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.
Umpostile uPawulos wayelilungu elinxibelelanisayo phakathi kukaSirayeli wamandulo noSirayeli womoya, kuba ulungiselelo lwakhe, igama lakhe, iimeko zakhe zobuqu nomsebenzi wakhe wobuprofeti konke kungqina le nyaniso. Wazichaza njengomncinane kunabo bonke abapostile, kuba wayebatshutshisile abantu bakaThixo.
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.
Kuba mna ndingoyena mncinane kubapostile, endingafanelanga ukubizwa ngokuba ngumpostile, ngokuba ndalitshutshisa ibandla likaThixo. 1 Korinte 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”.
Igama awalinikwayo ekuguqukeni kwakhe lalinguPawulos, elithetha ukuthi mncinane okanye mnye, kuba wayengoyena mncinane kubapostile. Noko ke, igama lakhe lokuqala lalinguSawule, elithetha ukuthi “okhethiweyo”.
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.
Wandula ke uAnaniya, Nkosi, ndivile ngabaninzi ngalo mntu, ukuba wenze ububi obungakanani na kubangcwele bakho eYerusalem; kwaye apha unegunya elivela kubabingeleli abakhulu lokubopha bonke ababiza egameni lakho. Kodwa iNkosi yathi kuye, Hamba; kuba uyisitya esinyuliweyo kum, ukuba athwale igama lam phambi kweeNtlanga, nookumkani, noonyana bakaSirayeli, IZenzo 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.
USawule wayesisitya “esinyuliweyo” sokuthwala iindaba ezilungileyo aye nazo kwiiNtlanga, kodwa kwafuneka kuqala aguqulwe aze athotywe abe nguPawulos (omncinane), kuba wayeza kuswela ukuba namandla amakhulu. UPawulos waqonda ukuba amandla akhe ayefumaneka ekubeni mncinane kwakhe, oko kukuthi, ebuthathakeni bakhe.
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.
Ke kaloku ukuze ndingaziphakamisi ngokugqithiseleyo ngenxa yobuninzi bezityhilelo, ndanikwa iva enyameni, umthunywa kaSathana wokundibetha ngeenqindi, ukuze ndingaziphakamisi ngokugqithiseleyo. Ngenxa yale nto ndacela eNkosini kathathu, ukuba imke kum. Yaza yathi kum, Ubabalo lwam lukwanele; kuba amandla am azalisekiswa ebuthathakeni. Ngoko ke ndiya kuqhayisa ngobuninzi obukhulu kakhulu ngobuthathaka bam, ukuze amandla kaKristu ahlale phezu kwam. Ngenxa yoko ndiyavuya ebuthathakeni, ezithethweni, ekuswelekeni, ezintshutshisweni, nasekubandezelekeni ngenxa kaKristu; kuba xa ndibuthathaka, kuxa ndinamandla. 2 Korinte 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.
USawule “wakhethwa”, kodwa ukuze abe namandla wenziwa mncinane (Pawulos). Wanyulelwa ukuzisa iindaba ezilungileyo kwiiNtlanga, kodwa wayekhethwe ngokuyinxenye ngenxa yolwazi lwakhe lweTestamente eNdala.
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.
Ngakumbi ngenxa yokuba ndiyazi ukuba uyincutshe kuwo onke amasiko nemibuzo ephakathi kwamaYuda; ngoko ke ndiyakucela ukuba undiphulaphule ngomonde. Indlela endandiphila ngayo kwasebutsheni bam, eyayisekuqaleni iphakathi kwesizwe sakowethu eYerusalem, iyaziwa ngawo onke amaYuda; lawo andaziyo kwasekuqaleni, ukuba ebenokungqina, ukuba ngokwelona qela lingqongqo kunawo onke lenkolo yethu ndaphila ndinguMFarisi. IZenzo 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
USawule wayeqeqeshwe nguGamaliel, owayethathwa njengomnye wababefundisi abakhulu beziBhalo zeTestamente eNdala.
“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.
“Isicelo sakhe samkelwa, yaye ‘uPawulos wema ezitepsini, wabhekisa isandla ebantwini.’ Eso senzo satsala ingqalelo yabo, kanti nendlela awema ngayo yanyanzelisa imbeko. ‘Ke kaloku, kwakuba kuthe cwaka kakhulu, wathetha kubo ngolwimi lwesiHebhere, esithi, Madoda, bazalwana, noobawo, yivani ukuzithethelela kwam endikwenzayo ngoku phambi kwenu.’ Akuva isandi samazwi aqhelekileyo esiHebhere, ‘bathi cwaka ngakumbi,’ yaye kolo thulelo lwaphela lonke waqhubeka: “‘Inene ndingumntu ongumYuda, ozelwe eTarso, umzi waseKilikiya, kodwa ndakhuliselwa kwesi sixeko ezinyaweni zikaGamaliyeli, ndafundiswa ngokwendlela egqibeleleyo yomthetho woobawo, ndinobutshiselo kuThixo, njengokuba nonke ninjalo namhla.’ Akukho namnye owayenokuphika amazwi ompostile, kuba iziganeko awayebhekisa kuzo zazisaziwa kakuhle ngabaninzi ababesahleli eYerusalem.” IZenzo zabaPostile, 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.
USawule wayengakhethwanga nje ngamabona-ndenzile, yaye enye yeenjongo ezithile zobulungiseleli bukaPawulos yayikukwakha ibhulorho phakathi kwembali engcwele kaSirayeli wokwenyama nembali engcwele kaSirayeli wokomoya. Ngokunxulumene nale nyaniso, wabhala uninzi lweTestamente eNtsha. Esinye isahluko kwimibhalo yakhe sichaza inkxaso yesiseko sesigidimi sengelosi yokuqala kwanesiseko sesigidimi seengelosi yesithathu. Esi siqendu siyisikhumbuzo esikhulu kwimbali yobu-Adventism esichaza umahluko phakathi kwezilumko neziziziyatha ekuqaleni nasekupheleni kobu-Adventism.
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.
Ke kaloku siyanibongoza, bazalwana, ngokufika kweNkosi yethu uYesu Kristu, nangokuhlanganiselwa kwethu kuye, ukuba ningakhawulezi nigungqiswe engqondweni, ningabi nakukhathazeka, nokuba kungomoya, nokuba kungelizwi, nokuba kungencwadi ekungathi ivela kuthi, ngokungathi usuku lukaKristu selusondele. Makungabikho namnye umntu onikhohlisayo nangayiphi na indlela; kuba olo suku aluyi kufika, kungazanga kuqala kufike ukuwexuka, aze atyhilwe loo mntu wesono, unyana wentshabalalo; lowo uchasayo, aziphakamise ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunqulwayo; ukuze ahlale etempileni kaThixo, ngokungathi unguThixo, ezibonakalisa ukuba unguThixo. Anikhumbuli na, ukuba, xa ndandisekuni, ndanixelela ezi zinto? Ke kaloku niyayazi into emthintelayo, ukuze atyhilwe ngexesha lakhe. Kuba imfihlelo yokuchasa umthetho seyisebenza kakade; kuphela lo uthintelayo ngoku uya kuqhubeka ethintela, ade asuswe endleleni. Kuya kuthi ke kutyhilwe lowo ungendawo, eya kuthi iNkosi imchithe ngomoya womlomo wayo, imtshabalalise ngokuqaqamba kokufika kwayo: yena lowo ukufika kwakhe kungokokusebenza kukaSathana ngawo onke amandla nemiqondiso nezimanga zobuxoki, nangako konke ukulukuhla kokungalungisi kwabo batshabalalayo; ngenxa yokuba bengalwamkelanga uthando lwenyaniso, ukuze basindiswe. Ngenxa yoko ke uThixo uya kubathumela inkohliso enamandla, ukuze bakholwe bubuxoki; ukuze bagwetywe bonke abo bangakholwanga yinyaniso, kodwa bakuvuyela ukungalungisi. 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.”
Umxholo wale ndima kukucingwa kwexesha uKristu aya kubuya ngalo okwesibini. UPawulos ukhumbuza amaTesalonika ukuba wayesele ewuphendulile loo mba ngaphambili xa wathi, “Anikhumbuli na, ukuba, ndakuba ndisenani, ndanixelela ezi zinto?” UPawulos wayezama ukuthintela abazalwana ukuba bangalahlekiswa kulo mba “wokufika kweNkosi yethu uYesu Kristu, nokuhlanganiselwa kwethu kuye.”
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.
Ababhali-mbali bachaza ukuba isiqingatha somyalezo kaWilliam Miller sasisekelwe ekuchongeni kwakhe iminyaka engamakhulu amabini anamashumi amathathu kaDaniyeli isahluko sesibhozo, ivesi yeshumi elinesine. Esinye isiqingatha somyalezo wakhe, esingathi ngamanye amaxesha singaqondwa, ngumsebenzi wakhe wokuphikisa iimfundiso zobuxoki eziphathelele ekuBuyeni kwesibini kukaKristu.
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.
Ngokusekelwe kule ndlela yobuxoki yamaJesuit kwabakho (yaye kusekho nanamhlanje) imfundiso yobuxoki ebalaseleyo awayeyichasa ngokungaguquguqukiyo uWilliam Miller. Yayiyimfundiso yobuxoki yokuba ukuza kwesibini kweNkosi kwakwandulelwa liwaka leminyaka loxolo elalibizwa ngokuba “yi-temporal millennium,” naleyo uDade White wayeyichasa.
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.
Umsebenzi kaMiller wawukwaseka inyaniso yokubuya kukaKristu ngokwenene, ngokuchasene neengcinga ezahlukahlukeneyo zobuxoki ezazixhaphakile ngexesha lembali yakhe ngokuphathelele kwi-millennium. UPawulos uthetha ngokuBuya kweSibini ku-2 Tesalonika, ngoko loo ndima yayiyinxalenye yokuqonda kukaMiller ngoKuza kweSibini okungokoqobo. Isahluko sasisisi “Nyaniso yangoku” kuMiller.
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.
UPawulos uchaza uludwe olubalulekileyo lweziganeko olunxulumene noKuza kweSibini, yaye ukwanika nesizathu sokuba kutheni amaTesalonika ayengamele alindele ukubuyela kweNkosi ngexesha lokuphila kwawo. UPawulos uthi, “Ngoku siyanibongoza, bazalwana, ngokuza kweNkosi yethu uYesu Kristu, nangokuhlanganiselwa kwethu kuye.” Igama elithi “bongoza” lithetha ukuvavanya ngemibuzo. UPawulos ucacisa ngengqiqo izinto ezinxulumene noKuza kweSibini, aze akhokele abaphulaphuli bakhe kuhlobo oluthile lokuvavanywa ngemibuzo, olujoliswe ekubeni luvelise uhlalutyo lwengqiqo yakhe ngabo bamvayo.
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.
Ulwakhiwo lwengqiqo yakhe luthi, phambi kokuba uKristu abuye okwesibini, upopu makachongwe aze alawule, kwanokuba phambi kokuba upopu avele embalini kufuneka kubekho ukuwexuka. Ukuwexuka kwakusengokuzayo ngelo xesha, ngoko ukufika kopopu kwakuse ngaphaya kwako ngakumbi. Ngoko ke wayenokulukiswa njani na umntu ade acinge ukuba ukubuya kukaKristu kwakusondele? Usebenzisa imifuziselo emininzi yopopu ukuze amisele ngokucacileyo ukuba ngawaphi na loo mandla atyhilwayo emva kokuwa. Ubiza upopu ngokuthi “umntu wesono,” “loo ungendawo,” “unyana wentshabalalo,” kwanokuba “imfihlelo yobugwenxa.” USister White ucacile ukuba zonke ezi zizimfuziselo ezichonga upopu.
“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.’
“Kodwa ngaphambi kokuza kukaKristu, kwakufuneka kubekho iziganeko ezibalulekileyo kwilizwe lenkolo, ezaxelwa kwangaphambili esiprofetweni. Umpostile wathi: ‘Ningabi nakuphazamiseka msinyane ezingqondweni, ningakhathazeki nokukhathazeka, nokuba kungomoya, nokuba kungelizwi, nokuba kungencwadi ekungathi ivela kuthi, ngokungathi imini kaKristu isondele. Makungabikho bani unilahlekisayo nangayiphi na indlela; kuba loo mini ayiyi kufika, ngaphandle kokuba kufike kuqala ukuwexuka, ize ityhileke loo mntu wesono, unyana wentshabalalo; ochasayo, eziphakamisa ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunqulwayo; ukuze yena ngokungathi unguThixo ahlale etempileni kaThixo, ezibonakalisa ukuba unguThixo.’”
“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?’
“Amazwi kaPawulos ayengafanele ukuqondwa gwenxa. Kwakungafanele kufundiswe ukuba yena, ngesityhilelo esikhethekileyo, wayebalumkisile abaseTesalonika ngokuza kukaKristu okukufuphi kwangoko. Ukuthabatha indawo enjalo kwakunokuzisa ukudideka elukholweni; kuba ukudana kudla ngokukhokelela ekungakholweni. Ngoko ke umpostile walumkisa abazalwana ukuba bangamkeli umyalezo onjalo ngokungathi uvela kuye, waza waqhubeka egxininisa inyaniso yokuba amandla obupopu, achazwe ngokucacileyo kangako ngumprofeti uDaniyeli, ayesaza kuvela aze alwe nabantu bakaThixo. Kude kube la mandla ewenzile umsebenzi wawo obulalayo nowonyelisayo, ibiya kuba lilize ukuba ibandla likhangele ukuza kweNkosi yalo. ‘Anikhumbuli na,’ wabuza uPawulos, ‘ukuba, xa ndandisekuni, ndanixelela ezi zinto?’”
“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.’
“Zazoyikeka izilingo ezaziza kuhlasela ibandla lenyaniso. Kwase ngelo xesha umpostile ayebhala ngalo, ‘imfihlelo yobugwenxa’ yayisele iqalile ukusebenza. Iziganeko ezaziza kwenzeka kwixesha elizayo zaziza kuba ‘ngokokusebenza kukaSathana ngamandla onke nemiqondiso nezimanga zobuxoki, nangayo yonke inkohliso yokungalungisi kwabo batshabalalayo.’”
“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.
“Ingakumbi sisinyaniselo esinzulu isitatimende sompostile ngokuphathelele abo babeya ukwala ukwamkela ‘uthando lwenyaniso.’ ‘Ngenxa yoko,’ watsho ngabo bonke abo babeya kuyala ngabom izigidimi zenyaniso, ‘uThixo uya kubathumela ulahlekiso olunamandla, ukuze bakholwe ubuxoki: ukuze bagwetywe bonke abo bangakholwanga yinyaniso, kodwa bayoliswa kukungalungisi.’ Abantu abanako, bengohlwaywa, ukwala izilumkiso uThixo azithumela kubo ngenceba. Kubo abo baqhubeka bejika bemka kwezi zilumkiso, uThixo uyawurhoxisa uMoya waKhe, ebashiya kwiinkohliso abazithandayo.” Izenzo ZabaPostile, 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.
Nangona uDade White emchaza ngokuthe ngqo “umntu wesono,” “ongendawo,” “unyana wentshabalalo” kunye “nemfihlelo yobugwenxa” kwesi sahluko sikaPawulos, aze akubize ngokuba “ligunya lobupopu,” uthetha nangakumbi. Ubonisa ukuba le mifuziselo yayisetyenziswe nguPawulos ukuchaza upopu waseRoma, yamiselwa incwadi kaDaniyeli, xa wathi, “Ngoko ke umpostile walumkisa abazalwana ukuba bangamkeli umyalezo onjalo ngokungathi uvela kuye, waza waqhubeka egxininisa inyaniso yokuba igunya lobupopu, elachazwa ngokucacileyo kangaka ngumprofeti uDaniyeli, lalisaza kuphakama lize lilwe nabantu bakaThixo. De kube leli gunya liwenzile umsebenzi walo obulalayo nowonyelisayo, ibiya kuba lilize ukuba ibandla likhangele ukufika kweNkosi yalo.” UPawulos wayesekela elo candelo lomyalezo kumaTesalonika elalichaza ubupopu kuDaniyeli isahluko seshumi elinanye, nakwivesi yamashumi amathathu anesithandathu.
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.
Kwaye ukumkani uya kwenza ngokuthanda kwakhe; aze aziphakamise, azenze mkhulu ngaphezu koothixo bonke, athethe izinto ezimangalisayo nxamnye noThixo woothixo, aze aphumelele kude kugqitywe ingqumbo; kuba oko kumiselweyo kuya kwenziwa. Daniyeli 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.
Xa uPawulos echaza upopu njengalowo “uchasayo, eziphakamisayo ngaphezu kwako konke okubizwa ngokuba nguThixo, nokuba kukunqulwa; ngokokude ahlale etempileni kaThixo, engathi unguThixo, ezibonakalisa ukuba unguThixo,” uPawulos wayephinda ngamanye amazwi inkcazo yomprofeti uDaniyeli “yokumkani” owayesenza “ngokwentando yakhe,” waza “waziphakamisa” waza “wazenza mkhulu ngaphezu koothixo bonke.” Upopu nguye loo kumkani othetha “izinto ezimangalisayo nxamnye noThixo woothixo”, yaye upopu nguloo mandla ayeza “kuphumelela kude kube” “ingqumbo” yokuqala “izalisekisiwe” ngowe-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.
UDaniyeli ishumi elinanye, nendima yamashumi amathathu anesithandathu, ibaluleke ngokugqibeleleyo ukuba iqondwe ngokuchanekileyo ukuba ukwanda kolwazi ngowe-1989 nako kuqondwe ngokuchanekileyo. Ngenxa yesi sizathu imfundiso yobuxoki yokuba ukumkani kule ndima yayinguFransi, njengoko yaziswa ngu-Uriah Smith, yaziswa kwisizukulwana sokuqala sobu-Adventist (1863 ukuya ku-1888). USmith wayitshintsha intsingiselo yombhalo wendima yamashumi amathathu anesithandathu esuka ku-“ukumkani” (“the” king, ongupopu owayechazwa kwiindima ezingaphambili) wayenza “ukumkani othile” (“a” king, nawuphi na ukumkani) ukuze anike iFransi engenankolo iimpawu zendlela yokunqula yaseRoma, kodwa oko kwakulinqaku nje lokusuka kulo ukuze aveze ithiyori yakhe ayithandayo yokuba iTurkey ingukumkani wasentla kwindima yamashumi amane ukuya phambili.
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.
USathana waqalisa kwangethuba ukufihla inyaniso yokuba ukumkani okulo mhlathi bubupopu, yaye ngumpostile uPawulos onika ubungqina bukaDaniyeli ubungqina besibini ngale nyaniso. USisi White wanikela ubungqina besithathu.
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.
USathana akazange azame kuphela ukufiphaza inyaniso yokuba ukumkani okhankanyiweyo kweso sibhalo ngupopu, kodwa ngokuphambukisa inyaniso equlethwe kweso sibhalo, uSathana wakwenza kwanzima nokuqonda ukubaluleka koko “kucaphuka” kumelwe kuko kweso sibhalo. Ubupopu kweso sibhalo babuza kuphumelela de kube ngu-1798, xa babunikwa inxeba labo elibulalayo. Unyaka ka-1798 usisiphelo seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yokucaphuka kukaThixo okwaphunyezwa nxamnye nobukumkani basentla bakwaSirayeli, kwaqala ngo-723 BC.
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.
Ukuba ubu-Adventism babuyikhusele baza bayigcina imfundiso ethi “amaxesha asixhenxe,” ngowe-1863, ngekwakuphantse kube yinto engenakwenzeka ukuba u-Uriah Smith aphumelele ngobo bubudenge ngokuphathelele kwivesi yamashumi amathathu anesithandathu, kuba “ingqumbo” ngeyayi kuqondwa njengemele ingqumbo yokuqala kaThixo “yamaxesha asixhenxe,” ngoko ke ingenanto yakwenza kwaphela neFransi. Ukwanda kolwazi ngowe-1989 kuxhaswa nguPawulos kweso sicatshulwa, yaye ngenxa yesi sizathu isilumkiso sikaPawulos kweso sicatshulwa ngokuphathelele kwabo bangalwamkeliyo uthando lwenyaniso, kodwa bamkele inkohliso enamandla, senzeka ngenxa yokwala kwabo iinyaniso azibonisayo uPawulos kweso sicatshulwa. Enye yezo nyaniso kukuchongwa ngokuchanekileyo kokumkani wasemantla kuDaniyeli isahluko seshumi elinanye, iivesi zamashumi amane ukuya kumashumi amane anesihlanu.
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.”
Kule ndima, emva kokuba uPawulos echonge upopu waseRoma, uchonga uthotho lweziganeko ekupheleni kwehlabathi ezikhokelela ekuBuyeni kweSibini kukaKristu, olusisihloko sale ndima. Uthi, “kuya kuthi ke kutyhilwe lowo ungendawo.” Loo “ungendawo” ngupopu, “oya kuthi iNkosi imchithe ngomoya womlomo wayo, imtshabalalise ngokukhanya kokufika kwayo.” Emva koko uPawulos uthi, “Kwalo kuye, ukuza kwakhe kungokokusebenza kukaSathana, ngamandla onke, nangemiqondiso, nangezimanga zobuxoki.” UYesu nguye “okokusebenza kukaSathana ukuza kwakhe.”
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.
Ukusebenza okungummangaliso kukaSathana lixesha elisusela kuMthetho weCawa oza kufika kungekudala, de uMikayeli asukume kuze kuvalwe ixesha lovavanyo loluntu. USathana akenzi mmangaliso ngexesha leeZibetho ezisiXhenxe zokugqibela ezithululwa ukususela ekuvalweni kwexesha lovavanyo de uKristu abuye.
“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.
“Utsho uKristu, ‘Niya kubazi ngeziqhamo zabo.’ Ukuba abo kuphiliswa kwabo kwenziwa ngabo bethande, ngenxa yale mibonakaliso, ukuxolela ukungahoyi kwabo umthetho kaThixo nokuhlala beqhubeka ekungathobelini, nangona benamandla kuwo nawuphi na umda nakuwo wonke umda, akulandeli ukuba banawo amandla amakhulu kaThixo. Ngokuchaseneyo noko, ngawamandla okwenza imimangaliso omkhohlisi omkhulu. Ungumaphuli womthetho wokuziphatha, yaye usebenzisa lonke iqhinga anokulilawula ukuze amfamekise umntu kwisimilo sawo sokwenyaniso. Siyalunyukiswa ukuba ngemihla yokugqibela uya kusebenza ngemiqondiso nangemimangaliso yobuxoki. Kwaye uya kuqhubeka ngale mimangaliso kude kube sekupheleni kwexesha lovavanyo, ukuze akhombe kuyo njengobungqina bokuba uyingelosi yokukhanya, engengowobumnyama.” 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.
UPawulos uchaza ukuba kwakuyakubakho ukuwexuka okuya kwandulela ukutyhilwa kobupopu, nokuba ukuBuya kweSibini kukaKristu kwakuyakwenzeka “emva” komsebenzi omangalisayo kaSathana. Umsebenzi omangalisayo kaSathana uqala ngomthetho weCawa eUnited States, uze uphele ekufikeni kokuvalwa kwexesha lovavanyo neentlekele ezisixhenxe zokugqibela. Umsebenzi omangalisayo kaSathana uqala ngomthetho weCawa eUnited States.
“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.
“Ngommiselo onyanzelisa ukumiselwa kobuPapa ngokwaphula umthetho kaThixo, ilizwe lethu liya kuziqhawula ngokupheleleyo nobulungisa. Xa ubuProtestanti buya kolula isandla sazo ngaphesheya komsantsa ukuze bubambe isandla samandla aseRoma, xa buya kufikelela ngaphaya kwenzonzobila ukuze buhlanganise izandla noMimoya, xa, phantsi kwempembelelo yolu manyano luphindwe kathathu, ilizwe lethu liya kukhanyela umgaqo ngamnye woMgaqo-siseko walo njengorhulumente wobuProtestanti noweriphabhlikhi, lize limisele amalungiselelo okusasazwa kobuxoki nokulahlekisa kobuPapa, ngoko ke siya kwazi ukuba ixesha lifikile lokusebenza okumangalisayo kukaSathana nokuba isiphelo sikufuphi.” Testimonies, umqulu 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.
Umthetho weCawa ulisiphelo sobukumkani besithandathu, irhamncwa lomhlaba lesiTyhilelo isahluko seshumi elinesithathu. Irhamncwa lomhlaba laqalisa ukulawula ekupheleni kweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu olawulo lobupopu ngowe-1798. Ngako oko ubupopu batyhilwa ngonyaka wama-538, nangona umsebenzi wabo wokuthabatha ulawulo lwehlabathi wawusele usebenza xa uPawulos wayebhala amazwi akhe. Phambi konyaka wama-538, kwakufuneka kubekho ukuwa kokholo okwandulela ukutyhilwa komntu wesono, ehleli etempileni kaThixo.
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.”
Ukuwa elukholweni kwakumelwe yicawe yasePergamo xa ibandla lamaKristu lenza uvumelwano nenkolo yobuqaba, njengoko kwakufuziselwa ngumlawuli uConstantine. UPawulos wayechonga iimpawu zendlela yesiprofeto ezimele ukwenzeka ngaphambi koKuza kweSibini kukaKristu. Emva kokuphinda akhumbuze oko wayekufundisile ngaphambili amaTesalonika, wandula ke abuze ukuba babengakhumbuli na ukuba wayesele ebafundisile ngaphambili ezi nyaniso? Wandula ke abakhumbuze ukuba nabo bamele bakhumbule ukuba wayebafundisile ukuba igunya elithile laliza “kubamba” upopu “ukuze” upopu “atyhilwe ngexesha lakhe”? Igama elithi “kubamba” lithetha ukuthintela. Igama elithi “kubamba” kamva kwakweso siqendu linikwe inguqulelo ethi “ngoku kuyathintela.”
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.”
Ngoko ke esi sicatshulwa simelwe ngokuchanekileyo ngolu hlobo; “Kwaye ngoku niyakwazi oko kuthintela upopu, ukuze upopu atyhilwe ngexesha lakhe. Kuba imfihlelo yobugwenxa (upopu) sele isebenza: kuphela lowo ngoku uthintela upopu, uya kuqhubeka emthintela upopu ade asuswe endleleni.” Xa uWilliam Miller wayesiqonda esi sicatshulwa kumaTesalonika waqonda ukuba amandla athintela upopu ekunyukeni esihlalweni sobukhosi sehlabathi ngonyaka ka-538, yayiyiRoma yobuhedeni, nokuba iRoma yobuhedeni yayiya kuthintela ukuvela kwamandla opopu, de iRoma yobuhedeni “isuswe endleleni.”
“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.
“Ngexesha leminyaka elishumi elinesibini ndandingumdeist, ndafunda zonke iimbali endandinokuzifumana; kodwa ngoku ndandiyithanda iBhayibhile. Yayifundisa ngoYesu! Kodwa sekunjalo kwakusekho inxalenye enkulu yeBhayibhile eyayimnyama kum. Ngowe-1818 okanye ngowe-19, ndisathetha nomhlobo endandimtyelele, nowayendazile nowakhe wandiva ndithetha ngexesha ndandingumdeist, wandibuza, ngendlela eyayithetha lukhulu, esithi, ‘Ucinga ntoni ngalo mbhalo, nangalowa?’ ebhekisa kwimibhalo yakudala endandiyichasile ngexesha ndandingumdeist. Ndakuqonda oko wayekufuna, ndaza ndaphendula—Ukuba uya kundinika ixesha, ndiya kukuxelela intsingiselo yayo. ‘Ufuna ixesha elingakanani?’ Andazi, kodwa ndiya kukuxelela, ndaphendula; kuba ndandinganakukholwa ukuba uThixo wayenike isityhilelo esingenakuqondwa. Ngenxa yoko ndagqiba ekubeni ndifunde iBhayibhile yam, ndikholelwa ukuba ndingafumanisa oko uMoya oyiNgcwele wayekuthetha. Kodwa kwakamsinya nje ndakuba ndilenzile eli sigqibo, kwafika le ngcinga kum—‘Kuthekani xa ufumana isiqendu ongenakusiqonda, uya kwenza ntoni?’ Yandula ke le ndlela yokufunda iBhayibhile yafika engqondweni yam:—Ndiya kuthabatha amagama eziqendu ezinjalo, ndiwalandele kuyo yonke iBhayibhile, ndize ngale ndlela ndifumane intsingiselo yawo. NdandineCruden’s Concordance, endicinga ukuba yeyona ilungileyo ehlabathini; ndaza ndayithabatha yona neBhayibhile yam, ndahlala etafileni yam yokubhala, andafunda nto yimbi, ngaphandle kwamaphephandaba kancinane, kuba ndandizimisele ukwazi ukuba iBhayibhile yam ithetha ukuthini.
“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.’
“Ndaqalisa kwiGenesis, ndafunda ndisiya phambili kancinci; yaye ndathi ndakufika kwindima endingayiqondiyo, ndaphengulula eBhayibhileni yonke ukuze ndifumanise intsingiselo yayo. Emva kokuba ndiyidlulile iBhayibhile ngale ndlela, owu, inyaniso yabonakala ikhanya, inobuqaqawuli! Ndafumana oko bendikushumayela kuni. Ndanela kukuqiniseka ukuba amaxesha asixhenxe ayephela ngowe-1843. Ndaze ke ndafika kwiintsuku ezingama-2300; zandisa kweso sigqibo sinye; kodwa ndandingacingi nokucinga ukufumanisa ukuba uMsindisi uza kufika nini, yaye ndandingakwazi ukukukholelwa oko; kodwa ukukhanya kwandibetha ngamandla kangangokuba ndandingazi nokuba mandenze ntoni. Ngoku ke, ndacinga ndathi, kufuneka ndibophe izikhuthazi neebhulukwe zokukhwela; andiyi kuhamba ngokukhawuleza kunoko iBhayibhile ikukhokelayo, yaye andiyi kusala emva kwayo. Nantoni na efundiswa yiBhayibhile, ndiya kubambelela kuyo. Kodwa sekunjalo kwakusekho iindima ezithile endingaziqondiyo.”
“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.
“Kungako nje ngokuphathelele indlela yakhe ngokubanzi yokufunda iBhayibhile. Ngesinye isihlandlo wachaza indlela yakhe yokumisela intsingiselo yesibhalo esiphambi kwethu—intsingiselo ‘yemihla ngemihla.’ ‘Ndaqhubeka ndifunda,’ watsho yena, ‘ndaze andafumana kwenye indawo apho sifumaneka khona, ngaphandle kwincwadi kaDaniyeli. Emva koko ndathabatha loo mazwi ayemi enxulumene naso, athi, “suswa.” Uya kuyisusa imihla ngemihla, “ukususela kwixesha apho imihla ngemihla iya kususwa,” njalo njalo. Ndaqhubeka ndifunda, ndaza ndacinga ukuba andiyi kufumana kukhanya kulo mbhalo; ekugqibeleni ndafika ku-2 Tesalonika 2:7–8. “Kuba imfihlelo yobugwenxa seyisebenza kakade; kuphela lowo ngoku uthintelayo uya kuqhubeka ethintela, ade asuswe endleleni, aze ke lowo ungendawo atyhilwe,” njalo njalo. Ke kaloku, ndakufika kuloo mbhalo, O, hayi indlela inyaniso eyabonakala icace kwaye inobuqaqawuli ngayo! Nanko ke! yiyo leyo ‘imihla ngemihla!’ Kaloku ngoku, uPawulos uthetha ntoni xa esithi, “lowo ngoku uthintelayo,” okanye othintelayo? Ngo “mntu wesono,” nango “ngendawo,” kuthethwa ubuPopu. Kaloku ke, yintoni na ethintela ubuPopu ukuba bungatyhilwa? Kutheni, bubuhedeni; ngoko ke, ‘imihla ngemihla’ imele ukuthi bubuhedeni.” 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.
Ngaphandle kokuqonda ukuba “eyemihla ngemihla” encwadini kaDaniyeli yayiluphawu lobuhedeni, uMiller ngewayekhe abe nobunzima obukhulu ekuphuhliseni ulwakhiwo awalwakhela phezu kwalo isakhiwo sakhe sesiprofeto. “Eyemihla ngemihla” ifumaneka izihlandlo ezihlanu encwadini kaDaniyeli, yaye isoloko ilandelwa luphawu lobupopu. Ubungqina bokuba “eyemihla ngemihla” encwadini kaDaniyeli bubuhedeni bufumaneka kwileta kaPawulos eya kwabaseTesalonika. Esinye sezilumkiso ezibukhali kakhulu eLizwini likaThixo sifumaneka khona, kuba apho uPawulos uchaza ngokucacileyo ukuba abo bangaluthandiyo inyaniso baya kuthunyelwa inkohliso enamandla. Inyaniso eyabekwa ngabom kwabaseTesalonika yayikukuchongwa konxulumano lobuhedeni nobupopu, yaye ukwala loo nyaniso kukuqinisekisa ukuba inkohliso enamandla iya kuba sisiphumo soko kwalwa.
We will continue this subject in the next article.
Siya kuwuqhubekisa lo mxholo kwinqaku elilandelayo.
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.
Yimani, nime nikhwankqise; khalani nimangaliswe; dumani, ewe, dumani; banxilile, kodwa kungengawayini; bayagxadazela, kodwa kungengasiselo sinamandla. Kuba uYehova unithululele umoya wobuthongo obunzulu, wawavala amehlo enu; abaprofeti nabalawuli benu, iimboni, ubagqubuthele. Umbono wako konke usuke waba kuni njengamazwi encwadi etywiniweyo, abayinikayo kofundileyo, besithi, Funda oku, ndiyakucela; aze athi, Andinako; kuba itywiniwe; ize incwadi inikwe kulowo ungafundanga, kusithiwa, Funda oku, ndiyakucela; aze athi, Andifundanga. Ngenxa yoko iNkosi yathi, Kuba aba bantu besondela kum ngomlomo wabo, bendidumisa ngemilebe yabo, kodwa iintliziyo zabo bezisuse kude kum, nokundoyika kwabo kungumyalelo wabantu abafundisiweyo kubo: ngenxa yoko, yabona, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, umsebenzi omangalisayo, ummangaliso; kuba ubulumko bezilumko zabo buya kutshabalala, nokuqonda kweengqondi zabo kuya kufihlwa. Yeha kubo abafuna ukufihla icebo labo kuYehova enzulwini, nemisebenzi yabo isebumnyameni, baze bathi, Ngubani osibonayo? ngubani osaziyo? Inene, ukujika kwenu izinto niziphendule ngenye indlela kuya kuthatyathwa njengodongwe lombumbi; kuba umsebenzi uya kuthi na ngaye owenzileyo, Akandenzanga? okanye into eyenziweyo iya kuthi na ngaye oyibumbileyo, Wayengenangqondo? Isaya 29:9–16.