaab-dhismeedka labada awoodood ee wax baabbiʼiya, kaas oo uu ku saleeyey dhammaan gunaanadyadiisii nebiyadeed. Isla hawshii uu rasuul Bawlos qabtay ayaa ah tan lagu garto saddexda awoodood ee wax baabbiʼiya, kuwaas oo ah qaab-dhismeedka dhammaan gunaanadyada nebiyadeed ee Future for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Qaab-dhismeedka fahamka Miller ee kororka aqoonta, oo uu matalayay muujintii Webiga Ulai ee cutubyada toddobaad, siddeedaad, iyo sagaalaad, wuxuu ku salaysnaa daahfurkiisii ahaa in “kan joogtada ah” ee kitaabka Daanyeel uu matalayay Roomaankii jaahiliga ahaa. Wuxuu daahfurkaas ka helay warqaddii labaad ee Bawlos u qoray reer Tesaloniika. Fahamkaas ayaa ah runta aasaasiga ah ee lagu garto iyadoo lala xidhiidhinayo “beenta” nebiyaysan, taas oo sababta in dhalanteed xoog leh uu ku soo dego Adventist-ka Maalinta Toddobaad maalmaha ugu dambeeya.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Waxaannu ku sii wadi doonnaa daraasaddeenna ku saabsan korodhka aqoonta ee uu matalayo riyada Webiga Ulai maqaalka xiga, innagoo ka fiirsanayna wixii Miller ku gartay warqaddii Bawlos.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Kan waxa ka hooseeya oogada arka, oo akhriya qalbiyada dadka oo dhan, ayaa kuwa helay iftiin weyn ka yidhaahda: ‘Iyagu ma dhibsana oo ma yaabana xaaladdooda akhlaaqeed iyo tan ruuxiga ah aawadeed.’ Hubaal, waxay doorteen jidadkooda, naftooduna waxay ku rayraysaa karaahiyadooda. Aniguna waxaan dooran doonaa khiyaaligooda, oo waxaan ku soo dejin doonaa waxa ay ka cabsanayaan; maxaa yeelay, markii aan yeedhay, cidina iima ay jawaabin; markii aan hadlayna, ma ay maqlin; laakiinse waxay indhahayga hortooda ku sameeyeen shar, oo waxay doorteen wixii aanan ku farxin.’ ‘Ilaahna wuxuu u soo diri doonaa dhagar xoog leh, si ay been u rumaystaan,’ maxaa yeelay, ‘ma ay aqbalin jacaylka runta inay ku badbaadaan,’ ‘laakiinse waxay ku farxeen xaqdarrada.’ Ishacyaah 66:3, 4; 2 Tesaloniika 2:11, 10, 12.”

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Macallinka samada ayaa weydiiyey: ‘Waa maxay khiyaano ka xoog badan oo maanka dhumi karta marka loo eego iska yeelyeelka ah inaad ku dul dhisaysaan aasaaska saxda ah iyo in Ilaah aqbalayo shuqulladiinna, halka xaqiiqadu tahay inaad waxyaalo badan u samaynaysaan sida ku waafaqsan siyaasad adduunyo oo aad dembi kaga gelaysaan Rabbiga Yehowah? Hoogay, waa khiyaano weyn, waana dhagar soo jiidasho leh, oo qabsata maanka marka dadkii mar runta yaqaanay ay qaabka cibaadada u qaldamaan inuu yahay ruuxeeda iyo xooggeeda; marka ay u maleeyaan inay hodan yihiin, xoolona ku bateen, oo aanay waxba u baahnayn, halka xaqiiqadu tahay inay wax walba u baahan yihiin.’” Testimonies, mugga 8, 249, 250.

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