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.

Rasul Paulus punika dados sesambungan ing antawisipun Israel kina lan Israel rohani, awit paladosanipun, asmanipun, kahanan pribadinipun, saha pakaryan kenabianipun sedaya sami nekseni kasunyatan punika. Panjenenganipun mratelakaken dhirinipun piyambak dados ingkang paling alit ing antawisipun para rasul, awit piyambakipun nate nganiaya umatipun Allah.

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.

Amarga aku iki sing paling asor ing antarané para rasul, lan ora pantes diarani rasul, amarga aku wis nganiaya pasamuwané Allah. 1 Korinta 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”.

Asma sing kaparingaké marang dhèwèké nalika pertobatané yaiku Paulus, kang tegesé cilik utawa alit, amarga dhèwèké iku sing paling cilik ing antarané para rasul. Nanging asma asalé yaiku Saulus, kang tegesé “kapilih”.

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.

Ananias banjur mangsuli, “Gusti, kawula sampun mireng saking kathah tiyang bab tiyang punika, pinten kathahing piala ingkang sampun dipuntindakaken dhateng para suci Paduka ing Yerusalem; lan wonten ing ngriki piyambakipun gadhah wewenang saking para imam ageng kangge mbanda sedaya tiyang ingkang nyebut asma Paduka.” Nanging Gusti ngandika dhateng piyambakipun, “Lungaa, awit piyambakipun punika pirantos pilihan kangge Aku, kangge ngasta asma-Ku wonten ing ngarsaning bangsa-bangsa sanes, para ratu, lan bani Israèl,” Para Rasul 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.

Saulus iku “piranti sing kapilih” kanggo nggawa Injil marang para bangsa liya, nanging dhèwèké kudu luwih dhisik diowahi lan diasoraké dadi Paulus (cilik), awit dhèwèké bakal mbutuhaké kakuwatan. Paulus mangertèni yèn kakuwatané katemu ana ing kalilané, utawa ing kelemahane.

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.

Lan supaya aku aja nganti kaluhuraké ngluwihi samesthiné marga saka lubèré wahyu-wahyu iku, aku kaparingan eri ana ing daging, yaiku utusané Iblis kanggo nampar aku, supaya aku aja nganti kaluhuraké ngluwihi samesthiné. Awit saka prakara iki aku wus nyuwun marang Gusti nganti ping telu, supaya iku sumingkir saka aku. Nanging Panjenengané ngandika marang aku, "Sih-rahmat-Ku wis cekap kanggo kowé; awit kakuwatan-Ku kasampurnakaké ana ing kalemahan." Mulané kanthi kabungahan kang gedhé aku malah luwih seneng gumunggung ana ing kalemahan-kalemahanku, supaya pangwasané Kristus nglimputi aku. Mulané aku rena nampani kalemahan, panyendhu, kasangsaran, panganiaya, lan kasisahan marga saka Kristus; awit samasa aku ringkih, nalika iku aku kuwat. 2 Korinta 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.

Saulus “kapilih”, nanging supaya dhèwèké dadi kuwat, dhèwèké digawe cilik (Paulus). Dhèwèké kapilih kanggo nglantaraké Injil marang para bangsa liya, nanging dhèwèké wis kapilih sapérangan amarga pangawruhé bab Prajanjian Lawas.

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.

Mliginipun awit aku mangertos bilih panjenengan punika ahli ing samukawis adat lan pitakenan ing antawisipun tiyang Yahudi; mila aku nyuwun dhateng panjenengan supados kersa mirengaken kula kanthi sabar. Tatananing gesang kula wiwit saking nalika taksih anom, ingkang wiwitanipun wonten ing satengahing bangsa kula piyambak wonten ing Yerusalem, sampun dipunmangertosi déning sedaya tiyang Yahudi; ingkang sampun wanuh dhateng kula wiwit wiwitan, manawi piyambakipun kersa maringi paseksi, bilih manut golongan ingkang paling ketat saking agami kawula, kula gesang dados tiyang Farisi. Kisah Para Rasul 26:3–5.

Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.

Saulus wis didhidhik déning Gamaliel, kang dianggep minangka salah siji saka para guru Kitab Suci Prajanjian Lawas sing paling agung.

“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.

“Panyuwun iku diparingi, lan ‘Paulus ngadeg ana ing undhak-undhakan, sarta mènèhi pratandha nganggo tangan marang wong akèh.’ Solah kasebut narik kawigatosané wong-wong mau, déné wewatoné ndadosaké pakurmatan. ‘Lan nalika kasepen kang ageng wus kadadèkaké, banjur panjenengané ngandika marang wong-wong mau nganggo basa Ibrani, pangucapé, Para priya, para sadulur, lan para rama, rungokna pangéla-ku sing saiki dakaturaké marang kowé.’ Nalika swara tembung-tembung Ibrani sing wis kulina iku keprungu, ‘wong-wong mau saya meneng,’ lan ana ing kasepen umum iku panjenengané nerusaké: “‘Satemené aku iki wong Yahudi, lair ing Tarsus, sawijining kutha ing Kilikia, nanging digedhèkaké ana ing kutha iki ana ing sangisoring piwulangé Gamaliel, lan diwulang manut tata cara kang sampurna saka angger-angger para leluhur, sarta kebak semangat tumuju marang Gusti Allah, kaya kowé kabèh ing dina iki.’ Ora ana siji waé sing bisa nyélaki katerangané sang rasul, awit kasunyatan-kasunyatan kang dirujuk déning panjenengané iku wis kawentar déning akèh wong sing isih urip ing Yérusalèm.” Lelakone Para Rasul, 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.

Saulus boten kapilih kanthi acak, lan salah satunggaling ancas tartamtu saking paladosan Paulus inggih punika dados jembatan antawisipun sajarah suci Israel harfiah kaliyan sajarah suci Israel rohani. Gegayutan kaliyan kasunyatan punika, piyambakipun nyerat sapérangan ageng saking Prajanjian Anyar. Salah satunggaling bab saking tulisan-tulisanipun maringi pratandha panyengkuyung tumrap kerangka piwucal malaékat kapisan lan ugi tumrap kerangka piwucal malaékat katelu. Pethikan punika dados monumèn wonten ing sajarah Adventisme ingkang nandhesaken bédanipun antawisipun tiyang wicaksana lan tiyang bodho ing wiwitan lan ing pungkasan Adventisme.

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.

Saiki aku nyuwun kanthi temen marang kowe, para sadulur, marga saka rawuhipun Gusti kita Yesus Kristus lan saka panglumpuk kita bebarengan marang Panjenengane, supaya kowe aja enggal gonjang-ganjing ing pikiran utawa dadi kegentaran, apa marga saka roh, utawa saka pangandika, utawa saka layang kaya-kaya saka aku, kaya dene dinane Kristus wis cedhak. Aja ana wong siji bae ngapusi kowe nganggo cara apa wae; marga dina iku ora bakal teka, kajaba yen luwih dhisik ana murtad, lan wong duraka iku kawedhar, yaiku anaking karusakan; kang nglawan lan ngluhurake awake dhewe ngluwihi samubarang kang sinebut Allah utawa kang disembah; satemah dheweke kaya Allah lenggah ana ing padalemaning Allah, mratelakake awake dhewe manawa dheweke iku Allah. Apa kowe ora padha kelingan, manawa nalika aku isih ana ing antaramu, aku wus ngandhani kowe bab prakara-prakara iki? Lan saiki kowe padha sumurup apa kang nahan, supaya dheweke kawedhar ing wektune dhewe. Marga wewadiing piala iku saiki wis tumindak; mung Panjenengane kang saiki isih nahan bakal terus nahan nganti Panjenengane disingkirake saka ing dalan. Lan banjur si duraka iku bakal kawedhar, kang bakal kasirnakake dening Gusti kanthi napasing tutuke, lan bakal dipun sirnakake dening padhanging rawuhipun: yaiku dheweke kang rawuhe manut pakaryaning Iblis kalawan sakehing kasekten lan pratandha-pratandha lan kaelokan-kaelokan goroh, sarta kalawan sakehing pambujukaning piala ana ing wong-wong kang nemahi karusakan; marga padha ora nampani katresnan marang kayekten, supaya padha kapitulungan rahayu. Lan marga saka iku Allah bakal ngutus marang wong-wong mau kasasar kang banget, supaya padha pracaya marang goroh; supaya kabèh mau kena paukuman, yaiku wong-wong kang padha ora pracaya marang kayekten, nanging seneng marang piala. 2 Tesalonika 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.”

Konteksing pethikan iki yaiku babagan nimbang kapan Kristus bakal rawuh kaping pindho. Paulus ngélingaké wong-wong Tesalonika yèn dhèwèké wis nate njawab prakara iku sadurungé nalika ngandika, “Remember ye not, that, when I was yet with you, I told you these things?” Paulus lagi ngupaya nyegah para sadulur supaya aja nganti kasasar ing prakara “the coming of our Lord Jesus Christ, and by our gathering together unto him.”

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.

Para sejarawan nemtokake manawa separo saka piwulang William Miller dhedhasar panjenengane ngenali rong ewu telung atus taun ing Daniel bab wolu, ayat patbelas. Separo liyané saka pesen panjenengané, kang sok-sok ora diakoni, yaiku pakaryané mbantah piwulang-piwulang palsu ngenani Rawuhing Kristus kaping pindho.

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.

Adhedhasar metodologi Jesuit palsu iku, ana—lan isih ana—piwulang palsu kang misuwur sing tansah ditentang déning William Miller. Iku yaiku piwulang palsu manawa rawuhipun Gusti kaping pindho didhisiki déning sewu taun katentreman sing sinebut “milenium temporal,” sing uga ditentang déning Sister White.

Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.

Pakaryané Miller uga lagi netepaké kayektèn bab rawuhé Kristus kanthi harfiah, nentang manéka pamanggih palsu ngenani millennium kang sumebar ing jamané. Paulus lagi ngrembag Rawuh Kapindho ing 2 Tesalonika, mula pérangan iku dadi bagéan saka pangertèné Miller babagan Rawuh Kapindho sing harfiah. Bab iku minangka “Kanyatan Saiki” tumrap 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.

Paulus nedahaké runtutan prastawa kang wigati kang gegandhèngan karo Rawuhing Sang Kristus kaping pindho, lan uga maringi alesané apa sebabé wong-wong Tesalonika ora kena nyana yèn rawuhing Gusti bakal kelakon sajroning umuré dhéwé. Paulus ngandika, “Saiki aku nyuwun marang kowé, para sadulur, marga saka rawuhé Gusti kita Yésus Kristus, lan marga saka kasunyatané kita bakal diklumpukaké bebarengan marang Panjenengané.” Tembung “nyuwun” tegesé mriksa kanthi pitakon. Paulus lagi nalar unsur-unsur kang gegandhèngan karo Rawuhing Sang Kristus kaping pindho lan nuntun para pamirsané lumantar sawijining jinising pamariksaan kanthi pitakon, kang dimaksudaké supaya nuwuhaké analisis marang nalaré déning para sing ngrungokaké.

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.

Struktur logikanipun punika bilih sadèrèngipun Kristus rawuh malih kaping kalih, kapapanan kedah dipunidentifikasi saha mrentah, lan bilih sadèrèngipun kapapanan punika dumugi wonten ing sajarah, kedah wonten murtad rumiyin. Murtad punika taksih badhé dumados, mila rawuhipun kapapanan malah taksih nglangkungi punika. Dados, kadospundi saged wonten tiyang kapitados kesasar nginten bilih rawuhipun Kristus sampun caket? Panjenenganipun ngginakaken sawatawis pralambang tumrap kapapanan supados netepaken kanthi cetha sinten satemenipun kakuwasan punika ingkang kaandharaken sasampunipun murtad. Panjenenganipun nyebat kapapanan punika “man of sin,” “that wicked,” “the son of perdition,” lan “the mystery of iniquity.” Sister White cetha ngandika bilih sadaya punika minangka pralambang-pralambang ingkang nandhani kapapanan.

“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.’

“Nanging sadurunge rawuhipun Kristus, ana prakara-prakara wigati ing jagad agami ingkang badhé kelakon, kados ingkang sampun kapratelakaken wonten ing pamedhar wangsit. Sang rasul nyariosaken: ‘Aja enggal kaguncang ing panggalih, utawa kagelisah, apa déné marga saka roh, utawa saka pangandika, utawa saka layang kados-kados saking kula, saéngga nganggep bilih dintenipun Kristus sampun caket. Aja ana wong ingkang ngapusi kowé kanthi cara apa waé; awit dinten punika boten badhé rawuh, kajawi menawi wonten pamblasar rumiyin, lan manungsa dosa punika kababar, yaiku putraning karusakan; ingkang nglawan lan ngluhuraké dhirinipun ngungkuli sakèhé ingkang sinebut Allah, utawa ingkang disembah; saéngga piyambakipun kados Allah lenggah wonten ing padalemanipun Allah, mratelakaken dhirinipun bilih piyambakipun punika Allah.’”

“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?’

“Pangandikanipun Paulus boten kenging dipunsalahtegesi. Boten kenging dipunwulang bilih piyambakipun, lumantar wahyu mirunggan, sampun maringi pepenget dhateng tiyang-tiyang Tesalonika bab rawuhipun Sang Kristus ingkang sampun caket sanget. Pendhiran mekaten badhé nuwuhaken kabingahan ing iman; awit kuciwa asring ndadosaken boten pitados. Mila saking punika rasul punika maringi pepenget dhateng para sadulur supados boten nampi pesen mekaten kadosdene asalipun saking piyambakipun, lan piyambakipun lajeng negesaken kasunyatan bilih kakuwasan kapausan, ingkang kanthi cetha sanget sampun dipunandharaken déning nabi Daniel, taksih badhé jumeneng lan nindakaken perang nglawan umatipun Gusti Allah. Sadèrèngipun kakuwasan punika nindakaken pakaryanipun ingkang matèni lan nyenyamah punika, pasamuwan badhé muspra manawi ngantos-ngantos rawuhipun Gusti piyambakipun. ‘Punapa kowé ora éling,’ pitakenipun Paulus, ‘bilih, nalika aku isih ana bebarengan karo kowé, aku wus ngandhani kowé bab prakara-prakara iki?’”

“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.’

“Abot temenan pacoban-pacoban kang bakal nyerang pasamuwan kang sejati. Malah nalika rasul iku lagi nulis, ‘rahasyaning piala’ wis wiwit makarya. Pepanjaning kedadeyan-kedadeyan kang bakal dumadi ing tembe iku bakal katindakake ‘miturut panggawéné Iblis kanthi sakehing daya lan pratandha-pratandha lan kaelokan-kaelokan goroh, sarta kanthi sakehing panipuning piala ana ing antarané wong-wong kang nemu karusakan.’”

“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.

“Utamané nggentakaké ati iku pawartos sang rasul ngenani wong-wong kang gelem ora nampani ‘tresna marang kayektèn.’ ‘Awit saka iku,’ pangandikané bab sakehé wong kang kanthi sengaja nampik pawartos-pawartos kayektèn, ‘Allah bakal ngutus marang wong-wong mau panggodha kang rosa, supaya padha pracaya marang goroh: supaya kabèh wong kang ora pracaya marang kayektèn, nanging remen marang piala, padha kaukum.’ Manungsa ora bisa kanthi tanpa paukuman nampik pepéling-pepéling kang kanthi sih-rahmat dikirim déning Allah marang wong-wong mau. Saka wong-wong kang tetep ngersakaké nyingkur saka pepéling-pepéling iki, Allah mundhut Rohé saka wong-wong mau, lan banjur nilar wong-wong mau marang panyasatan-panyasatan kang padha tresnani.” Kisah Para Rasul, 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.

Sanadyan Sister White kanthi langsung nétélakaké “wong dosa,” “si duraka,” “anaking karusakan” lan “wewadi piala” saka pethikan Paulus, lan nyebut iku “kuwasa kapapaan,” panjenengané ngandika luwih saka iku. Panjenengané nétélakaké yèn pralambang-pralambang kang digunakaké déning Paulus kanggo nandhani paus ing Roma iku wis ditetepaké saka kitab Daniel, nalika panjenengané nyarios, “Mulané rasul mau ngélingaké para sadulur supaya aja nampani pawarta kaya mangkono kaya-kaya asalé saka dhèwèké, lan banjur piyambakipun negesaké kasunyatan yèn kuwasa kapapaan, kang katrangané cetha banget wis dipratélakaké déning nabi Daniel, isih bakal jumeneng lan nindakaké perang nglawan umaté Gusti Allah. Nganti kuwasa iki wis nindakaké pakaryanipun kang matèni lan ngenyèk-ényèk marang Gusti Allah, pasamuwan bakal muspra manawa ngarep-arep marang rawuhé Pangérané.” Paulus ndhasaraké péranganing pawarta marang wong-wong Tesalonika kang nandhani kepausan iku marang Daniel pasal sewelas, ayat telung puluh enem.

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.

Lan Sang Prabu bakal tumindak miturut karsané dhéwé; lan bakal ngluhuraké awaké dhéwé, lan ngunggulaké awaké dhéwé ngungkuli saben allah, sarta bakal ngucapaké prakara-prakara kang nggumunaké nglawan Allahing para allah, lan bakal kasil nganti bebendu iku kalakon; awit apa kang wus katetepaké iku mesthi kalakon. 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.

Nalika Paulus nandhani paus minangka panjenengané “kang nentang lan ngluhuraké awaké dhéwé ngungkuli samubarang kang sinebut Allah, utawa kang disembah; nganti déné minangka Allah piyambak lenggah ing Pedalemané Allah, mratélakaké awaké dhéwé yèn panjenengané iku Allah,” Paulus saèstu ngandharaké malih katrangané nabi Daniel bab “raja” kang nindakaké “miturut karsané dhéwé,” lan ngluhuraké “awaké dhéwé lan” ngagungaké “awaké dhéwé ngungkuli saben allah.” Paus iku raja kang ngucapaké “prakara-prakara kang nggumunaké nglawan Allahing para allah”, lan paus iku kakuwatan kang bakal “makmur nganti” “bebendu” kang kapisan “rampung” ing taun 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 sewelas, lan ayat telung puluh enem punika temenan wigati sanget supados dipunmangertosi kanthi leres, menawi paningkatan kawruh ing taun 1989 badhe dipunmangertosi kanthi leres. Awit saking punika, piwulang palsu bilih ratu ing ayat punika yaiku Prancis, kados ingkang dipunwedharaken déning Uriah Smith, sampun dipunwedharaken ing generasi kapisan Adventisme (1863 dumugi 1888). Smith ngowahi teks ayat telung puluh enem saking “ratu punika” (inggih punika kapausan ingkang dipunandharaken ing ayat-ayat sadèrèngipun) dados “satunggaling ratu” (ratu pundi kemawon) supados maringi dhateng Prancis ateistis sipat-sipat tata cara pangibadahipun Roma, nanging punika namung dados titik wiwitan kanggé ngaturaken téori kesayanganipun ngenani Turki dados ratu sisih lor ing ayat patang puluh lan salajengipun.

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.

Sétan wiwit wiwitan ngupaya nyamarke kasunyatan yèn ratu kang kasebut ing ayat iku yaiku kapapéan, lan rasul Paulus iku sing maringi paseksèné Dhanièl karo seksi kapindho tumrap kasunyatan iki. Sadulur White maringi seksi katelu.

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.

Ora mung Iblis ngupaya nyamaraké kayektèn yèn ratu ing ayat iku yaiku paus, nanging kanthi nggolèkké kayektèn kang kinandhut ing ayat iku marang arah kang kliru, Iblis uga ndadèkaké samar tegesé apa kang dilambangaké déning “bebendu” ing ayat iku. Kapapanan paus ing ayat iku bakal ngrembaka nganti taun 1798 nalika kapapanan iku nampa tatu pati. Taun 1798 iku pungkasan saka rong èwu limang atus rong puluh taun bebenduning Allah kang dileksanakaké marang karajan sisih lor, yaiku Israèl, kang diwiwiti ing taun 723 SM.

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.

Manawi Adventisme sampun mbéla lan njunjung “pitu wekdal” ing taun 1863, mesthi meh boten saged tumrap Uriah Smith nglolosaken kabodhoan kados mekaten ngenani ayat tigang dosa enem, awit “bebendu” punika mesthi dipunmangertosi minangka nggambaraken bebendunipun Gusti Allah ingkang kapisan, yaiku “pitu wekdal,” mila bab punika boten gadhah sesambetan babar pisan kaliyan Prancis. Tambahipun kawruh ing taun 1989 dipundukung déning Paulus wonten ing pethikan punika, lan awit saking punika pepélingipun Paulus wonten ing pethikan punika ngenani tiyang-tiyang ingkang boten nampi katresnan dhateng kayekten, nanging malah nampi kasasar ingkang kiyat, punika dumados lumantar panampikanipun dhateng kayekten-kayekten ingkang dipunaturaken Paulus wonten ing pethikan punika. Salah satunggaling kayekten punika inggih menika pangenalan ingkang leres tumrap ratu sisih lor wonten ing Daniel bab sewelas, ayat patang puluh dumugi patang puluh gangsal.

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.”

Ing pérangan iku, sawisé Paulus nélakaké yèn paus Roma iku sapa, dhèwèké banjur nélakaké runtutan prakara-prakara ing pungkasaning jagad sing nuntun marang Rawuhipun Kristus kaping kalih, yaiku pokok pérangan iku. Panjenengané ngandika, “banjur wong duraka iku bakal kawehyakaké.” “Wong duraka” iku yaiku paus, “kang déning Pangéran bakal dipunicali kanthi ambekaning tutukipun, lan bakal dipunlebur kanthi padhanging rawuhipun.” Banjur Paulus ngandika, “Yaiku dhèwèké, kang rawuhipun manut pakaryaning Sétan kanthi sakehing kakuwatan lan pratandha-pratandha lan kaélokan-kaélokan goroh.” Yésus iku kang “rawuhipun manut pakaryaning Sétan.”

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.

Pakaryan mukjijaté Iblis iku lumaku sajroning mangsa wiwit saka Undhang-undhang Minggu sing bakal enggal rawuh, nganti Mikhaèl jumeneng lan mangsa sih-rahmat tumrap manungsa katutup. Iblis ora nindakaké mukjijat apa waé sajroning Pitu Wewelak Pungkasan sing kawutahaké wiwit saka katutupé mangsa sih-rahmat nganti Kristus rawuh malih.

“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.

“Kristus ngandika, ‘Saka wohé kowé bakal wanuh marang wong-wong mau.’ Manawa wong-wong kang lumantar wong-wong mau katindakake panyaras, amarga saka pratandha-pratandha iki padha kaprabawan kanggo ngapura panalantarane marang angger-anggering Allah lan tetep lumaku ana ing pambrontakan, sanadyan padha duwé kakuwatan nganti ing tingkat apa waé lan samubarang apa waé, iku ora ateges yèn padha nduwé kakuwatan gedhé saka Allah. Kosok baliné, iku ya kakuwatan nindakaké mujijat saka panipu gedhé. Dhèwèké iku wong kang nerak angger-angger moral, lan nggunakaké saben cara kang bisa dikuwasani déning dhèwèké kanggo mbutakaké manungsa marang sipaté kang sejati. Kita wis dipèngeti yèn ing dina-dina pungkasan dhèwèké bakal makarya kanthi pratandha-pratandha lan kaélokan-kaélokan goroh. Lan dhèwèké bakal terus nindakaké kaélokan-kaélokan iki nganti tumeka ing pungkasaning mangsa sih-rahmat, supaya dhèwèké bisa nunjukaké iku kabèh minangka bukti yèn dhèwèké iku malaékat pepadhang lan dudu malaékat pepeteng.” 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 nedahaké yèn bakal ana murtad sing ndhisiki kasingkapingé kapapahan, lan yèn Rawuhé Kristus kaping pindho bakal kelakon “sawisé” pakaryan kaélokané Iblis. Pakaryan kaélokané Iblis diwiwiti nalika angger-angger dina Minggu ing Amerika Serikat, lan dipungkasi nalika tekané pungkasaning mangsa sih-rahmat lan pitu pageblug pungkasan. Pakaryan kaélokané Iblis diwiwiti nalika angger-angger dina Minggu ing Amerika Serikat.

“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.

“Liwat pranatan sing meksa netepaké pangadegan Kepausan kanthi nglanggar angger-anggeré Allah, bangsa kita bakal medhot awaké dhéwé kanthi tuntas saka kabeneran. Nalika Protestanisme bakal nguluraké tangané nyabrang jurang kanggo nyekel tangané kakuwasan Roma, nalika dheweke bakal nggayuh ngliwati telenging jurang kanggo salaman karo Spiritualisme, nalika, ing sangisoré pangaribawané pasamuwan telung prakara iki, nagara kita bakal nampik saben asas Konstitusi minangka pamaréntahan Protestan lan republik, sarta bakal nganakaké paugeran kanggo nyebaraké kasalahan lan panyasaté kepausan, mula kita bisa mangerténi yèn wekdalé wis rawuh kanggo pakaryan Iblis sing nggumunaké, lan yèn wekasané wis cedhak.” Testimonies, jilid 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.

Angger-angger dina Minggu iku pungkasaning karajan kaping nem, yaiku kéwan bumi ing Wahyu bab telulas. Kéwan bumi mau wiwit mrentah ing pungkasaning rolas atus suwidak taun pamaréntahan paus ing taun 1798. Mulané, kapausan kawedhar ing taun 538, senadyan pakaryané kanggo nguwasani jagad wis lumaku nalika Paulus nyerat tembung-tembungé. Sadurungé taun 538, bakal ana panyimpangan saka pracaya kang ndhisiki kawedharé manungsa duraka, kang lenggah ana ing padalemané Allah.

The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”

Murtad iku dilambangaké déning pasamuwan Pergamos nalika pasamuwan Kristen gawé kompromi karo agama kapir, kaya sing dilambangaké déning Kaisar Konstantinus. Paulus lagi nandhani pratandha-pratandha profètis kang kudu kelakon sadurungé Rawuhipun Kristus kaping pindho. Sawisé ngélingaké manèh apa sing sadurungé wis diwulangaké marang wong-wong Tesalonika, banjur dhèwèké takon apa wong-wong mau ora kèlingan yèn dhèwèké wis tau mulangaké kayektèn-kayektèn iki marang wong-wong mau? Banjur dhèwèké ngélingaké wong-wong mau yèn wong-wong mau uga kuduné éling yèn dhèwèké wis mulang marang wong-wong mau yèn ana sawijining kakuwasan kang bakal “withholdeth” kapapaan “that” kapapaan “might be revealed in his time?” Tembung “withholdeth” tegesé nahan. Tembung “withholdeth” ing pethikan sing padha banjur diterjemahaké minangka “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.”

Mulané, pethikan punika kanthi leres kaandharaké mekaten: “Lan sapunika kowé padha sumurup apa kang nahan kapausan, supaya kapausan punika katingal ing wekdalipun. Amargi rahasia piala (kapausan) punika sampun tumindak wiwit sapunika: namung piyambakipun ingkang sapunika nahan kapausan punika, badhé tetep nahan kapausan punika nganti piyambakipun dipun-singkiraken saking margi.” Nalika William Miller mangertosi pethikan punika ing kitab Tesalonika, piyambakipun nyadhari bilih kakiyatan ingkang nyegah kapausan munggah dhateng dhamparing bumi ing taun 538 punika inggih Roma kapir, lan bilih Roma kapir badhé nahan tuwuhipun kakuwasan kapapal, nganti Roma kapir punika “dipun-singkiraken saking margi.”

“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.

“Sajroning rolas taun nalika aku dadi sawijining deis, aku maca sakehing sejarah sing bisa daktemokake; nanging saiki aku tresna marang Kitab Suci. Kitab iku mulang bab Gusti Yesus! Nanging isih ana pérangan gedhé saka Kitab Suci kang peteng tumrap aku. Ing taun 1818 utawa 19, nalika aku lagi guneman karo sawijining kanca sing dakparani, lan sing wis wanuh lan tau krungu aku guneman nalika aku isih dadi deis, dhèwèké takon, kanthi cara kang cukup ateges, ‘Apa panemumu bab ayat iki lan ayat kuwi?’ nuding marang ayat-ayat lawas sing biyèn dakbantah nalika aku dadi deis. Aku ngerti apa sing dikersakaké, lan aku mangsuli—Manawa kowé gelem maringi aku wektu, aku bakal kandha marang kowé apa tegesé. ‘Suwéné pira wektu sing kokkarepaké?’ Aku ora ngerti, nanging aku bakal ngandhani kowé, wangsulku, awit aku ora bisa pracaya yèn Gusti Allah wus maringi sawijining wahyu kang ora bisa dimangertèni. Banjur aku netepaké ati kanggo nyinau Kitab Suciku, kanthi pracaya yèn aku bisa nemokaké apa kang dikarsakaké déning Roh Suci. Nanging sanalika aku wis njupuk putusan iki, ana pikiran kang teka marang aku—‘Upamané kowé nemu sawijining pérangan sing ora bisa kokmangertèni, apa sing bakal koklakoni?’ Banjur cara nyinau Kitab Suci iki teka ing pikiranku:—Aku bakal njupuk tembung-tembung saka pérangan-pérangan kaya mangkono, banjur nelusuri tembung-tembung iku ing saindhenging Kitab Suci, lan kanthi mangkono nemokaké tegesé. Aku nduwèni Cruden’s Concordance, kang miturut panemuku paling becik ing donya; mula aku njupuk kitab iku lan Kitab Suciku, banjur lungguh ana ing méjaku, lan ora maca apa-apa liyané, kejaba sethithik koran, awit aku wus mantep netepaké ati kanggo mangertèni apa tegesé Kitab Suciku.”

“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.’

“Aku miwiti saka Purwaning Dumadi, lan maca terus kanthi alon-alon; lan nalika aku tekan sawijining ayat kang ora bisa dakmangertèni, aku nlusuri saindhenging Kitab Suci supaya ngerti apa tegesé. Sawisé aku nliti Kitab Suci kanthi cara mangkono, aduh, padhangé lan kamulyané kayektèn iku katon cetha! Aku nemokaké apa kang wis dakwartakaké marang kowé. Aku marem manawa pitung mangsa iku pungkasané ana ing taun 1843. Banjur aku tekan 2300 dina; iku nuntun aku marang kacindhèkan kang padha; nanging aku babar pisan ora nduwé pamikiran kanggo nemokaké kapan Sang Juru Slamet bakal rawuh, lan aku ora bisa pracaya marang iku; nanging pepadhang iku nyamber aku kanthi banget nggegirisi nganti aku ora ngerti apa kang kudu daklakoni. Saiki, pikirku, aku kudu nganggo taji lan tali kendhali; aku ora bakal lumaku luwih cepet tinimbang Kitab Suci, lan aku ora bakal ketinggalan ana ing mburiné. Apa waé kang diwulangaké déning Kitab Suci, iku bakal dakugemi. Nanging isih ana sawetara ayat kang ora bisa dakmangertèni.”

“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.

“Mangkono iku cara umumé anggoné nyinaoni Kitab Suci. Ing kalodhangan liya, dhèwèké nerangaké carané netepaké tegesing teks kang ana ing ngarepé awaké déwé—yaiku tegesé ‘kang saben dinané.’ ‘Aku terus maca,’ pangandikané, ‘lan ora bisa nemu tuladha liyané kang ana tembung iku kejaba ing kitab Daniel. Banjur aku njupuk tembung-tembung kang magepokan karo iku, yaiku, “njabut.” Dhèwèké bakal njabut kang saben dinané, “wiwit wektu nalika kang saben dinané dijabut,” lan sapanunggalané. Aku terus maca, lan ngira yèn aku ora bakal nemu pepadhang tumrap teks iku; pungkasane aku tekan 2 Tesalonika 2:7–8. “Sebab wewadining piala iku wis tumindak, mung baé dhèwèké sing saiki ngalang-alangi bakal tetep ngalang-alangi, nganti dhèwèké kapundhut saka tengahing dalan, lan sawisé kuwi si duraka mau bakal kawedhar,” lan sapanunggalané. Lan nalika aku wis tekan teks iku, o, saéraning lan kamulyaning kayekten iku cetha katon! Ana kuwi! iku ‘kang saben dinané!’ Saiki, apa tegesé Paulus nalika ngandika bab “dhèwèké sing saiki ngalang-alangi,” utawa nyandhet? Kanthi “manungsa dosa,” lan “si duraka,” kang dimaksud yaiku Kapapaan. Inggih, apa ta kang nyandhet supaya Kapapaan ora kawedhar? Ya, iku yaiku Paganisme; mula, ‘kang saben dinané’ mesthi tegesé Paganisme.” 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.

Tanpa pangerten manawa “kang saben dina” ing kitab Daniel iku sawijining pralambang paganisme, Miller mesthi bakal kesrakat banget kanggo ngembangaké kerangka kang dadi dhasar bangunan nubuatané. “Kang saben dina” kapacak kaping lima ing kitab Daniel, lan tansah diterusaké déning sawijining pralambang kapausan. Bukti manawa “kang saben dina” ing kitab Daniel iku paganisme ana ing layangé Paulus marang wong-wong Tesalonika. Salah siji pepéling kang paling abot ing Sabdaning Allah kapacak ana ing kono, awit ana ing kono Paulus kanthi cetha mratélakaké yèn wong-wong kang ora tresna marang kayektèn bakal dikirim kasasar kang banget. Kayektèn kang kanthi sengaja dipapanaké ing Tesalonika iku pangenalan babagan sesambungan paganisme karo kapausan, lan nolak kayektèn iku ateges njamin manawa kasasar kang banget bakal dadi akibat saka panolakan mau.

We will continue this subject in the next article.

Kita badhé nerusaké bab punika wonten ing artikel salajengipun.

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.

Mandhega ana ing panggonanmu dhéwé, lan nggumuna; padha sesambata lan padha mbengok: wong-wong iku padha mendem, nanging dudu amarga anggur; padha limbung, nanging dudu amarga ombèn-ombèn kang nyebabaké mendem. Awit Pangéran wus ngucuraké marang kowé roh turu kang jero, lan wus meremaké mripatmu; para nabi lan para pangwasamu, para paningal, wus Panjenengané tutupi. Lan sakehing wahyu tumrap kowé wus dadi kaya tembung-tembung ing kitab kang kasegel, kang diwènèhaké wong marang wong kang pinter maca, kalawan kandha: Kawula nyuwun, mugi panjenengan maos punika; lan dhèwèké mangsuli: Aku ora bisa, awit iki kasegel. Lan kitab iku diwènèhaké marang wong kang ora pinter maca, kalawan kandha: Kawula nyuwun, mugi panjenengan maos punika; lan dhèwèké mangsuli: Aku ora pinter maca. Mulane Pangéran ngandika: Amarga bangsa iki nyedhak marang Aku kalawan cangkemé, lan ngurmati Aku kalawan lambéné, nanging atiné wis dijarakaké adoh saka Aku, lan rasa wediné marang Aku mung diwulangaké déning pranatan-pranataning manungsa; mulané, lah, Aku bakal nerusaké nindakaké pakaryan kang nggumunaké ana ing satengahing bangsa iki, ya iku pakaryan kang nggumunaké lan kaélokan; awit kawicaksanané para wong wicaksana bakal sirna, lan pangertené para wong wruh bakal kasamèkaké. Bilai tumrap wong-wong kang ngupaya ndhelikaké rancangané ing jeroné panggonan kang peteng supaya ora katon déning Pangéran, lan pakaryané ana ing pepeteng, lan padha kandha: Sapa kang ndeleng kita? lan sapa kang wanuh marang kita? Satemené anggonmu mbalikké samubarang dadi kuwalik kuwi bakal dianggep kaya lempungé tukang grabah; awit apa déné pakaryan bakal kandha marang kang gawé: Dhèwèké ora gawé aku? utawa barang kang kabentuk bakal kandha marang kang mbentuk: Dhèwèké ora duwé pangerten? Yesaya 29:9–16.