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.
Mutume Paulo ahe akakwatana pakati pa Isalele ya kare na Isalele ya kumweya, pakuti huduma yakwe, zina lyakwe, vya umoyo wakwe mwene, na mulimo wakwe wa uchimi vyose vikuphalira unenesko uwu. Iye wakajivumbura kuti ni muchoko chomene pa atumwi, pakuti wakazunura ŵanthu ŵa Chiuta.
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.
لەبەر ئەوەی من بچووکترین نێوان نێردراوانم، و شایانی ئەوە نیم بە نێردراو بانگ بکرێم، چونکە کڵێسای خودام چەوساند. ١ کۆرنسۆس ١٥:١٩.
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”.
Navê ku di dema veguheztinê de jê re hate dayîn Pawlos bû, ku maneya wê biçûk an kêm e, çimkî ew ji hemû şandiyan kêmtirîn bû. Lêbelê navê wî yê eslî Şawul bû, ku maneya wê “hilbijartî” ye.
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.
Basi Anania akamwambula nti, Mukama, mpulidde eri bangi eby’omu musajja ono, obubi bwe yakola obungi eri abatukuvu bo mu Yerusaalemi; era ne wano alina obuyinza obuva eri bakabona abakulu okusiba bonna abayita erinnya lyo. Naye Mukama n’amugamba nti, Genda; kubanga oyo kye kintu ekirondeddwa gye ndi, okutwala erinnya lyange mu maaso g’Abamawanga, ne bakabaka, n’abaana ba Isiraeri, Ebikolwa by’Abatume 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.
Saulo alikuwa “chombo kiteule” cha kuipeleka injili kwa Mataifa, lakini ilimpasa kwanza aongoke na kunyenyekezwa awe Paulo (mdogo), kwa maana angehitaji kuwa mwenye nguvu. Paulo alielewa kwamba nguvu zake zilipatikana katika udogo wake, yaani, katika udhaifu wake.
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.
Ne ili nisitukuzwe kupita kiasi kwa wingi wa mafunuo, nalipewa mwiba katika mwili, mjumbe wa Shetani anipige makonde, ili nisitukuzwe kupita kiasi. Kwa ajili ya jambo hili nalimsihi Bwana mara tatu, kwamba liniondokee. Naye akaniambia, Neema yangu yakutosha; kwa maana nguvu zangu hutimilika katika udhaifu. Basi kwa furaha nyingi zaidi nitajisifu katika udhaifu wangu, ili uweza wa Kristo ukae juu yangu. Kwa hiyo napendezwa na udhaifu, na mashutumu, na mahitaji, na adha, na dhiki kwa ajili ya Kristo; kwa maana niwapo dhaifu, ndipo nilipo na nguvu. 2 Wakorintho 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.
Sauli “alichaguliwa”, lakini ili awe mwenye nguvu alifanywa kuwa mdogo (Paulo). Alichaguliwa kuipeleka injili kwa Mataifa, lakini alikuwa ameteuliwa kwa sehemu kwa sababu ya ujuzi wake wa Agano la Kale.
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.
Հատկապես այն պատճառով, որ գիտեմ՝ դու հրեաների մեջ եղած բոլոր սովորույթների և վիճելի հարցերի գիտակն ես. ուստի աղաչում եմ քեզ, որ ինձ համբերությամբ լսես։ Իմ կյանքի ընթացքը իմ երիտասարդությունից ի վեր, որ սկզբից իսկ եղել է իմ ժողովրդի մեջ՝ Երուսաղեմում, բոլոր հրեաները գիտեն. նրանք ինձ ճանաչել են ի սկզբանե, եթե կամենան վկայել, որ մեր կրոնի ամենախիստ ուղղության համաձայն ես ապրել եմ որպես փարիսեցի։ Գործք 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Saulo alikuwa amefundishwa na Gamalieli, ambaye alihesabiwa kuwa mmoja wa walimu wakuu sana wa Maandiko ya Agano la Kale.
“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.
Ombi lyakanyiwa, kandi “Paulo aimilila ha mavele, nokukongola na livoko kuvantu.” Etumbo eli lyava lihakisa omutima wavo, shi omikalo yendi yava yelisa onumbi. “Kandi eshi kwava ekimya ekinene, alandulila kavo mu lulimi lwa Ovaheberi, ta: Vavalume, vahololo, na vatate, pulakeni elyombelo lyange ndili nokuya kalinena kounu.” Eshi vapulika omalaka aa vahepa aa Ovaheberi, “vava ninga vali va mwikimya,” kandi mokutalala oko kwosi alikolelela ta: “‘Ngame pundu vene omunhu ndi Omujuda, nda dalelwa mu Tarso, ombongi ya mu Kilikia, nde nda kulilwa mu mbongi ei ponho ya Gamalieli, kandi nda longifwa landula omukalo wa yela wa shili yavatate, kandi nda kala nomupwilo kuKalunga, ngaashi nye amushe mwa kala leluno.’” Kape na umwe ta dulu okulimbula omambo omutumwa aa, molwaashi omahooli aa atongelile aa ya li e shiivike nawa kovanji ava ve li natango muYerusalemu. — Acts of the Apostles, 408.
Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.
Saul hakuichaguliwa kwa nasibu, na mojawapo ya makusudi mahsusi ya huduma ya Paulo ilikuwa kuunganisha historia takatifu ya Israeli halisi na historia takatifu ya Israeli wa kiroho. Sambamba na ukweli huu, aliandika sehemu kubwa ya Agano Jipya. Sura moja ya maandiko yake hutambulisha msingi wa mfumo wa ujumbe wa malaika wa kwanza na pia wa mfumo wa ujumbe wa malaika wa tatu. Kifungu hicho ni kumbukumbu ya kihistoria katika historia ya Uadventista inayoainisha tofauti kati ya wenye hekima na wapumbavu katika mwanzo na mwisho wa Uadventista.
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Basi, bampangi, tubondeli bino mpo na boyei ya Nkolo na biso Yesu Klisto, mpe mpo na bosangani na biso epai na ye, ete bólɛngwa noki te na makanisi, to bókanisa motema te, ezala na molimo, to na liloba, to na mokanda lokola nde euti epai na biso, lokola nde mokolo ya Klisto ekómi pene. Moto moko te ákosa bino na lolenge nyonso; mpo ete mokolo yango ekoya te, soki liboso kotomboka ekómi te, mpe moto ya lisumu amonisami te, mwana ya libebi; ye oyo atelemelaka mpe amitombolaka likoló ya nyonso oyo babengaka Nzambe, to oyo basambelaka; boye ete akófanda lokola Nzambe na tempelo ya Nzambe, komimonisa ete azali Nzambe. Bóbosana te ete, tango nazalaki naino elongo na bino, nayebisaki bino makambo oyo? Mpe sikawa boyebi oyo ezali kopekisa, mpo ete amonisama na ntango na ye. Mpo ete libombami ya mabe ezali kosala mosala deja; kaka ye oyo azali kopekisa sikawa akopekisa kino alongolama na nzela. Mpe na nsima moto mabe wana akomonisama, ye oyo Nkolo akoboma na molimo ya monoko na ye, mpe akobebisa na kongɛnga ya boyei na ye: ye wana, oyo boyei na ye ezali kolanda mosala ya Satana elongo na nguya nyonso mpe bilembo mpe bikamwa ya lokuta, mpe na bokosi nyonso ya kozanga boyengebene kati na bango oyo bazali kobunga; mpo bayambaki te bolingo ya solo mpo babikisama. Mpe mpo na yango Nzambe akotindela bango bokosi ya nguya, mpo bandima lokuta; mpo ete bango nyonso bakatelama etumbu, baoyo bandimaki solo te, kasi basepelaki na kozanga boyengebene. 2 Batesaloniki 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.”
Ingiriro y’iki gice ni ugusuzuma igihe Kristo azagarukira ubwa kabiri. Pawulo yibutsa Abatesalonike ko yamaze kubasubiza kuri iyo mpungenge mbere, igihe yavugaga ati: “Mbese ntimwibuka yuko nkiri kumwe namwe nababwiye ibyo bintu?” Pawulo yashakaga kurinda abavandimwe kutayobywa ku birebana n’“ukuza k’Umwami wacu Yesu Kristo, no guteranirizwa hamwe kwacu kuri we.”
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.
Abahandi b’amateka bagaragaza yuko kimwe cya kabiri cy’ubutumwa bwa William Miller cyari gishingiye ku gusobanukirwa kwe imyaka ibihumbi bibiri na magana atatu ivugwa muri Daniyeli igice cya munani, umurongo wa cumi na kane. Ikindi kimwe cya kabiri cy’ubutumwa bwe, gikunze kutamenyekana, ni umurimo yakoze wo kunyomoza inyigisho z’ibinyoma zerekeye Ukuza kwa Kabiri kwa Kristo.
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.
Yeesuuitoota haala sobaa irratti hundaa’uun barsiifni sobaan beekamaan tokko ture (amma illee ni jira), kan William Miller yeroo hunda cimsee morme. Innis barsiisa sobaa sana ture; jechuunis, dhufaatiin lammaffaa Gooftaa waggaa kuma tokkoo nagaa, kan “millennium yeroo lafaa” jedhamee waamamuun dura akka dhufu, isa obboleettii White illee mormite.
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.
کاری میلەر هەروەها ڕاستیی گەڕانەوەی حەرفیی مەسیح دەدامەزراند، بەرامبەر بە جۆراوجۆر بیرۆکە هەڵەکان سەبارەت بە هەزارەییەکە کە لە سەردەمی خۆیدا باو بوون. پۆڵس لە ٢ سالۆنیکییەکاندا باس لە هاتنی دووەم دەکات، بۆیە ئەو دەقە بەشێک بوو لە تێگەیشتنی میلەر بۆ هاتنێکی دووەمی حەرفی. ئەو بەشە بۆ میلەر «ڕاستیی ئێستا» بوو.
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.
Paulo azali komonisa molɔngɔ moko ya ntina ya makambo oyo ekangami na Boyei ya Mibale, mpe azali mpe kopesa ntina ya makanisi oyo emonisi mpo na nini bato ya Tesaloniki basengelaki te kozela bozongi ya Nkolo na bomoi na bango. Paulo alobi ete: “Nzokande, bandeko, tozali kobondela bino na ntina ya boyei ya Nkolo na biso Yesu Klisto, mpe ya kosanganisama na biso epai na ye.” Liloba “kobondela” elimboli kotuna na bozindo. Paulo azali kotya na makanisi mpe kolandela biteni ya ntina oyo ekangani na Boyei ya Mibale, mpe azali kokamba bayoki na ye na lolenge moko ya mituna, oyo ekanamaki mpo ete bayoki na ye basala botalisi ya makanisi na ye.
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.
Ngwakurya kyo logic yiwe ni eki: mbere ya Kristo kugaruka ubwa kabiri, obupapa butekwa kumenyekana kandi bukategeka, kandi mbere y’uko obupapa bugaragara mu mateka hagomba kubaho ukwava ku kwizera. Ukwo kuva ku kwizera kwali kukiri mu gihe kiri imbere, ni cyo cyatumaga ukuza kw’obupapa kuba kure cyane kurushaho. None se umuntu yashoboraga ate kuyobywa ngo atekereze ko ukugaruka kwa Kristo kwali hafi? Akoresha ibimenyetso byinshi by’obupapa kugira ngo agaragaze neza uwo butware ari bwo buhishurwa nyuma y’ukwo kuva ku kwizera. Yita obupapa “umuntu w’icyaha,” “uwo munyabugome,” “umwana wo kurimbuka,” kandi “ibanga ry’ubugome.” Mushiki wacu White abivuga mu buryo busobanutse ko ibyo byose ari ibimenyetso biranga obupapa.
“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.’
“Lelo leiza ra Kristu, mu bupasi bwa difelo, kwali nekwikala inkalamo zya bulemu zya nguzu, zyakalosheledwa mu buprofeti. Mutumwa wakaamba ati: ‘Muta nyongani bwangu mu maano, nangu kusakamana, nangu ku muzimu, nangu ku jwi, nangu ku kalata nga ni yatu, ati buzuba bwa Kristu bwafika. Kutabi muntu uumwe umulengelele mu nzila iili yoonse: nkaambo buzuba obo tabukooza, cita kuti kweeze kuboola kwa kutobaizya lutaanzi, alimwi muntu wa cibi ayubunwe, mwana wa kuloba; oyo uuyandikana alimwi uulizya pa ngulu lya zyoonse ziwitwa kuti ni Leza, nangu zisyomegwa; cakuti mbuli Leza uukkala mu tempile lya Leza, uulibonya mwini kuti ni Leza.’”
“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?’
“Gotinên Pawlosê ne diviyabû ku bi şaşî werin fêmkirin. Ne diviyabû ku were hînkirin ku ew, bi wehya taybet, Tesalonîkiyan ji hatina nêzîk a Mesîh agahdar kiribû. Helwesta wisa dê bibe sedema tevliheviya baweriyê; çimkî bêhêvîtiya ku ji bêserketinê tê gelek caran dibe sedema nebaweriyê. Ji ber vê yekê, şandî hişyariya biraan da ku tu peyamekî wisa wekî ji aliyê wî ve hatî nepejirînin, û paşê ew berdewam kir ku rastiya wê yekê bi giranî xuyak bike ku hêza papatî, ya ku pêxember Danîel ew bi eşkereyî diyar kiribû, hîn bû ku rabibe û li dijî gelê Xwedê şer bike. Heta ku ev hêz karê xwe yê kujer û kufrî pêk bîne, dê ji bo dêrê bêfeyde be ku li hatina Xudanê xwe binihêre. ‘Ma hûn bîr nakin,’ Pawlos pirsî, ‘ku gava ez hîn bi we re bûm, min van tiştan ji we re gotibûn?’”
“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.’
“Nyikadyo syali mbi muno inyuma yia kukoma ekelesia ya kyavene. Oyuo mwaka ovala omutume waandikaga, ‘mbisa ya uoni’ yatalile kwanda kutenda. Na maendeleo ala maali ma kwikala manyeeni maali ma kuja kwikala ‘kulingana na kutenda kwa Satani kwa nguvu syonthe na ishara na maajabu ma unyaani, na kwa udesi wonthe wa uovu kwa ala maangamia.’”
“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.
కులో సహజమైన, ప్రచురణయోగ్యమైన అనువాదం చేయుటకు, “ku” ఏ భాషను సూచిస్తున్నదో నాకు స్పష్టత కావాలి. దయచేసి లక్ష్య భాషను తెలపండి.
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.
Kera Sister White atukwameerera butereevu “omusaiza w’ekibi,” oyo “omubi,” “omwana w’okubula” n’“ekyama ky’obutali butuukirivu” okuva mu kitundu kya Pawulo, era n’akiyita “obuyinza bwa Bapaapa,” ayogera n’ebirala. Ategerereza nti obubonero buno Pawulo bwe yakozesa okulaga paapa w’e Rooma, bwassibwawo okuva mu kitabo kya Danyeri, bwe yagamba nti, “Omutume kyeyava alabulira ab’oluganda obutakkiriza bubaka ng’obuva gy’ali, era n’alyoka anyweza ensonga nti obuyinza bwa Bapaapa, obwanjulwa mu ngeri entegeerekeka ennyo nnabbi Danyeri, bwali bukyajja kuyimuka ne bulwanyisa abantu ba Katonda. Obuyinza buno nga tebunnakola mulimu gwabwo ogw’akabi era ogw’okuvuma Katonda, kyandibadde kya bwereere ekkanisa okulindirira okujja kwa Mukama waabwe.” Pawulo yali yeesigamye ku Danyeri essuula eya kkumi n’emu, n’olunyiriri olw’amakumi asatu mu mukaaga, mu kitundu ky’obubaka eri Abasessaloniika ekyalambululanga obupaapa.
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.
Mfalme naye atafanya kama apendavyo; naye atajitukuza, na kujikuza juu ya kila mungu, naye atasema maneno ya ajabu juu ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itakapokamilika; kwa maana lile lililoamriwa litatekelezwa. Danieli 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.
Paulo anapotambulisha papa kuwa ndiye “apingaye, akajiinua juu ya kila kiitwacho Mungu, au kiabudiwacho; hata yeye huketi katika hekalu la Mungu kama Mungu, akijionyesha nafsi yake kana kwamba ndiye Mungu,” Paulo alikuwa akielezea kwa maneno mengine maelezo ya nabii Danieli kuhusu “mfalme” aliyetenda “kama apendavyo mapenzi yake mwenyewe,” naye “akajiinua” na “kujitukuza juu ya kila mungu.” Papa ndiye yule mfalme asemaye “maneno ya ajabu juu ya Mungu wa miungu”, na papa ndiye ule utawala ambao “utafanikiwa hata” ile “ghadhabu” ya kwanza “itakapokamilika” mwaka 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 sura ikumi na moja, na mstari wa thelathini na sita, ni wa lazima kabisa kufahamika kwa usahihi ikiwa ongezeko la maarifa katika 1989 litafahamika kwa usahihi. Kwa sababu hii, fundisho la uongo kwamba mfalme katika mstari huo alikuwa Ufaransa, kama lilivyoanzishwa na Uriah Smith, liliingizwa katika kizazi cha kwanza cha Uadventista (1863 hadi 1888). Smith aliibadili matini ya mstari wa thelathini na sita kutoka “yule” mfalme (ambaye ni upapa uliokuwa ukielezewa katika mistari iliyotangulia) kuwa “mfalme mmoja” (mfalme yeyote yule) ili kumpa Ufaransa isiyoamini Mungu sifa za mtindo wa ibada wa Rumi, lakini hilo lilikuwa tu mahali pa kuanzia ili kuendeleza nadharia yake aipendayo kuhusu Uturuki kuwa mfalme wa kaskazini katika mstari wa arobaini na kuendelea.
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.
Shetani alianza mapema kuficha ukweli kwamba mfalme katika aya hiyo ni upapa, na ni mtume Paulo anayetoa ushuhuda wa Danieli shahidi wa pili wa jambo hili. Dada White alitoa shahidi wa tatu.
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.
Shaitani hakutafuta tu kuficha ukweli kwamba mfalme anayetajwa katika aya hiyo ni papa, bali kwa kuupotosha ukweli uliomo katika aya hiyo, aliufanya pia usieleweke umuhimu wa kile ambacho “ghadhabu” katika aya hiyo ilikuwa ikiwakilisha. Upapa katika aya hiyo ulipaswa kufanikiwa hadi mwaka 1798, ulipopata jeraha lake la mauti. Mwaka 1798 ndio mwisho wa ile miaka elfu mbili mia tano na ishirini ya ghadhabu ya Mungu iliyotekelezwa dhidi ya ufalme wa kaskazini wa Israeli, kuanzia mwaka 723 KK.
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.
Heke Adventism di sala 1863-an de “heft caran” parast û domandiba, ewê bi rastî hema hema ne mimkin bûya ku Uriah Smith di derbarê ayeta sisî û şeşan de bi wisa bêaqilî xelas bibe; çimkî “xezeb” dê wekî nîşandana yekem xezeba Xwedê ya “heft caran” têgihîştiba, û bi vî awayî tu pêwendiyek wê qet bi Fransayê re nebûya. Zêdebûna zanînê di 1989-an de ji aliyê Pawlos ve di wê beşê de tê piştgirîkirin, û ji ber vê yekê hişyariya Pawlos di wê beşê de li ser wan kesan ku evîna rastiyê qebûl nakin, lê xapandina bihêz qebûl dikin, ev yek bi redkirina wan a wan rastiyan re dibe ku Pawlos di wê beşê de pêşkêş dike. Yek ji wan rastiyan jî nasandina rast a padîşahê bakur e di Daniel beşa yanzdehan, ayetên çil heta çil û pêncan de.
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.”
لەو دەقەدا، دوای ئەوەی پۆڵس پاپای ڕۆما ناساند، زنجیرەیەک لە ڕووداوەکانی کۆتایی جیهان دەناسێنێت کە پێش هاتنی دووەمی مەسیح ڕوودەدەن، کە بابەتی سەرەکیی ئەو دەقەیە. ئەو دەڵێت: «ئینجا ئەو خراپەکارە ئاشکرا دەبێت.» ئەو «خراپەکارە» پاپایە، «ئەوەی مەسیحی خاوەنشکۆ بە ڕۆحی دەمی خۆی لەناوی دەبات، و بە ڕووناکیی هاتنەوەی خۆی وێرانى دەکات.» پاشان پۆڵس دەڵێت: «هەروەها ئەوەی هاتنەکەی بە کارکردنی شەیتانە، لەگەڵ هەموو هێز و نیشانە و پەرجووە درۆیینەکان.» عیسى ئەو کەسەیە «کە هاتنەکەی بە کارکردنی شەیتانە.»
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.
Ibyo Satani azakora ku buryo bw'igitangaza ni igihe gitangirana n'Itegeko ryo ku Cyumweru rigiye kuza vuba, kikageza aho Mikayeli ahagurukira kandi igihe cy'igeragezwa ry'abantu kigafungwa. Satani nta bitangaza na bimwe akora mu gihe cy'Ibyago Birindwi bya Nyuma bisukwa kuva igihe cy'igeragezwa gifunzwe kugeza Kristo agarutse.
“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.
Kristo uvikila ati, “Na va kukala kwao mwamona.” Kana avo va kupitila muli vene mavwovesa vikutendeka vakalanguluka, ha sababu ya vimwonesho evi, kulekelesa kunanga kwao sheria ya Mungu ni kuendelea mu kutii la, ijapokuwa vana nguvu kwa kadiri yope na kwa namna yope, aiandamane kwamba vana ile nguvu kubwa ya Mungu. Kinyume chake, iyo ni nguvu ya kutenda miujiza ya mdanganyifu mkubwa. Iye ni mvunji wa sheria ya maadili, tena atumia kila hila awezao kuimiliki ili kuwafumbisha wanadamu macho kwa habari ya tabia yake ya kweli. Tumeonywa kwamba katika siku za mwisho atatenda kazi kwa ishara na maajabu ya uongo. Naye ataendelea na maajabu eyo mpaka kufungwa kwa wakati wa rehema, ili aweze kuyaonesha kuwa uthibitisho kwamba iye ni malaika wa nuru wala si wa giza.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.
Paulo anatambua kwamba kungekuwapo kuanguka imani ambako kungetangulia kufunuliwa kwa upapa, na kwamba Kuja kwa Kristo Mara ya Pili kungetukia “baada ya” utendaji wa ajabu wa Shetani. Utendaji wa ajabu wa Shetani huanza katika sheria ya Jumapili nchini Marekani, na huisha wakati wa kuwasili kwa kufungwa kwa muda wa rehema na mapigo saba ya mwisho. Utendaji wa ajabu wa Shetani huanza katika sheria ya Jumapili nchini Marekani.
“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.
“پاپەتیی دەسەڵاتدار بە فەرمانی جێبەجێکردنی دامەزراندنی پاپایەتی، لە پێچەوانەی یاسای خودا، نەتەوەکەمان خۆی بە تەواوی لە ڕاستودروستی دادەبڕێت. کاتێک پرۆتستانتیزم دەستی خۆی لەسەر ئەو کەنداوی نێوانیان درێژ دەکات بۆ ئەوەی دەستی هێزی ڕۆمانی بگرێت، کاتێک لەسەر ئەو هاویژەی قووڵ دەگات بۆ ئەوەی دەست لەگەڵ ڕۆحباوەڕی تێکبدات، کاتێک لە ژێر کاریگەریی ئەم یەکگرتنە سێلایەنەدا وڵاتەکەمان هەموو بنەمایەکی دەستوورەکەی وەک حکومەتێکی پرۆتستانتی و کۆماری ڕەتدەکاتەوە، و ڕێگادەدات بۆ بڵاوکردنەوەی درۆ و هەڵخەڵەتاندنەکانی پاپایەتی، ئەوا دەتوانین بزانین کە کاتی کاری سەرسوڕهێنەری شەیتان هاتووە و کۆتایی نزیکە.” Testimonies, volume 5, 451.
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
Kai ya Sande ezali nsuka ya bokonzi ya motoba, nyama ya mabele ya Emoniseli mokapo ya zomi na misato. Nyama ya mabele ebandaki koyangela na nsuka ya mibu nkama moko na ntuku mibale na motoba ya bokonzi ya bopapa na mobu 1798. Yango wana, bopapa bimonisamaki na mobu 538, atako mosala na ye ya kozwa bokonzi likoló ya mokili mobimba ezalaki déjà kosala tango Paulo akomaki maloba na ye. Liboso ya mobu 538, esengelaki ete kozanga kondima ezala, oyo ekokamba liboso ya komonisama ya moto ya lisumu, afandi na tempelo ya Nzambe.
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.”
Ukuhwa kwokholo kwafanekiselwa ngebandla lasePergamo lapho ibandla lobuKristu lenza ukuzwana nenkolo yobuqaba, njengoba kwakufanekiswe ngumbusi uConstantine. UPawulu wayechaza izimpawu zesiprofetho okumelwe zenzeke ngaphambi kokuBuya Kwesibili kukaKristu. Emva kokuphindaphinda lokho ayekade ekufundise abaseThesalonika, wabe esebuza ukuthi babengakhumbuli yini ukuthi wayekade ebafundise la maqiniso? Wabe esebakhumbuza ukuthi kwakufanele futhi bakhumbule ukuthi wabafundisa ukuthi amandla athile “abambezelayo” ubupapa, “ukuze” ubupapa “bubonakaliswe ngesikhathi sawo.” Igama elithi “abambezelayo” lisho ukuvimbela. Igama elithi “abambezelayo” kamuva kuleso siqephu esifanayo lihunyushwa ngokuthi “manje ovimbelayo.”
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.”
Naa kwa hiyo kifungu hicho kimewasilishwa kwa usahihi hivi: “Na sasa mnajua kile kinachoizuia upapa, ili upapa ufunuliwe kwa wakati wake. Kwa maana siri ya uasi-sheria (upapa) tayari inatenda kazi; ila yeye ambaye sasa anauzuia upapa, ataendelea kuuzuia upapa hata atakapoondolewa njiani.” William Miller alipotambua kifungu hiki katika Wathesalonike alitambua kwamba nguvu iliyouzuia upapa usipande kwenye kiti cha enzi cha dunia katika mwaka 538, ilikuwa Roma ya kipagani, na kwamba Roma ya kipagani ingeuzuia kuinuka kwa mamlaka ya kipapa, mpaka Roma ya kipagani “iondolewe njiani.”
“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.
“Ndzi fika exikarhi ka malembe ya khume na mambirhi lawa a ndzi ri mudiyisiti ha wona, ndzi hlaye matimu hinkwawo lawa a ndzi kota ku ma kuma; kambe sweswi a ndzi rhandza Bibele. A yi dyondzisa hi Yesu! Hambiswiritano, a ka ha ri ni xiphemu lexikulu xa Bibele lexi a xi ha ri munyama eka mina. Hi 1818 kumbe 19, loko ndzi ri karhi ndzi bula ni munghana loyi ndzi n’wi endzeleke, naswona loyi a a ndzi tivile ni ku ndzi twa ndzi vulavula loko ndzi ha ri mudiyisiti, u ndzi vutisile hi ndlela leyi nga ni nkoka swinene, a ku, ‘Xana u ehleketa yini hi tsalwa leri, ni leriya?’ a kombetela eka matsalwa ya khale lawa a ndzi kanetana na wona loko ndzi ha ri mudiyisiti. Ndzi swi twisisile leswi a a lava ku swi endla, kutani ndzi hlamula—Loko u nga ndzi nyika nkarhi, ndzi ta ku byela leswi ma vulaka swona. ‘U lava nkarhi wo leha ku fika kwihi?’ A ndzi swi tivi, kambe ndzi ta ku byela, ndzi hlamulile, hikuva a ndzi nga pfumeli leswaku Xikwembu xi nyikile nhlavutelo lowu nga twisisekiki. Kutani ndzi tibekerile ku dyondza Bibele ya mina, ndzi pfumela leswaku ndzi nga kota ku kuma leswi Moya lowo Kwetsima a vuleke swona. Kambe hi xihatla loko ndzi ha ku endla xiboho lexi, miehleketo leyi yi ndzi telerile—‘A hi nge u kuma ndzimana leyi u nga ta ka u nga yi twisisi, xana u ta endla yini?’ Kutani ndlela leyi yo dyondza Bibele yi te emianakanyweni ya mina:—Ndzi ta teka marito ya tindzimana teto, ndzi ma landzelerisa eBibeleni hinkwayo, kutani ndzi kuma nhlamuselo ya wona hi ndlela leyi. A ndzi ri ni Concordance ya Cruden, leyi ndzi ehleketaka leswaku hi yona leyinene ngopfu emisaveni; kutani ndzi teke yona ni Bibele ya mina, ndzi tshama ehansi etafuleni ra mina ro tsalela, naswona a ndzi nga hlayi nchumu wun’wana, handle ka swiphephana swa mahungu hi ndlela yo karhi, hikuva a ndzi tiyimiserile ku tiva leswi Bibele ya mina yi vulaka swona.”
“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.’
“Ndzi sungurile eka Genesa, ndzi ya emahlweni ndzi hlaya hi ku nonoka; kutani loko ndzi fika eka ndzimana leyi a ndzi nga yi twisisi, ndzi lavisisile eBibeleni hinkwayo leswaku ndzi ta tiva leswi yi vulaka swona. Endzhaku ka loko ndzi hundzile eBibeleni hi ndlela leyi, o, ntiyiso wu vonakile wu vangama swinene ni ku kwetsima! Ndzi kumile leswi ndzi nga va ndzi mi chumayelelaka swona. Ndzi enerisekile leswaku minkarhi ya nkombo yi hele hi 1843. Kutani ndzi fika eka masiku ya 2300; wona ma ndzi tise eka xiboho xexo xi fanaka; kambe a ndzi nga ehleketi ku kuma leswaku Muponisi a a ta ta rini, naswona a ndzi nga swi tshembi; kambe ku vonakala ku ndzi ba hi matimba swinene lerova a ndzi nga tivi leswaku ndzi fanele ku endla yini. Sweswi, ndzi ehleketa ndzi ku, ndzi fanele ku boha swisusa ni mabuluku ya ku gadela; a ndzi nge fambi hi ku hatlisa ku tlula Bibele, naswona a ndzi nge saleli endzhaku ka yona. Hinkwaswo leswi Bibele yi swi dyondzisaka, ndzi ta namarhela eka swona. Kambe hambiswiritano a ka ha ri ni tindzimana tin’wana leti a ndzi nga ti twisisi.”
“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.
«هەروەها لەسەر شێوازی گشتییەکەی لە خوێندنەوەی پەرتووکی پیرۆز. لە هەلومەرجێکی تر دا شێوازی خۆی بۆ یەکلاکردنەوەی واتای ئەو دەقەی لەبەردەستمانە ڕوونکردەوە—واتای “ڕۆژانەکە.” گوتی: “بەردەوام بووم لە خوێندنەوە، و هیچ نموونەیەکی ترم نەدۆزییەوە کە تێیدا هاتبێت، جگە لە دانیاڵ. پاشان ئەو وشانەم وەرگرت کە پەیوەست بوون پێوە، ‘لابردن.’ ئەو ڕۆژانەکە لادەبات، ‘لەو کاتەوەی ڕۆژانەکە لادەبرێت،’ هتد. بەردەوام بووم لە خوێندنەوە، وام دەزانی کە هیچ ڕووناکییەکم بۆ دەقەکە نەدۆزرێتەوە؛ لە کۆتاییدا گەیشتم بە 2 سلۆنیکی 2:7–8. ‘چونکە نهێنیی بێدادی ئێستا هەر کار دەکات، تەنها ئەوەی ئێستا ڕێگری دەکات، هەر ڕێگری دەکات هەتا لە ڕێگا لاببرێت، و ئەوسا ئەو بەدکارە ئاشکرا دەبێت،’ هتد. و کاتێک گەیشتم بەو دەقە، ئەی، چەندە ڕاستییەکە بە ڕوونی و شکۆمەندی دیار بوو! ئەوەیە! ئەوە ‘ڕۆژانەکە’یە!” باشە، ئێستا، پۆڵس چی بە واتای ‘ئەوەی ئێستا ڕێگری دەکات’ یان ‘بەربەست دەبێت’ دەڵێت؟ بە ‘مرۆڤی گوناه’ و ‘ئەو بەدکارە’ مەبەست پاپایەتییە. باشە، ئەوە چییە کە ڕێگری لە ئاشکرابوونی پاپایەتی دەکات؟ ئەی، ئەوە بتپەرستییە؛ کەواتە، ‘ڕۆژانەکە’ دەبێت بە واتای بتپەرستی بێت.” 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.
Danieri gitabun nɔ “daily” ka paganisimuya simbolo de tɔɲɔfɔli baara la fahamu tɛsɔngɔya kɔfɛ, Miller tun be nafa tɔɔrɔ ye ka kɛfɛn framework min y’a ye ka a yera a ka annabaw-tafɛsira jɔya kan. “The daily” bɛ se ka sɔrɔ duuru Danieri gitabun kɔnɔ, ani a bɛ taa kɔfɛ ka ɲɛsin papalisimuya simbolo dɔ ma waati bɛɛ. Dalilu min bɛ jira ko Danieri gitabun kɔnɔ “the daily” ye paganisimu ye, o bɛ sɔrɔ Pawulo ka sɛbɛn kɔnɔ Tesalonikekaw ma. Ala ka Kuma kɔnɔ hakilimaya-juguya la dɔ minw ye faratinba ye, dɔ kelen bɛ yen, bari Pawulo bɛ fɔ kɛnɛya la yen ko mɔgɔ minw tɛ can tiɲɛ na, olu bɛ se ka sɛgɛsɛgɛya barika-ba sɔrɔ. Tiɲɛ min y’a to ka da Tesalonikekaw ma sɛbɛn kɔnɔ kɛnɛya la, o ye paganisimuya ka ɲɔgɔnna papalisimuya fɛ ye; ani ka tiɲɛ o ban, o ka taga ka dɛmɛ ko sɛgɛsɛgɛya barika-ba bɛ kɛ o banbaliya ka tugu ye.
We will continue this subject in the next article.
Tukakomeza somo hili katika makala inayofuata.
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.
Muimwimbitie, na mushiikwe; lilaneni ne kulila: bakolelwe, lelo te ku mweo wa divai; batuntulukila, lelo te ku bulebi bwa cintu cakukolesha. Pantu Yehoba amwipongela umweo wa tulo tunene, kabili afimba amenso yenu: bapolofita na bakateka benu, abalolesha, abafimbile. Kabili ukumwenwa kwa fyonse kwaba kuli imwe nge fyebo fya buku bwakasimbwa, ubwa bapelekele umuntu uwisambilila, ukutila, Belenga ici, ndelomba; nao atila, Nshinga; pantu bwakasimbwa: kabili buku bupelekelwe kuli uyo ushisambilila, ukutila, Belenga ici, ndelomba; nao atila, Nshisambilila. E ico Mukama atile, Pantu aba bantu bampalamina ku kanwa kabo, no ku milomo yabo balempepa, lelo umutima wabo bawufumishepo ukutali na ine, kabili ukutina kwabo kuli ine kwasambilishiwa ku malango ya bantu: e ico, moneni, nkacita pakati ka aba bantu umulimo uwakumfwa ububi, ee, umulimo uwakumfwa ububi ne cishibilo: pantu amano ya bashinka babo yakonaika, kabili ukumfwa kwa ba mano babo kukafisama. Calanda kuli abo abalefwaya ukufisa amano yabo panshi sana ukufuma kuli Yehoba, kabili imilimo yabo ili mu mfifi, kabili batila, Ni nani ule tumona? kabili ni nani ule twishiba? Mwine, ukupilibula kwenu ifintu panshi no mulu kukapendwa nge bulongo bwa mubumbi: pantu bushe umulimo ungaambila uyo uwaulemba ukutila, Tana ngenge? nangu cintu cawumbwa cingaambila uyo uwaciwumba ukutila, Taali no kwishiba? Esaya 29:9–16.