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.
Intumwa Pawulo yari ihuriro rihuza Isirayeli ya kera na Isirayeli yo mu mwuka, kuko umurimo we, izina rye, imibereho ye bwite n’umurimo we w’ubuhanuzi byose bihamya uku kuri. Yivuzeho ko ari we muto kuruta izindi ntumwa, kuko yari yararenganyije ubwoko bw’Imana.
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.
Kuko ndi uworo cyane mu ntumwa zose, nkaba ntanakwiriye kwitwa intumwa, kuko natoteje itorero ry’Imana. 1 Abakorinto 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”.
Izina yahawe igihe yahindukaga ryari Pawulo, risobanura muto cyangwa muke, kuko yari uworoheje kurusha intumwa zose. Nyamara izina rye rya mbere ryari Sawuli, risobanura “watowe”.
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.
Nuko Ananiya aramusubiza ati: Mwami, numvise kuri uyu muntu biturutse kuri benshi, uko yagiriye inabi nyinshi abera bawe i Yerusalemu; kandi no hano afite ububasha yahawe n’abatambyi bakuru bwo kuboha abantu bose bambaza izina ryawe. Ariko Umwami aramubwira ati: Genda; kuko uwo ari igikoresho nitoranyirije, kugira ngo yitwaze izina ryanjye imbere y’Abanyamahanga n’abami n’abana ba Isirayeli, Ibyakozwe n’Intumwa 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.
Sawuli yari “igikoresho cyatoranijwe” cyo gutwara ubutumwa bwiza akabugeza ku Banyamahanga, ariko byabanje ko ahinduka kandi acishwa bugufi kugira ngo abe Pawulo (muto), kuko yari kuzenera kuba umunyambaraga. Pawulo yasobanukiwe yuko imbaraga ze zibonerwa mu kuba muto kwe, ni ukuvuga mu ntege nke ze.
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.
Kandi kugira ngo ntishyire hejuru birengeje urugero kubera ubwinshi bw’ibyahishuwe, nahawe igisonga mu mubiri, intumwa ya Satani yo kunkubita, kugira ngo ntishyire hejuru birengeje urugero. Icyo kintu nakinginzeho Umwami gatatu, ngo kimveho. Ariko arambwira ati: Ubuntu bwanjye buraguhagije, kuko imbaraga zanjye zitunganywa rwose mu ntege nke. Ni cyo gituma ahubwo nzanezererwa cyane kwirata intege nke zanjye, kugira ngo imbaraga za Kristo zibe kuri jye. Ni cyo gituma nishimira intege nke, n’ibitutsi, n’ubukene, n’itotezwa, n’amakuba ku bwa Kristo; kuko iyo mfite intege nke, ari bwo mba nkiri umunyambaraga. 2 Abakorinto 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.
Sawuli yari “waratoranyijwe”, ariko kugira ngo agire imbaraga yagizwe muto (Pawulo). Yatoranirijwe kujyana ubutumwa bwiza ku Banyamahanga, ariko yari yaratoranyijwe no ku bw’uruhare rw’ubumenyi yari afite bw’Isezerano rya Kera.
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.
Cyane cyane kuko nzi ko uri umuhanga mu migenzo yose no mu bibazo biri mu Bayuda; ni cyo gituma ngusaba kunyumva wihanganye. Uko nabayeho uhereye mu busore bwanjye, byabanje kuba mu ishyanga ryacu bwite i Yerusalemu, Abayuda bose barabizi; Kandi bamenye uhereye mbere na mbere, iyo baba bashaka guhamya, yuko nakurikije umutwe ukomeye kurusha iyindi yose w’idini ryacu, mbaho ndi Umufarisayo. Ibyakozwe n’Intumwa 26:3–5
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Sawuli yari yaratojwe na Gamaliyeli, wafatwaga nk’umwe mu bigisha bakomeye cyane b’Ibyanditswe by’Isezerano rya Kera.
“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.
Icyo gisabwa yaracyemerewe, maze “Pawulo ahagarara ku ngazi, arahirahira abantu ukuboko.” Iyo mimerere yabakururiye kwitaho, naho uko yari yifashe bitera icyubahiro. “Maze habayeho guceceka gukomeye, ababwira mu rurimi rw’Igiheburayo, ati: Bagabo, bene Data, na ba sogokuru, nimwumve uko niburanira ubu imbere yanyu.” Bumvise ayo magambo amenyerewe y’Igiheburayo, “barushaho guceceka,” maze muri uko guceceka kwa bose arakomeza ati: “‘Ni ukuri ndi Umuyuda, navukiye i Taruso mu mugi w’i Kilikiya, ariko ndakurira muri uyu mugi, nigishirizwa ku birenge bya Gamaliyeli, nigishwa nkurikije uburyo butunganye bw’amategeko ya ba sogokuruza, kandi nagiriraga Imana ishyaka, nk’uko namwe mwese mumeze uyu munsi.’ Nta washoboraga guhakana ibyo intumwa yavugaga, kuko ibyo yerekezagaho byari bizwi neza na benshi bari bagihari i Yerusalemu.” Ibyakozwe n’Intumwa, 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.
Sawuli ntiyari yaratoranyijwe ku bw’amahirwe gusa, kandi imwe mu ntego zihariye z’umurimo wa Pawulo yari uguhuza amateka yera ya Isirayeli nyakuri n’amateka yera ya Isirayeli y’umwuka. Bijyanye n’iki kuri, yanditse igice kinini cy’Isezerano Rishya. Igice kimwe mu nyandiko ze kigaragaza ishingiro ry’urwego rw’ubutumwa bw’umumarayika wa mbere kandi n’iry’urwego rw’ubutumwa bw’abamarayika ba gatatu. Uwo murongo ni urwibutso rukomeye mu mateka y’Abadiventisime rugaragaza itandukaniro riri hagati y’abanyabwenge n’abapfapfa mu itangiriro no ku iherezo ry’Abadiventisime.
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.
Noneho, bene Data, turabinginga kuza k’Umwami wacu Yesu Kristo no guteranirizwa hamwe kwacu kuri we, ngo ntimukuke mutagishwa umutima bitunguranye, cyangwa ngo muhagarike umutima, haba ku bw’umwuka, cyangwa ku bw’ijambo, cyangwa ku bw’urwandiko nk’aho rwaturutse iwacu, ngo umunsi wa Kristo wageze. Ntihakagire ubayobya uburyo ubwo ari bwo bwose; kuko uwo munsi utazaza, keretse kubanza hakabaho ubuhakanyi, kandi hakahishurwa wa muntu w’icyaha, umwana wo kurimbuka; urwanya kandi ukiyishyira hejuru y’icyitwa Imana cyose, cyangwa igisengwa cyose; ndetse akicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana. Mbese ntimwibuka yuko nkiri kumwe namwe nababwiye ibyo bintu? Kandi noneho muzi ikimubuza guhishurwa, kugira ngo ahishurwe mu gihe cye. Kuko ubwiru bw’ubugome bumaze gukora; icyakora hariho ububuza ubu, kugeza igihe azavanirwaho. Maze ni bwo uwo munyabugome azahishurwa, uwo Umwami azicisha umwuka wo mu kanwa ke, kandi akamutsembesha kurabagirana kwo kuza kwe: ari we, uwo kuza kwe gukurikije imbaraga za Satani, gufite imbaraga zose n’ibimenyetso n’ibitangaza by’ibinyoma, n’ubushukanyi bwose bwo gukiranirwa mu barimbuka; kuko batemeye gukunda ukuri ngo bakizwe. Ni cyo gituma Imana izaboherereza ubushukanyi bukomeye, kugira ngo bizere ibinyoma: kugira ngo bose batizeye ukuri, ahubwo bakishimira gukiranirwa, bacirweho iteka. 2 Abatesalonike 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.”
Imvugiro y’iki gice ni ugusuzuma igihe Kristo azagarukira ubwa kabiri. Pawulo yibutsa Abatesalonike ko yari yarabasubije kuri iyo mpungenge mbere, ubwo yavugaga ati: “Ntimwibuka yuko nkiri kumwe namwe, nababwiye ibyo bintu?” Pawulo yashakaga kurinda bene Data kutayobywa ku birebana n’“ukuza k’Umwami wacu Yesu Kristo, no guteranirizwa 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.
Abanditsi b’amateka bagaragaza ko kimwe cya kabiri cy’ubutumwa bwa William Miller cyari gishingiye ku gusobanukirwa kwe kw’imyaka ibihumbi bibiri na magana atatu ivugwa muri Daniyeli igice cya munani, umurongo wa cumi na kane. Ikindi gice cy’ubutumwa bwe, rimwe na rimwe kidahabwa agaciro, 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.
Hashingiwe ku buryo bw’ibinyoma bw’Abayezuwiti, habayeho (kandi n’ubu haracyariho) inyigisho y’ikinyoma ikomeye William Miller yarwanyije ubudahwema. Iyo yari inyigisho y’ikinyoma ivuga ko ukuza kwa kabiri kw’Umwami kubanzirizwa n’imyaka igihumbi y’amahoro yitwa “millennium yo ku isi” na yo Mushiki wa White na we yarwanyije.
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.
Igikorwa cya Miller na cyo cyashimangiraga ukuri k’ukugaruka nyakuri kwa Kristo, mu kurwanya ibitekerezo binyuranye by’ibinyoma byerekeye ikinyagihumbi byari byiganje mu gihe cye. Pawulo aravuga iby’Ukuza kwa Kabiri mu 2 Abatesalonike, bityo uwo murongo wari umwe mu byagize uruhare mu gusobanukirwa kwa Miller n’Ukuza kwa Kabiri nyakuri. Icyo gice cyari “Ukuri kw’Igihe Cyo Kugezweho” kuri 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.
Pawulo agaragaza urukurikirane rw’ibyabaye by’ingenzi bifitanye isano no Kugaruka kwa Kabiri, kandi akanatanga impamvu zigaragaza impamvu Abatesalonike batagombaga kwitega ko kugaruka k’Umwami kuzaba mu gihe cy’ubuzima bwabo. Pawulo aravuga ati: “Noneho, bene Data, turabinginga ku byo kuza k’Umwami wacu Yesu Kristo, no guteranirizwa hamwe kwacu kuri we.” Ijambo “turabinginga” risobanura kubaza mu buryo bwimbitse. Pawulo arimo ashyira mu gaciro ingingo zijyana no Kugaruka kwa Kabiri kandi ayobora abo abwira anyuze mu buryo bumeze nk’ububazo bwimbitse, bugamije gutuma abamwumva basesengura imitekerereze 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.
Imiterere y’ibitekerezo bye ni uko mbere y’uko Kristo agaruka ubwa kabiri, ubupapa bugomba kumenyekana kandi bugategeka, kandi ko mbere y’uko ubupapa bugaragara mu mateka hagomba kubanza kubaho uguhirika ukwizera. Uku guhirika ukwizera kwari kukiri ukwo mu gihe kizaza, bityo ukuza k’ubupapa kukaba kwari kure y’aho. None se umuntu yashoboraga ate kuyobywa ngo atekereze ko kugaruka kwa Kristo kwari hafi? Akoresha ibimenyetso byinshi by’ubupapa kugira ngo agaragaze neza iyo mbaraga ari yo, ihishurwa nyuma y’uguhirika ukwizera. Yita ubupapa “umuntu w’icyaha,” “uwo munyabyaha,” “umwana wo kurimbuka,” n’“ibanga ry’ubugome.” Mushiki wacu White asobanura neza ko ibyo byose ari ibimenyetso biranga ubupapa.
“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.’
“Ariko mbere y’uko Kristo aza, hari kuba impinduka zikomeye mu by’iyobokamana, zari zarahanuwe mu buhanuzi. Intumwa yaravuze iti: ‘Ntimukanyeganyezwe vuba mu mitima, kandi ntimugahagarikwe umutima, haba ku bw’umwuka, cyangwa ku bw’ijambo, cyangwa ku bw’urwandiko nk’aho ruturutse kuri twe, ngo umunsi wa Kristo wagezeho. Ntihakagire umuntu ubashuka mu buryo ubwo ari bwo bwose: kuko uwo munsi utazaza, keretse kubanza kubaho kugomera Imana, kandi umuntu w’icyaha akahishurwa, ari we mwana wo kurimbuka; urwanya kandi ukishyira hejuru y’icyitwa Imana cyose, cyangwa icyubahwa cyose; ndetse akicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana.’”
“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?’
Amagambo ya Pawulo ntiyari akwiye gusobanurwa nabi. Ntiyari akwiriye kwigishwa ko we, abihishuriwe mu buryo bwihariye, yari yaraburiye Abatesalonike ku kuza kwa Kristo byihuse. Uko guhagarara ku gitekerezo gutera urujijo mu byo kwizera; kuko kenshi gucika intege kuyobora ku kutizera. Ni cyo cyatumye intumwa iburira bene Data kutakira ubutumwa nk’ubwo ngo ni bwo buvuye kuri we, maze ikomeza gushimangira ukuri yuko ubutware bwa papa, bwasobanuwe neza cyane n’umuhanuzi Daniyeli, bwari bugikwiye kuzamuka no kurwanya ubwoko bw’Imana. Kugeza ubwo ubwo butware bwaba bumaze gukora umurimo wabwo wica kandi wuzuye gutuka Imana, byari kuba impfabusa ko itorero ritegereza ukuza kw’Umwami waryo. Pawulo yarabajije ati: “Mbese ntimwibuka yuko nkiri kumwe namwe nababwiraga ibyo bintu?”
“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.’
“Amagerageza yari agiye kugusha ku itorero ry’ukuri yari ateye ubwoba. Ndetse no mu gihe intumwa yandikaga, ‘amayobera yo gukiranirwa’ yari amaze gutangira gukora. Ibizaba mu gihe kizaza byagombaga kubaho ‘hakurikijwe imikorere ya Satani, ifite imbaraga zose n’ibimenyetso n’ibitangaza by’ibinyoma, kandi ifite uburiganya bwose bwo gukiranirwa mu barimbuka.’”
“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.
“By’umwihariko, amagambo intumwa yavuze yerekeye abazanga kwakira ‘urukundo rw’ukuri’ arakomeye cyane. Yavuze ati ku byerekeye abazaba baranze nkana ubutumwa bw’ukuri bose: ‘Ni cyo gituma Imana izaboherereza ubuzimire bukomeye, kugira ngo bemere ibinyoma: kugira ngo bose batajye bakizwa, abatizeye ukuri, ahubwo bakishimira gukiranirwa.’ Abantu ntibashobora kwanga nta ngaruka imiburo Imana iboherereza mu mbabazi zayo. Ku bantu bakomeza kwirengagiza iyo miburo, Imana ibakuraho Umwuka wayo, ikabasiga mu buyobe bakunda.” Ibyakozwe n’Intumwa, 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.
Nubwo Mushiki wa White agaragaza mu buryo butaziguye ko “uwo muntu w’icyaha,” uwo “mugome,” “umwana wo kurimbuka” n’“ibanga ry’ubugome” byo mu magambo ya Pawulo ari “ububasha bwa gipapa,” avuga ibirenze ibyo. Agaragaza ko ibi bimenyetso Pawulo yakoresheje kugira ngo aranga papa w’i Roma, byashingiye ku gitabo cya Daniyeli, ubwo yavugaga ati: “Ni cyo cyatumye intumwa iburira bene Data kutakira ubutumwa nk’ubwo ngo buvuye kuri we, maze ikomeza gushimangira ukuri k’uko ububasha bwa gipapa, bwasobanuwe neza cyane n’umuhanuzi Daniyeli, bwari bukiri kuzamuka no kurwanya ubwoko bw’Imana. Kugeza ubwo ubu bubasha buzaba bwarakoze umurimo wabwo wica kandi utuka Imana, byari kuba impfabusa ko itorero ryitega ukuza k’Umwami waryo.” Pawulo yashingiye igice cy’ubutumwa bwe yandikiye Abatesalonike, cyarangaga ubupapa, kuri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo itatu na gatandatu.
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.
Kandi umwami azakora ibyo yishakiye; kandi azishyira hejuru, yikuze kuruta buri mana yose, kandi azavuga amagambo ateye ubwoba arwanya Imana y’imana zose; kandi azagubwa neza kugeza ubwo uburakari buzaba burangiye, kuko ibyagambiriwe bizasohozwa. 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.
Igihe Pawulo agaragaza papa ko ari wa “urwanya kandi akishyira hejuru y’ibyitwa byose Imana, cyangwa ibyubahwa; ku buryo yicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana,” Pawulo yari ari gusubiramo mu yandi magambo ibisobanuro by’umuhanuzi Daniyeli byerekeye “umwami” wakoraga “ibishakiye,” kandi “akishyira hejuru” akigira “umukuru kuruta imana yose.” Papa ni we mwami uvuga “amagambo y’igitangaza arwanya Imana y’imana”, kandi papa ni bwo butegetsi bwari “kugubwa neza kugeza” igihe cya mbere cy’“uburakari” “kizasohorerwa” mu 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.
Daniyeli cumi na rimwe, umurongo wa mirongo itatu n’itandatu, ni uw’ingenzi rwose gusobanukirwa neza, niba ugwiyongera k’ubumenyi mu 1989 bugomba gusobanukirwa neza. Kubera iyo mpamvu, inyigisho y’ikinyoma y’uko umwami uvugwa muri uwo murongo yari Ubufaransa, nk’uko byatangijwe na Uriah Smith, yinjiye mu gisekuru cya mbere cy’Abadiventisiti (1863 kugeza ku 1888). Smith yahinduye amagambo yo mu murongo wa mirongo itatu n’itandatu, ayavana kuri “uwo” mwami (ari bwo ubupapa bwari burimo gusobanurwa mu mirongo ibanza) ayagira “umwami” umwe uwo ari we wese, kugira ngo yitirire Ubufaransa butemera Imana ibiranga uburyo bwo kuramya bwa Roma; ariko ibyo byari intangiriro gusa yo gushyigikira inyigisho ye yakundaga y’uko Turukiya ari umwami w’amajyaruguru uvugwa mu murongo wa mirongo ine no mu ikurikiraho.
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.
Satani yatangiye hakiri kare guhishira ukuri yuko umwami uvugwa muri uwo murongo ari ubupapa, kandi ni intumwa Pawulo iha ubuhamya bwa Daniyeli undi mutangabuhamya wa kabiri kuri uko kuri. Mushiki wa Mwene Data White yatanze umutangabuhamya wa gatatu.
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.
Satani ntiyashatse gusa guhisha ukuri yuko umwami uvugwa muri uwo murongo ari papa, ahubwo no kuyobya ukuri gukubiye muri uwo murongo, Satani yanahishe ubusobanuro bw’icyo “uburakari” buvugwa muri uwo murongo bwagereranyaga. Ubupapa buvugwa muri uwo murongo bwagombaga gutsinda no kugira ishya kugeza mu mwaka wa 1798, igihe bwahabwaga igikomere cyabwo cyica. Umwaka wa 1798 ni iherezo ry’imyaka ibihumbi bibiri na magana atanu na makumyabiri y’uburakari bw’Imana bwashyizwe mu bikorwa ku bwami bw’amajyaruguru bwa Isirayeli, butangira mu mwaka wa 723 mbere ya Kristo.
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.
Iyo Adventisime iyo iza kuba yaraburanishije kandi igashyigikira “ibihe birindwi,” mu 1863, byari kuba hafi kudashoboka rwose ko Uriah Smith acikira ku byo by’ubupfu yavuze ku murongo wa mirongo itatu n’itandatu, kuko “uburakari” bwari gusobanurwa ko bugereranya uburakari bwa mbere bw’Imana bw’“ibihe birindwi,” bityo bukaba nta sano na rito bufite n’u Bufaransa. Ukwiyongera k’ubumenyi mu 1989 gushimangirwa na Pawulo muri uwo murongo, kandi kubera iyo mpamvu, umuburo wa Pawulo uri muri uwo murongo werekeye abataha urukundo rw’ukuri, ahubwo bakakira ubushukanyi bukomeye, ubageraho binyuze mu kwanga kwabo ukuri Pawulo atanga muri uwo murongo. Kimwe muri uko kuri ni ukumenya neza umwami wo mu majyaruguru muri Daniyeli igice cya cumi na kimwe, imirongo ya mirongo ine kugeza kuri mirongo ine n’itanu.
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.”
Muri uwo murongo, nyuma y’uko Pawulo amaze kugaragaza papa w’i Roma, agaragaza urukurikirane rw’ibizaba ku mperuka y’isi bibanziriza Ukuza kwa Kabiri kwa Kristo, ari na byo uwo murongo uvugaho. Aravuga ati: “maze uwo munyabibi azahita ahishurwa.” Uwo “munyabibi” ni papa, “uwo Umwami azamaraho umwuka w’akanwa ke, kandi azamurimbuza ubwiza bwo kuza kwe.” Hanyuma Pawulo aravuga ati: “ni we, ukuza kwe kujyana no gukora kwa Satani, gufite imbaraga zose n’ibimenyetso n’ibitangaza by’ibinyoma.” Yesu ni we “ukuza kwe kujyana no gukora kwa Satani.”
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.
Ibikorwa by’ibitangaza bya Satani ni igihe gitangirira ku Itegeko ryo ku Cyumweru rigiye kuza vuba, kugeza igihe Mikayeli ahagurukira maze igihe cy’igeragezwa cy’abantu kigafungwa. Satani nta bitangaza akora mu gihe cy’Ibyago Birindwi bya Nyuma bisukwa guhera 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 aravuga ati: ‘Muzabamenyera ku mbuto zabo.’ Niba abavurishwamo indwara, kubera ibyo bihishurirwa, bashaka kwitwaza ibyo kugira ngo bababarirwe kwirengagiza amategeko y’Imana kandi bagakomeza kutayumvira, nubwo baba bafite imbaraga ku rugero urwo ari rwo rwose kandi mu buryo ubwo ari bwo bwose, ntibikurikiraho ko bafite ya mbaraga ikomeye y’Imana. Ahubwo, ni imbaraga ikora ibitangaza z’umushukanyi ukomeye. Ni umunyabyaha urenga ku mategeko mbwirizamuco, kandi akoresha amayeri yose ashobora kubasha kugira ngo ahume abantu amaso ku miterere nyakuri yayo. Twaburiwe ko mu minsi ya nyuma azakora ibimenyetso n’ibitangaza by’ibinyoma. Kandi azakomeza ibyo bitangaza kugeza igihe cy’igeragezwa kirangiriye, kugira ngo abigaragaze nk’igihamya cy’uko ari marayika w’umucyo, atari uw’umwijima.” 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.
Pawulo agaragaza ko hazabaho kureka ukwizera kwabanziriza guhishurwa kw’ubupapa, kandi ko Ukuza kwa Kabiri kwa Kristo kuzabaho “nyuma” y’imikorere itangaje ya Satani. Imikorere itangaje ya Satani itangira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, ikarangira igihe igihe cy’imbabazi gifunze n’ibyago birindwi bya nyuma bigeze. Imikorere itangaje ya Satani itangira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika.
“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.
“Binyuze ku itegeko rishyiraho ikigo cy’Ubupapa mu kwica amategeko y’Imana, igihugu cyacu kizitandukanya burundu no gukiranuka. Igihe Abaporotesitanti bazarambura ukuboko kwabo bakambuka ikiyaga kibatandukanya kugira ngo bafate ukuboko kw’ububasha bw’Abaroma, igihe bazagera hakurya y’umworera bakaramukanya n’Ubupfumu, igihe, bitewe n’ingaruka z’uwo mubano w’impande eshatu, igihugu cyacu kizihakana amahame yose y’Itegeko Nshinga ryacyo nk’ubutegetsi bw’Abaporotesitanti n’ubwa repubulika, kandi kikagena uburyo bwo gukwirakwiza ibinyoma n’ubuyobe by’ubupapa, ni bwo tuzamenya ko igihe kigeze cy’imikorere itangaje ya Satani kandi ko iherezo riri hafi.” 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.
Itegeko ryo ku Cyumweru ni iherezo ry’ubwami bwa gatandatu, ari yo nyamaswa yo ku isi ivugwa mu Byahishuwe igice cya cumi na gatatu. Iyo nyamaswa yo ku isi yatangiye gutegeka ku iherezo ry’imyaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bwa papa mu mwaka wa 1798. Bityo rero, ubupapa bwahishuwe mu mwaka wa 538, nubwo umurimo wabwo wo kwigarurira isi wari usanzwe ukora igihe Pawulo yandikaga amagambo ye. Mbere y’umwaka wa 538, hagombaga kubanza kubaho kugwa, kwabanzirizaga guhishurwa k’umuntu w’icyaha, wicaye mu rusengero rw’Imana.
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.”
Kugwa kwo kwizera kwagereranyijwe n’itorero rya Perugamo igihe itorero rya Gikristo ryagiranaga ubwumvikane n’idini ry’ubupagani, nk’uko byagereranyijwe n’umwami w’abami Konsitantino. Pawulo yerekanaga ibimenyetso by’ubuhanuzi bigomba kubaho mbere yo Kugaruka kwa Kabiri kwa Kristo. Amaze gusubiramo ibyo yari yarigishije mbere Abatesalonike, ni bwo ababaza niba batibukaga ko yari yarabigishije mbere ayo kuri? Hanyuma arabibutsa ko bagombaga no kwibuka yuko yabigishije ko hariho imbaraga zari “zifata” ubupapa “kugira ngo” ubupapa “buhishurwe mu gihe cyabwo”? Ijambo “zifata” risobanura kubuza cyangwa gukumira. Ijambo “zifata” nyuma muri uwo murongo umwe na ryo risobanurwa ngo “ubu irakibuza.”
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.”
Bityo uyu murongo usobanurwa neza muri aya magambo ngo: “Kandi none muzi igikumira ubupapa, kugira ngo ubupapa buzahishurwe mu gihe cyabwo. Kuko ubwiru bw’ubugome (ubupapa) bumaze gukora; keretse ko uriho ubu ukumira ubupapa, azakomeza gukumira ubupapa kugeza igihe azavanirwaho.” Igihe William Miller yamenyaga uyu murongo wo mu Abatesalonike, yahise amenya ko imbaraga zabuzaga ubupapa kuzamuka ngo bufate intebe y’ubwami bw’isi mu mwaka wa 538, zari Roma ya gipagani, kandi ko Roma ya gipagani yari gukomeza gukumira ukuzamuka kw’imbaraga z’ubupapa kugeza igihe Roma ya gipagani “izavanirwaho.”
“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.
“Mu gihe cy’imyaka cumi n’ibiri nari umudehisiti, nasomye amateka yose nashoboraga kubona; ariko noneho nakundaga Bibiliya. Yanyigishaga ibyerekeye Yesu! Nyamara, haracyari igice kinini cya Bibiliya kitari gisobanutse kuri jye. Mu wa 1818 cyangwa 1819, ubwo naganiraga n’incuti nari nasuye, kandi yari yaramenye kandi yaranyumvise mvuga nkiri umudehisiti, yambajije mu buryo bwari bufite icyo busobanuye ati: ‘Utekereza iki kuri uyu murongo, n’uriya?’ yerekeza ku mirongo ya kera nanengaga nkiri umudehisiti. Nasobanukiwe icyo yashakaga kugeraho, maze ndamusubiza nti—Numpa igihe, nzakubwira icyo isobanura. ‘Ushaka igihe kingana iki?’ Sinzi, ariko nzakubwira, ni ko namusubije, kuko ntashoboraga kwizera ko Imana yatanze ihishurirwa ridashobora gusobanurwa. Ni bwo nafatiye umwanzuro wo kwiga Bibiliya yanjye, nizeye ko nshobora kumenya icyo Mwuka Wera yashakaga kuvuga. Ariko nkiri ako kanya nkimara gufata uwo mwanzuro, igitekerezo kiza mu mutima wanjye kiti—‘Bite se nubona umurongo udashobora kumva, uzakora iki?’ Ubu buryo bwo kwiga Bibiliya ni bwo bwahise buza mu bwenge bwanjye:—Nzafata amagambo y’iyo mirongo, nyakurikirane muri Bibiliya yose, maze menye icyo asobanura muri ubwo buryo. Nari mfite Concordance ya Cruden, nkaba ntekereza ko ari yo nziza kuruta izindi zose mu isi; bityo mfata iyo n’iyi Bibiliya yanjye, nicara ku meza yanjye y’akazi, kandi sinagira ikindi nsoma, uretse ibinyamakuru bike, kuko nari niyemeje kumenya icyo Bibiliya yanjye isobanura.”
“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.’
“Natangiriye ku Itangiriro, nkomeza gusoma buhoro buhoro; maze ngeze ku murongo ntashoboraga gusobanukirwa, ngashakashaka muri Bibiliya yose kugira ngo menye icyo usobanura. Nkimara kunyura muri Bibiliya muri ubwo buryo, yewe, ukuntu ukuri kwagaragaye gusobanutse kandi kwuje ubwiza n’ikuzo! Nabonye ibyo nabwirije mwebwe. Nashimishijwe n’uko ibihe birindwi byarangiriraga mu wa 1843. Hanyuma ngera ku minsi 2300; na yo yangejeje kuri uwo mwanzuro nyine; ariko sinatekerezaga na gato kumenya igihe Umukiza azazira, kandi sinashoboraga kubyizera; nyamara umucyo wankubise n’imbaraga nyinshi ku buryo ntari nzi icyo nakora. Ubu rero, nibwira nti, ngomba gukenyera neza no kwitwara ubwitonzi; sinzihuta kurusha Bibiliya, kandi sinzasigara inyuma yayo. Icyo ari cyo cyose Bibiliya yigisha, nzagikomeraho. Ariko kandi hari hakiriho imirongo imwe n’imwe ntashoboraga gusobanukirwa.”
“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.
“Ngibyo ibyerekeye uburyo bwe rusange bwo kwiga Bibiliya. Mu kindi gihe yongeye kuvuga uburyo bwe bwo gufata umwanzuro ku busobanuro bw’uyu murongo turi imbere—ubusobanuro bw’‘ibya buri gihe.’ Yaravuze ati, ‘Nakomeje gusoma, ariko sinabasha kubona ahandi byari biboneka, keretse muri Daniyeli. Hanyuma mfata ayo magambo yari ahagararanye na byo, ngo “gukurwaho.” Azakuraho ibya buri gihe, “uhereye igihe ibya buri gihe bizakurirwaho,” n’ibindi. Nakomeje gusoma, ntekereza ko ntazabona umucyo kuri uwo murongo; amaherezo nza kugera muri 2 Abatesalonike 2:7–8. “Kuko ubwiru bw’ubugome bumaze gukorana imbaraga; ariko uriho ubu ubibuza, azakomeza kubibuza kugeza igihe azavanirwaho, maze uwo munyabyaha azahita ahishurwa,” n’ibindi. Maze ngeze kuri uwo murongo, mbega ukuntu ukuri kwagaragaye gusobanutse kandi gufite ubwiza buhebuje! Ngibyo aho biri! Ibyo ni byo “ibya buri gihe!” None se, Pawulo aba ashaka kuvuga iki iyo avuga ngo “uriho ubu ubibuza,” cyangwa ubizitira? Aho avuga “umuntu w’icyaha,” na “wa mubi,” aba ashaka kuvuga Ubupapa. None se, ni iki kibuza ko Ubupapa buhishurwa? Ni Ubupagani; bityo rero, “ibya buri gihe” bigomba kuba bisobanura Ubupagani.’ 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.
Hatabayeho gusobanukirwa ko “ibya buri munsi” mu gitabo cya Daniyeli byari ikimenyetso cy’ubupagani, Miller yari kugorwa cyane no gutegura urwego yashingiyeho inyubako ye y’ubuhanuzi. “Ibya buri munsi” biboneka inshuro eshanu mu gitabo cya Daniyeli, kandi buri gihe bikurikirwa n’ikimenyetso cy’ubupapa. Ibihamya by’uko “ibya buri munsi” mu gitabo cya Daniyeli ari ubupagani biboneka mu rwandiko Pawulo yandikiye Abatesalonike. Aho ni ho haboneka imwe mu miburo ikomeye cyane iri mu Ijambo ry’Imana, kuko Pawulo ahavugira mu buryo busobanutse ko abadakunda ukuri boherezwa ubushukanyi bukomeye. Ukuri kwashyizwe mu Batesalonike ku bwende kwari ukumenyekanisha isano iri hagati y’ubupagani n’ubupapa, kandi kwanga uko kuri ni ukwemeza ko ubushukanyi bukomeye buzaba ingaruka y’ukwo kureka.
We will continue this subject in the next article.
Tuzakomeza iyi ngingo mu nyandiko ikurikira.
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.
Nimuhagarare muyobe; mutabare, kandi mutakambike: basinze, ariko si divayi; bahuzagurika, ariko si ibisindisha. Kuko Uwiteka yabasutseho umwuka w’isinzizi ryinshi, abumba amaso yanyu; abahanuzi n’abatware banyu, ari bo bamenyi, yarabatwikiriye. Kandi iyerekwa rya byose ryababereye nk’amagambo y’igitabo gifatanishijwe ikimenyetso, abantu bagishyikiriza uwize bati, Ndakwinginze, soma ibi; na we akavuga ati, Sinabishobora, kuko gifatanishijwe ikimenyetso. Nuko igitabo kigashyikirizwa utize bati, Ndakwinginze, soma ibi; na we akavuga ati, Ntabwo nize. Ni cyo gituma Uwiteka yavuze ati, Kubera ko ubu bwoko bunyegera n’akanwa kabwo, bukanyubahirisha iminwa yabwo, ariko bwaranyujije kure umutima wabwo, kandi kuntinya kwabwo kukaba kwarigishijwe n’amategeko y’abantu: ni cyo gituma, dore, nzakomeza gukorera muri ubu bwoko umurimo utangaje, koko, umurimo utangaje n’igitangaza; kuko ubwenge bw’abanyabwenge babo buzashira, kandi ubwitonzi bw’abanyakerebutse babo buzatwikirwa. Bazabona ishyano abacengera cyane guhisha Uwiteka imigambi yabo, kandi imirimo yabo ikaba mu mwijima, bakavuga bati, Ni nde utubona? Kandi ni nde utuzi? Mbega guhinduranya ibintu kwanyu! Mbese ibumba ry’umubumbyi ryagereranywa n’umubumbyi? Mbese icyaremwe cyabwira uwagikoze kiti, Ntiyandemye? Cyangwa ikibajwe cyabwira uwakibajije kiti, Nta bwenge yari afite? Yesaya 29:9–16.