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.
Mtume Paulo alikuwa kiungo cha kuunganisha kati ya Israeli wa kale na Israeli wa kiroho, kwa maana huduma yake, jina lake, hali zake binafsi, na kazi yake ya kinabii vyote hushuhudia ukweli huu. Alijitambulisha kuwa yeye ndiye aliye mdogo kuliko mitume wote, kwa maana alikuwa amewatesa watu wa Mungu.
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.
Car je suis le moindre des apôtres, moi qui ne suis pas digne d’être appelé apôtre, parce que j’ai persécuté l’Église de Dieu. 1 Corinthiens 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”.
La nomine que ille recipeva al conversion esseva Paulus, que significa micre o parve, proque ille esseva le plus parve del apostolos. Tamen, su nomine original esseva Saul, que significa “seligite”.
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.
Basi Anania akajibu, Bwana, nimeyasikia kutoka kwa wengi habari za mtu huyu, jinsi alivyo watendea mabaya mengi watakatifu wako huko Yerusalemu; na hapa ana mamlaka kutoka kwa wakuu wa makuhani kuwafunga wote waliitaliayo jina lako. Lakini Bwana akamwambia, Enenda zako; kwa maana huyu ni chombo kiteule kwangu, kulichukua jina langu mbele ya Mataifa, na wafalme, na wana wa Israeli, Matendo 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.
Saul était « un instrument choisi » pour porter l’Évangile aux Gentils, mais il lui fallait d’abord être converti et abaissé jusqu’à devenir Paul (petit), car il allait avoir besoin d’être puissant. Paul comprenait que sa force se trouvait dans sa petitesse, ou dans sa faiblesse.
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.
और कहीं ऐसा न हो कि प्रकाशनों की बहुतायत के कारण मैं अत्यधिक ऊँचा उठ जाऊँ, इसलिए मुझे शरीर में एक काँटा दिया गया, अर्थात् शैतान का एक दूत, जो मुझे घूँसे मारे, ताकि मैं अत्यधिक ऊँचा न उठ जाऊँ। इस विषय में मैं ने प्रभु से तीन बार विनती की कि वह मुझ से दूर हो जाए। और उस ने मुझ से कहा, “मेरा अनुग्रह तेरे लिये पर्याप्त है, क्योंकि मेरी सामर्थ्य निर्बलता में सिद्ध होती है।” इसलिये मैं अत्यन्त आनन्द से अपनी निर्बलताओं पर ही और भी अधिक घमण्ड करूँगा, ताकि मसीह की सामर्थ्य मुझ पर ठहरी रहे। इस कारण मैं मसीह के लिये निर्बलताओं, निन्दाओं, आवश्यकताओं, सतावों और संकटों में प्रसन्न रहता हूँ; क्योंकि जब मैं निर्बल होता हूँ, तभी बलवन्त होता हूँ। 2 कुरिन्थियों 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.
ਸੌਲ “ਚੁਣਿਆ ਗਿਆ” ਸੀ, ਪਰ ਤਾਂ ਜੋ ਉਹ ਬਲਵਾਨ ਹੋ ਸਕੇ, ਉਸ ਨੂੰ ਛੋਟਾ ਬਣਾਇਆ ਗਿਆ (ਪੌਲੁਸ)। ਉਹ ਗੈਰ-ਯਹੂਦੀਆਂ ਕੋਲ ਸੁਸਮਾਚਾਰ ਲੈ ਜਾਣ ਲਈ ਚੁਣਿਆ ਗਿਆ ਸੀ, ਪਰ ਉਹ ਅੰਸ਼ਿਕ ਤੌਰ ਤੇ ਇਸ ਲਈ ਚੁਣਿਆ ਗਿਆ ਸੀ ਕਿ ਉਸ ਨੂੰ ਪੁਰਾਣੇ ਨਿਯਮ ਦਾ ਗਿਆਨ ਸੀ।
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.
Dahil lalo kong nalalaman na ikaw ay bihasa sa lahat ng mga kaugalian at mga katanungan na nasa gitna ng mga Judio: kaya nga ipinamamanhik ko sa iyo na ako’y pakinggan nang may pagtitiis. Ang paraan ng aking pamumuhay mula sa aking kabataan, na sa pasimula ay nasa gitna ng aking sariling bansa sa Jerusalem, ay nalalaman ng lahat ng mga Judio; Na nakakilala sa akin mula pa nang una, kung ibig nilang sumaksi, na ayon sa pinakamahigpit na sekta ng aming relihiyon ay namuhay akong isang Fariseo. Mga Gawa 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Saul a suɓaa e jamiroowo e jawdi Gamaliyel, mo woni e hakkunde moodibɓe ƴiɗɓe ɓurɓe mawnude e koɗe Binndiije e Hadaare Laawol Kiitaajo.
“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.
అభ్యర్థన మంజూరు చేయబడెను; అప్పుడు “పౌలు మెట్లమీద నిలిచి, ప్రజలవైపు చేతితో సంకేతము చేసెను.” ఆ సంకేతము వారి దృష్టిని ఆకర్షించెను; అతని ధారణ గౌరవమును కలుగజేసెను. “గొప్ప నిశ్శబ్దము కలిగిన తరువాత, అతడు హెబ్రీ భాషలో వారితో ఇట్లు పలికెను: పురుషులారా, సహోదరులారా, తండ్రులారా, నేను ఇప్పుడు మీ ముందుంచుచున్న నా సమర్థనను వినుడి.” పరిచితమైన హెబ్రీ మాటలు వినబడగానే, “వారు మరింత నిశ్శబ్దముగా నుండిరి;” ఆ సామూహిక నిశ్శబ్దములో అతడు కొనసాగించెను: “‘నిజముగా నేను యూదుడనైన మనుష్యుడను; కిలికియాలోని తార్సు పట్టణమందు జన్మించితిని; అయితే ఈ పట్టణమందే గమలీయేలు పాదములయొద్ద పెంచబడితిని; పితరుల ధర్మశాస్త్రము యొక్క సంపూర్ణ విధానము ప్రకారము బోధింపబడియున్నాను; మరియు మీరు అందరును ఈ దినమున ఉన్నట్లే దేవునియెడల ఉత్సాహముగలవాడనై యున్నాను.’” అపొస్తలుడు చెప్పిన ఈ విషయములను ఎవరును ఖండింపలేకపోయిరి; ఎందుకనగా అతడు ప్రస్తావించిన సంగతులు యెరూషలేములో ఇంకా జీవించి యున్న అనేకమందికి బాగా తెలిసినవే. అపొస్తలుల క్రియలు, 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.
Saul hakuchaguliwa kwa nasibu, na mojawapo ya makusudi mahsusi ya huduma ya Paulo ilikuwa kuunganisha historia takatifu ya Israeli halisi na historia takatifu ya Israeli ya kiroho. Sambamba na ukweli huu, aliandika sehemu kubwa ya Agano Jipya. Sura moja ya maandishi yake inabainisha msingi wa mfumo wa ujumbe wa malaika wa kwanza na pia msingi wa mfumo wa ujumbe wa malaika wa tatu. Kifungu hicho ni kumbukumbu kuu katika historia ya Waadventista inayoainisha tofauti kati ya wenye hekima na wapumbavu katika mwanzo na mwisho wa Uadventista.
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.
Nyt tedy vás prosíme, bratří, při příchodu našeho Pána Ježíše Krista a při našem shromáždění k němu, abyste se nedali snadno vyvést z mysli ani děsit, ani duchem, ani slovem, ani listem, jako by byl od nás, jako by den Kristův již nastával. Ať vás nikdo žádným způsobem nesvede; neboť ten den nepřijde, leč by nejprve přišlo odpadnutí a byl zjeven člověk hříchu, syn zatracení, který se staví proti a povyšuje se nade všecko, co se nazývá Bohem nebo čemu se vzdává božská pocta, takže se jako Bůh posadí v chrámu Božím a vydává se za Boha. Což nepamatujete, že jsem vám to povídal, ještě když jsem byl u vás? A nyní víte, co zdržuje, aby byl zjeven ve svůj čas. Neboť tajemství nepravosti již působí; jen dokud ten, kdo nyní zdržuje, nebude odstraněn z cesty. A tehdy bude zjeven ten Bezzákonný, kterého Pán zahubí dechem svých úst a zničí jasem svého příchodu; onen, jehož příchod se děje podle působení satanova se vší mocí a znameními a lživými zázraky a se všelikým klamem nepravosti mezi těmi, kdo hynou, protože nepřijali lásku k pravdě, aby byli spaseni. A proto jim Bůh pošle mocné blouzení, aby uvěřili lži, aby byli odsouzeni všichni, kteří neuvěřili pravdě, nýbrž nalezli zalíbení v nepravosti. 2 Tesalonickým 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.”
Le contexte de ce passage porte sur l’examen du moment où le Christ reviendrait pour la seconde fois. Paul rappelle aux Thessaloniciens qu’il a déjà répondu auparavant à cette préoccupation lorsqu’il a déclaré : « Ne vous souvenez-vous pas que je vous disais ces choses, lorsque j’étais encore auprès de vous ? » Paul cherchait à empêcher les frères d’être séduits au sujet de « l’avènement de notre Seigneur Jésus-Christ et de notre rassemblement auprès de lui ».
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.
Les historiens reconnaissent que la moitié du message de William Miller reposait sur son identification des deux mille trois cents années de Daniel, chapitre huit, verset quatorze. L’autre moitié de son message, qui n’est parfois pas reconnue, consistait en son œuvre de réfutation des faux enseignements concernant la Seconde Venue du Christ.
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.
Напоредно на лажната језуитска методологија, постоело (и сè уште постои) истакнато лажно учење на кое Вилијам Милер доследно му се спротивставувал. Тоа било лажното учење дека на второто доаѓање на Господ му претходат илјада години мир, наречени „временски милениум“, на кое му се спротивставувала и Сестра Вајт.
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.
Galuega a Miller sa faavaeina foi le upu moni e uiga i le toe afio mai moni o Keriso, e tetee atu i manatu sesē eseese e uiga i le meleniuma sa salalau i lona vaitaimi. O loo talanoaina e Paulo le Afio Faalua Mai i le 2 Tesalonia, o lea sa avea ai lea fuaiupu ma vaega o le malamalamaaga o Miller i le Afio Faalua Mai moni. O le mataupu sa avea ma “Upu Moni mo le Taimi Nei” mo Miller.
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.
保罗指出了一系列与第二次降临有关的重要事件，并且也说明了为何帖撒罗尼迦人不应期望主在他们有生之年再来的逻辑。保罗说：“弟兄们，论到我们主耶稣基督降临，和我们到他那里聚集，我劝你们。” “劝”这一词的意思是质询。保罗正在推理与第二次降临相关的各项要素，并引导他的听众经历一种质询式的过程，旨在使听者对他的论证加以分析。
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.
Muundo wa mantiki yake ni kwamba kabla Kristo hajarudi mara ya pili, upapa lazima utambulishwe na kutawala, na kwamba kabla upapa haujafika katika historia lazima kuwepo kuanguka kutoka katika imani. Kuanguka huko bado kulikuwa kwa wakati ujao, kwa hiyo kuwasili kwa upapa kulikuwa hata baada ya hilo. Basi ingewezekanaje mtu yeyote kudanganywa akidhani kwamba kurudi kwa Kristo kulikuwa karibu? Anatumia alama kadhaa za upapa ili kuthibitisha ni nani hasa ule uwezo unaofunuliwa baada ya kuanguka kutoka katika imani. Anauita upapa “mtu wa dhambi,” yule “mwovu,” “mwana wa upotevu,” na “siri ya uasi.” Dada White yuko wazi kwamba hizi zote ni alama zinazoutambulisha upapa.
“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.’
«Mais, avant la venue du Christ, d’importants développements devaient se produire dans le monde religieux, comme l’avait annoncé la prophétie. L’apôtre déclara : “Que personne ne vous ébranle promptement dans votre esprit, ni ne vous trouble, ni par quelque inspiration, ni par quelque parole, ni par quelque lettre qu’on dirait venir de nous, comme si le jour de Christ était proche. Que personne ne vous séduise d’aucune manière ; car il faut auparavant qu’arrive l’apostasie, et que se révèle l’homme du péché, le fils de perdition, l’adversaire qui s’élève au-dessus de tout ce qu’on appelle Dieu ou de ce qu’on adore, jusqu’à s’asseoir comme Dieu dans le temple de Dieu, se proclamant lui-même Dieu.”»
“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?’
“ကောလုပေါလု၏ စကားများကို အနက်လွဲ၍ မရ။ သူသည် အထူးဖွင့်ပြချက်အားဖြင့် သက်သာလောနိတ်အသင်းတော်သားတို့အား ခရစ်တော်၏ ချက်ချင်းကြွလာခြင်းကို ကြိုတင်သတိပေးခဲ့သည်ဟု သင်ကြားမရ။ ထိုသို့သော အယူအဆသည် ယုံကြည်ခြင်း၌ ရှုပ်ထွေးမှုကို ဖြစ်စေမည်ဖြစ်၏။ အကြောင်းမူကား စိတ်ပျက်ခြင်းသည် မကြာခဏ မယုံကြည်မှုသို့ ဦးတည်စေတတ်သောကြောင့်ဖြစ်သည်။ ထိုကြောင့် တမန်တော်သည် ညီအစ်ကိုတို့အား ထိုသို့သော သတင်းစကားကို မိမိထံမှ လာသည်ဟု မခံယူကြရန် သတိပေးခဲ့ပြီး၊ ထို့နောက် ပရောဖက် ဒံယေလက အလွန်ရှင်းလင်းစွာ ဖော်ပြခဲ့သော ပုပ်ရဟန်းမင်းအာဏာသည် မကြာမီပေါ်ထွန်းလာကာ ဘုရားသခင်၏ လူမျိုးတော်ကို ဆန့်ကျင်၍ စစ်တိုက်ဦးမည်ဟူသော အချက်ကို အလေးအနက် ထပ်မံဖော်ပြခဲ့သည်။ ထိုအာဏာသည် ၎င်း၏ သေစေနိုင်သော၊ ဘုရားကို ကဲ့ရဲ့စော်ကားသော အမှုကို ဆောင်ရွက်ပြီးမချင်း၊ အသင်းတော်သည် မိမိတို့၏ အရှင်၏ ကြွလာခြင်းကို မျှော်လင့်စောင့်ဆိုင်းခြင်းမှာ အချည်းနှီးဖြစ်မည်။ ‘ငါသည် သင်တို့နှင့်အတူ ရှိသေးစဉ်က ဤအရာများကို သင်တို့အား ပြောခဲ့သည်ကို သင်တို့ မမှတ်မိကြသလော’ ဟု ပေါလုက မေးမြန်းခဲ့သည်။”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
« Droch uamhasach a bha na deuchainnean a bha gu bhith a’ bualadh air an fhìor eaglais. Fiù ’s aig an àm anns an robh an t-abstol a’ sgrìobhadh, bha “dìomhaireachd na h‑aingidheachd” air tòiseachadh mar-thà air obrachadh. Bha na leasachaidhean a bha gu bhith a’ tachairt san àm ri teachd gu bhith “a rèir obrach Shàtain, le gach uile chumhachd agus comharraidhean agus iongantasan breugach, agus le gach uile mhealltaireachd na h‑eucoir annta-san a tha a’ dol am mugha.” »
“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.
«Խիստ հանդիսավոր է առաքյալի այն հայտարարությունը նրանց վերաբերյալ, ովքեր կհրաժարվեն ընդունել «ճշմարտության սերը»։ «Այս պատճառով,— հայտարարեց նա բոլոր նրանց մասին, ովքեր դիտավորյալ կմերժեն ճշմարտության պատգամները,— Աստված նրանց վրա կուղարկի մոլորության զորեղ ազդեցություն, որպեսզի ստին հավատան, որպեսզի դատապարտվեն բոլոր նրանք, ովքեր չհավատացին ճշմարտությանը, այլ հաճույք գտան անիրավության մեջ»։ Մարդիկ չեն կարող անպատիժ մերժել այն նախազգուշացումները, որ Աստված ողորմությամբ ուղարկում է նրանց։ Նրանցից, ովքեր համառորեն շարունակում են երես թեքել այս նախազգուշացումներից, Աստված վերցնում է Իր Հոգին՝ թողնելով նրանց այն խաբեություններին, որոնք նրանք սիրում են»։ Գործք Առաքելոց, 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.
Bien que Sœur White identifie directement « l’homme de péché », « l’impie », « le fils de perdition » et « le mystère de l’iniquité » du passage de Paul, et l’appelle la « puissance papale », elle en dit davantage. Elle indique que ces symboles employés par Paul pour désigner le pape de Rome ont été établis à partir du livre de Daniel, lorsqu’elle déclara : « L’apôtre avertit donc les frères de ne recevoir aucun message de ce genre comme venant de lui, et il s’empressa de souligner le fait que la puissance papale, si clairement décrite par le prophète Daniel, devait encore s’élever et faire la guerre au peuple de Dieu. Tant que cette puissance n’aurait pas accompli son œuvre meurtrière et blasphématoire, ce serait en vain que l’Église attendrait la venue de son Seigneur. » Paul fondait sur Daniel, chapitre onze, verset trente-six, la partie du message adressé aux Thessaloniciens qui identifiait la papauté.
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.
Et le roi agira selon sa volonté; il s’élèvera, il se magnifiera au-dessus de tout dieu, et il proférera des choses étonnantes contre le Dieu des dieux; et il prospérera jusqu’à ce que l’indignation soit accomplie, car ce qui est déterminé s’accomplira. Daniel 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.
ມື່ອໂປໂລລະບຸວ່າສັນຕະປາປາແມ່ນຜູ້ “ທີ່ຂັດຂວາງ ແລະ ຍົກຕົນຂຶ້ນເໜືອທຸກສິ່ງທີ່ເອີ້ນວ່າພຣະເຈົ້າ ຫຼື ທີ່ມະນຸດນະມັດສະການ; ຈົນກະທັ້ງລາວນັ່ງຢູ່ໃນພຣະວິຫານຂອງພຣະເຈົ້າດັ່ງເປັນພຣະເຈົ້າ ສະແດງຕົນວ່າຕົນເອງເປັນພຣະເຈົ້າ,” ໂປໂລກໍກຳລັງຖອດຄວາມຄຳບັນຍາຍຂອງຜູ້ພະຍາກອນດານີເອນກ່ຽວກັບ “ກະສັດ” ຜູ້ທີ່ໄດ້ກະທຳ “ຕາມໃຈປາຖະໜາຂອງຕົນ,” ແລະໄດ້ຍົກ “ຕົນເອງຂຶ້ນ” ພ້ອມທັງຂະຫຍາຍ “ຕົນເອງໃຫ້ໃຫຍ່ເໜືອພຣະທຸກອົງ.” ສັນຕະປາປາແມ່ນກະສັດຜູ້ທີ່ກ່າວ “ຖ້ອຍຄຳອັນປະຫຼາດໃຈຕໍ່ຕ້ານພຣະເຈົ້າແຫ່ງບັນດາພຣະ,” ແລະສັນຕະປາປາກໍແມ່ນອຳນາດນັ້ນທີ່ຈະ “ຈະເລີນຈົນກວ່າ” “ພຣະພິໂລດ” ຄັ້ງທຳອິດ “ຈະສຳເລັດລົງ” ໃນປີ 1798.
Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.
Даниил 11:36 абсолютно необходимо правильно понимать, если надлежит правильно понять увеличение знания в 1989 году. По этой причине ложное учение о том, что царём в этом стихе была Франция, введённое Урией Смитом, было внесено в первое поколение адвентизма (1863–1888). Смит изменил текст 36-го стиха с «того царя» (который есть папство, описываемое в предыдущих стихах) на «некоего царя» (любого царя), чтобы приписать атеистической Франции особенности римского стиля поклонения; однако это было лишь отправной точкой для выдвижения его излюбленной теории о том, что Турция является царём северным в 40-м стихе и далее.
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.
Satan begann schon früh, die Tatsache zu verdunkeln, dass der in dem Vers genannte König das Papsttum ist; und der Apostel Paulus ist es, der dem Zeugnis Daniels über diese Tatsache einen zweiten Zeugen hinzufügt. Schwester White lieferte den dritten Zeugen.
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.
Shaiɗan bai nemi kawai ya ɓoye gaskiyar cewa sarkin da ake nufi a cikin ayar shi ne shugaban cocin Roma ba, amma ta wurin karkatar da gaskiyar da ayar ta ƙunsa, ya kuma ɓoye muhimmancin abin da “fushin” da ke cikin ayar yake wakilta. Fafaroma a cikin ayar zai yi nasara har zuwa shekara ta 1798 sa’ad da aka yi masa mummunar rauni mai kisa. Shekara ta 1798 ita ce ƙarshen shekaru dubu biyu da ɗari biyar da ashirin na fushin Allah wanda aka aiwatar a kan mulkin arewacin Isra’ila, wanda ya fara a shekara ta 723 K.H.
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.
若复临信徒在1863年曾为“七次”辩护并加以维护，乌利亚·史密斯便几乎不可能在第三十六节上提出如此荒谬之说；因为“恼怒”本应被理解为代表上帝第一次“七次”的恼怒，因此与法国毫无任何关联。1989年的知识增长，保罗在该段经文中予以支持；正因如此，保罗在该段中所发出的警告——关于那些不领受真理之爱的，反倒领受强烈迷惑的人——乃是因他们弃绝了保罗在该段中所提出的真理而如此。其中一项真理，就是对《但以理书》第十一章第四十至四十五节中北方王之正确辨识。
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.”
Dans ce passage, après que Paul a identifié le pape de Rome, il expose une suite d’événements à la fin du monde menant jusqu’à la seconde venue du Christ, qui est le sujet du passage. Il déclare : « alors sera révélé l’Impie ». Cet « impie », c’est le pape, « que le Seigneur détruira par le souffle de sa bouche, et qu’il anéantira par l’éclat de son avènement ». Puis Paul dit : « Lui, dont l’avènement a lieu selon l’opération de Satan, avec toute puissance, avec des signes et des prodiges mensongers. » Jésus est celui « dont l’avènement a lieu selon l’opération de Satan ».
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.
L’œuvre miraculeuse de Satan s’étend de la loi dominicale imminente jusqu’au moment où Michel se lèvera et où le temps de grâce de l’humanité prendra fin. Satan n’accomplit aucun miracle durant les sept dernières plaies, qui sont déversées depuis la clôture du temps de grâce jusqu’au retour de Christ.
“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.
Christus spreekt: ‘Aan hun vruchten zult gij hen kennen.’ Indien degenen door wie genezingen worden verricht, op grond van deze manifestaties geneigd zijn hun veronachtzaming van de wet Gods te verontschuldigen en in ongehoorzaamheid voort te gaan, dan volgt daaruit niet, al bezitten zij macht in welke en in elke mate ook, dat zij de grote kracht Gods hebben. Integendeel, het is de wonderwerkende macht van de grote verleider. Hij is een overtreder van de zedelijke wet en gebruikt elk middel waarover hij meester kan worden om de mensen te verblinden voor haar ware karakter. Wij worden gewaarschuwd dat hij in de laatste dagen zal werken met tekenen en leugenachtige wonderen. En hij zal deze wonderen voortzetten tot aan het einde van de genadetijd, opdat hij daarop zou kunnen wijzen als bewijs dat hij een engel des lichts is en niet der duisternis.’ 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.
पावलुस यह स्पष्ट करते हैं कि पोपाई सत्ता के प्रकट होने से पहले एक धर्मत्याग होना था, और मसीह का दूसरा आगमन शैतान के अद्भुत कार्य के “बाद” होगा। शैतान का अद्भुत कार्य संयुक्त राज्य अमेरिका में रविवार के कानून से आरम्भ होता है, और अनुग्रह-अवधि के समापन तथा अन्तिम सात विपत्तियों के आगमन पर समाप्त होता है। शैतान का अद्भुत कार्य संयुक्त राज्य अमेरिका में रविवार के कानून से आरम्भ होता है।
“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.
«Mit dem Erlass, der die Einsetzung des Papsttums unter Verletzung des Gesetzes Gottes durchsetzt, wird sich unsere Nation vollständig von der Gerechtigkeit lossagen. Wenn der Protestantismus seine Hand über den Abgrund ausstrecken wird, um die Hand der römischen Macht zu ergreifen, wenn er über die Kluft hinüberreichen wird, um dem Spiritualismus die Hand zu reichen, wenn unter dem Einfluss dieser dreifachen Vereinigung unser Land jeden Grundsatz seiner Verfassung als protestantische und republikanische Regierung verwerfen und Vorsorge für die Verbreitung päpstlicher Falschheiten und Täuschungen treffen wird, dann dürfen wir wissen, dass die Zeit für das wunderbare Wirken Satans gekommen ist und dass das Ende nahe ist.» Testimonies, Band 5, 451.
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
Ka'idar Lahadi ita ce ƙarshen mulki na shida, dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku. Dabbar ƙasa ta fara mulki a ƙarshen shekaru dubu ɗaya da ɗari biyu da sittin na mulkin papacy a shekara ta 1798. Saboda haka an bayyana papacy a shekara ta 538, ko da yake aikinta na karɓe iko da duniya ya riga ya fara aiki sa’ad da Bulus ya rubuta kalmominsa. Kafin shekara ta 538, za a yi babban tawaye da zai riga bayyanar mutumin zunubi, wanda yake zaune a cikin Haikalin Allah.
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.”
Le reniement fut représenté par l’Église de Pergame, lorsque l’Église chrétienne fit un compromis avec la religion du paganisme, comme le symbolisait l’empereur Constantin. Paul identifiait les jalons prophétiques qui devaient se produire avant la Seconde Venue du Christ. Après avoir rappelé ce qu’il avait auparavant enseigné aux Thessaloniciens, il leur demande alors s’ils ne se souvenaient pas qu’il leur avait déjà enseigné ces vérités. Il leur rappelle ensuite qu’ils devraient aussi se souvenir qu’il leur avait enseigné qu’une puissance « retient » la papauté, « afin que » la papauté « soit révélée en son temps ». Le mot « retient » signifie retenir, empêcher. Le mot « retient » est plus loin, dans le même passage, traduit par « empêche maintenant ».
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.”
Por consiguiente, el pasaje queda correctamente expresado así: “Y ahora sabéis lo que detiene al papado, a fin de que el papado sea revelado en su tiempo. Porque el misterio de iniquidad (el papado) ya está obrando; solamente que aquel que ahora detiene al papado, continuará deteniendo al papado hasta que sea quitado de en medio.” Cuando William Miller reconoció este pasaje en Tesalonicenses, comprendió que el poder que impidió que el papado ascendiera al trono de la tierra en el año 538 era la Roma pagana, y que la Roma pagana refrenaría el surgimiento del poder papal hasta que la Roma pagana fuese “quitada de en medio”.
“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.
« Pendant les douze années où j’étais déiste, j’ai lu toutes les histoires que je pouvais trouver ; mais maintenant j’aimais la Bible. Elle enseignait au sujet de Jésus ! Cependant, il y avait encore dans la Bible une bonne part de choses qui m’étaient obscures. En 1818 ou 1819, tandis que je m’entretenais avec un ami chez qui je rendais visite, et qui m’avait connu et entendu parler lorsque j’étais déiste, il me demanda, d’une manière assez significative : “Que pensez-vous de ce texte, et de celui-là ?” en se référant aux anciens textes auxquels j’objectais lorsque j’étais déiste. Je compris ce qu’il voulait dire, et je répondis : — Si vous me donnez du temps, je vous dirai ce qu’ils signifient. “Combien de temps vous faut-il ?” — Je ne sais pas, répondis-je, mais je vous le dirai ; car je ne pouvais croire que Dieu eût donné une révélation qui ne pût être comprise. Je résolus alors d’étudier ma Bible, croyant que je pourrais découvrir ce que le Saint-Esprit voulait dire. Mais aussitôt que j’eus pris cette résolution, cette pensée me vint : — “Supposez que vous trouviez un passage que vous ne puissiez comprendre, que ferez-vous ?” Alors cette manière d’étudier la Bible me vint à l’esprit : — Je prendrai les mots de tels passages, je les suivrai à travers la Bible, et j’en découvrirai ainsi le sens. J’avais la Concordance de Cruden, qui, je pense, est la meilleure au monde ; je pris donc celle-ci et ma Bible, m’assis à mon bureau, et ne lus rien d’autre, sinon un peu les journaux, car j’étais résolu à savoir ce que signifiait ma Bible. »
“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.’
“J’ai commencé par la Genèse, et j’ai continué à lire lentement; et lorsque je parvenais à un texte que je ne pouvais pas comprendre, je parcourais la Bible pour découvrir ce qu’il signifiait. Après avoir parcouru la Bible de cette manière, ô combien la vérité parut lumineuse et glorieuse! J’y trouvai ce que je vous ai prêché. J’étais convaincu que les sept temps prenaient fin en 1843. Puis j’en vins aux 2300 jours; ils me conduisirent à la même conclusion; mais je n’avais nullement l’intention de découvrir quand le Sauveur viendrait, et je ne pouvais le croire; mais la lumière me frappa avec une telle force que je ne savais que faire. Alors je me dis: il faut maintenant que je mette des éperons et une culotte de cheval; je n’irai pas plus vite que la Bible, et je ne resterai pas en arrière d’elle. Tout ce que la Bible enseigne, je m’y tiendrai. Mais il y avait encore certains textes que je ne pouvais pas comprendre.”
“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.
“ഇത്രയോളം അവന്റെ ബൈബിൾ പഠനത്തിന്റെ പൊതുവായ രീതിയെക്കുറിച്ച്. മറ്റൊരു അവസരത്തിൽ, നമ്മുടെ മുമ്പിലുള്ള വാക്യഭാഗത്തിന്റെ—‘നിത്യമായത്’ എന്നതിന്റെ—അർത്ഥം നിർണയിക്കുന്ന തന്റെ രീതി അവൻ പ്രസ്താവിച്ചു. ‘ഞാൻ വായിച്ചുകൊണ്ടിരുന്നു,’ അവൻ പറഞ്ഞു, ‘ദാനിയേലിൽ അല്ലാതെ അത് കാണപ്പെടുന്ന മറ്റൊരു സ്ഥലം എനിക്കു കണ്ടെത്താനായില്ല. തുടർന്ന് അതിനോടു ബന്ധപ്പെട്ടു നിന്നിരുന്ന ആ വാക്കുകൾ ഞാൻ എടുത്തു—‘നീക്കിക്കളക.’ അവൻ നിത്യമായതു നീക്കിക്കളയും; ‘നിത്യമായതു നീക്കിക്കളയപ്പെടുന്ന കാലം മുതൽ,’ മുതലായവ. ഞാൻ വീണ്ടും വായിച്ചുകൊണ്ടിരുന്നു; ഈ വാക്യത്തിൽ വെളിച്ചം ഒന്നും എനിക്കു ലഭിക്കുകയില്ലെന്നു ഞാൻ വിചാരിച്ചു; ഒടുവിൽ ഞാൻ 2 തെസ്സലൊനീക്യർ 2:7–8-ൽ എത്തി. ‘അകൃത്യത്തിന്റെ രഹസ്യം ഇപ്പോഴേക്കും പ്രവർത്തിച്ചുകൊണ്ടിരിക്കുന്നു; എങ്കിലും ഇപ്പോൾ തടയുന്നവൻ വഴിയിൽനിന്നു നീക്കിക്കളയപ്പെടുവോളം തടഞ്ഞുകൊണ്ടിരിക്കും; പിന്നെ ആ ദുഷ്ടൻ വെളിപ്പെടും,’ മുതലായവ. ആ വാക്യത്തിൽ ഞാൻ എത്തിയപ്പോൾ, അയ്യോ, സത്യം എത്ര തെളിമയോടും മഹത്വത്തോടും കൂടി പ്രത്യക്ഷപ്പെട്ടു! അതാണ് അവിടെ! അതാണ് ‘നിത്യമായത്!’ ശരി, ഇനി, പൗലൊസ് ‘ഇപ്പോൾ തടയുന്നവൻ,’ അല്ലെങ്കിൽ പ്രതിബന്ധിക്കുന്നവൻ, എന്നു പറഞ്ഞതിൽ അർത്ഥമാക്കുന്നത് എന്ത്? ‘പാപത്തിന്റെ മനുഷ്യൻ,’ ‘ആ ദുഷ്ടൻ’ എന്നീ പ്രയോഗങ്ങളാൽ ഉദ്ദേശിക്കപ്പെടുന്നത് പാപ്പത്വമാണ്. ശരി, എന്നാൽ പാപ്പത്വം വെളിപ്പെടുന്നതിൽ തടസ്സം നിൽക്കുന്നത് എന്താണ്? അതെന്തെന്നാൽ, അതു പൗരാണിക വിഗ്രഹാരാധനയാണ്; അപ്പോൾ, ‘നിത്യമായത്’ എന്നു പറയുന്നത് പൗരാണിക വിഗ്രഹാരാധന തന്നെയായിരിക്കണം.” 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.
Sans la compréhension que « le continuel » dans le livre de Daniel était un symbole du paganisme, Miller aurait eu grand-peine à élaborer le cadre sur lequel il a édifié sa structure prophétique. « Le continuel » se trouve cinq fois dans le livre de Daniel, et il est toujours suivi d’un symbole du papisme. La preuve que « le continuel » dans le livre de Daniel désigne le paganisme se trouve dans l’épître de Paul aux Thessaloniciens. L’un des avertissements les plus sévères de la Parole de Dieu s’y trouve, car Paul y déclare clairement que ceux qui n’aiment pas la vérité seront livrés à une puissance d’égarement. La vérité qui fut délibérément placée dans les Thessaloniciens était l’identification du lien du paganisme avec le papisme, et rejeter cette vérité, c’est assurer que la puissante séduction sera la conséquence de ce rejet.
We will continue this subject in the next article.
तस् य विषय केँ हम आगाँक लेखमे जारी रखब।
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.
Restez frappés de stupeur et d’étonnement; poussez des cris, et criez: ils sont ivres, mais non de vin; ils chancellent, mais non sous l’effet des boissons fortes. Car l’Éternel a répandu sur vous un esprit d’assoupissement profond, et il a fermé vos yeux; il a couvert les prophètes et vos chefs, les voyants. Et toute révélation est devenue pour vous comme les paroles d’un livre scellé, qu’on remet à un homme instruit, en disant: Lis donc ceci, je te prie; et il répond: Je ne le puis, car il est scellé. Ou bien l’on remet le livre à un homme qui n’est pas instruit, en disant: Lis donc ceci, je te prie; et il répond: Je ne suis pas instruit. Le Seigneur a dit: Puisque ce peuple s’approche de moi de sa bouche et m’honore des lèvres, tandis que son cœur est éloigné de moi, et que la crainte qu’il a de moi n’est qu’un commandement de tradition humaine, voici, je continuerai à faire au milieu de ce peuple une œuvre merveilleuse et prodigieuse; la sagesse de ses sages périra, et l’intelligence de ses hommes intelligents disparaîtra. Malheur à ceux qui s’enfoncent dans les profondeurs pour cacher à l’Éternel leurs desseins, qui accomplissent leurs œuvres dans les ténèbres, et qui disent: Qui nous voit? et qui nous connaît? Quelle perversité est la vôtre! Le potier doit-il être considéré comme l’argile, pour que l’ouvrage dise de l’ouvrier: Il ne m’a point fait? et pour que la chose formée dise de celui qui l’a formée: Il n’a point d’intelligence? Ésaïe 29:9–16.