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.
Ny apostoly Paoly no rohy mampifandray an’i Isiraely fahiny sy Isiraely ara-panahy, satria ny asa fanompoany, ny anarany, ny toe-javatra niainany manokana, ary ny asany ara-paminaniana dia samy manambara izany fahamarinana izany avokoa. Namaritra ny tenany ho kely indrindra amin’ny apostoly izy, satria izy dia efa nanenjika ny vahoakan’Andriamanitra.
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.
Fa izaho no kely indrindra amin’ny apostoly, sady tsy mendrika hatao hoe apostoly, satria nanenjika ny fiangonan’Andriamanitra aho. 1 Korintiana 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”.
Ny anarana nomena azy tamin’ny fiovam-pony dia Paoly, izay midika hoe kely na madinika, fa izy no kely indrindra tamin’ny apostoly. Kanefa ny anarany tany am-boalohany dia Saoly, izay midika hoe “voafidy”.
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.
Dia namaly i Ananias ka nanao hoe: Tompo ô, efa reko tamin’ny olona maro ny amin’io lehilahy io, fa be dia be ny ratsy nataony tamin’ny olonao masina tany Jerosalema; ary eto koa izy dia manana fahefana avy amin’ny lohandohan’ny mpisorona hamatotra izay rehetra miantso ny anaranao. Fa hoy ny Tompo taminy: Mandehana, fa fanaka voafidy ho Ahy izy hitondra ny anarako eo anatrehan’ny jentilisa sy ny mpanjaka ary ny Zanak’Isiraely, Asan’ny Apostoly 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.
I Saoly dia “fanaka voafidy” hitondra ny filazantsara ho any amin’ny Jentilisa, nefa tsy maintsy niova fo sy nampietrena ho tonga Paoly (kely) aloha izy, satria nila ho mahery izy. Fantatr’i Paoly fa ny heriny dia hita ao amin’ny fahakeliny, na ao amin’ny fahalemeny.
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.
Ary fandrao tsy hasandratra mihoatra noho ny tokony ho izy aho noho ny hamaroan’ny fanambaràna, dia nomena tsilo amin’ny nofo aho, iraky ny Satana hamely ahy, fandrao hasandratra mihoatra noho ny tokony ho izy aho. Noho izany zavatra izany dia intelo aho no nangataka tamin’ny Tompo mba hiala amiko izany. Fa hoy Izy tamiko: Ampy ho anao ny fahasoavako; fa ny heriko dia tanterahina amin’ny fahalemena. Koa dia hifaly indrindra aho ka hirehareha kokoa amin’ny fahalementsika, mba hitoeran’ny herin’i Kristy amiko. Koa izany no ifaliako amin’ny fahalemena, amin’ny fanalam-baraka, amin’ny fahoriana, amin’ny fanenjehana, amin’ny fahaterena noho ny amin’i Kristy; fa raha malemy aho, dia amin’izay no mahery aho. 2 Korintiana 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.
Saoly dia “nofidiana”, nefa mba hahatonga azy ho mahery dia natao kely izy (Paoly). Voafidy hitondra ny filazantsara ho any amin’ny Jentilisa izy, nefa nofidiana koa izy amin’ny ampahany noho ny fahalalany ny Testamenta Taloha.
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.
Indrindra satria fantatro fa ianao dia mahay indrindra ny amin’ny fomba amam-panao rehetra sy ny ady hevitra izay eo amin’ny Jiosy; koa mangataka aminao aho mba hihaino ahy amim-paharetana. Ny toetry ny fiainako hatramin’ny fahatanorako, izay hatramin’ny voalohany dia teo amin’ny fireneko tany Jerosalema, dia fantatry ny Jiosy rehetra; fa efa nahafantatra ahy hatramin’ny voalohany izy ireo, raha mba mety hijoro ho vavolombelona, fa araka ny antokom-pinoana henjana indrindra amin’ny fivavahanay no niainako ho Fariseo. Asan’ny Apostoly 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
I Saoly dia efa nampianarin’i Gamaliela, izay noheverina ho anisan’ny mpampianatra lehibe indrindra ny Soratra Masina ao amin’ny Testamenta Taloha.
“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.
Nekena ny fangatahana, ary “Paoly nitsangana teo amin’ny tohatra ka nanofahofa tanana tamin’ny olona.” Nisarika ny sain’izy ireo izany fihetsika izany, raha ny fitondran-tenany kosa dia nampanjaka fanajana. “Ary rehefa nisy fahanginana lehibe dia niteny taminy tamin’ny teny Hebreo izy hoe: Ry lehilahy, ry rahalahy, ary ry ray, henoy ny fiarovako izay ataoko ankehitriny aminareo.” Raha vao ren’izy ireo ireo teny Hebreo mahazatra ireo dia “vao mainka nangina kokoa izy,” ary tao anatin’izany fanginana manerana izany dia nanohy izy hoe: “Izaho dia tena Jiosy tokoa, teraka tany Tarsosy, tanàna any Kilikia, nefa notezaina teto amin’ity tanàna ity teo an-tongotr’i Gamaliela, sady nampianarina araka ny fomba lavorary amin’ny lalàn’ny razana, ary nafana fo tamin’Andriamanitra, tahaka anareo rehetra amin’izao andro izao.” Tsy nisy afaka nandà ny filazan’ny apostoly, satria ny zava-misy notononiny dia fantatry ny maro izay mbola velona tany Jerosalema. Asan’ny Apostoly, 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.
Tsy voafidy kisendrasendra i Saoly, ary anisan’ny tanjona manokana tamin’ny asa fanompoan’i Paoly ny hampifandray ny tantara masina n’i Isiraely ara-bakiteny amin’ny tantara masina n’i Isiraely ara-panahy. Mifanaraka amin’izany zava-misy izany, izy no nanoratra ny ankamaroan’ny Testamenta Vaovao. Misy toko iray amin’ny asa sorany izay maneho ny fanohanana ny rafitry ny hafatry ny anjely voalohany ary koa ny rafitry ny hafatry ny anjely fahatelo. Io andalan-teny io dia tsangambato eo amin’ny tantaran’ny Advantisma, izay manondro ny fanavahana ny hendry sy ny adala eo am-piandohana sy eo am-pamaranana ny Advantisma.
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.
Ary ankehitriny, ry rahalahy, mihanta aminareo izahay noho ny fihavian’i Jesosy Kristy Tompontsika sy noho ny fanangonana antsika ho eo aminy, mba tsy ho voahozongozona faingana ny sainareo, na ho taitra, na amin’ny fanahy, na amin’ny teny, na amin’ny taratasy toa avy aminay, tahaka ny hoe efa antomotra ny andron’i Kristy. Aoka tsy hisy hamitaka anareo na amin’inona na amin’inona; fa izany andro izany tsy ho avy, raha tsy efa tonga aloha ny fihemorana, ary miseho ilay lehilahin’ny ota, zanaky ny fahaverezana; izay manohitra sy manandra-tena ho ambonin’izay rehetra atao hoe Andriamanitra na ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, ka mampiseho ny tenany ho Andriamanitra. Tsy tsaroanareo va fa fony mbola teo aminareo aho dia nilaza izany zavatra izany taminareo? Ary ankehitriny fantatrareo izay misakana azy mba hiseho amin’ny fotoany. Fa efa miasa sahady ny zava-miafin’ny tsi-fankatoavana; saingy izay misakana ankehitriny no mbola hisakana mandra-panesotra azy. Ary amin’izany vao haseho ilay Ratsy fanahy, izay holevonin’ny Tompo amin’ny fofon’ain’ny vavany sy haringany amin’ny famirapiratan’ny fihaviany; dia ilay izay avy araka ny fiasan’i Satana amin’ny hery rehetra sy famantarana ary fahagagana mandainga, ary amin’ny fitaka rehetra avy amin’ny tsy fahamarinana eo amin’izay very; satria tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena. Ary noho izany antony izany dia hampandehanin’Andriamanitra fanadinoana mahery izy mba hinoany ny lainga; mba hohelohina avokoa izay rehetra tsy nino ny fahamarinana, fa nankasitraka ny tsy fahamarinana. 2 Tesaloniana 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.”
Ny toe-javatra iresahan’ity andininy ity dia ny fandinihana ny amin’ny fotoana hiverenan’i Kristy fanindroany. Ampahatsiahivin’i Paoly ny Tesaloniana fa efa novaliany taloha io ahiahy io, rehefa hoy izy: “Tsy tsaroanareo va fa, fony mbola teo aminareo aho, dia nilaza izany zavatra izany taminareo?” Niezaka i Paoly hisakana ny rahalahy tsy ho voafitaka momba ny “fihavian’i Jesosy Kristy Tompontsika sy ny fanangonana antsika ho eo aminy.”
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.
Ny mpahay tantara dia manamarika fa ny antsasaky ny hafatr’i William Miller dia niorina tamin’ny famantarany ny roa arivo sy telonjato taona ao amin’ny Daniela toko faha-valo, andininy faha-efatra ambin’ny folo. Ny antsasany iray hafa amin’ny hafany, izay indraindray tsy ekena, dia ny asany tamin’ny fandavana ireo fampianaran-diso momba ny Fiavian’i Kristy Fanindroany.
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.
Mifototra amin’ilay fomba fiasa sandoka jezôita dia nisy (ary mbola misy hatrany) fampianarana sandoka malaza iray izay notoherin’i William Miller tsy tapaka. Izany dia ilay fampianarana sandoka milaza fa ny fiavian’ny Tompo fanindroany dia hialohan’ny arivo taona fiadanana antsoina hoe “temporal millennium”, izay notoherin’i Sister White koa.
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.
Ny asa nataon’i Miller koa dia nampiorina ny fahamarinan’ny fiverenan’i Kristy ara-bakiteny, ho fanoherana ireo hevi-diso samihafa momba ny arivo taona izay niely patrana tamin’ny androny. Miresaka ny Fiaviana Fanindroany i Paoly ao amin’ny 2 Tesaloniana, ka io andalan-teny io dia anisan’ny fototry ny fahatakaran’i Miller ny amin’ny Fiaviana Fanindroany ara-bakiteny. Io toko io no “Fahamarinana Ankehitriny” ho an’i 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.
Paoly dia manondro filaharan-javatra lehibe iray mifandray amin’ny Fiavian’i Kristy Fanindroany, ary manome koa ny antony ara-kevitra mahatonga ny Tesalonianina tsy tokony hanantena ny fiverenan’ny Tompo ao anatin’ny androm-piainany. Hoy Paoly: “Ary mangataka aminareo izahay, ry rahalahy, ny amin’ny fihavian’i Jesosy Kristy Tompontsika sy ny fanangonana antsika ho any aminy.” Ny teny hoe “mangataka” dia midika hoe manadihady amim-panontaniana. Paoly dia mandinika ara-kevitra ireo singa mifamatotra amin’ny Fiavian’i Kristy Fanindroany ary mitarika ny mpihaino azy hamakivaky karazana fanadihadiana iray, izay natao hampiteraka fandinihana ny lojikany amin’ireo mandre azy.
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.
Ny firafitry ny lojikan’ny heviny dia izao: alohan’ny hiverenan’i Kristy fanindroany dia tsy maintsy ho fantatra sy hanjaka ny papa, ary alohan’ny hisehoan’ny papa eo amin’ny tantara dia tsy maintsy hisy fihemorana. Mbola ho avy amin’ny hoavy io fihemorana io, koa ny fisehoan’ny papa dia vao mainka any aorian’izany aza. Koa ahoana no hahafahan’olona ho voafitaka hihevitra fa efa akaiky ny fiverenan’i Kristy? Mampiasa tandindona maro momba ny papa izy mba hampiorina mazava tsara hoe iza marina io hery io izay ambara rehefa afaka ny fihemorana. Antsoiny hoe “lehilahin’ny ota” ny papa, ilay “ratsy fanahy,” “zanaky ny fahaverezana,” ary ny “zava-miafin’ny heloka.” Mazava ny tenin-dRahavavy White fa tandindona rehetra mamantatra ny papa ireo.
“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.’
“Fa talohan’ny fihavian’i Kristy anefa, dia nisy fivoarana lehibe teo amin’ny tontolo ara-pivavahana, izay efa voalaza mialoha tao amin’ny faminaniana, tsy maintsy hitranga. Hoy ny apostoly: ‘Aza mety ho voahozongozona haingana amin’ny sainareo na ho taitra ianareo, na amin’ny fanahy, na amin’ny teny, na amin’ny taratasy toy ny avy aminay, milaza fa efa antomotra ny andron’i Kristy. Aoka tsy hisy olona hamitaka anareo amin’ny fomba rehetra; fa izany andro izany dia tsy ho avy, raha tsy efa tonga aloha ny fihemorana, ary aseho ilay lehilahin’ny ota, zanaky ny fahaverezana; ilay manohitra sy manandra-tena ho ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, sady mampiseho ny tenany ho Andriamanitra.’”
“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?’
“Tsy tokony ho nadika vilana ny tenin’i Paoly. Tsy tokony hampianarina fa izy, tamin’ny alalan’ny fanambarana manokana, no efa nampitandrina ny Tesaloniana ny amin’ny fihavian’i Kristy izay ho avy tsy ho ela. Ny fijoroana amin’izany dia hiteraka fisafotofotoana eo amin’ny finoana; fa matetika ny fahadisoam-panantenana no mitarika ho amin’ny tsy finoana. Koa izany no nampitandreman’ny apostoly ny rahalahy mba tsy handray hafatra toy izany ho avy avy aminy, ary nohamafisiny koa ny zava-misy fa ny fahefana papa, izay nofaritan’i Daniela mpaminany tamin’ny fomba mazava dia mazava, dia mbola hitsangana ka hiady amin’ny olon’Andriamanitra. Mandra-pahatanterak’io fahefana io ny asany mahafaty sy miteny ratsy an’Andriamanitra, dia ho zava-poana ny fiangonana raha manantena ny fihavian’ny Tompony. ‘Tsy tsaroanareo va,’ hoy ny fanontanian’i Paoly, ‘fa fony mbola teo aminareo aho, dia efa nilaza izany zavatra izany taminareo?’”
“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.’
“Mahatsiravina ny fitsapana izay hihatra amin’ny fiangonana marina. Na dia tamin’ny fotoana nanoratan’ny apostoly aza dia efa nanomboka niasa ny ‘zava-miafin’ny heloka’. Ny fivoarana izay hiseho amin’ny hoavy dia ho ‘araka ny fiasan’i Satana amin’ny hery rehetra sy famantarana ary fahagagana mandainga, ary amin’ny famitahana rehetra avy amin’ny tsy fahamarinana amin’izay very.’”
“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.
“Indrindra fa indrindra ny fanambaran’ny apostoly momba ireo izay handà tsy handray ‘ny fitiavana ny fahamarinana.’ ‘Noho izany antony izany,’ hoy izy nambaran’i momba izay rehetra handà an-tsitrapo ny hafatry ny fahamarinana, ‘Andriamanitra no handefa fitaka mahery ho aminy, mba hinoany lainga; mba hohelohina izy rehetra izay tsy nino ny fahamarinana, fa nankafy ny tsi-fahamarinana.’ Tsy mahazo mandà ny fampitandremana izay alefan’Andriamanitra aminy amin’ny famindram-po ny olona nefa tsy hisy saziny. Amin’ireo izay maharitra mivily hiala amin’ireo fampitandremana ireo dia esorin’Andriamanitra ny Fanahiny, ka avelany ho amin’ireo fitaka izay tiany izy.” Asan’ny Apostoly, 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.
Na dia amantarin’i Rahavavy White mivantana aza ilay “lehilahin’ny ota,” ilay “ratsy fanahy,” “zanaky ny fahaverezana” ary “zava-miafin’ny heloka” ao amin’ny andalan-tenin’i Paoly, ka iantsoany izany hoe “ny fahefana papaly,” dia mbola milaza mihoatra noho izany koa izy. Ambarany fa ireo tandindona nampiasain’i Paoly hamantarana ny papa any Roma dia niorina avy tamin’ny bokin’i Daniela, raha nilaza izy hoe: “Noho izany, dia nampitandrina ny rahalahy ny apostoly mba tsy handray hafatra toy izany ho avy aminy, ary notohizany ny nanasongadina ny zava-misy fa ny fahefana papaly, izay nofaritan’i Daniela mpaminany tamin’ny fomba mazava tokoa, dia mbola hitsangana ka hiady amin’ny vahoakan’Andriamanitra. Mandra-pahatanterak’io fahefana io ny asany mahafaty sy fitenenan-dratsy, dia zava-poana ho an’ny fiangonana ny hiandrandra ny fihavian’ny Tompony.” Nampiorina ilay ampahan’ny hafatra ho an’ny Tesaloniana izay namantarana ny papaly tamin’i Daniela toko faha-11, andininy faha-36, i Paoly.
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.
Ary ny mpanjaka dia hanao araka izay sitrapony; ary hanandra-tena izy ka hanandratra ny tenany ho ambonin’ny andriamanitra rehetra, ary hiteny zavatra mahagaga hanohitra an’Andriamanitry ny andriamanitra, ary hambinina mandra-pahatanteraky ny fahatezerana; fa izay voatendry dia hotanterahina. Daniela 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.
Rehefa no amaritan’i Paoly ny papa hoe: “Izay manohitra sy manandra-tena ho ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, ka maneho ny tenany ho Andriamanitra,” dia namerina tamin’ny teny hafa ny filazan’i Daniela mpaminany momba ilay “mpanjaka” izay nanao “araka izay sitrapony,” ary nanandra “ny tenany” sy nanabe “ny tenany ho ambonin’ny andriamanitra rehetra.” Ny papa no ilay mpanjaka izay miteny “zavatra mahagaga hanohitra ny Andriamanitry ny andriamanitra”, ary ny papa no ilay fahefana izay “hambinina mandra-pahatanteraky ny” “fahatezerana” voalohany “amin’ny” taona 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.
Daniela iraika ambin’ny folo, andininy faha-enina amby telopolo, dia tena ilaina tokoa ny hahatakarana azy araka ny tokony ho izy, raha tiana ho takatra araka ny tokony ho izy ny fitomboan’ny fahalalana tamin’ny 1989. Noho izany antony izany, ny fampianarana diso milaza fa Frantsa no mpanjaka ao amin’io andininy io, araka ny nampidirin’i Uriah Smith, dia nampidirina tamin’ny taranaka voalohan’ny Advantisma (1863 ka hatramin’ny 1888). Novan’i Smith ny lahatsoratry ny andininy faha-enina amby telopolo avy amin’ny hoe “ilay” mpanjaka (izay ny papa, izay nohazavaina tao amin’ireo andininy teo aloha) ho “mpanjaka iray” (mpanjaka rehetra), mba hampifandraisany amin’i Frantsa tsy mino an’Andriamanitra ireo toetran’ny fomba fanompoam-pivavahan’i Roma, nefa izany dia teboka fiaingana fotsiny mba hampandrosoany ny teôria tiany manokana momba an’i Torkia ho mpanjakan’ny avaratra ao amin’ny andininy faha-efapolo sy ny manaraka.
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.
Tany am-piandohana indrindra dia nanomboka nanamaizina ny zava-misy i Satana fa ny mpanjaka resahina ao amin’ilay andininy dia ny papa, ary ny apostoly Paoly no manome vavolombelona faharoa ho an’ny fijoroan’i Daniela momba izany zava-misy izany. Nanome ny vavolombelona fahatelo i Rahavavy White.
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.
Tsy vitan’i Satana ihany ny nikatsaka hanamaizina ny fahamarinana momba ilay mpanjaka ao amin’ilay andininy ho ny papa, fa tamin’ny fanodinkodinana ny fahamarinana voarakitra ao amin’ilay andininy dia nataony ho maizina koa ny lanjan’izay nasehon’ilay “fahatezerana” ao amin’ilay andininy. Ny fahefan’ny papa ao amin’ilay andininy dia tsy maintsy hambinina mandra-pahatongan’ny taona 1798, rehefa niharan’ny ratra mahafaty izy. Ny taona 1798 no fiafaran’ireo roa arivo sy diman-jato sy roapolo taona amin’ny fahatezeran’Andriamanitra izay notanterahina tamin’ny fanjakana avaratr’i Isiraely, nanomboka tamin’ny 723 talohan’i Kristy.
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.
Raha niaro sy nifikitra tamin’ny “fotoana fito” ny Advantisma tamin’ny 1863, dia saika tsy ho azo nataon’i Uriah Smith mihitsy ny handositra amin’ny hadalana tahaka izany mikasika ny andininy faha-enina amby telopolo; satria ny “fahatezerana” dia ho voaray ho maneho ny fahatezerana voalohan’Andriamanitra amin’ny “fotoana fito,” ka noho izany dia tsy hanana ifandraisany na kely aza amin’i Frantsa. Ny fitomboan’ny fahalalana tamin’ny 1989 dia tohanan’i Paoly ao amin’ilay andalan-teny, ary noho izany antony izany ny fampitandreman’i Paoly ao amin’ilay andalan-teny momba ireo izay tsy mandray ny fitiavana ny fahamarinana, fa mandray fampiviliana mahery, dia mitranga amin’ny alalan’ny fandavany ireo fahamarinana asehon’i Paoly ao amin’ilay andalan-teny. Anisan’ireo fahamarinana ireo ny famantarana marina ny mpanjakan’ny avaratra ao amin’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-efapolo hatramin’ny faha-dimy amby efapolo.
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.”
Ao amin’ilay andalan-teny, rehefa avy mamantatra ny papa ao Roma i Paoly, dia amaritany ny filaharan’ireo toe-javatra amin’ny faran’izao tontolo izao izay mitarika ho amin’ny Fiavian’i Kristy Fanindroany, izay lohahevitry ny andalan-teny. Hoy izy: “ary amin’izany dia haseho ilay Ratsy fanahy.” Io “ratsy fanahy” io dia ny papa, “izay holevonin’ny Tompo amin’ny fofonain’ny vavany ary haringany amin’ny famirapiratan’ny fihaviany.” Ary hoy indray i Paoly: “Dia izy, izay ny fihaviany dia araka ny fiasan’i Satana amin’ny hery rehetra sy famantarana ary fahagagana mandainga.” Jesosy no ilay “izay ny fihaviany dia araka ny fiasan’i Satana.”
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.
Ny asa mahagaga ataon’i Satana dia ny fe-potoana manomboka amin’ilay Lalàn’ny Alahady izay ho avy tsy ho ela, mandra-pitsangan’i Mikaela sy hikatonan’ny androm-pitsapana ho an’ny olombelona. Tsy manao fahagagana na inona na inona i Satana mandritra ireo Loza Fito Farany izay araraka hatramin’ny fikatonan’ny androm-pitsapana ka mandra-piverin’i Kristy.
“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.
“Izao no lazain’i Kristy hoe: ‘Ny voany no hahafantaranareo azy.’ Raha ireo izay anaovana fanasitranana no mirona, noho ireny fanehoana ireny, hanala tsiny ny tsy firaharahany ny lalàn’Andriamanitra ka mbola mitoetra ao amin’ny tsy fankatoavana, na dia manana hery amin’izay rehetra sy amin’ny ambaratonga rehetra aza izy, dia tsy manaraka akory izany fa ananany ny hery lehibe avy amin’Andriamanitra. Ny mifanohitra amin’izany aza, dia hery mpanao fahagagana avy amin’ilay mpamitaka lehibe izany. Mpanitsakitsa-bady ny lalàna ara-môraly izy, ary mampiasa ny tetika rehetra voafehiny mba hanajambena ny olona ny amin’ny tena toetran’izany. Nampitandremana isika fa amin’ny andro farany dia hiasa amin’ny famantarana sy fahagagana mamitaka izy. Ary mbola hanohy ireny fahagagana ireny hatramin’ny famaranana ny fotoam-pahasoavana izy, mba hahafahany manondro azy ireny ho porofo fa anjelin’ny mazava izy fa tsy an’ny maizina.” 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.
I Paoly dia manondro fa hisy fialan-ko eo aloha mialoha ny hisehoan’ny fahefan’ny papa, ary ny Fiavian’i Kristy Fanindroany dia hitranga “aorian’ny” fiasana mahatalanjona ataon’i Satana. Ny fiasana mahatalanjona ataon’i Satana dia manomboka amin’ny lalàna alahady any Etazonia, ary mifarana amin’ny fahatongavan’ny fifaranan’ny fotoam-pahasoavana sy ireo loza fito farany. Ny fiasana mahatalanjona ataon’i Satana dia manomboka amin’ny lalàna alahady any Etazonia.
“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.
“Amin’ny alalan’ny didy manery ny fananganana ny fahefan’ny Papa, ka mandika ny lalàn’Andriamanitra, dia hisaraka tanteraka amin’ny fahamarinana ny firenentsika. Raha vantany vao haninjitra ny tanany miampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romanina, raha vao hiampita eo ambonin’ny lavaka mangitsokitsoka izy mba hifandray tanana amin’ny Spiritisma, raha, eo ambanin’ny herin’io firaisana telo sosona io, ny firenentsika no handà ny foto-kevitra rehetra ao amin’ny Lalàm-panorenany amin’ny maha-fitondrana protestanta sy repoblikana azy, ary hanao fepetra hampielezana ny lainga sy ny fitaka papaly, dia ho fantatsika amin’izany fa tonga ny fotoana hiasan’i Satana amin’ny fomba mahagaga ary efa akaiky ny farany.” Testimonies, boky faha-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.
Ny lalànan’ny Alahady no fiafaran’ny fanjakana fahenina, dia ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko faha-telo ambin’ny folo. Nanomboka nanjaka io bibidia avy amin’ny tany io tamin’ny fiafaran’ireo arivo sy roanjato ary enimpolo taona nanapahan’ny fahefan’ny papa, tamin’ny taona 1798. Noho izany, ny fahefana papaly dia naseho tamin’ny taona 538, na dia efa niasa sahady aza ny asany mba hifehezana izao tontolo izao tamin’ny fotoana nanoratan’i Paoly ireo teniny. Talohan’ny taona 538 dia hisy fialana amin’ny finoana, izay mialoha ny fanehoana ilay lehilahin’ny ota, mipetraka ao amin’ny tempolin’Andriamanitra.
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.”
Ny fihemorana tamin’ny finoana dia nasehon’ny fiangonan’i Pergamosy, tamin’ny fotoana nifanarahan’ny fiangonana kristiana tamin’ny fivavahan’ny jentilisa, araka ny tandindon’ny amperora Konstantino. i Paoly dia namantatra ireo mariky ny faminaniana izay tsy maintsy hitranga alohan’ny Fiavian’i Kristy fanindroany. Rehefa avy namerina izay efa nampianariny ny Tesaloniana izy, dia nanontany avy eo raha tsy tsaroan’izy ireo fa efa nampianariny azy ireo taloha ireo fahamarinana ireo. Avy eo dia ampahatsiahiviny azy ireo fa tokony hahatsiaro koa izy ireo fa nampianatra azy fa hisy hery iray “misakana” ny papa “mba” haseho “amin’ny fotoanany” ny papa. Ny teny hoe “misakana” dia midika hoe manakana. Ny teny hoe “misakana” dia adika aty aoriana ao amin’io andalan-teny io ihany hoe “izao no manakana.”
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.”
Koa araka izany, ny andalan-teny dia aseho marina toy izao: “Ary ankehitriny ianareo mahalala izay misakana ny fahefana maha-papa, mba haseho amin’ny fotoanany ny fahefana maha-papa. Fa ny zava-miafina momba ny heloka (ny fahefana maha-papa) dia efa miasa sahady; fa ilay anankiray izay misakana ankehitriny ny fahefana maha-papa ihany no mbola hanohy hisakana ny fahefana maha-papa mandra-panaisotra azy tsy ho eo amin’ny lalany.” Rehefa fantatr’i William Miller io andalan-teny ao amin’ny Tesaloniana io, dia tsapany fa ny hery izay nanakana ny fahefana maha-papa tsy hiakatra eo amin’ny seza fiandrianan’ny tany tamin’ny taona 538 dia Roma mpanompo sampy, ary fa Roma mpanompo sampy no hanakana ny fiakaran’ny fahefan’ny papa mandra-panaisotra an’i Roma mpanompo sampy “tsy ho eo amin’ny lalany.”
“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.
“Nandritra ireo roa ambin’ny folo taona naha-deista ahy, dia namaky ny tantara rehetra izay azoko nofotorina aho; fa ankehitriny kosa dia tiako ny Baiboly. Nampianatra momba an’i Jesosy izany! Kanefa mbola nisy ampahany betsaka tamin’ny Baiboly izay mbola maizina tamiko. Tamin’ny taona 1818 na 19, raha niresaka tamin’ny sakaiza iray aho, izay notsidihiko, sady efa nahafantatra ahy sy efa nandre ny resako tamin’ny fotoana naha-deista ahy, dia nanontany izy tamin’ny fomba somary manan-danja hoe: ‘Ahoana ny hevitrao momba ity andinin-teny ity, sy iry?’ ka nanondro ireo andinin-teny taloha izay notoheriko fony aho mbola deista. Takatro izay nokendreny, ka namaly aho hoe—Raha omenao fotoana aho, dia holazaiko aminao ny hevitr’ireo. ‘Hafiriana no ilainao?’ Tsy fantatro, hoy ny navaliko, fa holazaiko ihany; fa tsy azoko ninoina velively fa Andriamanitra dia nanome fanambarana iray izay tsy azo takarina. Tamin’izay aho dia tapa-kevitra handalina ny Baiboliko, sady nino fa azoko fantarina izay tian’ny Fanahy Masina holazaina. Fa raha vantany vao nandray izany fanapahan-kevitra izany aho, dia tonga tao an-tsaiko izao hevitra izao—‘Raha toa ianao ka mahita andalan-teny iray izay tsy azonao, inona no hataonao?’ Dia tonga tao an-tsaiko ity fomba handinihana ny Baiboly ity:—Horaisiko ny teny ao amin’ireny andalan-teny ireny, dia harahiko manerana ny Baiboly, ka amin’izany no hahitako ny heviny. Nanana ny Cruden’s Concordance aho, izay heveriko fa tsara indrindra eto amin’izao tontolo izao; koa nalainy izany sy ny Baiboliko aho, dia nipetraka teo amin’ny latabatro, ka tsy namaky zavatra hafa aho, afa-tsy ny gazety kely ihany, satria tapa-kevitra ny hahalala izay tian’ny Baiboliko holazaina aho.”
“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.’
“Nanomboka tamin’ny Genesisy aho ka namaky nandroso moramora; ary nony tonga teo amin’ny andininy iray izay tsy azoko, dia nikaroka manerana ny Baiboly aho mba hahalalako izay heviny. Rehefa nofakafako tamin’izany fomba izany ny Baiboly, indrisy, tena namirapiratra sy be voninahitra tokoa ny fahamarinana! Hita tao amiko izay efa notoriko taminareo. Resy lahatra aho fa nifarana tamin’ny 1843 ireo fotoana fito. Avy eo dia tonga teo amin’ny 2300 andro aho; nitondra ahy ho amin’izany fehin-kevitra izany ihany izy ireny; nefa tsy mba nihevitra ny hahita izay fotoana hihavian’ny Mpamonjy aho, ary tsy azoko ninoana izany; kanefa namely ahy tamin-kery lehibe ny fahazavana ka tsy hitako izay hatao. Ary hoy aho anakampo: Ankehitriny dia tsy maintsy manao kiririoka sy fehikibo aho; tsy handeha haingana noho ny Baiboly aho, ary tsy hianjera any aoriany. Na inona na inona ampianarin’ny Baiboly dia hifikitra aminy aho. Kanefa mbola nisy andininy sasany izay tsy azoko ihany.”
“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.
“Dia ampy izay ny amin’ny fomba ankapoben’ny fianarany ny Baiboly. Tamin’ny fotoana hafa indray dia nambarany ny fomba namahany ny hevitry ny andininy eo anoloantsika—dia ny hevitry ny hoe ‘ny isan’andro.’ ‘Namaky hatrany aho,’ hoy izy, ‘ary tsy nahita tranga hafa ahitana izany afa-tsy ao amin’i Daniela. Dia nalaiko ireo teny izay mifandray aminy, dia ny hoe: “esorina.” Hesoriny ny isan’andro, “hatramin’ny andro hanesorana ny isan’andro,” sns. Namaky hatrany aho, ary nihevitra fa tsy hahita fanazavana momba ilay andininy; kanjo nony farany dia tonga tao amin’ny 2 Tesaloniana 2:7–8 aho. “Fa efa miasa sahady ny zava-miafin’ny tsi-fankatoavana; fa izay misakana ankehitriny ihany no mbola hisakana mandra-panesorina azy hiala eo amin’ny lalana, ary amin’izay dia haseho ilay ratsy fanahy,” sns. Ary rehefa tonga tamin’io andininy io aho, dia indrisy, toy inona ny fahazavana sy ny voninahitr’io fahamarinana io no niseho mazava! Eo izany! Izany no atao hoe “ny isan’andro!” Koa ankehitriny, inona no tian’i Paoly holazaina amin’ny hoe “izay misakana ankehitriny,” na manelingelina? Amin’ny hoe “lehilahin’ny ota,” sy “ilay ratsy fanahy,” dia ny Fanjakana papaly no tiana holazaina. Koa inona àry no misakana ny Fanjakana papaly tsy haseho? Nahoana, dia ny fanompoan-tsampy izany; koa noho izany, “ny isan’andro” dia tsy maintsy midika hoe fanompoan-tsampy.’ 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.
Raha tsy nisy ny fahatakarana fa “ny isan’andro” ao amin’ny bokin’i Daniela dia tandindon’ny fanompoan-tsampy, dia ho sahirana mafy i Miller namolavola ny rafitra izay nanorenany ny firafitry ny faminaniany. “Ny isan’andro” dia hita in-dimy ao amin’ny bokin’i Daniela, ary arahin’ny tandindon’ny fahefan’ny papa mandrakariva izany. Ny porofo fa “ny isan’andro” ao amin’ny bokin’i Daniela dia fanompoan-tsampy dia hita ao amin’ny taratasin’i Paoly ho an’ny Tesaloniana. Ao no misy ny iray amin’ireo fampitandremana henjana indrindra ao amin’ny Tenin’Andriamanitra, satria ao i Paoly no milaza mazava fa izay tsy tia ny fahamarinana dia halefa ho amin’ny famitahana mahery. Ny fahamarinana izay napetraka tao amin’ny Tesaloniana tamin’ny fikasana mazava dia ny famantarana ny fifandraisan’ny fanompoan-tsampy amin’ny fahefan’ny papa, ary ny mandà izany fahamarinana izany dia manome antoka fa ny famitahana mahery no ho vokatry izany fandavana izany.
We will continue this subject in the next article.
Hohizontsika hatrany amin’ny lahatsoratra manaraka ity lohahevitra ity.
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.
Mitoera, ka gaga; miantsoa mafy, eny, miantsoa: mamo izy, nefa tsy amin’ny divay; mivembena izy, nefa tsy amin’ny toaka mahery. Fa Jehovah efa nandraraka taminareo ny fanahin’ny torimaso lalina, ary efa nanakimpy ny masonareo Izy; ny mpaminany sy ny mpanapaka anareo, ny mpahita, dia nosaronany. Ary ny fahitana ny amin’ny zavatra rehetra dia tonga aminareo tahaka ny tenin’ny boky voaisy tombo-kase, izay atolotry ny olona anankiray mahay mamaky teny, ka ilazana hoe: Vakio ange ity; dia hoy izy: Tsy mahay aho, fa voaisy tombo-kase izy; ary atolotra kosa amin’izay tsy mahay mamaky teny ny boky ka ilazana hoe: Vakio ange ity; dia hoy izy: Tsy mahay mamaky teny aho. Koa hoy Jehovah: Noho ity firenena ity manatona Ahy amin’ny vavany sy manome voninahitra Ahy amin’ny molony, nefa mampanalavitra ny fony hiala amiko, ary ny fahatahorany Ahy dia didin’olona nianarany ihany, dia, indro, mbola hanao asa mahagaga eo amin’ity firenena ity Aho, dia asa mahagaga sy fahagagana; fa ho levona ny fahendren’ny olon-kendriny, ary hiafina ny fahalalan’ny olon-malininy. Lozan’izay mikatsaka lalina hanafina ny fisainany tsy ho hitan’i Jehovah, ary ao amin’ny maizina no anaovany ny asany, ka hoy izy: Iza no mahita antsika? ary iza no mahalala antsika? Endrey ny fanodinanareo ny zavatra! Moa hatao tahaka ny tanimanga eo an-tanan’ny mpanefy vilany va ianareo? Fa moa ny asa hilaza amin’izay nanao azy hoe: Tsy nanao ahy izy? na ny zavatra voaorina hilaza amin’izay namorona azy hoe: Tsy nanan-tsaina izy? Isaia 29:9–16.