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.
Tus tubtxib Povlauj yog txoj kev txuas ntawm cov Ixayees thaum ub thiab cov Ixayees sab ntsuj plig, rau qhov nws txoj hauj lwm qhuab qhia, nws lub npe, nws tus kheej tej xwm txheej, thiab nws txoj hauj lwm cev Vajtswv lus puav leej ua tim khawv rau qhov tseeb no. Nws qhia nws tus kheej tias nws yog tus me tshaj plaws ntawm cov tubtxib, vim nws tau tsim txom Vajtswv haiv neeg.
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.
Vim kuv yog tus tsawg tshaj plaws ntawm cov tubtxib, thiab tsis tsim nyog hu ua ib tug tubtxib, vim kuv tau tsim txom pawg ntseeg ntawm Vajtswv. 1 Khaulee 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”.
Lub npe uas nws tau txais thaum nws hloov siab los ntseeg yog Paul, uas txhais hais tias me lossis tsawg, rau qhov nws yog tus uas tsawg tshaj plaws ntawm cov tubtxib. Txawm li ntawd los, nws lub npe qub yog Xa-u, uas txhais hais tias “tus raug xaiv”.
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.
Tom qab ntawd Ananias teb tias, Tus Tswv, kuv tau hnov ntawm coob leej txog tus txiv neej no, tias nws tau ua phem npaum li cas rau koj cov ntseeg huv nyob hauv Yeluxalees; thiab ntawm no nws kuj muaj cai ntawm cov thawj pov thawj los khi txhua tus uas hu raws li koj lub npe. Tiamsis tus Tswv hais rau nws tias, Cia li mus; rau qhov nws yog ib lub thawv uas raug xaiv cia rau kuv, kom nqa kuv lub npe mus rau ntawm cov Lwm Haiv Neeg, thiab cov vajntxwv, thiab cov menyuam Yixayee, Tes Haujlwm 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.
Xa-us yog “ib lub thawv uas raug xaiv” los nqa txoj moo zoo mus rau cov Lwm Haiv Neeg, tiam sis nws yuav tsum xub raug hloov siab los thiab raug txo hwj chim kom dhau los ua Povlauj (me), rau qhov nws yuav tsum muaj hwj chim loj. Povlauj to taub tias nws lub zog raug pom nyob hauv nws txoj kev me, lossis hauv nws txoj kev qaug zog.
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.
Thiab kom kuv tsis txhob raug tsa siab tshaj qhov tsim nyog vim yog tej kev tshwm sim ntau kawg nkaus, thiaj tau muab ib tug pos rau hauv cev nqaij daim tawv rau kuv, yog Xatas tus tub txib los ntaus kuv, kom kuv tsis txhob raug tsa siab tshaj qhov tsim nyog. Vim li no kuv tau thov tus Tswv peb zaug kom yam ntawd ncaim ntawm kuv mus. Thiab Nws hais rau kuv tias, Kuv txoj kev tshav ntuj txaus rau koj lawm; rau qhov kuv lub hwj chim raug ua kom tiav hauv txoj kev qaug zog. Yog li ntawd kuv yuav zoo siab heev dua rau qhov uas kuv khav txog kuv tej kev tsis muaj zog, kom Khetos lub hwj chim tau nyob saum kuv. Vim li ntawd kuv thiaj txaus siab rau tej kev tsis muaj zog, rau tej kev raug thuam, rau tej kev txom nyem, rau tej kev tsim txom, rau tej kev ntxhov siab vim yog Khetos: rau qhov thaum kuv qaug zog, ces yog thaum ntawd kuv muaj zog. 2 Khaulee 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.
Xa-ulis raug “xaiv tseg”, tab sis kom nws muaj zog ces nws raug ua kom me me (Paul). Nws raug xaiv kom coj txoj moo zoo mus rau cov Lwm Haiv Neeg, tab sis ib feem uas nws raug xaiv ntawd yog vim nws txoj kev paub txog Phau Qub.
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.
Tshwj xeeb vim kuv paub tias koj txawj ntse hauv txhua txoj kevcai thiab txhua lo lus nug uas nyob hauv cov Yudais; yog li ntawd kuv thov koj mloog kuv nrog siab ntev. Txoj kev ua neej ntawm kuv txij thaum kuv tseem hluas, uas thaum chiv thawj yog nyob hauv kuv haiv neeg ntawm Yeluxalees, cov Yudais sawvdaws yeej paub; lawv paub kuv txij thaum chiv thawj, yog lawv kam ua timkhawv, tias raws li pawg uas nruj tshaj plaws hauv peb txoj kev ntseeg, kuv tau ua neej ua ib tug Falixais. Tubtxib Tes Haujlwm 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Xaul tau raug cob qhia los ntawm Gamalees, tus uas raug suav hais tias yog ib tug xibfwb loj tshaj plaws ntawm Vajluskub hauv Phau Qub.
“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.
“Qhov kev thov ntawd raug pom zoo, thiab ‘Povlauj sawv saum ntaiv, thiab tsa tes rau cov pejxeem.’ Qhov tes taw ntawd ntes tau lawv lub siab mloog, hos nws tus yam ntxwv ua rau sawvdaws hwm. ‘Thiab thaum muaj kev ntsiag to loj heev lawm, nws hais rau lawv ua lus Henplais, hais tias, Cov txivneej, cov kwvtij, thiab cov yawg koob, nej cia li mloog kuv tej lus tiv thaiv uas kuv tam sim no hais rau nej.’ Thaum hnov lub suab ntawm cov lus Henplais uas lawv paub zoo, ‘lawv txawm ntsiag to dua qub,’ thiab hauv qhov ntsiag to uas kav thoob plaws ntawd nws txuas ntxiv hais tias: “‘Kuv yeej yog ib tug neeg Yudais, yug hauv Tarsus, ib lub nroog hauv Kilikias, tiamsis raug tsa hlob hauv lub nroog no ntawm Kalamayees ko taw, thiab raug cob qhia raws li txoj kev tiav txhij ntawm txoj kevcai ntawm cov yawg koob, thiab kub siab rau Vajtswv, ib yam li nej sawvdaws niaj hnub no.’ Tsis muaj leejtwg yuav tsis lees tau tus tubtxib tej lus ntawd li, vim cov xwm txheej uas nws tau hais txog ntawd yog tej uas coob leej uas tseem nyob hauv Yeluxalees paub zoo.” Acts of the Apostles, 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.
Xa-u tsis raug xaiv los yam tsis muaj laj thawj, thiab ib qho ntawm cov hom phiaj tshwj xeeb ntawm Povlauj txoj hauj lwm qhuab qhia yog los txuas keeb kwm dawb huv ntawm cov Yixayee tiag tiag nrog keeb kwm dawb huv ntawm cov Yixayee ntawm sab ntsuj plig. Nrog rau qhov tseeb no, nws tau sau feem coob ntawm Phau Tshiab. Ib tshooj ntawm nws cov ntawv sau qhia txog lub hauv paus txhawb rau tus qauv ntawm thawj tus tim tswv txoj lus thiab kuj rau tus qauv ntawm peb tus tim tswv txoj lus. Nqe lus ntawd yog ib lub chaw nco hauv keeb kwm ntawm Adventism uas qhia txog qhov txawv ntawm cov neeg txawj ntse thiab cov neeg ruam hauv qhov pib thiab qhov xaus ntawm Adventism.
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.
Tam sim no thov ntuas nej, cov kwv tij, raws li txog hnub uas peb tus Tswv Yexus Khetos yuav los, thiab raws li peb txoj kev sib sau ua ke mus cuag nws, kom nej tsis txhob maj raug ntxias hauv siab los sis ntxhov siab, tsis hais yog los ntawm tus ntsuj plig, los ntawm lus hais, los yog los ntawm ib tsab ntawv zoo li yog tuaj ntawm peb, xws li hais tias hnub ntawm Khetos twb los ze lawm. Tsis txhob cia leejtwg dag nej rau ib txojkev twg li; rau qhov hnub ntawd yuav tsis los, tsuas yog yuav tsum muaj kev thim txojkev ntseeg tshwm sim ua ntej, thiab tus neeg txhaum ntawd yuav raug muab nthuav tawm, tus tub ntawm kev puam tsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab dua txhua yam uas hu ua Vajtswv, los yog txhua yam uas neeg pe hawm; kom txog rau qhov nws zaum hauv lub tuam tsev ntawm Vajtswv ib yam li yog Vajtswv, qhia nws tus kheej tias nws yog Vajtswv. Nej tsis nco qab lod, tias thaum kuv tseem nrog nej nyob, kuv twb qhia tej no rau nej lawm? Thiab nimno nej paub yam uas txwv nws cia, kom nws thiaj raug muab nthuav tawm raws nws lub sijhawm. Rau qhov txojkev tsis ncaj ncees uas zais cia twb ua haujlwm lawm: tsuas yog tus uas nimno tseem txwv cia yuav tseem txwv li ntawd mus, mus txog thaum nws raug muab tshem tawm ntawm txojkev. Thiab thaum ntawd tus neeg phem ntawd yuav raug muab nthuav tawm, tus uas tus Tswv yuav muab ua kom kawg nrog tus ntsuj plig ntawm nws lub qhov ncauj, thiab yuav rhuav tshem nws nrog qhov ci ntsa iab ntawm nws txojkev los: yog tus ntawd, uas nws txojkev los yog raws li Xatas txojkev ua haujlwm nrog tag nrho hwjchim thiab tej cim thiab tej txuj ci dag, thiab nrog txhua yam kev dag ntxias ntawm txojkev tsis ncaj ncees nyob hauv cov uas tab tom piam sij; vim lawv tsis txais txojkev hlub ntawm qhov tseeb, kom lawv thiaj raug cawm dim. Thiab vim li no Vajtswv yuav xa kev yuam kev muaj zog los rau lawv, kom lawv ntseeg tej lus dag: xwv kom lawv txhua tus raug txiav txim, yog cov uas tsis ntseeg qhov tseeb, tiamsis txaus siab rau txojkev tsis ncaj ncees. 2 Thexalaunikes 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.”
Lub ntsiab lus ntawm nqe no yog hais txog kev xav txog lub sij hawm uas Khetos yuav rov qab los zaum ob. Povlauj ceeb toom rau cov ntseeg hauv Thexalaunikes tias nws twb teb qhov kev txhawj xeeb ntawd lawm yav tas los thaum nws hais tias, “Nej tsis nco qab los, tias, thaum kuv tseem nrog nej nyob, kuv twb qhia tej no rau nej lawm?” Povlauj tab tom sim tiv thaiv cov kwv tij kom txhob raug dag ntxias txog “kev los ntawm peb tus Tswv Yexus Khetos, thiab peb txoj kev sib sau ua ke mus cuag nws.”
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.
Cov kws keeb kwm lees paub tias ib nrab ntawm William Miller zaj lus yog raws li nws qhov kev txheeb xyuas txog ob txhiab peb puas xyoo hauv Daniel tshooj yim, nqe kaum plaub. Lwm ib nrab ntawm nws zaj lus, uas qee zaum tsis raug lees paub, yog nws txoj hauj lwm hauv kev tsis lees thiab rhuav tshem tej lus qhia cuav hais txog Kev Rov Los Zaum Ob ntawm Khetos.
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.
Raws li txoj kev txhais cuav ntawm cov Yexu‑xais, muaj ib txoj kev qhia cuav tseem ceeb (thiab tseem muaj txog niaj hnub no) uas William Miller ib txwm tawm tsam. Qhov ntawd yog txoj kev qhia cuav uas hais tias ua ntej tus Tswv yuav los zaum ob, yuav muaj ib txhiab xyoo ntawm kev thaj yeeb hu ua “temporal millennium,” uas Muam White kuj tau tawm tsam thiab.
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.
Miller txoj hauj lwm kuj tseem tab tom tsim tsa qhov tseeb txog txoj kev rov qab los tiag tiag ntawm Khetos, tawm tsam ntau yam tswv yim cuav hais txog lub txhiab xyoo uas tau nrov thoob plaws hauv nws tiam. Povlauj tab tom hais txog Kev Rov Los Zaum Ob hauv 2 Thexalaunika, yog li nqe lus ntawd thiaj yog ib feem ntawm Miller txoj kev to taub txog Kev Rov Los Zaum Ob tiag tiag. Tshooj ntawd yog “Qhov Tseeb Tam Sim No” rau 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.
Povlauj qhia kom meej txog ib txoj kev txheej xwm tseem ceeb uas txuas nrog Kev Los Zaum Ob, thiab nws kuj muab qhov laj thawj qhia tias yog vim li cas cov Thexalaunike tsis tsim nyog cia siab tias tus Tswv yuav rov qab los hauv lawv lub neej tiam. Povlauj hais tias, “Tam sim no peb thov ntuas nej, cov kwvtij, raws li peb tus Tswv Yexus Khetos txoj kev los, thiab raws li peb txoj kev sib sau ua ke mus cuag nws.” Lo lus “thov ntuas” txhais tias nug xyuas kom paub tseeb. Povlauj tab tom txiav txim xam xyuas cov ntsiab lus uas txuas nrog Kev Los Zaum Ob thiab coj nws cov neeg mloog hla ib hom kev nug xyuas, uas yog npaj tseg kom ua rau cov neeg hnov nws txiav txim thiab tshuaj xyuas nws txoj kev xav kom meej.
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.
Tus qauv ntawm nws txoj kev xav yog tias ua ntej Khetos yuav rov qab los zaum ob, txoj kev ua Vaj Qhia Roman yuav tsum raug txheeb kom pom thiab kav, thiab tias ua ntej txoj kev ua Vaj Qhia Roman tshwm los hauv keeb kwm yuav tsum muaj kev thim txoj kev ntseeg ua ntej. Kev thim txoj kev ntseeg ntawd tseem yog yav tom ntej, yog li ntawd kev tshwm los ntawm txoj kev ua Vaj Qhia Roman hajyam nyob tom qab ntawd ntxiv. Yog li ntawd, yuav ua li cas ib tug neeg thiaj raug dag kom xav tias Khetos txoj kev rov qab los twb nyob ze lawm? Nws siv ntau yam cim sawv cev ntawm txoj kev ua Vaj Qhia Roman kom thiaj li qhia meej tias lub hwj chim ntawd yog leej twg, uas raug nthuav tawm tom qab kev thim txoj kev ntseeg. Nws hu txoj kev ua Vaj Qhia Roman tias “tus neeg ntawm kev txhaum,” tus “neeg phem” ntawd, “tus tub ntawm kev puam tsuaj” thiab “txoj kev paub tsis meej ntawm kev tsis ncaj.” Muam White hais meej tias tej no txhua yam yog cov cim sawv cev uas txheeb qhia txog txoj kev ua Vaj Qhia Roman.
“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.’
“Tiamsis ua ntej Khetos yuav los, yuav tsum muaj tej kev txhim kho tseem ceeb tshwm sim hauv lub ntiaj teb kev ntseeg, raws li tau xub hais tseg hauv txoj hau kev faj lem. Tus tubtxib tshaj tawm hais tias: ‘Tsis txhob cia nej lub siab raug co sai, lossis txhob ntxhov siab, tsis yog los ntawm ntsuj plig, lossis los ntawm lus, lossis los ntawm tsab ntawv zoo li yog tuaj ntawm peb, xws li hais tias hnub ntawm Khetos twb nyob ze lawm. Tsis txhob cia leejtwg dag ntxias nej ib yam twg li: rau qhov hnub ntawd yuav tsis los, tsuas yog yuav tsum xub muaj kev thim rov qab ntawm txojkev ntseeg ua ntej, thiab tus neeg ntawm kev txhaum yuav raug muab tshwm tawm, uas yog tus tub ntawm kev puas tsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab dua txhua yam uas hu ua Vajtswv, lossis uas neeg pe hawm; kom txog rau qhov nws zaum hauv lub tuam tsev ntawm Vajtswv zoo li nws yog Vajtswv, qhia nws tus kheej tias nws yog Vajtswv.’”
“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?’
“Povlauj tej lus yuav tsum tsis txhob raug txhais yuam kev. Tsis txhob qhia tias nws, los ntawm kev tshwm sim tshwj xeeb, tau ceeb toom cov neeg Thexalaunikes txog Khetos txoj kev los tam sim ntawd. Txoj kev sawv li ntawd yuav ua rau txoj kev ntseeg ntxhov; rau qhov kev poob siab feem ntau coj mus rau kev tsis ntseeg. Vim li ntawd tus tubtxib thiaj ceeb toom cov kwvtij kom txhob txais tej lus zoo li ntawd tias yog los ntawm nws los, thiab nws txuas ntxiv hais kom meej txog qhov tseeb tias lub hwjchim papacy, uas tus yaj saub Daniyees tau piav qhia meej kawg nkaus, tseem yuav sawv los thiab ua rog tawm tsam Vajtswv haiv neeg. Txog thaum lub hwjchim no tau ua tiav nws txoj haujlwm tua neeg thiab hais lus thuam Vajtswv lawm, ces pawg ntseeg yuav nrhiav lawv tus Tswv txoj kev los los yeej yuav yog tsis muaj nqis. ‘Nej tsis nco qab lov,’ Povlauj nug hais tias, ‘thaum kuv tseem nrog nej nyob, kuv twb qhia tej no rau nej lawm?’”
“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.’
“Kev sim siab txaus ntshai heev tau npaj los los cuam tshuam pawg ntseeg tseeb. Txawm yog thaum tus tubtxib tseem tab tom sau ntawv ntawd los, “txoj kev zais ntawm kev tsis ncaj” twb pib ua hauj lwm lawm. Tej xwm txheej uas yuav tshwm sim rau yav tom ntej yuav yog “raws li Xatas txoj hauj lwm nrog txhua yam hwj chim thiab tej cim thiab tej txuj ci dag, thiab nrog txhua yam kev dag ntxias ntawm kev tsis ncaj nyob hauv cov uas piam sij.”
“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.
“Qhov tshwj xeeb uas hnyav kawg yog tus tubtxib tej lus hais txog cov uas yuav tsis kam txais ‘txoj kev hlub ntawm qhov tseeb.’ ‘Vim li no,’ nws tau tshaj tawm txog txhua tus uas yuav txhob txwm tsis lees txais tej lus ntawm qhov tseeb, tias, ‘Vajtswv yuav tso ib qho kev dag ntxias uas muaj hwjchim loj los rau lawv, kom lawv ntseeg txoj kev dag: kom lawv txhua tus raug txim, uas tsis ntseeg qhov tseeb, tiam sis zoo siab rau kev tsis ncaj ncees.’ Tibneeg tsis tuaj yeem tsis raug txim thaum lawv tsis lees txais tej lus ceeb toom uas Vajtswv xa tuaj rau lawv hauv txoj kev hlub tshua. Ntawm cov uas pheej tig mus deb ntawm tej lus ceeb toom no, Vajtswv thim Nws tus Ntsujplig tawm ntawm lawv mus, tso lawv cia rau hauv tej kev dag ntxias uas lawv hlub.” Acts of the Apostles, 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.
Txawm yog tias Muam White hais ncaj qha tias “tus neeg ntawm kev txhaum,” tus “neeg phem” ntawd, “tus tub ntawm kev puastsuaj,” thiab “qhov zais ntshis ntawm kev tsis ncaj” hauv nqe lus uas Povlauj hais txog ntawd, thiab hu nws tias yog “hwj chim ntawm papacy,” nws tseem hais ntxiv dua. Nws qhia meej tias cov cim no uas Povlauj siv los txheeb tus pope ntawm Loos, raug tsa los ntawm phau Daniel, thaum nws hais tias, “Yog li ntawd tus tubtxib thiaj ceeb toom rau cov kwvtij kom tsis txhob txais ib yam lus zoo li no uas hais tias yog los ntawm nws los, thiab nws thiaj li hais ntxiv kom muaj zog rau qhov tseeb tias hwj chim ntawm papacy, uas tus yaj saub Daniel tau piav meej heev lawm, tseem yuav sawv los thiab ua rog tawm tsam Vajtswv haiv neeg. Mus txog thaum hwj chim no tau ua tiav nws txoj hauj lwm tua neeg thiab thuam Vajtswv lawm, ces pawg ntseeg yuav cia siab ntsoov tos lawv tus Tswv txoj kev los yog ib yam uas tsis muaj nqis.” Povlauj tab tom tsa qhov seem ntawm cov lus rau cov Thexalaunika uas qhia txog papacy ntawd rau saum Daniel tshooj kaum ib, nqe peb caug rau.
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.
Thiab tus vajntxwv yuav ua raws li nws lub siab nyiam; thiab nws yuav tsa nws tus kheej siab, thiab qhuas nws tus kheej loj dua txhua tus vajtswv, thiab yuav hais tej lo lus txawv kawg tawm tsam tus Vajtswv ntawm txhua tus vajtswv, thiab nws yuav vam meej mus txog thaum txoj kev chim siab ntawd tiav lawm; rau qhov yam uas twb raug txiav txim lawm yuav tsum muaj raws nraim li ntawd. 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.
Thaum Povlauj qhia tias tus pope yog tus “uas tawm tsam thiab tsa nws tus kheej siab dua txhua yam uas hu ua Vajtswv, los yog yam uas raug pe hawm; kom nws nyob ua Vajtswv zaum hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv,” Povlauj tab tom hais dua raws li tus yaj saub Daniyee qhov kev piav txog tus “vajntxwv” uas ua “raws li nws siab nyiam,” thiab tsa “nws tus kheej” thiab qhuas “nws tus kheej siab dua txhua tus vajtswv.” Tus pope yog tus vajntxwv uas hais “tej yam txawv kawg tawm tsam Vajtswv tus Vajtswv”, thiab tus pope yog lub hwjchim uas yuav “vam meej mus txog thaum” thawj “txoj kev npau taws” yuav “tiav” rau xyoo 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.
Daniel tshooj kaum ib, thiab nqe peb caug rau, yog ib qho tseem ceeb heev uas yuav tsum to taub kom raug, yog hais tias qhov kev nce ntxiv ntawm kev paub xyoo 1989 yuav raug to taub kom raug. Vim li no txoj kev qhia cuav tias tus vajntxwv nyob hauv nqe ntawd yog Fabkis, raws li Uriah Smith tau coj los qhia, tau raug coj los qhia hauv thawj tiam ntawm Adventism (1863 txog 1888). Smith tau hloov cov ntsiab lus hauv nqe peb caug rau ntawm “tus” vajntxwv (uas yog papacy uas twb raug piav qhia nyob hauv cov nqe ua ntej) mus ua “ib tug” vajntxwv (yam twg los tau tus vajntxwv), kom thiaj muab cov yam ntxwv ntawm txoj kev pe hawm ntawm Loos rau Fabkis uas tsis ntseeg Vajtswv, tab sis qhov ntawd tsuas yog ib qho chaw pib xwb kom nws thiaj li nthuav tau nws txoj kev xav uas nws nyiam hais txog Qaib Cov Txwv ua tus vajntxwv qaum teb nyob hauv nqe plaub caug thiab cov nqe txuas ntxiv mus.
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.
Dab Ntxwg tau pib ntxov los npog qhov tseeb tias tus vajntxwv hauv nqe ntawd yog txoj kev kav ntawm papacy, thiab yog tus tubtxib Povlauj uas muab Daniyee zaj lus tim khawv nrog ib tug tim khawv thib ob rau qhov tseeb no. Muam White tau muab tus tim khawv thib peb.
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.
Tsis yog Xatas tsuas yog nrhiav los npog qhov tseeb hais tias tus vajntxwv hauv nqe ntawd yog tus pope xwb, tiam sis los ntawm kev coj qhov tseeb uas nyob hauv nqe ntawd mus rau lwm txoj kev, Xatas kuj ua rau qhov tseem ceeb ntawm yam uas “kev chim” hauv nqe ntawd sawv cev rau ntawd tsaus ntuj ploj mus thiab. Lub hwjchim papacy hauv nqe ntawd yuav vam meej mus txog xyoo 1798 thaum nws raug nws qhov txhab tuag taus. Xyoo 1798 yog qhov kawg ntawm ob txhiab tsib puas nees nkaum xyoo ntawm Vajtswv txoj kev chim uas raug coj los ua tawm tsam lub nceeg vaj qaum teb ntawm cov Yixalayees, pib txij xyoo 723 BC.
If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.
Yog Adventism tau tau tiv thaiv thiab txhawb nqa “xya lub sij hawm,” nyob rau xyoo 1863, ces yuav luag tsis muaj peev xwm li rau Uriah Smith kom dim ntawm tej kev ruam zoo li ntawd hais txog nqe peb caug rau, rau qhov “kev chim siab” yuav tau raug to taub tias sawv cev rau Vajtswv thawj zaug kev chim siab ntawm “xya lub sij hawm,” yog li ntawd tsis muaj ib qho kev txuas dab tsi li nrog Fabkis. Kev nce ntxiv ntawm kev paub nyob rau xyoo 1989 raug txhawb los ntawm Povlauj hauv nqe lus ntawd, thiab vim li no Povlauj lo lus ceeb toom hauv nqe lus ntawd hais txog cov uas tsis txais txoj kev hlub ntawm qhov tseeb, tiam sis txais kev dag ntxias uas muaj hwj chim, yog tshwm sim los ntawm lawv txoj kev tsis lees txais cov qhov tseeb uas Povlauj nthuav tawm hauv nqe lus ntawd. Ib qho ntawm cov qhov tseeb ntawd yog kev txheeb kom raug ntawm tus vajntxwv qaum teb hauv Daniyees tshooj kaum ib, nqe plaub caug txog plaub caug tsib.
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.”
Nyob hauv nqe ntawd, tom qab Povlauj qhia kom paub tus txiv plig hlob ntawm Loos, nws qhia ib txoj kab ke ntawm tej xwm txheej nyob rau hnub kawg ntawm lub ntiajteb uas coj mus txog rau Kev Los Zaum Ob ntawm Khetos, uas yog lub ntsiab lus ntawm nqe ntawd. Nws hais tias, “ces tus phem ntawd yuav raug muab tshwm los.” Tus “phem” ntawd yog tus txiv plig hlob, “uas tus Tswv yuav muab rhuav tshem los ntawm tus ntsuj plig ntawm nws lub qhov ncauj, thiab yuav muab tshem tawm los ntawm qhov ci ntsa iab ntawm nws txoj kev los.” Ces Povlauj hais tias, “Yog nws tus uas txoj kev los yog raws li Xatas txoj hauj lwm nrog txhua txoj hwj chim thiab tej cim thiab tej txuj ci dag.” Yexus yog tus “uas txoj kev los yog raws li Xatas txoj hauj lwm.”
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.
Kev ua txuj ci tseem ceeb ntawm Xatas yog lub sij hawm txij thaum Txoj Cai Hnub Caiv uas yuav los sai no, mus txog thaum Mikha‑ees sawv tsees thiab lub sij hawm sim neej rau tib neeg raug kaw lawm. Xatas tsis ua ib yam txuj ci tseem ceeb li thaum lub Xya Lub Phom Sij Kawg raug nchuav tawm txij thaum lub sij hawm sim neej raug kaw mus txog thaum Khetos rov qab los.
“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.
“Khetos hais tias, ‘Nej yuav paub lawv los ntawm lawv tej txiv.’ Yog tias cov uas los ntawm lawv muaj kev kho mob tshwm sim ntawd, vim yog tej kev tshwm sim no, ho xav zam txim rau lawv txoj kev tsis quav ntsej Vajtswv txoj kevcai thiab tseem nyob mus hauv kev tsis mloog lus, txawm yog lawv muaj hwjchim txog txhua yam thiab txhua theem los xij, los tsis yog li ntawd ces yuav tsum xaus tias lawv muaj Vajtswv lub hwjchim loj. Qhov tseeb, nws yog lub hwjchim ua txujci tseem ceeb ntawm tus dag ntxias loj. Nws yog tus uas rhuav Vajtswv txoj kevcai ncaj ncees, thiab siv txhua txoj tswv yim uas nws txawj tswj tau kom dig muag tibneeg kom tsis pom nws tus cwj pwm tseeb. Peb raug ceeb toom tias nyob rau hnub kawg nws yuav ua haujlwm nrog tej cim thiab tej txujci dag. Thiab nws yuav txuas ntxiv tej txujci no mus txog thaum lub sijhawm sim siab kaw, kom nws thiaj li taw tes rau tej ntawd ua pov thawj tias nws yog ib tug timtswv kaj thiab tsis yog timtswv tsaus.” 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.
Paulus qhia meej tias yuav muaj ib txoj kev thim rov qab ntawm txoj kev ntseeg uas tshwm sim ua ntej kev raug nthuav tawm ntawm lub hwjchim kav ntawm papacy, thiab tias Kev Los Zaum Ob ntawm Khetos yuav tshwm sim “tom qab” txoj haujlwm txaus ntshai kawg uas Xatas ua. Txoj haujlwm txaus ntshai kawg uas Xatas ua pib ntawm txoj cai Sunday hauv Tebchaws Meskas, thiab xaus thaum lub sijhawm kawg ntawm lub sijhawm sim siab los txog thiab xya lub phom sij kawg raug tso tawm. Txoj haujlwm txaus ntshai kawg uas Xatas ua pib ntawm txoj cai Sunday hauv Tebchaws Meskas.
“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.
“Los ntawm txoj cai uas yuam kom tsa lub koom haum Papacy los sawv, uas yog kev ua txhaum tawm tsam Vajtswv txoj cai, peb haiv tebchaws yuav txiav nws tus kheej kom sib ncaim tag nrho ntawm txoj kev ncaj ncees. Thaum Protestantism yuav ncav nws txhais tes hla lub hav tob ntawd mus tuav tes nrog lub hwjchim Loos, thaum nws yuav ncav hla lub qhov tob mus koom tes nrog Spiritualism, thaum, nyob hauv lub hwjchim ntawm txoj kev sib koom ua peb npaug no, peb lub tebchaws yuav tsis lees txhua lub hauv paus ntsiab lus ntawm nws Txoj Cai Lij Choj raws li ib lub tseem fwv Protestant thiab republican, thiab yuav npaj txoj hau kev rau kev nthuav tawm cov lus cuav thiab kev dag ntxias ntawm papacy, ces peb thiaj yuav paub tias lub sijhawm rau Xatas tej haujlwm txuj ci tseem ceeb twb los txog lawm thiab tias qhov kawg twb nyob ze.” Testimonies, volume 5, 451.
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
Txoj cai Hnub Caiv yog qhov xaus ntawm lub nceeg vaj thib rau, yog tus tsiaj nyaum hauv ntiajteb ntawm Tshwmsim tshooj kaum peb. Tus tsiaj nyaum hauv ntiajteb tau pib kav thaum kawg ntawm ib txhiab ob puas rau caum xyoo ntawm kev kav ntawm papacy nyob rau xyoo 1798. Yog li ntawd, papacy tau raug qhia tawm nyob rau xyoo 538, txawm hais tias nws tes haujlwm los tuav tswj lub ntiajteb twb ua haujlwm lawm thaum Povlauj sau nws cov lus. Ua ntej xyoo 538, yuav muaj kev poob ntawm txoj kev ntseeg uas los ua ntej qhov kev raug qhia tawm ntawm tus neeg ntawm kev txhaum, uas zaum hauv lub tuam tsev ntawm Vajtswv.
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.”
Kev kev poob cev qhev tau raug sawv cev los ntawm pawg ntseeg Pergamos thaum pawg ntseeg Khixatia tau sib haum xeeb nrog kev cai dab qhuas pej kum, raws li tau raug ua cim piv txwv los ntawm huab tais Constantine. Povlauj tab tom txheeb xyuas cov cim qhia yav tom ntej uas yuav tsum muaj tshwm sim ua ntej Khetos Rov Los zaum Ob. Tom qab rov hais dua yam uas nws twb tau qhia cov neeg Thexalaunika lawm, nws mam nug tias lawv puas tsis nco qab tias nws twb tau qhia tej kev tseeb no rau lawv lawm? Tom qab ntawd nws ceeb toom rau lawv tias lawv kuj yuav tsum nco ntsoov tias nws tau qhia lawv tias ib lub hwj chim yuav “withholdeth” txoj kev ua papacy “that” txoj kev ua papacy “might be revealed in his time?” Lo lus “witholdeth” txhais tias txwv cia lossis cheem. Lo lus “withholdeth” tom qab no hauv tib nqe lus ntawd kuj raug txhais ua “now letteth.”
The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”
Yog li no thiaj sawv cev kom raug li no tias; “Thiab nim no nej paub yam uas txwv txoj hwj chim papacy, xwv kom txoj hwj chim papacy thiaj raug tshwm tawm los hauv nws lub sijhawm. Rau qhov lub chaw zais cia ntawm txojkev tsis ncaj (txoj hwj chim papacy) twb ua haujlwm lawm lawm: tsuas yog tus uas nim no tab tom txwv txoj hwj chim papacy xwb, yuav tseem txwv txoj hwj chim papacy mus txog thaum nws raug muab tshem tawm ntawm txojkev.” Thaum William Miller pom nqe no hauv Thessalonians nws thiaj to taub tias lub hwj chim uas tiv thaiv tsis pub txoj hwj chim papacy nce mus txog lub zwm txwv kav lub ntiajteb xyoo 538, yog Loos pagan, thiab tias Loos pagan yuav txwv tsis pub txoj hwj chim papacy sawv los, mus txog thaum Loos pagan raug “muab tshem tawm ntawm txojkev.”
“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.
“Thaum lub sij hawm kaum ob xyoos uas kuv yog ib tug deist, kuv nyeem txhua phau keeb kwm uas kuv nrhiav tau; tiam sis tam sim no kuv hlub phau Vajlugkub. Nws qhia txog Yexus! Los tseem muaj ib feem coob ntawm phau Vajlugkub uas tseem tsaus nti rau kuv. Xyoo 1818 los 19, thaum kuv tab tom sib tham nrog ib tug phooj ywg uas kuv tau mus xyuas, thiab tus uas twb paub thiab hnov kuv hais lus thaum kuv tseem yog ib tug deist, nws thiaj nug kuv, hauv ib yam yam uas muaj lub ntsiab tob heev tias, ‘Koj xav li cas txog nqe no, thiab nqe ntawd?’ nws hais txog cov nqe qub uas kuv tau tawm tsam thaum kuv tseem yog ib tug deist. Kuv to taub tias nws tab tom ua dab tsi, thiab teb tias—Yog koj pub sijhawm rau kuv, kuv yuav qhia koj tias lawv txhais li cas. ‘Koj xav tau ntev npaum li cas?’ Kuv tsis paub, tab sis kuv yuav qhia koj, kuv teb, rau qhov kuv tsis ntseeg tias Vajtswv tau muab ib qho kev tshwm sim uas tsis muaj peev xwm to taub tau. Ces kuv txiav txim siab kawm kuv phau Vajlugkub, ntseeg tias kuv yuav nrhiav tau yam uas Vaj Ntsujplig Dawb Huv tau txhais. Tiamsis thaum kuv nyuam qhuav txiav txim siab li no lawm xwb, ib lub tswv yim txawm los rau kuv tias—‘Xav tias koj ntsib ib nqe uas koj tsis to taub, koj yuav ua li cas?’ Ces txoj kev kawm phau Vajlugkub no thiaj los rau hauv kuv siab tias:—Kuv yuav muab cov lus hauv tej nqe ntawd los, thiab taug lawv mus thoob plaws hauv phau Vajlugkub, thiab nrhiav kom paub lawv lub ntsiab li no. Kuv muaj Cruden’s Concordance, uas kuv xav tias yog qhov zoo tshaj plaws nyob hauv lub ntiaj teb; yog li ntawd kuv thiaj nqa qhov ntawd thiab kuv phau Vajlugkub, zaum ntawm kuv lub rooj sau ntawv, thiab tsis nyeem dab tsi ntxiv li, tsuas yog ntawv xov xwm me ntsis xwb, rau qhov kuv tau txiav txim siab kom paub tias kuv phau Vajlugkub txhais li cas.”
“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.’
“Kuv pib ntawm Chiv Keeb, thiab nyeem mus qeeb qeeb; thiab thaum kuv tuaj txog ib nqe Vajlugkub uas kuv tsis muaj peev xwm to taub, kuv tshawb nrhiav thoob plaws hauv phau Vajlugkub kom paub tias nws txhais li cas. Tom qab kuv tau mus thoob hauv phau Vajlugkub li no lawm, au, qhov tseeb ci ntsa iab thiab muaj hwjchim ci ntsa lug npaum li cas! Kuv pom yam uas kuv tau tab tom tshaj tawm rau nej. Kuv txaus siab ntseeg tias xya lub sijhawm xaus rau xyoo 1843. Ces kuv tuaj txog rau 2300 hnub; lawv coj kuv mus rau tib qho kev xaus lus ntawd; tiamsis kuv tsis tau muaj lub tswv yim yuav nrhiav kom paub thaum twg tus Cawmseej yuav los, thiab kuv tsis muaj peev xwm ntseeg tau; tiamsis txojkev kaj ntaus kuv lub siab muaj zog kawg li, ua rau kuv tsis paub yuav ua li cas. Nim no, kuv xav tias, kuv yuav tsum rau log rau nees thiab rau ris caij; kuv yuav tsis mus nrawm dua li phau Vajlugkub, thiab kuv yuav tsis poob qab nws. Txhua yam uas phau Vajlugkub qhia, kuv yuav tuav rawv rau ntawd. Tiamsis tseem tshuav qee nqe Vajlugkub uas kuv tsis muaj peev xwm to taub.”
“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.
“Txaus lawm hais txog nws txoj kev kawm Vajlugkub dav dav. Nyob rau lwm lub sijhawm nws tau hais txog nws txoj kev txiav txim kom paub lub ntsiab lus ntawm nqe Vajlugkub uas nyob ntawm peb xub ntiag no—lub ntsiab lus ntawm ‘nqis ib txwm.’ ‘Kuv nyeem mus ntxiv,’ nws hais tias, ‘thiab kuv nrhiav tsis tau lwm qhov chaw uas lo lus ntawd muaj nyob, tsuas yog hauv Daniyee xwb. Ces kuv txawm muab cov lus uas sawv txuas nrog nws los xyuas, yog lo lus no tias, ‘rho tawm mus.’ Nws yuav rho tawm mus qhov nqis ib txwm, ‘txij lub sijhawm uas qhov nqis ib txwm yuav raug rho tawm mus,’ thiab lwm yam. Kuv nyeem mus ntxiv, thiab xav tias tej zaum kuv yuav nrhiav tsis tau ib qho kaj rau ntawm nqe ntawd; thaum kawg kuv thiaj los txog 2 Thexalaunikes 2:7–8. ‘Vim qhov tsis ncaj uas yog ib qho tsis paub twb ua hauj lwm lawm, tsuas yog tus uas tam sim no txwv cia, yuav tseem txwv cia mus txog thaum nws raug muab tshem tawm hauv txoj kev, ces tus neeg phem ntawd yuav raug qhia tawm,’ thiab lwm yam. Thiab thaum kuv los txog ntawm nqe ntawd, au, qhov tseeb ntawd zoo meej thiab muaj hwjchim npaum li cas uas tau tshwm los! Nws nyob ntawd! qhov ntawd yog ‘nqis ib txwm!’ Zoo lawm, nim no, Povlauj txhais li cas thaum hais tias, ‘tus uas tam sim no txwv cia,’ lossis thaiv? Los ntawm ‘tus neeg ntawm txoj kev txhaum,’ thiab ‘tus neeg phem,’ yog hais txog Kev Ntseeg Loos. Zoo lawm, dab tsi yog yam uas thaiv Kev Ntseeg Loos tsis pub raug qhia tawm? Vim li cas, yog Kev Pe Hawm Tej Cuab; zoo lawm, ces ‘nqis ib txwm’ yuav tsum txhais tias Kev Pe Hawm Tej Cuab.” 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.
Yog tsis muaj kev nkag siab hais tias “yam niaj hnub” hauv phau ntawv Daniyees yog ib lub cim sawv cev rau kev teev dab qhuas cuav, ces Miller yuav nyuaj heev rau kev txhim tsa lub qauv uas nws tau siv los teeb tsa nws txoj kev tsim txheej yaj saub. “Yam niaj hnub” raug hais txog tsib zaug hauv phau ntawv Daniyees, thiab txhua zaus nws yeej raug raws tam sim los ntawm ib lub cim sawv cev rau txoj kev kav ntawm pawg ntseeg Loos. Cov pov thawj hais tias “yam niaj hnub” hauv phau ntawv Daniyees yog kev teev dab qhuas cuav nyob hauv Paulus tsab ntawv mus rau cov Thessalonikas. Ib qho lus ceeb toom uas hnyav tshaj plaws hauv Vajtswv Txojlus nyob ntawd, vim Paulus tau hais meej tias cov uas tsis hlub qhov tseeb yuav raug xa mus rau txoj kev yuam kev uas muaj hwj chim loj. Qhov tseeb uas raug muab tso tseg rau hauv Thessalonikas ntawd yog kev txheeb xyuas txog kev sib txuas ntawm kev teev dab qhuas cuav nrog txoj kev kav ntawm pawg ntseeg Loos, thiab kev tsis lees txais qhov tseeb ntawd yog ib yam uas lav tias txoj kev yuam kev uas muaj hwj chim loj yuav yog qhov tshwm sim los ntawm qhov kev tsis lees txais ntawd.
We will continue this subject in the next article.
Peb yuav txuas ntxiv cov ncauj lus no hauv zaj tshooj tom ntej.
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.
Nej tus kheej tseg twjywm thiab xav tsis thoob; quaj nrov nrov, yog lawm, quaj nrov nrov: lawv qaug cawv, tiamsis tsis yog vim cawv txiv hmab; lawv qaug zigzag, tiamsis tsis yog vim dej cawv muaj zog. Rau qhov tus Tswv tau nchuav tus ntsuj plig tsaug zog tob los rau saum nej, thiab tau kaw nej lub qhov muag lawm; cov yaj saub thiab nej cov thawj, cov uas pom yog toog, nws tau npog lawv lawm. Thiab lub zeem muag ntawm txhua yam tau dhau los rau nej zoo li tej lus hauv ib phau ntawv uas muab kaw ntom cia, uas neeg muab cev rau ib tug uas kawm paub, hais tias, Thov nyeem qhov no rau kuv: nws hais tias, Kuv nyeem tsis tau; vim nws raug kaw ntom cia lawm. Thiab phau ntawv ntawd raug muab cev rau tus uas tsis tau kawm paub, hais tias, Thov nyeem qhov no rau kuv: nws hais tias, Kuv tsis tau kawm paub. Vim li no tus Tswv thiaj hais tias, Vim haiv neeg no los ze kuv nrog lawv lub qhov ncauj, thiab hwm kuv nrog lawv daim di ncauj, tiamsis lawv tau muab lawv lub siab txav mus deb ntawm kuv lawm, thiab lawv txoj kev ntshai kuv tsuas yog kawm raws li neeg tej lus qhuab qhia xwb: Yog li ntawd, saib seb, kuv yuav ua ib txoj haujlwm uas txawv kawg nyob hauv haiv neeg no, yog ib txoj haujlwm uas txawv kawg thiab txaus xav tsis thoob: rau qhov lawv cov neeg txawj ntse txoj kev txawj ntse yuav ploj mus, thiab lawv cov neeg muaj kev xyuam xim txoj kev nkag siab yuav raug zais lawm. Kev txom nyem rau cov uas nrhiav kev zais lawv tej lus ntuas tob tob ntawm tus Tswv, thiab lawv tej haujlwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb? thiab leejtwg paub peb? Tseeb tiag, nej txoj kev muab txhua yam ntxeev tiaj ntxeev ntuj yuav raug suav ib yam li av nplaum nyob hauv tus kws puab lauj kaub txhais tes: rau qhov puas yog yam uas raug tsim yuav hais txog tus uas tsim nws tias, Nws tsis tau tsim kuv? lossis puas yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev nkag siab? Yaxayas 29:9–16.