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.
Apot Pòl te lyen ki te konekte ansyen Izrayèl ak Izrayèl espirityèl la, paske sèvis li, non li, sikonstans pèsonèl li yo, ak travay pwofetik li, tout rann temwayaj sou verite sa a. Li te idantifye tèt li kòm pi piti pami apot yo, paske li te pèsekite pèp Bondye a.
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.
Paske mwen se pi piti nan apot yo, mwen pa merite yo rele m apot, paske mwen te pèsekite legliz Bondye a. 1 Korentyen 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”.
Non yo te ba li lè konvèsyon an se te Pòl, ki vle di piti oswa ti kras, paske li te pi piti nan apot yo. Men, non orijinal li te Sòl, ki vle di “chwazi”.
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.
Lè sa a Anànya reponn: “Seyè, mwen tande anpil moun pale m de nonm sa a, sou tout mal li fè sen ou yo Jerizalèm; e isit la li gen otorite bò kote chèf prèt yo pou mare tout moun ki envoke non ou.” Men Seyè a di li: “Ale chemen ou; paske li se yon veso mwen chwazi, pou pote non mwen devan nasyon yo, ak wa yo, ak pitit Izrayèl yo,” Travay 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.
Sòl te yon “veso chwazi” pou pote levanjil la bay moun lòt nasyon yo, men li te dwe anvan sa konvèti epi imilye pou l vin Pòl (ti), paske li t apral bezwen gen anpil pisans. Pòl te konprann fòs li te jwenn nan ti kras li a, oswa nan feblès li.
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.
Epi pou m pa t leve tèt mwen twòp poutèt abondans revelasyon yo, yo te ban mwen yon pikan nan chè a, yon mesaje Satan pou l bat mwen, pou m pa t leve tèt mwen twòp. Konsènan bagay sa a, mwen te sipliye Senyè a twa fwa pou l te retire l sou mwen. E li te di m: Gras mwen sifi pou ou; paske fòs mwen vin pafè nan feblès. Se poutèt sa, se ak anpil kè kontan m ap pito fè grandizè nan enfimite mwen yo, pou pouvwa Kris la ka repoze sou mwen. Se poutèt sa mwen pran plezi nan enfimite, nan repwòch, nan nesesite, nan pèsekisyon, nan detrès poutèt Kris la; paske lè mwen fèb, se lè sa a mwen fò. 2 Korentyen 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.
Sayil te “chwazi”, men, pou l te kapab gen fòs, yo te fè l vin piti (Pòl). Li te chwazi pou pote levanjil la bay moun lòt nasyon yo, men yo te seleksyone l an pati poutèt konesans li te genyen nan Ansyen Testaman an.
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.
Se sitou paske mwen konnen ou se yon ekspè nan tout koutim ak kesyon ki gen nan mitan Jwif yo; se poutèt sa mwen sipliye ou pou tande m avèk pasyans. Tout Jwif yo konnen jan mwen te mennen lavi m depi nan jenès mwen, jan li te ye okòmansman nan mitan pwòp nasyon pa m nan Jerizalèm; yo te konnen m depi nan kòmansman, si yo ta vle rann temwayaj, ke mwen te viv kòm yon Farizyen selon sekt ki pi sevè nan relijyon nou an. Travay 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Sayil te resevwa fòmasyon anba Gamalyèl, ki te konsidere kòm youn nan pi gran anseyan Ekriti yo nan Ansyen Testaman an.
“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.
Yo te akòde demann nan, epi “Pòl te kanpe sou mach eskalye yo, epi li te fè siy ak men li bay pèp la.” Jès la te atire atansyon yo, tandiske konpòtman li te enpoze respè. “Epi lè te vin gen yon gran silans, li te pale ak yo nan lang ebre a, li t ap di: Mesye, frè m yo, ak papa m yo, tande defans mwen m ap fè kounye a devan nou.” Lè yo te tande son pawòl ebre yo te konnen byen an, “yo te vin kenbe plis silans toujou,” epi nan kalm inivèsèl sa a li te kontinye: “‘Anverite, mwen se yon nonm ki Jwif, mwen fèt nan Tars, yon vil nan Silisi; men yo te leve m nan vil sa a, nan pye Gamalyèl, epi yo te enstwi m dapre fason ki pafè lalwa zansèt yo, e mwen te zele pou Bondye, menm jan nou tout ye jodi a.’ Pèsonn pa t kapab demanti deklarasyon apot la yo, paske reyalite li te fè referans ak yo te byen konnen pa anpil moun ki te toujou ap viv Jerizalèm.” Travay Apot yo, 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.
Sòl pa t chwazi o aza, e youn nan objektif espesifik ministè Pòl la se te fè pon ant istwa sakre Izrayèl literal la ak istwa sakre Izrayèl espirityèl la. Anrapò ak reyalite sa a, se li menm ki te ekri majorite Nouvo Testaman an. Yon chapit nan ekriti li yo idantifye sipò pou kad premye mesaj zanj lan epi tou pou kad twazyèm mesaj zanj lan. Pasaj sa a se yon moniman nan istwa Advantis la ki idantifye distenksyon ant saj yo ak moun sòt yo nan kòmansman ak nan fen Advantis la.
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.
Koulye a, frè m yo, n ap sipliye nou konsènan vini Seyè nou Jezi Kris la ak rasanbleman nou bò kote li a, pou nou pa kite tèt nou souke fasilman nan lespri nou, ni pou nou pa twouble, ni pa lespri, ni pa pawòl, ni pa lèt kòm si se nan men nou li sòti, tankou si jou Kris la rive deja. Piga pesonn twonpe nou nan okenn fason; paske jou sa a p ap vini, si anvan sa pa gen apostazi a, epi nonm peche a pa parèt, pitit pèdisyon an; li menm ki leve kont tout sa yo rele Bondye oswa tout sa yo adore, e ki leve tèt li pi wo pase yo tout; konsa, kòm Bondye, li chita nan tanp Bondye a, pandan l ap montre tèt li tankou li se Bondye. Èske nou pa sonje, lè m te ankò avèk nou, mwen te di nou bagay sa yo? Epi kounye a nou konnen sa k ap kenbe l la, pou li ka parèt nan tan pa li. Paske mistè inikite a deja ap aji; sèlman, sila a ki kounye a ap anpeche a ap kontinye anpeche, jouk yo wete l nan chemen an. Lè sa a, mechan sa a va parèt, li menm Seyè a va detwi ak souf bouch li, e l ap disparèt ak klète vini li a. Li menm, vini pa li fèt dapre operasyon Satan, avèk tout pouvwa, tout siy, ak tout mèvèy mansonjè, ansanm ak tout twonpri enjistis pami moun k ap peri yo; paske yo pa t resevwa lanmou verite a pou yo te ka sove. Se poutèt sa Bondye va voye sou yo yon gwo erè, pou yo kwè manti a; pou yo tout ka kondane, yo menm ki pa t kwè verite a, men ki te pran plezi nan enjistis. 2 Tesalonisyen 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.”
Kontèks pasaj sa a se egzamen kesyon kilè Kris la t ap retounen pou dezyèm fwa. Pòl fè Tesalonisyen yo sonje li te deja reponn enkyetid sa a anvan lè li te di: “Èske nou pa sonje ke, lè m te ankò avèk nou, mwen te di nou bagay sa yo?” Pòl t ap chèche anpeche frè yo pou yo pa twonpe sou sijè “vini Seyè nou Jezikri a, ak reyinyon nou ansanm bò kote li.”
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.
Istoryen yo rekonèt ke mwatye nan mesaj William Miller la te baze sou idantifikasyon li te fè sou de mil twasan ane yo nan Danyèl chapit uit, vèsè katòz. Lòt mwatye mesaj li a, ki pafwa pa rekonèt, se travay li te fè pou demanti fo ansèyman konsènan Dezyèm Vini Kris la.
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.
Sou baz metodoloji fo Jezuit la, te gen (e toujou genyen) yon ansèyman fo enpòtan ke William Miller te toujou opoze. Se te ansèyman fo ki di dezyèm vini Senyè a t ap vini apre yon mil ane lapè yo rele “milenyòm tanporèl” la, yon doktrin Sè White te opoze tou.
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.
Travay Miller a t ap etabli verite sou retou literal Kris la tou, an opozisyon ak divès fo lide konsènan milenyòm nan ki te gaye anpil nan epòk li a. Pòl ap pale de Dezyèm Vini an nan 2 Tesalonisyen, kidonk pasaj la te fè pati konpreyansyon Miller te genyen sou yon Dezyèm Vini literal. Chapit la te yon “Verite Prezan” pou 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.
Pòl idantifye yon sekans evènman enpòtan ki gen rapò ak Dezyèm Vini an, epi li bay tou lojik ki montre poukisa Tesalonisyen yo pa t dwe atann retou Senyè a pandan lavi pa yo. Pòl di: “Koulye a, nou sipliye nou, frè m yo, konsènan vini Senyè nou Jezi Kris la, ak rasanbleman nou ansanm bò kote li.” Mo “sipliye” a vle di poze kesyon ak ensistans. Pòl ap devlope yon rezònman sou eleman ki asosye ak Dezyèm Vini an, epi li ap mennen odyans li a atravè yon kalite kestyonman, ki fèt pou pwodui analiz lojik li a nan men sila yo k ap tande l yo.
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.
Estrikti lojik li se ke, anvan Kris la retounen yon dezyèm fwa, fòk papote a idantifye epi li renye; epi, anvan papote a parèt nan listwa, fòk gen yon apostazi. Apostazi sa a te toujou nan lavni, kidonk aparisyon papote a te menm pi lwen toujou pase sa. Alò, kijan yon moun te ka twonpe pou l ta panse retou Kris la te toupre? Li sèvi ak plizyè senbòl pou papote a, pou l tabli klèman kiyès pouvwa sa a ye ki revele apre apostazi a. Li rele papote a “nonm peche a,” “mechan sa a,” “pitit perdition an,” ak “mistè inikite a.” Sè White klè sou sa: tout sa yo se senbòl ki idantifye papote a.
“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.’
“Men, anvan vini Kris la, te gen pou gen devlopman enpòtan nan mond relijye a, jan pwofesi a te anonse yo. Apot la te deklare: ‘Pa kite nou brannen fasilman nan lespri nou, ni pa kite nou boulvèse, ni pa yon lespri, ni pa yon pawòl, ni pa yon lèt tankou si li sòti nan men nou, kòmkwa jou Kris la rive. Pèsonn pa dwe twonpe nou okenn jan; paske jou sa a p ap vini, si pa gen apostazi a rive anvan, epi nonm peche a pa parèt, pitit pèt la; li menm ki opoze tèt li e ki leve tèt li pi wo pase tout sa yo rele Bondye, oswa tout sa yo adore; konsa li chita nan tanp Bondye a tankou Bondye, pandan li montre tèt li kòmkwa li se Bondye.’
“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?’
“Pawòl Pòl yo pa t dwe mal entèprete. Yo pa t dwe anseye ke li menm, pa yon revelasyon espesyal, te avèti moun Tesalonik yo sou vini Kris la ki t ap fèt tousuit. Yon pozisyon konsa ta lakòz konfizyon nan lafwa; paske desepsyon souvan mennen nan enkredilite. Se poutèt sa apot la te avèti frè yo pou yo pa resevwa okenn mesaj konsa kòm si li te soti nan men li, epi li te kontinye mete aksan sou lefèt ke pouvwa papal la, jan pwofèt Dànyèl te dekri l avèk anpil klète, te poko leve pou fè lagè kont pèp Bondye a. Jiskaske pouvwa sa a ta fin akonpli travay mòtèl ak blasfèm li a, se anven legliz la t ap tann vini Seyè yo a. ‘Èske nou pa sonje,’ Pòl te mande, ‘ke, lè m te ankò avèk nou, mwen te di nou bagay sa yo?’”
“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.’
“Terib yo t ap terib anpil ki te gen pou anvayi vrè legliz la. Menm nan epòk lè apot la t ap ekri a, ‘mistè mechanste a’ te deja kòmanse ap aji. Devlopman ki te gen pou fèt alavni yo te gen pou vini ‘dapre operasyon Satan avèk tout pouvwa, ak siy, ak mèvèy mansonjè, epi avèk tout sediksyon enjis nan moun k ap peri yo.’”
“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.
“Espesyalman solanèl se deklarasyon apot la konsènan sila yo ki ta refize resevwa ‘lanmou verite a.’ ‘Se poutèt sa,’ li te deklare konsènan tout moun ki ta avèk premeditasyon rejte mesaj verite yo, ‘Bondye va voye sou yo yon gwo ilizyon, pou yo kwè manti a: pou yo tout ka kondane, yo menm ki pa t kwè verite a, men ki te pran plezi nan lenjistis.’ Moun pa ka, san konsekans, rejte avètisman Bondye voye ba yo nan mizèrikòd li. Nan men sila yo ki pèsiste vire do bay avètisman sa yo, Bondye retire Lespri li, epi li kite yo anba sediksyon yo renmen yo.” 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.
Malgre Sè White idantifye dirèkteman “nonm peche a”, “mechan sa a”, “pitit pèdisyon an” ak “mistè inikite a” nan pasaj Pòl la, epi li rele sa “pouvwa papal la”, li di plis toujou. Li idantifye ke senbòl sa yo Pòl te sèvi avè yo pou idantifye pap Wòm nan te tabli sou liv Danyèl la, lè li te deklare: “Se poutèt sa apot la te avèti frè yo pou yo pa resevwa okenn mesaj konsa kòm si li te soti nan li, epi li te kontinye mete anfaz sou lefèt ke pouvwa papal la, jan pwofèt Danyèl te dekri l aklè a, te poko leve pou fè lagè kont pèp Bondye a. Jiskaske pouvwa sa a ta fin akonpli travay mòtèl ak blasfèm li a, se ta yon bagay initil pou legliz la tann vini Seyè yo a.” Pòl t ap baze pati mesaj la bay Tesalonisyen yo ki te idantifye papote a sou Danyèl chapit onz, ak vèsè trant-sis.
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.
Epi wa a fè selon volonte pa li; l ap leve tèt li, l ap fè tèt li pi gran pase tout bondye, e l ap pale bagay etonan kont Bondye bondye yo, e l ap pwospere jouk lè endiyasyon an va akonpli; paske sa ki detèmine a va fèt. Danyèl 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.
Lè Pòl idantifye pap la kòm sila a “ki leve kont e ki mete tèt li anlè tout sa yo rele Bondye, oswa tout sa yo adore; konsa li menm, tankou Bondye, chita nan tanp Bondye a, pandan l ap montre tèt li kòm si li se Bondye,” Pòl t ap parafraze deskripsyon pwofèt Danyèl bay sou “wa” ki te aji “dapre volonte pa l,” epi ki te leve “tèt li” e ki te grandi “tèt li anlè tout bondye.” Pap la se wa ki pale “bagay estrawòdinè kont Bondye bondye yo”, epi pap la se pisans ki t ap “reyisi jouk” premye “endiyasyon an” t ap “akonpli” an 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.
Danyèl onz, ak vèsè trannsis, se yon pasaj ki absoliman esansyèl pou yo konprann kòrèkteman si ogmantasyon konesans lan an 1989 dwe konprann kòrèkteman. Se poutèt sa fo ansèyman ki di wa ki nan vèsè a se te Lafrans, jan Uriah Smith te entwodui l, te parèt nan premye jenerasyon Advantis yo (1863 rive 1888). Smith te chanje tèks vèsè trannsis la soti nan “wa a” (ki se papote a yo t ap dekri nan vèsè anvan yo) pou fè l vin “yon wa” (nenpòt wa), pou l te ka atribye a Lafrans ate a karakteristik fason adorasyon Wòm nan, men sa te sèlman yon pwen depa pou l te avanse teyori pa li pi renmen an sou Latiki kòm wa nò a nan vèsè karant ak sa ki vin apre yo.
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 te kòmanse byen bonè pou kache lefèt ke wa ki nan vèsè a se papote a, e se apot Pòl ki bay temwayaj Danyèl la yon dezyèm temwen konsènan reyalite sa a. Sè White te bay twazyèm temwen an.
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.
Non sèlman Satan t ap chèche fè verite a vin fènwa konsènan lefèt ke wa a nan vèsè a se te pap la, men tou, lè li te detounen verite ki nan vèsè a, Satan te fè siyifikasyon sa “endiyasyon” an nan vèsè a te reprezante a vin fènwa tou. Papote a nan vèsè a te dwe pwospere jouk an 1798, lè li te resevwa blesi mòtèl li a. Ane 1798 make fen de mil senk san ven ane endiyasyon Bondye a, ki te egzekite kont wayòm nò Izrayèl la, kòmanse an 723 anvan Jezikri.
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.
Si l’adventisme avait défendu et maintenu les « sept temps » en 1863, il aurait été pratiquement impossible à Uriah Smith de faire passer une telle absurdité au sujet du verset trente-six, car « l’indignation » aurait été comprise comme représentant la première indignation de Dieu des « sept temps », n’ayant ainsi absolument aucun rapport avec la France. L’accroissement de la connaissance en 1989 est confirmé par Paul dans ce passage, et pour cette raison l’avertissement de Paul, dans ce passage, concernant ceux qui ne reçoivent pas l’amour de la vérité, mais reçoivent une puissance d’égarement, s’accomplit par leur rejet des vérités que Paul présente dans le passage. L’une de ces vérités est l’identification correcte du roi du nord dans Daniel, chapitre onze, versets quarante à quarante-cinq.
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.”
Nan pasaj la, apre Pòl fin idantifye pap Wòm nan, li idantifye yon sekans evènman nan fen mond lan k ap mennen rive jouk Dezyèm Vini Kris la, ki se sijè pasaj la. Li deklare: “Lè sa a, mechan sa a va parèt.” “Mechan” sa a se pap la, “ke Senyè a pral detwi ak souf bouch li, e li pral fini avè l ak ekla vini li.” Apre sa, Pòl di: “Se li menm, vini li fèt dapre aksyon Satan, avèk tout pisans, siy, ak mèvèy mansonjè.” Jezi se sila a “vini li fèt dapre aksyon 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.
Travay mirakile Satan an se peryòd tan ki kòmanse depi Lwa Dimanch la ki pral byento vini, jouk lè Mikaèl leve kanpe epi tan gras pou limanite a fèmen. Satan pa fè okenn mirak pandan Sèt Dènye Kalamite yo, ki vide depi lè tan gras la fini jouk Kris retounen.
“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.
“Kris la di, ‘Se nan fwi yo n’a konnen yo.’ Si moun atravè yo geri ap fèt yo, poutèt manifestasyon sa yo, gen tandans eskize neglijans yo anvè lalwa Bondye a epi kontinye nan dezobeyisans, menm si yo gen pouvwa nan nenpòt ak tout degre, sa pa vle di yo gen gran pouvwa Bondye a. Okontrè, se pouvwa pou fè mirak gran twonpè a. Li se yon transgresè lalwa moral la, epi li sèvi ak tout mwayen li kapab metrize pou avègle lèzòm konsènan vrè karaktè lalwa a. Nou resevwa avètisman ke nan dènye jou yo li pral aji avèk siy ak mèvèy mansonjè. Epi li pral kontinye mèvèy sa yo jouk lè pwobasyon an fini, pou li ka montre yo kòm prèv ke li se yon zanj limyè epi non yon zanj fènwa.” The Seventh-day Adventist Bible Commentary, volim 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.
Pòl montre ke t ap gen yon apostazi ki t ap vini anvan revelasyon papote a, e ke Dezyèm Vini Kris la t ap fèt “apre” zèv ekstraòdinè Satan an. Zèv ekstraòdinè Satan an kòmanse ak lwa dimanch Ozetazini, epi li fini lè fèmti tan gras la rive ansanm ak sèt dènye kalamite yo. Zèv ekstraòdinè Satan an kòmanse ak lwa dimanch Ozetazini.
“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.
“Pa dekrè ki fè respekte enstitisyon pap la an vyolasyon lalwa Bondye a, nasyon nou an ap koupe tèt li nèt ak jistis. Lè Pwotestantis la va lonje men li lòt bò gwo twou san fon an pou l kenbe men pouvwa women an, lè li va pase anwo abim nan pou l bay Espiritis la lanmen, lè, anba enfliyans inyon twa-fwa sa a, peyi nou an va rejte tout prensip Konstitisyon li kòm yon gouvènman pwotestan ak repibliken, epi l va pran dispozisyon pou pwopagasyon manti ak twonpri pap la, lè sa a nou ka konnen lè a rive pou travay mèvèye Satan an, e fen an toupre.” Testimonies, volim 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.
Lwa dimanch lan se fen sizyèm wayòm nan, bèt latè a nan Revelasyon chapit trèz la. Bèt latè a te kòmanse gouvène nan fen mil desan swasant ane dominasyon papal la an 1798. Se poutèt sa, papote a te revele nan ane 538, byenke travay li pou pran kontwòl mond lan te deja an aksyon lè Pòl te ekri pawòl li yo. Anvan ane 538, t ap gen yon apostazi ki t ap vini anvan revelasyon nonm peche a, ki chita nan tanp Bondye a.
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.”
Pèdisyon lafwa a te reprezante pa legliz Pègam nan, lè legliz kretyen an te fè konpwomi avèk relijyon payenis la, jan sa te senbolize pa anperè Konstanten. Pòl t ap idantifye mak pwofetik yo ki dwe rive anvan Dezyèm Vini Kris la. Apre li fin repase sa li te deja anseye Tesalonisyen yo, li mande yo si yo pa sonje li te deja anseye yo verite sa yo. Apre sa, li raple yo yo ta dwe sonje tou li te anseye yo ke yon pouvwa t ap “withholdeth” papote a “that” papote a “might be revealed in his time?” Mo “witholdeth” la vle di kenbe dèyè, anpeche. Mo “withholdeth” la, pi ta nan menm pasaj la, tradui kòm “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.”
Se poutèt sa, pasaj la reprezante kòrèkteman konsa: “E kounye a nou konnen sa k ap kenbe papasi a, pou papasi a ka revele nan tan pa li. Paske mistè inikite a (papasi a) deja ap travay: sèlman sila a ki kounye a ap kenbe papasi a, ap kontinye kenbe papasi a jouk lè yo retire l chemen an.” Lè William Miller te rekonèt pasaj sa a nan Tesalonisyen yo, li te konprann ke pouvwa ki te anpeche papasi a monte sou twòn tè a nan ane 538 la, se te Wòm payen, e ke Wòm payen t ap kenbe monte pouvwa papal la, jouk lè yo te “retire l chemen an.”
“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.
“Pandan douz ane mwen te yon deyis, mwen te li tout listwa mwen te ka jwenn; men kounye a mwen te renmen Bib la. Li te anseye konsènan Jezi! Men toujou te gen yon bon kantite nan Bib la ki te fè nwa pou mwen. An 1818 oswa 1819, pandan m t ap pale ak yon zanmi mwen te al vizite, e ki te konnen m e ki te tande m pale lè mwen te deyis, li te mande m, nan yon fason ki te byen siyifikatif, ‘Kisa ou panse de tèks sa a, ak tèks sa a?’ li t ap fè referans ak ansyen tèks mwen te konn opoze yo lè mwen te deyis. Mwen te konprann sa li t ap chèche fè a, epi mwen te reponn—Si ou ban m tan, m ap di w sa yo vle di. ‘Konbyen tan ou vle?’ Mwen pa konnen, men m ap di w, mwen te reponn, paske mwen pa t kapab kwè Bondye te bay yon revelasyon ki pa t kapab konprann. Lè sa a, mwen te pran desizyon pou m etidye Bib mwen an, avèk konviksyon mwen te kapab dekouvri sa Sentespri a te vle di. Men, le pli vit mwen te fin pran desizyon sa a, panse sa a te vin jwenn mwen—‘Sipoze ou jwenn yon pasaj ou pa kapab konprann, kisa w ap fè?’ Lè sa a, metòd sa a pou etidye Bib la te vin nan lespri mwen:—M ap pran mo pasaj konsa yo, m ap swiv yo nan tout Bib la, epi m ap dekouvri sans yo konsa. Mwen te gen Concordance Cruden lan, ki, selon mwen, se pi bon nan lemonn; konsa mwen te pran li ansanm ak Bib mwen an, mwen te chita devan biwo mwen, e mwen pa t li anyen lòt, eksepte jounal yo yon ti kras, paske mwen te detèmine pou m konnen kisa Bib mwen an te vle di.
“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.’
“Mwen te kòmanse ak Jenèz, epi mwen te kontinye li dousman; epi lè mwen te rive sou yon tèks mwen pa t kapab konprann, mwen te fouye tout Bib la pou m dekouvri sa li te vle di. Apre mwen te fin pase nan tout Bib la konsa, o, jan verite a te parèt klere ak bèl pouvwa! Mwen te jwenn sa m ap preche nou an. Mwen te vin konvenki ke sèt tan yo te rive nan bout yo an 1843. Apre sa, mwen te rive sou 2300 jou yo; yo te mennen m nan menm konklizyon an; men mwen pa t gen okenn lide pou m chèche konnen kilè Sovè a t ap vini, epi mwen pa t kapab kwè sa; men limyè a te frape m avèk yon fòs telman pwisan, mwen pa t konnen kisa pou m fè. Lè sa a, mwen te di nan tèt mwen, fòk mwen mare lespwa m byen sere; mwen p ap avanse pi vit pase Bib la, ni mwen p ap rete dèyè li. Kèlkeswa sa Bib la anseye, m ap kenbe fèm ladan li. Men, toujou te gen kèk tèks mwen pa t kapab konprann.”
“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.
“Sa a sifi pou fason jeneral li te konn etidye Bib la. Nan yon lòt okazyon li te eksplike fason li te tabli sans tèks ki devan nou an—sans ‘sakrifis kontinyèl la.’ ‘Mwen te kontinye li,’ li di, ‘epi mwen pa t ka jwenn okenn lòt kote yo te jwenn li, sof nan Dànyèl. Lè sa a, mwen te pran mo sa yo ki te kanpe an koneksyon avè l, “retire.” Li va retire sakrifis kontinyèl la, “depi lè yo va retire sakrifis kontinyèl la,” elatriye. Mwen te kontinye li, e mwen te panse mwen pa t ap jwenn okenn limyè sou tèks la; finalman mwen rive nan 2 Tesalonisyen 2:7–8. “Paske mistè mechanste a deja ap travay; sèlman sila a ki kounye a anpeche a, ap anpeche, jouk lè yo va wete li nan chemen an, epi lè sa a mechan sila a va parèt,” elatriye. E lè mwen te rive nan tèks sa a, O, jan verite a te parèt klè e gloriyeu! Men li! se sa ki ‘sakrifis kontinyèl la!’ Bon, kounye a, kisa Pòl vle di pa “sila a ki kounye a anpeche,” oswa ki antravè? Pa “moun peche a,” ak “mechan an,” yo vle di Papote a. Bon, kisa li ye ki anpeche Papote a pou li pa parèt? Poukisa, se Paganis la; ebyen, donk, ‘sakrifis kontinyèl la’ dwe vle di Paganis.’ 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.
San yon konpreyansyon ke “sakrifis chak jou a” nan liv Danyèl la te yon senbòl paganism, Miller t ap jwenn li trè difisil pou devlope kad li te rasanble estrikti pwofetik li a sou li. “Sakrifis chak jou a” parèt senk fwa nan liv Danyèl la, e li toujou swiv pa yon senbòl papalism. Prèv ki montre ke “sakrifis chak jou a” nan liv Danyèl la se paganism twouve nan lèt Pòl te ekri Tesalonisyen yo. Youn nan avètisman ki pi sevè nan Pawòl Bondye a twouve la, paske la a Pòl deklare klèman ke moun ki pa renmen verite a pral resevwa yon gwo ilizyon. Verite ki te entansyonèlman plase nan Tesalonisyen yo se te idantifikasyon koneksyon paganism ak papalism, e rejte verite sa a se garanti ke gwo ilizyon sa a pral konsekans rejè sa a.
We will continue this subject in the next article.
N ap kontinye sijè sa a nan pwochen atik la.
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.
Rete la menm, epi sezi; rele byen fò, epi rele: yo sou, men se pa ak diven; y ap brannen, men se pa ak bweson fò. Paske Seyè a vide sou nou lespri yon gwo dòmi, e li fèmen je nou: pwofèt yo ak chèf nou yo, vwayan yo, li kouvri yo. E tout vizyon an vin pou nou tankou pawòl yon liv ki sele, yo bay yon moun ki gen konesans, yo di l: Tanpri, li sa; epi li di: Mwen pa kapab, paske li sele. E yo bay liv la bay yon moun ki pa gen konesans, yo di l: Tanpri, li sa; epi li di: Mwen pa gen konesans. Se poutèt sa Seyè a di: Paske pèp sa a pwoche bò kote m ak bouch li, e ak lèv li yo li onore m, men yo retire kè yo byen lwen mwen, e krent yo genyen pou mwen se yon bagay yo aprann dapre kòmandman lèzòm: Se poutèt sa, gade, mwen pral kontinye fè yon travay mèvèy nan mitan pèp sa a, yon travay mèvèy ak yon sezi; paske sajès saj yo ap peri, e konpreyansyon moun pridan yo ap kache. Malè pou moun ki chèche kache plan yo byen fon devan Seyè a, e zèv yo nan fènwa, e yo di: Ki moun ki wè nou? e ki moun ki konnen nou? Anverite, ranvèse nou fè bagay yo tèt anba a va konsidere tankou ajil bòs chapant lan: èske travay la va di sou sila ki fè l la: Li pa t fè m? oswa èske bagay ki fòme a va di sou sila ki fòme l la: Li pa t gen konprann? Ezayi 29:9–16.