The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.

Rasul Paulus téh jadi tumbu pameungkeut antara Israil baheula jeung Israil rohani, sabab palayananana, ngaranna, kaayaan pribadina, jeung karya kenabianna, sakabéhna nyaksian kana ieu bebeneran. Anjeunna ngawanohkeun dirina minangka anu panghandapna di antara para rasul, sabab anjeunna kungsi nganiaya umat Allah.

For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.

Sabab kuring teh anu pangleutikna di antara para rasul, anu teu pantes disebut rasul, ku sabab kuring geus nganiaya jamaah Allah. 1 Korinta 15:19.

The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.

Ngaran anu dipaparinkeun ka anjeunna dina waktu pertobatan nyaéta Paul, anu hartina leutik atawa alit, sabab anjeunna anu pangleutikna di antara para rasul. Sanajan kitu, ngaran asalna nyaéta Saul, anu hartina “kapilih”.

Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.

Tuluy Ananias ngawalon, “Gusti, sim kuring parantos nguping ti seueur jalmi ngeunaan ieu jelema, sabaraha lobana kajahatan anu parantos dipigawéna ka para suci-Mantenna di Yerusalem. Sareng di dieu anjeunna gaduh kawenangan ti imam-imam kapala pikeun ngabeungkeut sadayana anu nyalukan kana jenengan-Mantenna.” Nanging Gusti ngandika ka anjeunna, “Jalan baé, sabab anjeunna téh wadah pilihan pikeun Kami, pikeun mawa jenengan-Kami ka payuneun bangsa-bangsa sanés, para raja, sareng urang Israil,” Rasul-rasul 9:13–15.

Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.

Saulus téh “hiji wadah pilihan” pikeun mawa Injil ka bangsa-bangsa sanés Yahudi, tapi anjeunna mimitina kudu dirobah sarta direndahkeun jadi Paulus (leutik), sabab anjeunna engké bakal perelu jadi kuat. Paulus ngartos yén kakuatanana kapanggih dina kaléutikanna, atawa dina kalemahanana.

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.

Sarta supaya kuring ulah kaluhurkeun kaleuleuwihi ku lobana wahyu, ka kuring dipaparinkeun cucuk dina daging, utusan Iblis pikeun nyiksa kuring, supaya kuring ulah kaluhurkeun kaleuleuwihi. Ngeunaan ieu, kuring parantos nyuhunkeun ka Gusti tilu kali, supaya eta undur ti kuring. Tapi Mantenna ngandika ka kuring, “Kurnia Kami cekap pikeun maneh; sabab kakawasaan Kami disampurnakeun dina kalemahan.” Ku sabab eta, kalayan kacida bungahna kuring malah bakal muji dina kalemahan-kalemahan kuring, supaya kakawasaan Kristus maparin panyalindungan ka kuring. Ku sabab kitu kuring narima kalayan suka cita sagala kalemahan, cacad, kakurangan, panganiayaan, jeung kasangsaraan demi Kristus; sabab nalika kuring lemah, harita kuring kuat. 2 Korinta 12:7–10.

Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.

Saulus “dipilih”, tetapi supaya anjeunna jadi kuat anjeunna dijadikeun leutik (Paulus). Anjeunna dipilih pikeun mawa Injil ka bangsa-bangsa lain, nanging anjeunna parantos dipilih sabagéan kusabab pangaweruhna kana Perjangjian Heubeul.

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.

Ku sabab kuring nyaho yen anjeun kacida wanohna kana sagala adat jeung perkara-perkara anu aya di antara urang Yahudi; ku sabab eta sim kuring nyuhunkeun sangkan anjeun ngadangu ka sim kuring kalayan sabar. Cara hirup sim kuring ti mangsa ngora, anu ti mimiti keneh aya di antara bangsa sim kuring sorangan di Yerusalem, dipikanyaho ku sakumna urang Yahudi; maranehna geus nyaho ka sim kuring ti mimiti, upama maranehna daek mere kasaksian, yen nurutkeun golongan anu pangketatna dina agama urang, sim kuring hirup minangka urang Parisi. Rasul-rasul 26:3–5.

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

Saulus parantos dididik ku Gamaliel, anu dianggap salah sahiji guru Kitab-kitab Perjanjian Lawas anu pangagungna.

“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.

Paménta éta dikabulkeun, sarta “Paulus nangtung dina tangga, tuluy méré isarat ku leungeun ka rahayat.” Gerak éta narik panitén maranéhna, ari sikepna nimbulkeun rasa hormat. “Jeung sanggeus jadi tiiseun anu kacida gedéna, anjeunna nyarita ka maranéhna dina basa Ibrani, pokna, Dulur-dulur lalaki, jeung bapa-bapa, dangukeun ku maranéh pembélaan kuring anu ayeuna ku kuring diucapkeun ka maranéh.” Dina sora kecap-kecap Ibrani anu geus wawuh, “maranéhna beuki nyekel tiiseun,” sarta dina kasenyapan umum anjeunna neruskeun: “‘Saéstuna kami ieu saurang urang Yahudi, dilahirkeun di Tarsus, hiji kota di Kilikia, tapi digedékeun di kota ieu di handapeun pangajaran Gamaliel, sarta diajar nurutkeun cara anu sampurna tina hukum karuhun, jeung getol ka Allah, sakumaha maranéh kabéh dina poé ieu.’ Taya saurang ogé anu bisa mungkir kana katerangan rasul éta, sabab kanyataan-kanyataan anu ku anjeunna disebatkeun téh geus kacida dipikawanohna ku loba anu harita kénéh hirup di Yerusalem.” Acts of the Apostles, 408.

Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.

Saulus henteu dipilih sacara acak, sarta salah sahiji tujuan husus tina palayanan Paulus nyaéta pikeun ngajembatanan sajarah suci Israél literal jeung sajarah suci Israél rohani. Sajajar jeung kanyataan ieu, anjeunna nyerat kalolobaan Perjangjian Anyar. Hiji pasal tina tulisan-tulisanana nétélakeun dasar pangrojong pikeun kerangka amanat malaikat kahiji, kitu deui pikeun kerangka amanat malaikat katilu. Bagéan ieu mangrupa tugu sajarah dina sajarah Adventisme anu nandaan bédana antara anu wijaksana jeung anu bodo dina awal jeung ahir Adventisme.

Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

Ayeuna kami nyuhunkeun ka aranjeun, dulur-dulur, demi datangna Gusti urang Yesus Kristus, jeung demi kakumpulna urang ka Anjeunna, supaya aranjeun ulah gancang-gancang kaguncang dina pikiran, atawa kagelisahkeun, boh ku roh, boh ku kecap, boh ku surat anu saolah-olah ti kami, saolah-olah poé Kristus geus caket. Ulah aya saurang ogé anu nipu aranjeun ku cara naon waé; sabab poé éta moal datang, iwal lamun murtad geus datang heula, sarta jalma durhaka éta geus dinyatakeun, nyaéta anak kabinasa; anu ngalawan sarta ngangkat dirina leuwih luhur ti sakabéh anu disebut Allah, atawa anu disembah; nepi ka manéhna, saolah-olah Allah, linggih di Bait Allah, nembongkeun dirina yén manéhna téh Allah. Naha aranjeun teu inget, yén waktu kuring masih kénéh aya jeung aranjeun, kuring geus nyaritakeun hal-hal ieu ka aranjeun? Jeung ayeuna aranjeun nyaho naon anu nahan, supaya manéhna dinyatakeun dina waktuna. Sabab rusiah kajahatan geus jalan ti ayeuna kénéh; ngan anu ayeuna nahan téh bakal terus nahan, nepi ka manéhna dipiceun ti tengah jalan. Jeung satuluyna éta Si Jahat bakal dinyatakeun, anu ku Gusti bakal dibinasakeun ku napas tina sungut-Na, sarta bakal diruksak ku kacaangan tina datangna-Na; nyaéta manéhna, anu datangna nurutkeun pagawean Iblis kalawan sagala kakawasaan, jeung tanda-tanda, jeung kaajaiban palsu, sarta kalawan sagala tipu daya kajahatan ka jalma-jalma anu keur binasa; sabab maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun. Jeung ku sabab éta, Allah bakal ngutus ka maranéhna kasasaran anu pohara kuat, supaya maranéhna percaya kana kabohongan; supaya maranéhna sakabéh dihukum, nyaéta anu henteu percaya kana bebeneran, tapi leuwih resep kana kajahatan. 2 Tesalonika 2:1–12.

The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”

Konteks tina petikan ieu nyaéta nimbangkeun iraha Kristus bakal sumping deui pikeun kadua kalina. Paulus ngingetkeun urang Tesalonika yén anjeunna geus kungsi ngajawab éta perkara saméméhna nalika anjeunna nyarios, “Inget maraneh henteu, yén, waktu kuring masih jeung maraneh, kuring geus nyaritakeun ieu perkara-perkara?” Paulus keur usaha nyegah dulur-dulur saiman supaya ulah kasasab dina perkara “kadatangan Gusti urang Yesus Kristus, jeung ku dikumpulkeunna urang babarengan ka Anjeunna.”

The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.

Para sajarawan netelakeun yén satengah tina amanat William Miller dumasar kana pangidentifikasianana kana dua rébu tilu ratus taun dina Daniel pasal dalapan, ayat opat welas. Satengah séjén tina amanatna, anu kadang-kadang henteu dipikawanoh, nyaéta pagawéanana dina ngabantah pangajaran-pangajaran palsu ngeunaan Kadatangan Kristus anu Kadua.

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.

Dumasar kana metodologi Jesuit anu palsu, aya (jeung nepi ka ayeuna kénéh aya) hiji ajaran palsu anu kacida kasohorna, anu salawasna ditentang ku William Miller. Éta téh ajaran palsu yén kadatangan Gusti anu kadua didahuluan ku sarébu taun katengtreman anu disebut “temporal millennium”, anu ogé ditentang ku Sister White.

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

Padamelan Miller ogé keur netepkeun bebeneran ngeunaan datangna Kristus deui sacara literal, sabalikna tina rupa-rupa gagasan palsu ngeunaan milénium anu sumebar dina jamanna. Paulus keur nyarioskeun ngeunaan Kadatangan Kadua dina 2 Tesalonika, ku kituna éta petikan jadi bagian tina pamahaman Miller ngeunaan Kadatangan Kadua anu literal. Ieu pasal téh mangrupa “Kaleresan Ayeuna” pikeun Miller.

Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.

Paulus ngécéskeun runtuyan kajadian anu penting anu patalina jeung Kadatangan Nu Kadua, sarta ogé méré alesan logis naha urang Tésalonika teu kudu ngaharepkeun mulangna Gusti dina mangsa hirup maranéhna. Paulus nyebut, “Ayeuna kami nyuhunkeun ka maranéh, dulur-dulur, demi kadatangan Gusti urang Yesus Kristus, jeung demi dikumpulkeunna urang babarengan ka Mantenna.” Kecap “nyuhunkeun” hartina ngainterogasi. Paulus keur nalar unsur-unsur anu patalina jeung Kadatangan Nu Kadua sarta nungtun pamiarsana ngaliwatan hiji rupa interogasi, anu dimaksudkeun pikeun ngahasilkeun analisis kana logikana ku jalma-jalma anu ngadéngéna.

The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.

Struktur logikana nyaéta yén saméméh Kristus sumping deui pikeun kadua kalina, kapapaan kudu diidéntifikasi sarta maréntah, sarta yén saméméh kapapaan mucunghul dina sajarah kudu aya heula kamurtadan. Kamurtadan éta can kajadian jeung masih bakal datang, ku sabab éta mucunghulna kapapaan leuwih jauh deui sanggeusna. Jadi, kumaha bisa aya nu katipu nepi ka nganggap yén datangna Kristus geus deukeut? Anjeunna ngagunakeun sababaraha lambang ngeunaan kapapaan pikeun netepkeun saha sabenerna éta kakawasaan anu diungkabkeun sanggeus kamurtadan. Anjeunna nyebut kapapaan salaku “jalma dosa,” éta “jalma durhaka,” “anak kabinasaan” jeung “rahasia kajahatan.” Sister White netelakeun yén ieu kabéh téh lambang-lambang anu ngaidéntifikasi kapapaan.

“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.’

“Tapi saméméh datangna Kristus, kudu lumangsung heula kamajuan-kamajuan anu penting dina dunya agama, sakumaha geus diramalkeun dina nubuatan. Rasul nyatakeun: ‘Ulah geura kaguncang dina pikiran, atawa jadi hariwang, boh ku roh, boh ku ucapan, boh ku surat saolah-olah ti kami, nepi ka nyangka yén poé Kristus geus caket. Ulah aya saurang ogé anu nipu ka maranéh ku cara naon baé: sabab poé éta moal datang, iwal lamun murtad datang heula, sarta manusa dosa éta dinyatakeun, anak kabinasa; anu ngalawan jeung ngangkat dirina leuwih luhur ti sakur anu disebut Allah, atawa anu disembah; nepi ka manehna salaku Allah linggih di Bait Allah, némbongkeun dirina yén manehna téh Allah.’”

“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

“Kecap-kecap Paulus ulah nepi ka salah ditafsirkeun. Ulah diajarkeun saolah-olah anjeunna, ku panyingkapan husus, geus mere peringatan ka urang Tésalonika ngeunaan datangna Kristus anu saharita. Pamadegan kitu bakal nimbulkeun kabingungan dina iman; sabab kuciwa téh mindeng ngabalukarkeun teu percaya. Ku sabab kitu rasul ngingetan dulur-dulur supaya ulah narima pesen nu kitu saolah-olah asalna ti anjeunna, tuluy anjeunna nekenkeun kanyataan yén kakawasaan kapapaan, anu écés pisan geus dipedar ku nabi Daniel, can kénéh bakal mucunghul sarta ngalalakonkeun perang ngalawan umat Allah. Saméméh kakawasaan ieu ngalaksanakeun pagawéanana anu matak maot jeung pinuh ku pitenah, gareja bakal sia-sia lamun ngarep-ngarep datangna Gustina. ‘Naha aranjeun geus poho,’ saur Paulus nanya, ‘yén nalika kuring masih kénéh aya jeung aranjeun, kuring geus nyaritakeun perkara-perkara ieu?’”

“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.’

“Ngahariwang kacida éta rupa-rupa cocoba anu bakal narajang ka gareja sajati. Malah dina mangsa rasul keur nyerat, ‘rusiah kajahatan’ geus mimiti jalan. Kamajuan-kamajuan anu bakal kajadian engké téh bakal lumangsung ‘nurutan kana padamelan Iblis kalawan sagala kakawasaan jeung tanda-tanda sarta mujijat-mujijat palsu, jeung kalawan sagala tipu daya kajaliman dina maranéhna anu keur binasa.’”

“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.

“Pinuh ku kasungguhan anu kacida nyaéta pernyataan rasul ngeunaan jalma-jalma anu nampik narima ‘kanyaah kana bebeneran.’ ‘Ku sabab ieu,’ saur anjeunna ngeunaan sakumna anu ku dihaja nolak amanat-amanat bebeneran, ‘Allah bakal ngutus ka maranéhna kasasaran anu pohara kuat, nepi ka maranéhna percaya kana bohong: supaya maranéhna kabéh meunang hukuman, nyaéta anu henteu percaya kana bebeneran, tapi resep kana kajahatan.’ Manusa henteu bisa kalawan teu meunang balukarna nolak pangéling-pangéling anu ku rahmat dipasihkeun ku Allah ka maranéhna. Ti jalma-jalma anu terus ngeukeuhan nyingkah tina pangéling-pangéling ieu, Allah narik Roh-Na, sarta ngantepkeun maranéhna kana tipu daya anu dipikanyaah ku maranéhna.” Acts of the Apostles, 265, 266.

Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.

Sanajan Suster White sacara langsung ngaidentifikasi “jalma dosa,” “nu jahat” éta, “anak kabinasaan,” jeung “misteri kajahatan” tina petikan Paulus, sarta nyebut éta minangka “kakawasaan kapapaan,” anjeunna nyarios leuwih ti éta. Anjeunna netelakeun yén lambang-lambang anu dipaké ku Paulus pikeun ngaidentifikasi paus Roma éta diadegkeun tina kitab Daniel, nalika anjeunna nyatakeun, “Ku sabab éta rasul ngingetan dulur-dulur supaya maranéhna ulah narima pesen saperti kitu saolah-olah datang ti anjeunna, sarta anjeunna teras nekenkeun kanyataan yén kakawasaan kapapaan, anu kacida écésna dipedar ku nabi Daniel, can bakal mucunghul sarta perang ngalawan umat Allah. Nepi ka kakawasaan ieu ngalaksanakeun pagawéanana anu maut jeung ngahujat, garéja bakal sia-sia lamun ngarep-ngarep datangna Gustina.” Paulus ngadasarkeun éta bagian tina pesen ka urang Tesalonika anu ngaidentifikasi kapapaan kana Daniel pasal sabelas, ayat tilu puluh genep.

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.

Jeung raja éta bakal ngalakukeun nurutkeun kahayangna sorangan; sarta anjeunna bakal ngagedékeun dirina, jeung ngamulyakeun dirina saluhureun unggal allah, sarta bakal ngucapkeun hal-hal anu matak héran ngalawan Allahna sagala allah, sarta bakal hasil nepi ka murkana geus kalaksanakeun: sabab anu geus ditangtukeun téh bakal kajadian. Daniel 11:36.

When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.

Nalika Paulus ngaidentifikasi paus salaku anjeunna “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,” Paulus keur ngedalkeun deui pedaran nabi Daniel ngeunaan “raja” anu ngalakukeun “according to his will,” sarta ngagungkeun “himself and” ngamulyakeun “himself above every god.” Paus téh raja anu nyarita “marvelous things against the God of gods”, sarta paus téh kakawasaan anu bakal “prosper till the” kahiji “indignation” bakal “be accomplished” dina taun 1798.

Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.

Daniel sabelas, ayat tilu puluh genep, téh kacida pentingna pikeun dipikaharti kalawan bener lamun kanaékan pangaweruh dina taun 1989 rék dipikaharti kalawan bener. Ku sabab éta, pangajaran palsu yén raja dina ayat éta nyaéta Perancis, sakumaha diwanohkeun ku Uriah Smith, diasupkeun dina generasi kahiji Adventisme (1863 nepi ka 1888). Smith ngarobah naskah ayat tilu puluh genep tina “raja éta” (anu nyaéta kapausan anu keur dijelaskeun dina ayat-ayat saméméhna) jadi “saurang raja” (raja naon baé), supaya bisa ngalarapkeun ka Perancis ateis sipat-sipat gaya ibadah Roma, tapi éta ngan saukur jadi titik pamiang pikeun ngedalkeun téori karesepna ngeunaan Turki minangka raja kalér dina ayat opat puluh jeung saterusna.

Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.

Sétan ti mimiti pisan ngahalangan écésna yén raja dina éta ayat téh nyaéta kapausan, sarta rasul Paulus lah anu nyayagikeun kana kasaksian Daniel hiji saksi kadua pikeun kanyataan ieu. Sadérék White nyayagikeun saksi katilu.

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.

Lain ku Sétan narékahan pikeun nyamarkeun bebeneran yén raja dina éta ayat téh nyaéta paus, tapi ku cara nyasarkeun bebeneran anu aya dina éta ayat, Sétan ogé nyamarkeun harti naon anu dilambangkeun ku “ambek” dina éta ayat. Kapapaan dina éta ayat bakal hasil nepi ka taun 1798 waktu éta narima tatu anu matak paéh. Taun 1798 nyaéta ahir tina dua rébu lima ratus dua puluh taun murka Allah anu dilaksanakeun ka karajaan kalér Israil, dimimitian dina taun 723 SM.

If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.

Upami Adventisme geus ngabela sarta mertahankeun “tujuh kali,” dina taun 1863, tangtu bakal ampir mustahil pikeun Uriah Smith bisa lolos tina kabodoan saperti kitu ngeunaan ayat tilu puluh genep, sabab “amarah” éta bakal kahartos minangka ngawakilan amarah Allah nu kahiji salila “tujuh kali,” ku kituna sarua pisan teu aya patalina jeung Perancis. Nambahanana pangaweruh dina taun 1989 dirojong ku Paulus dina éta petikan, sarta ku sabab éta, panggeuing Paulus dina éta petikan ngeunaan jalma-jalma anu henteu narima kanyaah kana bebeneran, tapi narima kasasaran anu kuat, ngalakukeun kitu lantaran maranéhna nolak kana bebeneran-bebeneran anu dipidangkeun ku Paulus dina éta petikan. Salah sahiji bebeneran éta nyaéta idéntifikasi anu leres ngeunaan raja kalér dina Daniel pasal sabelas, ayat opat puluh nepi ka opat puluh lima.

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.”

Dina éta petikan, sanggeus Paulus ngaidéntifikasi paus Roma, anjeunna ngaidéntifikasi runtuyan kajadian dina ahir dunya anu ngarah ka Kadatangan Kadua Kristus, anu jadi poko éta petikan. Anjeunna nyatakeun, “mangka éta jalma durhaka bakal dinyatakeun.” Éta “jalma durhaka” téh nyaéta paus, “anu ku Gusti bakal dibasmi ku napas tina sungut-Na, sarta bakal ditumpes ku cahaya kamulyaan kadatangan-Na.” Tuluy Paulus nyebut, “Nya éta anjeunna, anu kadatanganna nurutkeun pagawean Iblis kalawan sagala kakawasaan jeung tanda-tanda jeung kaajaiban-kaajaiban bohong.” Yesus téh nyaéta anu “kadatanganna nurutkeun pagawean Iblis.”

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.

Padamelan mujijat Iblis nyaéta mangsa waktu ti saprak Hukum Minggu anu geura datang, nepi ka Mikael ngadeg sarta mangsa kasempetan manusa dipungkas. Iblis henteu ngalakukeun mujijat naon-naon salila Tujuh Balahi Panungtungan anu dituangkeun ti saprak panutupan mangsa kasempetan nepi ka Kristus sumping deui.

“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.

“Kristus ngandika, ‘Ku buah maranéhna maranéh bakal nyaho ka maranéhna.’ Lamun jalma-jalma anu ngaliwatan maranéhna kasembuhan-kasembuhan dilaksanakeun, ku sabab pintonan-pintonan ieu, condong ngahampura kalalaworakeun maranéhna kana hukum Allah sarta terus hirup dina katidaktaatan, sanajan maranéhna boga kakawasaan nepi ka sagala tingkat naon baé, éta henteu hartina yén maranéhna miboga kakawasaan anu agung ti Allah. Sabalikna, éta téh kakawasaan mujijat ti pangabodo anu agung. Anjeunna téh palanggar hukum moral, sarta ngagunakeun unggal cara anu sanggup dikawasa ku anjeunna pikeun ngabutakeun manusa tina sipatna anu sajati. Urang geus dipapatahan yén dina poé-poé panungtungan anjeunna bakal digawe ku tanda-tanda jeung kaajaiban-kaajaiban palsu. Jeung anjeunna bakal neruskeun kaajaiban-kaajaiban ieu nepi ka panutupan waktu kasempetan, sangkan ku éta anjeunna tiasa nunjuk kana éta sakabéhna minangka bukti yén anjeunna téh malaikat cahaya lain malaikat poék.” The Seventh-day Adventist Bible Commentary, volume 7, 911.

Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.

Paulus nétélakeun yén bakal aya murtad anu miheulaan diungkabkeunana kapapaan, sarta yén Kadatangan Kristus anu Kadua bakal kajadian “sanggeus” pagawéan mujijat Iblis. Pagawéan mujijat Iblis dimimitian ku hukum Minggu di Amérika Sarikat, sarta ditungtungan ku datangna panutupan mangsa kasempetan jeung tujuh bala anu panungtungan. Pagawéan mujijat Iblis dimimitian ku hukum Minggu di Amérika Sarikat.

“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.

“Ku dekrit nu maksakeun pangadegna kapapaan kalawan ngalanggar hukum Allah, bangsa urang bakal sapinuhna miceun dirina tina kabeneran. Nalika Protestanisme bakal ngalegaan leungeunna nyebrang jurang pikeun nyekel leungeun kakawasaan Roma, nalika manéhna bakal ngulinkeun leungeunna ngaliwatan kahéngkéran pikeun silihgandeng jeung Spiritualisme, nalika, dina pangaruh ieu persatuan tilu rupa, nagara urang bakal nampik unggal asas Konstitusina salaku pamaréntahan Protestan jeung republik, sarta bakal ngayakeun jalan pikeun nyebarkeun kasalahan-kasalahan jeung pangabobodoan kapausan, mangka urang bisa nyaho yén waktuna geus datang pikeun pagawéan Satan anu matak ngareunah pisan, sarta yén tungtung geus deukeut.” Testimonies, jilid 5, 451.

The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.

Hukum Minggu mangrupikeun tungtung karajaan kagenep, nyaéta sato galak ti bumi dina Wahyu pasal tilu welas. Sato galak ti bumi mimiti maréntah dina ahir sarébu dua ratus genep puluh taun pamaréntahan kapausan dina taun 1798. Ku kituna, kapausan dinyatakeun dina taun 538, sanajan padamelanana pikeun nyokot kakawasaan dunya geus aktip nalika Paulus nyerat kecap-kecapna. Saméméh taun 538, bakal aya kamurtadan anu miheulaan dinyatakeunana manusa dosa, anu linggih dina Bait Allah.

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

Murtadna digambarkeun ku jamaah Pergamos nalika garéja Kristen ngalakukeun kompromi jeung agama kapir, sakumaha dilambangkeun ku kaisar Konstantinus. Paulus keur nangtukeun tanda-tanda profétis anu kudu kajadian saméméh Kadatangan Kadua Kristus. Sanggeus ngulang deui naon anu saméméhna geus diajarkeunana ka urang Tésalonika, anjeunna tuluy naros naha maranéhna henteu émut yén anjeunna geus kungsi ngajarkeun bebeneran-bebeneran ieu ka maranéhna? Tuluy anjeunna ngingetkeun maranéhna yén maranéhna ogé kudu émut yén anjeunna geus ngajarkeun ka maranéhna yén bakal aya hiji kakawasaan anu “nahan” kapausan, “supaya” kapausan éta “kabuka dina waktuna sorangan?” Kecap “nahan” hartina nyekel atawa ngahalangan. Kecap “nahan” engké dina petikan anu sarua ditarjamahkeun jadi “ayeuna keur nahan.”

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.”

Ku kituna éta petikan kacida merenahna dipedar kieu: “Jeung ayeuna maranéh nyaho naon anu nahan kapapaan, supaya kapapaan téa dinyatakeun dina waktuna. Sabab rusiah kajahatan (kapapaan) geus mimiti digawe: ngan anjeunna anu ayeuna nahan kapapaan, baris terus nahan kapapaan nepi ka anjeunna disingkirkeun ti jalanna.” Nalika William Miller ngarti kana petikan ieu dina Thessalonians, anjeunna sadar yén kakawasaan anu nyegah kapapaan naék kana tahta bumi dina taun 538 téh nyaéta Roma kapir, sarta yén Roma kapir bakal nahan naékna kakawasaan kapapaan nepi ka Roma kapir “disingkirkeun ti jalanna.”

“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.

“Salila dua belas taun kuring jadi saurang deis, kuring maca sagala rupa sajarah anu bisa kapanggih ku kuring; tapi ayeuna kuring nyaah ka Alkitab. Eta ngajarkeun ngeunaan Isa! Tapi masih kénéh loba bagian tina Alkitab anu poék pikeun kuring. Dina taun 1818 atawa 19, waktu keur ngawangkong jeung saurang sobat anu ku kuring didatangan, sarta anu geus wawuh jeung kungsi ngadéngé omongan kuring nalika kuring jadi deis, manéhna nanya kalawan cara anu rada ngandung harti, ‘Naon pamadegan anjeun ngeunaan ieu téks, jeung éta?’ ngarujuk kana téks-téks baheula anu ku kuring dipungkir nalika jadi deis. Kuring ngarti kana maksudna, tuluy ngawaler—Lamun anjeun méré waktu ka kuring, ku kuring baris dicaritakeun naon hartina. ‘Sabaraha lila waktu anu diperlukeun ku anjeun?’ Kuring teu nyaho, tapi ku kuring baris dicaritakeun, ceuk kuring, sabab kuring teu bisa percaya yén Allah geus maparin wahyu anu teu bisa kaharti. Tuluy kuring mutuskeun pikeun nalungtik Alkitab kuring, yakin yén kuring bisa manggihan naon anu dimaksud ku Roh Suci. Tapi pas kuring geus nyieun éta putusan, datang pikiran ka kuring—‘Upama anjeun manggihan hiji petikan anu teu bisa dipikaharti ku anjeun, naon anu baris anjeun laksanakeun?’ Cara nalungtik Alkitab anu kieu tuluy timbul dina pikiran kuring:—Kuring baris nyokot kecap-kecap tina petikan-petikan saperti kitu, tuluy nyusudkeunana sapanjang Alkitab, sarta ku jalan kitu manggihan hartina. Kuring miboga Konkordansi Cruden, anu ceuk pamadegan kuring panghadéna di saalam dunya; ku kituna éta ku kuring dicokot babarengan jeung Alkitab kuring, tuluy diuk di meja tulis kuring, sarta henteu maca naon-naon deui, iwal saeutik koran, sabab kuring tekad rék nyaho naon maksud Alkitab kuring.

“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.’

“Kula mimiti ti Kajadian, sarta maca terus lalaunan; jeung nalika dugi ka hiji ayat anu teu tiasa ku abdi kahartos, abdi neangan sapanjang Alkitab pikeun manggihan naon hartina. Sanggeus abdi ngaliwatan Alkitab ku cara kieu, duh, sakumaha caang tur mulyana bebeneran téh katémbong! Abdi manggihan naon anu parantos ku abdi diwartakeun ka maranéh. Abdi jadi yakin yén tujuh mangsa téh réngsé dina taun 1843. Tuluy abdi dugi ka 2300 poé; éta ngantunkeun abdi kana kacindekan anu sarua; nanging abdi teu boga pamikiran pikeun manggihan iraha Jurusalamet bade sumping, sarta abdi teu tiasa percanten kana éta; tapi cahaya éta nyamber ka abdi kalawan kacida kuatna nepi ka abdi teu nyaho naon anu kudu dipigawé. Ayeuna, saur abdi, abdi kudu maké taji jeung pakéan tunggang; abdi moal maju leuwih gancang batan Alkitab, sarta abdi moal tinggaleun di tukangeunana. Naon waé anu diajarkeun ku Alkitab, éta anu bakal ku abdi dicekel pageuh. Tapi, sanajan kitu, masih aya sawatara ayat anu teu tiasa ku abdi kahartos.”

“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.

“Kitu sakitu ngeunaan cara umumna anjeunna nalungtik Alkitab. Dina kasempetan séjén anjeunna ngedalkeun cara anjeunna nangtukeun harti naskah anu ayeuna keur dibahas—nyaéta harti tina ‘anu sapopoé.’ ‘Kuring maca terus,’ saur anjeunna, ‘jeung teu bisa manggihan kasus séjén tempat eta kapanggih, iwal dina kitab Daniel. Tuluy kuring nyokot kecap-kecap anu nangtung patalina jeung eta, nyaéta, “dicabut.” Anjeunna bakal nyabut anu sapopoé, “ti waktu anu sapopoé bakal dicabut,” jst. Kuring maca terus, jeung nyangka moal manggihan caang naon-naon ngeunaan naskah éta; ahirna kuring nepi ka 2 Tesalonika 2:7–8. “Sabab rusiah kajahatan geus mimiti digawe, ngan anjeunna anu ayeuna nahan, bakal nahan, nepi ka anjeunna disingkirkeun tina jalanna, sarta harita anu jahat éta bakal dinyatakeun,” jst. Jeung nalika kuring geus nepi ka eta ayat, aduh, bet kumaha écés jeung mulya éta bebeneran katembong! Eta dia! éta téh ‘anu sapopoé!’ Tah ayeuna, naon maksud Paulus ku “anjeunna anu ayeuna nahan,” atawa ngahalangan? Ku “jalma dosa,” jeung “anu jahat,” anu dimaksud nyaéta Kapapaan. Tah, naon anu ngahalangan sangkan Kapapaan henteu dinyatakeun? Nya, éta téh Kapirisme; tah, ku kituna, ‘anu sapopoé’ kudu hartina Kapirisme.’ 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.

Lamun taya pamahaman yén “nu sapopoe” dina kitab Daniel téh mangrupa lambang paganisme, Miller tangtu bakal kacida héséna pikeun ngamekarkeun kerangka anu dijadikeun dasar pikeun nyusun wangunan nubuatna. “Nu sapopoe” kapanggih lima kali dina kitab Daniel, sarta salawasna dituturkeun ku hiji lambang kapausan. Bukti yén “nu sapopoe” dina kitab Daniel téh paganisme ayana dina surat Paulus ka urang Tesalonika. Salah sahiji pangéling anu pangtegesna dina Pangandika Allah aya di dinya, sabab di dinya Paulus écés nyatakeun yén jalma-jalma anu henteu mikacinta bebeneran bakal dipaparin kasasaran anu kuat. Bebeneran anu ku dihaja diteundeun dina Tesalonika téh nya éta pangidéntifikasian patalina paganisme jeung kapausan, sarta nampik bebeneran éta téh ngajamin yén kasasaran anu kuat bakal jadi balukar tina panolakan éta.

We will continue this subject in the next article.

Urang baris neraskeun ieu jejer dina artikel salajengna.

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.

Cicing sorangan, sarta héran; gorowok, enya gorowok: maranéhna mabok, tapi lain ku anggur; maranéhna oléng, tapi lain ku inuman nu matak mabok. Sabab PANGERAN geus ngucurkeun ka maranéh spirit sare nu kacida jero, sarta geus nutup panon maranéh: nabi-nabi jeung para pamingpin maranéh, nyaéta para paningal, ku Mantenna geus ditutupan. Jeung sagala titingalian geus jadi ka maranéh saperti kecap-kecap tina hiji kitab anu diségél, anu dipasrahkeun ku jalma-jalma ka nu palinter, bari pokna, “Mugi baca ieu”: sarta manéhna ngawaler, “Abdi teu tiasa; sabab ieu diségél.” Jeung kitab éta dipasrahkeun ka anu teu diajar, bari pokna, “Mugi baca ieu”: sarta manéhna ngawaler, “Abdi teu diajar.” Ku sabab éta PANGERAN ngandika, “Ku lantaran ieu bangsa ngadeukeutan ka Kami ku sungutna, jeung ku biwirna ngahormat ka Kami, tapi haténa geus ngajauh ti Kami, sarta sieunna ka Kami ngan diajarkeun ku parentah manusa: ku sabab éta, tingali, Kami baris neruskeun nyieun padamelan anu matak héran di antara ieu bangsa, enya padamelan anu matak héran jeung kaajaiban: sabab hikmat jalma-jalma wijaksanana bakal binasa, jeung pangarti jalma-jalma calakanana bakal disumputkeun.” Cilaka maranéhna anu satékah polah nyumputkeun rarancangna ti PANGERAN, jeung pagaweanana dilakukeun dina poék, sarta maranéhna nyebut, “Saha nu ningali ka urang? Jeung saha nu nyaho ka urang?” Satemenna ngabalingkeun sagala perkara ku maranéh bakal dianggap saperti taneuh liat dina panangan tukang beling: sabab naha hasil karya bakal nyebut ngeunaan anu nyieunna, “Anjeunna henteu nyieun abdi”? atawa naha anu dibentuk bakal nyebut ngeunaan anu ngabentukna, “Anjeunna henteu boga pangarti”? Yesaya 29:9–16.