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.
Апостол Павел был связующим звеном между древним Израилем и духовным Израилем, ибо его служение, его имя, его личные обстоятельства и его пророческий труд — всё свидетельствует об этой истине. Он называл себя наименьшим из апостолов, ибо прежде гнал народ Божий.
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.
Ammuma isŋe mapostol nyɛna kiŋ, n tei meboŋ ni a ba yir me apostol, ashia me jor ba Kristofo kplɛkplɛ. 1 Korintotɔ 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”.
Аңа ихтида кылғанда берилгән исим Павлус еди, бу «кичик» яки «аз» дегән мәнини билдүриду, чүнки у әлчиләрниң әң кичиги еди. Әмма униң әсли исми Саул болуп, бу «талланған» дегән мәнини билдүриду.
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.
ئەلەغ ئانانىيا جەۋاپ بېرىپ: «ئى رەب، مەن بۇ ئادەم توغرۇلۇق نۇرغۇنلاردىن ئاڭلىدىم؛ ئۇ يېرۇسالېمدە سېنىڭ مۇقەددەسلىرىڭگە قانچىلىك كۆپ يامانلىق قىلدى. بۇ يەردىمۇ ئۇنىڭ سېنىڭ نامىڭغا دۇئا قىلىدىغانلارنىڭ ھەممىسىنى باغلاش ئۈچۈن باش كاھىنلاردىن ھوقۇق بار» دېدى. لېكىن رەب ئۇنىڭغا: «بارغىن؛ چۈنكى ئۇ مېنىڭ ئۈچۈن تاللانغان بىر ئىدىش بولۇپ، مېنىڭ نامىمنى ئەللەر، پادىشاھلار ۋە ئىسرائىل ئەۋلادلىرى ئالدىدا كۆتۈرۈپ يۈرۈش ئۈچۈندۇر» دېدى، ئەلچىلەر 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.
Սավուղը «ընտրյալ անոթ» էր՝ Ավետարանը հեթանոսներին տանելու համար, սակայն նախ պետք էր, որ նա դարձի գար և խոնարհվեր՝ դառնալով Պողոս (փոքր), որովհետև նա պիտի զորավոր լիներ։ Պողոսը հասկանում էր, որ իր զորությունը գտնվում էր իր փոքրության, այսինքն՝ իր տկարության մեջ։
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.
Amma anaa ho nni a ɛwɔ adiyisɛm no mu no enti, na wɔama me nnamua bi wɔ honam mu, Satan bɔfo bi sɛ ɔmmobɔ me, na anaa me ho nni so dodo. Eyi ho no, mesrɛɛ Awurade mprɛnsa sɛ omfi me nkyɛn. Na ɔka kyerɛɛ me sɛ, M’adom dɔɔso ma wo; na me tumi wie pɛyɛ wɔ mmerɛwyɛ mu. Enti anigye kɛse mu no, mɛhoahoa me ho mmom wɔ me mmerɛwyɛ mu, na Kristo tumi atena me so. Enti migye mmerɛwyɛ, animtiabuo, ahiade, ɔtaa, ne amanehunu tom Kristo nti; efisɛ bere a meyɛ mmerɛw no, ɛno na meyɛ den. 2 Korintofo 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.
Саул быў «выбраны», але дзеля таго, каб быць моцным, ён быў зроблены малым (Павел). Ён быў абраны, каб несці Евангелле язычнікам, але быў выбраны збольшага дзякуючы свайму веданню Старога Запавету.
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.
Akylahememure ko yehudatere akatune, bahadumwe aye awendegwaho musya y’Obuyudaaya n’ebibuuzo byonna ebiri mu Bayudaaya: kyennava nkwegayirira ompulirize n’obugumiikiriza. Enneeyisa y’obulamu bwange okuva mu buto bwange, eyasooka okuba mu ggwanga lyange ku Yerusaalemi, Bayudaaya bonna bagimanyi; abo abandimanyi okuva ku lubereberye, singa baayagala okuwa obujulirwa, nti nagenda mbeera Mufalisaayo ng’ndyamu ekitundu ekisinga obukakanyavu mu ddiini yaffe. Ebikolwa 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Саул получил наставление у Гамалиила, которого считали одним из величайших учителей Священных Писаний Ветхого Завета.
“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.
“Yerata qophaa kenname, ‘Phaawuloonis zalaqqan bolli eqqee, asaakos kushee mil’atteenna.’ He mil’aatin asi isaanii qalbeeffachiise; bifa ofii immoo kabaja isaan irraa fudhachiise. ‘Cal’inni guddaan ta’ee erga dhaga’amee booddee, afaan Ibrootaatiin isaanitti dubbate, akkana jedhee, Yaa dhiironni, obboloota, abbootii ko, ittisa ani amma isinitti dhiheessu dhaga’aa.’ Yeroo sagaleen jechoota afaan Ibrootaa beekamoo sanaa dhaga’ame, ‘caalaatti cal’isanii turan,’ innis callisa waliigalaa sana keessatti itti fufe: “‘Ani dhugumaan nama Yihudii ta’eedha; mootummaa Qiliiqiyaa keessaa magaalaa Tarsoositti dhaladhe; garuu magaalaa kana keessatti miilla Gamaali’eel jala guddadhe; akka sirna seeraa abbootii keenyaa guutuutti barsiifame; akkuma isin hundinuu har’a jajjaboo Waaqayyoof taatan, anis akkasuma hinaaffaa Waaqayyoof qaba ture.’ Eenyu illee dubbii ergamaa sanaa mormuu hin dandeenye; sababni isaas, dhugaan inni itti akeeke sun namoota baay’ee yeroo sana Yerusaalem keessa jiraachaa turan biratti beekamaa ture.” 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.
Шаул санамсаргүйгээр сонгогдоогүй бөгөөд Паулын үйлчлэлийн тодорхой зорилгуудын нэг нь бодит Израилийн ариун түүхийг сүнслэг Израилийн ариун түүхтэй холбон гүүр болгох явдал байв. Энэ үнэнтэй уялдан тэрээр Шинэ Гэрээний ихэнх хэсгийг бичсэн юм. Түүний бичвэрүүдийн нэг бүлэгт эхний тэнгэрэлчийн мэдээний хүрээний, мөн гурав дахь тэнгэрэлчийн мэдээний хүрээний тулгуур үндэслэл тодорхойлогдсон байдаг. Тэрхүү эшлэл нь Адвентизмийн түүхэн дэх эхлэл ба төгсгөлд мэргэн ба мунхаг хүмүүсийн ялгааг зааглан харуулдаг хөшөө дурсгал мөн.
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.
E krerna qiylemiq, ey birano, ji ber hatina Xudanê me Îsa Mesîh û ji ber civîna me li ba wî, ku hûn zû di hişê xwe de netirsin û nehewlin, ne bi ruhêkê, ne bi gotinekê, ne bi nameyekê ku wekî ji me be, wekî ku roja Mesîh gihîştiye. Bila kesek ji bo tu awayî hûn nefetilîne; çimkî ew roj nayê, heya ku pêşî ketina dûrketinê were û ew mirovê guneh were eşkere kirin, kurê windabûnê; yê ku li dijî dibe û xwe bilindtir dike ji her tiştê ku Xwedê tê gotin an ku tê perestin; wisa ku ew wekî Xwedê di perestgeha Xwedê de rûnişte, xwe nîşan dide ku ew Xwedê ye. Ma hûn nabînin ku gava ez hê bi we re bûm, min van tiştan ji we re gotibûn? Û niha hûn dizanin ka çi ew digire, da ku ew di dema xwe de were eşkere kirin. Çimkî sirra bêqanûnîyê jixwe dixebite; tenê ew ku niha digire, dê bigire, heta ku ji navê were rakirin. Û hingê ew Xerabkar dê were eşkere kirin, yê ku Xudan dê bi ruhê devê xwe wê tune bike û bi ronahiya hatina xwe wê hilweşîne; ango ew kes, yê ku hatina wî li gorî kiryara Şeytan e, bi hemû hêz û nîşanan û kerametên derewîn, û bi hemû xapandina neheqiyê di nav wan de ku winda dibin; ji ber ku ew evîna rastiyê qebûl nekirin, da ku xilas bibin. Û ji bo vê yekê Xwedê dê xapandinek bihêz ji wan re bişîne, da ku ew derewekê bawer bikin; da ku hemû wan ku bi rastiyê bawer nekirin, lê ji neheqiyê kêfxweş bûn, bêne mehkûm kirin. 2 Selanîkî 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.”
Uwon moolgu jëfandikoo bii mooy xalaat ci kanam ba Almasi bi dina dellusi ñaareelu yoon. Bóol mi Pool dafa fàttali waa Tesalonig ne mu terewoon na ba noppi ci mbir moomu, bi mu waxee ne: “Ndax dangeen fàtte ne, bi ma nekkee ak yéen, wax naa leen yëf yii?” Pool dafay jéem a tere mbokk ya ngir ñu bañ a nax ci mbirum “ñëwug sunu Boroom Yeesu Almasi, ak sunu dajaleekoom ci moom.”
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.
Los historiadores identifican que la mitad del mensaje de William Miller se basaba en su identificación de los dos mil trescientos años de Daniel capítulo ocho, versículo catorce. La otra mitad de su mensaje, que a veces no es reconocida, es su labor de refutar las falsas enseñanzas concernientes a la Segunda Venida de Cristo.
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.
Na pino nga syu inaraluan a metodolohiya na Jesuita, ati idi (ken adda pay laeng ita) maysa a napateg a saan a pudno a sursuro a nainget nga inlaban ni William Miller. Dayta ket ti saan a pudno a sursuro a ti maikadua a yaay ti Apo ket umuna a masangoanan iti sangaribu a tawen ti talna a maawagan iti “temporal millennium,” a isu met ti inlaban ni Sister White.
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.
Пири Миллер ҳамчунин ҳақиқати бозгашти ҳақиқии Масеҳро, бар хилофи ақидаҳои гуногуни ботиле, ки дар бораи ҳазорсола дар замони ӯ роиҷ буданд, устувор месохт. Павлус дар 2 Таслӯникиён дар бораи Омадани Дуюм сухан мегӯяд, бинобар ин он порча ҷузъи дарки Миллер аз Омадани Дуюми ҳақиқӣ буд. Ин боб барои Миллер «Ҳақиқати Ҳозира» буд.
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.
પૌલ દ્વિતીય આગમન સાથે જોડાયેલ ઘટનાઓનો એક મહત્વપૂર્ણ ક્રમ ઓળખાવે છે, અને સાથે એનું તર્ક પણ રજૂ કરે છે કે શા માટે થેસ્સલોનિકીઓને પોતાની જ આયુષ્યકાળમાં પ્રભુના પરત આવવાની અપેક્ષા રાખવી ન જોઈએ. પૌલ કહે છે, “હવે, હે ભાઈઓ, આપણા પ્રભુ ઈસુ ખ્રિસ્તના આગમન વિષે, અને તેની પાસે આપણા એકત્ર થવા વિષે, અમે તમને વિનંતી કરીએ છીએ.” “વિનંતી કરીએ છીએ” એવો શબ્દ પૂછપરછ કરવાના અર્થમાં આવે છે. પૌલ દ્વિતીય આગમન સાથે સંબંધિત તત્ત્વોનું તર્કપૂર્વક નિરૂપણ કરે છે અને પોતાના શ્રોતાઓને એક પ્રકારની પૂછપરછ દ્વારા માર્ગદર્શન આપે છે, જેનો હેતુ તેના તર્કનું તેના શ્રોતાઓ દ્વારા વિશ્લેષણ કરાવવાનો છે.
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.
Անոր տրամաբանութեան կառուցուածքը այն է, որ Քրիստոսի երկրորդ գալուստէն առաջ պապականութիւնը պէտք է ճանաչուի ու տիրէ, եւ որ պապականութեան պատմութեան մէջ յայտնուելէն առաջ պէտք է ըլլայ ուրացութիւն։ Ուրացութիւնը տակաւին ապագայ էր, ուրեմն պապականութեան յայտնուիլը ատկէ ալ անդին էր։ Ապա ինչպէ՞ս կրնար ոեւէ մէկը խաբուիլ՝ մտածելով, թէ Քրիստոսի վերադարձը մօտ էր։ Ան պապականութեան քանի մը խորհրդանիշներ կ՛օգտագործէ՝ հաստատելու համար, թէ ո՛րն է այն իշխանութիւնը, որ կը յայտնուի ուրացութենէն ետք։ Ան պապականութիւնը կը կոչէ «մեղքի մարդը», «այն անօրէնը», «կորստեան որդին» եւ «անօրէնութեան խորհուրդը»։ Քոյր Ուայթը յստակ կ՛ըսէ, թէ ասոնք բոլորը պապականութիւնը ճանաչցնող խորհրդանիշներ են։
“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.’
“Peró ante la venida de Cristo habían de producirse importantes acontecimientos en el mundo religioso, predichos en la profecía. El apóstol declaró: ‘No os dejéis mover fácilmente de vuestro modo de pensar, ni os conturbéis, ni por espíritu, ni por palabra, ni por carta como si fuera nuestra, en el sentido de que el día de Cristo está cerca. Nadie os engañe en ninguna manera; porque ese día no vendrá sin que antes venga la apostasía, y sea revelado el hombre de pecado, el hijo de perdición; el cual se opone y se exalta sobre todo lo que se llama Dios o es objeto de culto; tanto que, haciéndose pasar por Dios, se sienta en el templo de Dios, dando a entender que él es Dios.’”
“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?’
«Слова Павла не следовало истолковывать превратно. Не должно было учить, будто он, по особому откровению, предупредил фессалоникийцев о скором пришествии Христа. Такое положение вызвало бы смятение в вере; ибо разочарование нередко приводит к неверию. Посему апостол предостерёг братьев, чтобы они не принимали никакого подобного известия как исходящего от него, и затем подчеркнул тот факт, что папская власть, столь ясно описанная пророком Даниилом, ещё должна была восстать и повести войну против народа Божия. До тех пор, пока эта власть не совершит своего смертоносного и богохульного дела, Церкви было бы тщетно ожидать пришествия своего Господа. „Разве не помните, — спросил Павел, — что я, ещё находясь у вас, говорил вам это?“»
“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.’
«Mucilanganja mpaka sana yadiyali ikuluwa kukumba kanisa ya kweli. Hata katika wakati ambao mtume alikuwa akiandika, “siri ya uovu” ilikuwa tayari imeanza kutenda kazi. Mambo yale yaliyokuwa yatatukia katika siku zijazo yalikuwa kuwa “kwa kutenda kazi kwa Shetani kwa nguvu zote na ishara na maajabu ya uongo, na kwa kila udanganyifu wa uovu ndani ya hao wanaopotea.”»
“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.
«לכן נוראה במיוחד היא הצהרתו של השליח בנוגע לאלה אשר יסרבו לקבל את "אהבת האמת". "ובגלל זאת," הכריז על כל מי שידחו במזיד את מסרי האמת, "ישלח להם אלוהים תעתוע חזק, למען יאמינו לשקר: למען יידונו כל אשר לא האמינו לאמת, כי אם חפצו בעוולה." אין בני־אדם יכולים לדחות ללא עונש את האזהרות שאלוהים, ברחמיו, שולח להם. מאלו המתמידים לפנות מאזהרות אלה, מסיר אלוהים את רוחו, ומשאירם לתעתועים אשר אותם אהבו.» מעשי השליחים, 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.
لەن سستر وایت بە ڕاستەوخۆ «پیاوی گوناه»، ئەوەی «خراپ»، «کوڕی لەناوچوون» و «نهێنی بێڕێزی» لەو دەقەی پۆڵ ناساندووە و بە «هێزی پاپایەتی» ناودەبات، بەڵام زیاتر لەوەش دەڵێت. ئەو ناساندنی دەکات کە ئەو هێمایانەی پۆڵ بەکارهێناون بۆ ناساندنی پاپای ڕۆما، لە پەرتووکی دانیالەوە دامەزراون، کاتێک وتی: «لەبەر ئەوە حەوارییەکە برایانی ئاگادار کردەوە کە هیچ پەیامێکی لەم جۆرە وەک لەلایەن خۆیەوە مەوەرگرن، و بەردەوام بوو لە جەختکردنەوە لەسەر ئەو ڕاستییەی کە هێزی پاپایەتی، کە بە ڕوونی لەلایەن پێغەمبەری دانیالەوە وێنا کراوە، هێشتا دەبوو هەڵبستێت و شەڕ لەدژی گەلی خودا بکات. هەتا ئەو هێزە کارە کوشندە و کفرئامێزەکەی خۆی بەجێ نەگەیەنێت، بێسوود دەبێت کڵێسا چاوەڕوانی هاتنی مەسیحی خۆیان بکەن.» پۆڵ ئەو بەشەی پەیامەکەی بۆ سالۆنیکییەکان، کە پاپایەتیی ناساند، لەسەر دانیال بەشی یازدە و ئایەتی سی و شەش بنیات نابوو.
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.
ንጉሡም እንደ ፈቃዱ ያደርጋል፤ ራሱንም ከፍ ያደርጋል፥ ከእያንዳንዱም አምላክ በላይ ራሱን ያከብራል፤ በአማልክትም አምላክ ላይ ድንቅ ነገር ይናገራል፤ ቍጣውም እስኪፈጸም ድረስ ይሰማራል፤ የተወሰነው ነገር ይፈጸማልና። ዳንኤል 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.
Pawulo gorbefoo isaan “Kan mormu, waan Waaqa jedhamee waamamu hundumaa yookaan kan waaqeffatamu hundumaa irra of ol kaasu; akka inni akka Waaqaatti mana Waaqa keessa taa’ee ofii isaa akka Waaqa ta’e mul’isutti,” jedhee yeroo ibsu, ibsa Phaawuloos kun raajicha Daani’el “mooticha” waan “fedha isaa akka godhu,” akkasumas “ofii isaa ol kaasuudhaan” “waaqa hundumaa irra of guddisu” jedhee ibse sana irra deebi’ee himuu ture. Phaaphaasi mooticha “Waaqa waaqolii irratti dubbii dinqisiisaa dubbatu” sanaa dha; akkasumas phaaphaasi humna “hamma” “dheekkamsi” jalqabaa “raawwatamutti” bara 1798tti “milkaa’u” sanaa 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.
ዳንኤል አሥራ አንድ፣ ቁጥር ሠላሳ ስድስት በ1989 የተገለጠው የእውቀት መጨመር በትክክል እንዲገባ ለመረዳት በፍጹም አስፈላጊ ነው። በዚህ ምክንያት፣ በዚያ ቁጥር ያለው ንጉሥ ፈረንሳይ ነበረ የሚለው የሐሰት ትምህርት፣ በኡርያስ ስሚዝ እንደተ introduced በአድቬንቲዝም የመጀመሪያው ትውልድ (1863 እስከ 1888) ውስጥ ገባ። ስሚዝ፣ ከዚያ በፊት ባሉት ቁጥሮች እየተገለጸ ያለውን ጳጳሳዊ ሥርዓት የሚያመለክተውን “the king” የሚለውን የቁጥር ሠላሳ ስድስት ጽሑፍ ወደ “a king” (ማንኛውም ንጉሥ) ለውጦ፣ የሮምን የአምልኮ ባህርይ ለእግዚአብሔር-አልባ ፈረንሳይ ለማስመደብ ሞከረ፤ ነገር ግን ይህ በቁጥር አርባ እና ከዚያ በኋላ ቱርክ የሰሜን ንጉሥ ናት የሚለውን የግል ጽንሰ ሐሳቡን ለማቅረብ ብቻ የመነሻ ነጥብ ነበር።
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.
Սատանան վաղօրոք սկսեց մթագնել այն փաստը, որ համարում հիշատակված թագավորը պապականությունն է, իսկ հենց Պողոս առաքյալն է, որ Դանիելի վկայությանը տալիս է այս փաստի երկրորդ վկան։ Քույր Ուայթը ներկայացրեց երրորդ վկան։
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.
مەگەر شەیتان تەنها هەوڵی داوە تا ڕاستیی ئەوە بشارێتەوە کە پاشای لەو ئایەتەدا پاپا بوو، بەڵکو بە ئاراستەکردنی هەڵەی ئەو ڕاستییەی لە ئایەتەکەدا هەیە، شەیتان هەروەها واتای ئەوەی «تووڕەیی» لەو ئایەتەدا چی نمایندایەتی دەکرد، تەمومژاوی کرد. پاپایەتی لەو ئایەتەدا دەبوو سەرکەوتوو بێت هەتا ساڵی 1798، کاتێک برینی کوشندەی خۆی پێ گەیەنرا. ساڵی 1798 کۆتایی دوو هەزار و پێنج سەد و بیست ساڵی تووڕەیی خودایە کە لە دژی شانشینی باکووری ئیسرائیل جێبەجێ کرا، وە لە ساڵی 723 پ.ز دەستی پێ کرد.
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.
Atipa Adventism ti bin dep wit en upold di “seven times” na 1863, e for bin kansel-krin se Uriah Smith no go fit komot wit dat kain pwel-fuul toktok bout verse thirty-six; bikos di “indignation” for bin undastan as reprisentin God in fɔs “indignation” of “seven times,” so dat e no get notin fɔ du at all wit France. Di increase of knowledge na 1989 get support from Paul na di passage, en na dis rizin di warning we Paul gi na di passage concernin dose we no receive di love of di truth, bot receive strong delusion, do so tru dia rejection of di truths we Paul present na di passage. Wan of dose truths na di correct identification of di king of the north na Daniel chapter eleven, verses forty through forty-five.
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.”
A passage-pe, Paul Rome-gi pope shina tanina, Christ-gi anisik maphamta ani lakpagi mamangda houjikta thokkadaba thabak-singgi matam khanghanbi, madudi passage-gi subject oiriba aduni. Mahakna hairi, “aduga madu matung-inna adu wicked adu phongdoklaga ni.” Aduga “wicked” adu pope aduni, “mahakki mouth-ki spirit-na Ibungo-na mahakpu manghalli, amadi Mahakki lakpagi ngangleina mahakpu destroy tougani.” Adu matungda Paul-na hairi, “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus adudi “whose coming is after the working of Satan” haibadu oiri.
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.
Satanpa milagronak llank’aynenqa kay tiempo kashan, manaraq chayamunankama domingo ley, chaymanta Michael sayarinankama hinaspa runapa probacionnin wichq’akunankama. Satanqa mana ima milagrotapas ruwanchoqchu Qanchis Qhipa Castigokuna urmaykuchkaptin, probación wichq’akusqanmantapacha Cristo kutimunankama.
“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.
ക്രിസ്തു അരുളിച്ചെയ്യുന്നു: “അവരുടെ ഫലങ്ങളാൽ നിങ്ങൾ അവരെ അറിയും.” രോഗശാന്തികൾ നടപ്പിലാക്കപ്പെടുന്നവരുടെ മുഖാന്തരം പ്രവർത്തിക്കുന്നവർ, ഈ പ്രകടനങ്ങളാൽ പ്രേരിതരായി ദൈവത്തിന്റെ ന്യായപ്രമാണത്തെ അവഗണിച്ചതിന് ക്ഷമ കണ്ടെത്തുകയും അനുസരണക്കേടിൽ തുടർന്നുകൊള്ളുകയും ചെയ്യുന്നുവെങ്കിൽ, അവർക്കു ഏതു പരിധിവരെയും ശക്തിയുണ്ടെങ്കിലും, അതുകൊണ്ട് അവർ ദൈവത്തിന്റെ മഹാശക്തി കൈവശം വഹിക്കുന്നു എന്നു അനിവാര്യമായി വരുന്നതല്ല. മറിച്ച്, അത് മഹാവഞ്ചകന്റെ അത്ഭുതപ്രവർത്തനശക്തിയാണ്. അവൻ നൈതികപ്രമാണത്തിന്റെ ലംഘകനാകുന്നു; അതിന്റെ യഥാർത്ഥ സ്വഭാവത്തിൽനിന്ന് മനുഷ്യരെ അന്ധരാക്കേണ്ടതിന്നു താൻ കൈവശപ്പെടുത്തുവാൻ കഴിയുന്ന ഏതു ഉപായവും അവൻ പ്രയോഗിക്കുന്നു. അന്ത്യദിവസങ്ങളിൽ അവൻ അടയാളങ്ങളോടും വ്യാജ അത്ഭുതങ്ങളോടും കൂടെ പ്രവർത്തിക്കും എന്നു നമുക്ക് മുന്നറിയിപ്പ് ലഭിച്ചിരിക്കുന്നു. തന്റെ പരീക്ഷണകാലം അവസാനിക്കുന്നതുവരെ അവൻ ഈ അത്ഭുതങ്ങൾ തുടർന്നുകൊണ്ടിരിക്കും; താൻ അന്ധകാരത്തിന്റെ ദൂതൻ അല്ല, പ്രകാശത്തിന്റെ ദൂതൻ ആകുന്നു എന്നതിന് തെളിവായി അവയെ ചൂണ്ടിക്കാണിക്കേണ്ടതിന്നു. 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.
Paulo declara que haveria uma apostasia que precederia a revelação do papado, e que a Segunda Vinda de Cristo ocorreria “depois” da operação prodigiosa de Satanás. A operação prodigiosa de Satanás começa com a lei dominical nos Estados Unidos e termina com a chegada do encerramento do tempo da graça e das sete últimas pragas. A operação prodigiosa de Satanás começa com a lei dominical nos Estados Unidos.
“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.
«По указу, навязывающему установление папства в нарушение закона Божия, наша нация полностью отторгнет себя от праведности. Когда протестантизм прострёт свою руку через пропасть, чтобы схватить руку римской власти; когда он потянется через бездну, чтобы соединить руки со спиритизмом; когда под влиянием этого тройственного союза наша страна отвергнет всякий принцип своей Конституции как протестантского и республиканского правительства и создаст условия для распространения папских заблуждений и обольщений, тогда мы можем знать, что настало время чудесного действия сатаны и что конец близок». Свидетельства, том 5, с. 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.
قانون الأحد هو نهاية المملكة السادسة، وحش الأرض المذكور في الإصحاح الثالث عشر من سفر الرؤيا. وقد بدأ وحش الأرض يملك عند نهاية الألف ومئتين والستين سنة من سلطان البابوية في سنة 1798. ولذلك كُشِف عن البابوية في سنة 538، مع أن عملها للاستيلاء على العالم كان ناشطًا بالفعل حين دوَّن بولس كلماته. وقبل سنة 538، كان لا بد أن يقع الارتداد أولًا، السابق للكشف عن إنسان الخطية، الجالس في هيكل الله.
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.”
ᎤᏲᎯᏍᏗ ᎤᏓᏅᏛ ᏆᎩᎹᏍ ᏧᏓᎾᏓᏅᏙ ᎤᏍᏗᏰᏗ ᎠᏯᎢ ᎤᏤᎵ ᏧᎾᏓᎾᏛᏁᎸᎢ ᎪᎯᏍᏗ ᎤᏃᎯᏳᏒ ᎠᏃᎯᏳᏒ ᏧᏃᎯᏳᎲᏍᎩ ᎤᎵᏍᏆᏂᎪᏗ ᎤᏃᎯᏳᏒ ᎦᎶᏁᏛ ᎤᏃᎯᏳᏒ ᏗᎦᎾᏓᏛᏁᎵᏍᎬᎢ, ᎦᏟᎶᏍᏔᏅ ᎠᎬᏱ ᎤᎬᏫᏳᎯ ᎫᏂᏍᏓᏂᏂ. ᏉᎳ ᎠᏓᏔᏲᎲᏍᎨ ᏕᎤᏙᎴᎰᏒ ᎤᏁᎬ ᏗᎦᏘᏯ ᎠᏎ ᎨᏒ ᎤᏂᎵᏰᏗ ᎦᎶᏁᏛ ᏔᎵᏁ ᎠᎯᎸᎢ ᏂᎦᏚᎵ ᎢᎬᏱᏱ ᏧᎵᏰᎢᎶᎸᎭ. ᎤᏃᏪᎳᏅ ᏄᏍᏛ ᎢᎬᏱ ᏧᏪᏲᏅᏒ ᏕᏌᎶᏂᎦ ᎠᏁᎯ, ᎿᎭᏉ ᏚᏛᏛᏂᎭ Ꮭ ᏱᏣᏅᏔᏅ ᎯᎠ ᎢᎬᏱ ᏧᏪᏲᏅᏒ ᎯᎠ Ꮎ ᏚᏳᎪᏛ ᎧᏃᎮᏛ? ᎿᎭᏉ ᏔᎵᏁ ᏕᎤᏅᏓᏗᏍᎪ ᎠᏎ ᏣᏅᏓᏗᏍᎨᏍᏗ ᎢᎬᏱ ᏧᏪᏲᏅᏒ ᎩᎶ ᎤᎵᏂᎩᏛ ᎢᏳᏍᏗ “withholdeth” ᎠᏥᏆᏇ ᎤᏤᎵᎦ “that” ᎠᏥᏆᏇ ᎤᏤᎵᎦ “might be revealed in his time?” ᎯᎠ ᎧᏁᎢ “witholdeth” ᎦᏛᎦ ᎤᏍᏗᏱ ᎠᏓᏂᏱᎵᏍᎩ. ᎯᎠ ᎧᏁᎢ “withholdeth” ᎣᏂ ᎾᏍᎩ ᎤᏪᏟᎶᏛ ᎠᏰᎸᏍᎬ “now letteth” ᎠᏥᏃᎮᎭ.
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.”
Ayon pasahen ket husto a naiyanninad kas; “Ket ita ammoyo ti manglapdan iti kinapapa, tapno maiparangarang ti kinapapa iti tiempo na. Ta ti palimed ti kinadakes (ti kinapapa) ket agtartrabaho met laeng ita: ngem daydiay manglaplapdan ita iti kinapapa, agtultuloy a manglaplapdan iti kinapapa agingga a maikkat isuna iti dalan.” Idi naammoan ni William Miller daytoy a pasahen idiay Tesalonica, naawatan na a ti pannakabalin a nanglapdan iti kinapapa iti panagngato na iti trono ti daga idi tawen 538, ket ti pagan a Roma, ket ti pagan a Roma ket lapdan na ti pannakabangon ti pannakabalin ti kinapapa, agingga a ti pagan a Roma ket “maikkat iti dalan.”
“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.
«دیوران، اون اۆن اکی ایل من دئیست اولدوغوم واختدا، تاپا بیلدیییم بوتون تاریخلری اۆخودوم؛ آمّا ایندی من اینجیلی سئویوردوم. او، عیسیدن دانیشیردی! لاکین یئنه ده اینجیلین چوخ بۆلگولری منه قارانلیق ایدی. 1818 یا دا 19-دا، من زiyarət ائتدیییم و منی دئیست اولدوغوم زمان تانیمیش و دانیشدیغیمی اشیتمیش بیر دوستلا صحبت ائدərkən، او، خئیلی معنادار بیر طرزدا سوروشدو: “بو متن و او متن حاقّیندا نه دوشونورسن؟” — دئیست اولدوغوم واخت ائتیراض ائتدیییم کهنه متnlərə ایشاره ائدərək. من اونون نه مقصد گوددویونو آنلادیم و جاواب وئردیم: اگر منه واخت وئرسن، سنه اونلارین نه معنا وئردییینی دئیərəm. “نه قدر واخت ایستییرسن?” “بیلمیرم، آمّا سنه دئیərəm،” — دئیه جاواب وئردیم؛ چونکی من، باشا دوشولə بیلمəyən بیر وحيی تانرینین وئردییinə اینانا بیلمəzdim. او زامان تصمیمه گəلدیم کی، موقدّس روحون نه مقصد گوددویونو تاپا بیلəcəyیمə ایناناراق، اینجیلیمə باش وئریب اونu مطالعه ائدیم. لاکین بو qərarı وئردییم آن، بو فیکیر منه گəلدی: “فرض ائت کی، آنلایا بیلمədییین بیر آیə تاپدین؛ نه ائدəcəksən?” او زامان، اینجیلی مطالعه ائتمəyین بو üsulu ذهنیمə گəلدی: — بلə آیələrin سۆزلərینی گۆتورərəm، اونلاری اینجیل بویو trace ائدərəm و بو یوللا اونلارین معناسینی تاپارام. منده کروډنین کونکوردانسی وار ایدی، کی منجه دۆنیادا ən یахشیسیدیر؛ بئلهجه آنی و اینجیلیمı گۆتوردوم، یازی ماسامın آراسینا اوتوردوم و باشقا هئچ نه اۆخومادیم — بیر آز قəzətlərدن باشقا — چونکی من، موطلق سورətdə، اینجیلیمین نه معنا وئردییینی بیلمəkdə قرارلی ایدیم.»
“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.’
«Мян аз Оғоз шуруъ кардам ва оҳиста-оҳиста хонданро идома додам; ва чун ба ояте расидам, ки онро фаҳмида наметавонистам, дар тамоми Китоби Муқаддас ҷустуҷӯ кардам, то бифаҳмам, ки маънои он чист. Пас аз он ки ба ин тарз тамоми Китоби Муқаддасро аз назар гузарондам, оҳ, чӣ қадар ҳақиқат равшан ва пурҷалол намудор шуд! Ман он чиро ёфтам, ки ба шумо мавъиза карда истодаам. Ман қонеъ шудам, ки ҳафт замон дар соли 1843 ба анҷом мерасад. Сипас ба 2300 рӯз расидам; онҳо маро ба ҳамон хулоса оварданд; аммо ман ҳеҷ андешае надоштам, ки вақти омадани Наҷотдиҳандаро муайян намоям, ва наметавонистам ба он бовар кунам; вале нур чунон бо қувват бар ман тобид, ки намедонистам чӣ кор кунам. Акнун, — андешидам ман, — бояд маҳор ва лаҷом бар худ ниҳам; на тезтар аз Китоби Муқаддас хоҳам рафт, ва на аз он ақиб хоҳам монд. Ҳар он чиро, ки Китоби Муқаддас таълим медиҳад, ба он маҳкам хоҳам часпид. Аммо боз ҳам баъзе оятҳо буданд, ки онҳоро фаҳмида наметавонистам».
“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.
«هُن جا بائبل جي اڀياس ڪرڻ جي عام طريقي بابت ايترو ئي. ٻي هڪ موقعي تي هن اسان جي سامهون موجود متن جي معنيٰ طئي ڪرڻ جو پنهنجو طريقو بيان ڪيو—يعني “روزاني” جي معنيٰ. “مان اڳتي پڙهندو رهيس،” هن چيو، “۽ مون کي دانيال کان سواءِ ٻيو ڪو اهڙو موقعو نه مليو جتي اهو لفظ آيو هجي. پوءِ مون اهي لفظ ورتا جيڪي ان سان لاڳاپيل بيٺا هئا، ‘دور ڪري ڇڏڻ.’ هو روزاني کي دور ڪري ڇڏيندو؛ ‘جنهن وقت کان روزاني دور ڪئي ويندي،’ وغيره. مان پڙهندو رهيس، ۽ مون سمجهيو ته شايد مون کي هن متن بابت ڪا روشني نه ملندي؛ آخرڪار مان 2 Thessalonians 2:7–8 تي پهتس. ‘ڇالاءِجو بيدينيءَ جو ڀيد ته اڳيئي ڪم ڪري رهيو آهي، رڳو اهو جيڪو هاڻي روڪي ٿو، سو روڪيندو رهندو، جيستائين هو رستي مان هٽايو وڃي، ۽ پوءِ اهو شريّر ظاهر ڪيو ويندو،’ وغيره. ۽ جڏهن مان انهيءَ متن تائين پهتس، اوه، سچائي ڪيتري صاف ۽ جلالي نموني ظاهر ٿي! اها ئي آهي! اهو ئي آهي “روزاني!” چڱو، هاڻي، پولس جو ‘اهو جيڪو هاڻي روڪي ٿو،’ يا آڏو اچي ٿو، مان ڇا مطلب آهي؟ ‘گناهه جي ماڻهوءَ’ ۽ ‘شريّر’ مان پاپائيت مراد آهي. چڱو، پوءِ اها ڪهڙي شيءِ آهي جيڪا پاپائيت کي ظاهر ٿيڻ کان روڪي ٿي؟ ڇو، اها بتپرستي آهي؛ چڱو، پوءِ “روزاني” جو مطلب لازمي طور بتپرستي آهي.» 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.
دا니엘서에 나오는 “매일”이 이교주의의 상징이었다는 이해가 없었다면, 밀러는 자신이 예언적 구조를 세운 틀을 발전시키기가 매우 어려웠을 것이다. “매일”은 다니엘서에 다섯 번 나타나며, 언제나 교황주의의 상징이 뒤따른다. 다니엘서의 “매일”이 이교주의라는 증거는 바울의 데살로니가서에 제시되어 있다. 하나님의 말씀 가운데 가장 엄중한 경고들 중 하나가 거기에 있는데, 바울이 그곳에서 진리를 사랑하지 않는 자들은 강한 미혹을 받게 될 것이라고 분명히 말하기 때문이다. 데살로니가서에 의도적으로 배치된 진리는 이교주의가 교황주의와 연결되어 있다는 동일시였으며, 그 진리를 거부하는 것은 강한 미혹이 그 거부의 결과가 되도록 스스로 보장하는 것이다.
We will continue this subject in the next article.
Ake sïr amen a pïny nä pïk cï wëläth tɔ̈ŋ në atolic athöör.
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.
अपने ही भीतर ठहरो और चकित रहो; चिल्लाओ, हाँ, चिल्लाओ: वे मतवाले हैं, परन्तु दाखमधु से नहीं; वे लड़खड़ाते हैं, परन्तु मदिरा से नहीं। क्योंकि यहोवा ने तुम पर गहरी निद्रा की आत्मा उंडेल दी है, और तुम्हारी आंखें मूंद दी हैं; भविष्यद्वक्ताओं और तुम्हारे प्रधानों अर्थात् दर्शियों को उसने ढांप दिया है। और सब प्रकार का दर्शन तुम्हारे लिये उस पुस्तक के वचनों के समान हो गया है जो मुहरबंद है, जिसे लोग किसी विद्वान को देकर कहते हैं, कृपया इसे पढ़ो; और वह कहता है, मैं नहीं पढ़ सकता, क्योंकि यह मुहरबंद है। फिर वही पुस्तक किसी अशिक्षित को देकर कहा जाता है, कृपया इसे पढ़ो; और वह कहता है, मैं शिक्षित नहीं हूँ। इस कारण प्रभु ने कहा, क्योंकि यह प्रजा अपने मुंह से मेरे निकट आती है, और अपने होंठों से मेरा आदर करती है, परन्तु अपना हृदय मुझ से दूर हटाए रहती है, और मेरा भय मानना मनुष्यों की आज्ञा के अनुसार सिखाया गया है; इसलिये, देखो, मैं इस प्रजा के बीच एक अद्भुत कार्य, हाँ, अद्भुत और आश्चर्यजनक कार्य करूंगा; क्योंकि उनके बुद्धिमानों की बुद्धि नष्ट हो जाएगी, और उनके समझदारों की समझ छिप जाएगी। हाय उन पर जो अपनी युक्ति यहोवा से छिपाने के लिये गहराई में जाते हैं, और जिनके काम अन्धकार में होते हैं, और जो कहते हैं, कौन हमें देखता है? और कौन हमें जानता है? निश्चय ही तुम्हारा सब कुछ उलट देना कुम्हार की मिट्टी के समान समझा जाएगा; क्योंकि क्या बनाई हुई वस्तु अपने बनाने वाले के विषय में कहेगी, उसने मुझे नहीं बनाया? अथवा क्या गढ़ी हुई वस्तु अपने गढ़ने वाले के विषय में कहेगी, उसे कुछ समझ न थी? यशायाह 29:9–16.