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# The Book of Daniel - Number Forty-One

Kitab Daniel - Nombor Empat Puluh Satu

Paul’s Prophetic Ministry: Connecting Ancient Israel to Spiritual Israel

ཕའུལ་གྱི་ལུང་བསྟན་གྱི་ཞབས་ཏོག། སྔོན་གྱི་ཡིས་ར་ཨེལ་དང་ཆོས་ཉིད་ཀྱི་ཡིས་ར་ཨེལ་མཐུད་པ།

Author

Jeff Pippenger

Published

January 5, 2024

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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 ialah penghubung antara Israel purba dengan Israel rohani, kerana pelayanannya, namanya, keadaan peribadinya, dan pekerjaannya yang bersifat nubuat semuanya memberi kesaksian kepada kebenaran ini. Dia menganggap dirinya sebagai yang paling kecil antara para rasul, kerana dia telah menganiaya 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.

> Kerana aku adalah yang paling kecil antara para rasul, dan tidak layak disebut rasul, kerana aku telah menganiaya jemaat Allah. 1 Korintus 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”.

Lebitso leo a ileng a le newa ha a sokoloha e ne e le Paul, le bolelang e monyenyane kapa e nyane, hobane e ne e le e monyenyane ho baapostola bohle. Leha ho le joalo, lebitso la hae la pele e ne e le Saule, le bolelang “ya kgethilweng”.

> 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.

> Ananias menjawab, “Tuhan, aku telah mendengar daripada banyak orang tentang lelaki ini, betapa banyak kejahatan yang telah dilakukannya terhadap orang-orang kudus-Mu di Yerusalem; dan di sini dia mempunyai kuasa daripada ketua-ketua imam untuk menangkap semua orang yang berseru kepada nama-Mu.” Tetapi Tuhan berfirman kepadanya, “Pergilah, kerana dia ialah bejana pilihan bagi-Ku, untuk membawa nama-Ku di hadapan bangsa-bangsa bukan Yahudi, raja-raja, dan anak-anak Israel,” Kisah 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.

Saul adalah “bejana pilihan” untuk membawa Injil kepada bangsa-bangsa lain, tetapi ia terlebih dahulu harus bertobat dan direndahkan menjadi Paulus (kecil), karena ia akan perlu menjadi kuat. Paulus memahami bahwa kekuatannya ditemukan dalam kekecilannya, atau dalam kelemahannya.

> 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.

> Dan supaya aku jangan meninggikan diri secara berlebih-lebihan oleh karena kelimpahan penyataan-penyataan itu, maka kepadaku diberikan duri di dalam daging, yaitu utusan Iblis untuk menampar aku, supaya aku jangan meninggikan diri secara berlebih-lebihan. Mengenai hal itu aku telah tiga kali memohon kepada Tuhan, supaya itu disingkirkan dari padaku. Tetapi Ia berfirman kepadaku, “Kasih karunia-Ku cukup bagimu, sebab kuasa-Ku disempurnakan dalam kelemahan.” Karena itu dengan sangat suka aku lebih suka bermegah dalam kelemahan-kelemahanku, supaya kuasa Kristus turun menaungi aku. Sebab itu aku berkenan dalam kelemahan-kelemahan, dalam celaan, dalam kekurangan, dalam penganiayaan, dalam kesesakan oleh karena Kristus; sebab apabila aku lemah, maka pada waktu itulah aku kuat. 2 Korintus 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.

Saul “o ne a tlhophilwe”, mme gore a nne yo o nonofileng o ne a dirwa yo mmotlana (Paul). O ne a tlhophiwa gore a ise efangele kwa go Baditšhaba, mme o ne a tlhophilwe ka bontlha bongwe ka ntlha ya kitso ya gagwe ya Baebele ya Baebele ya Kgale.

> 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.

> Haholo-holo hobane ke tseba hore u setsebi litloaelong tsohle le lipotsong tse leng har’a Bajuda; ka hona kea u kōpa hore u nkutloe ka mamello. Mokhoa oa bophelo ba ka ho tloha bocheng ba ka, oo qalong o neng o le har’a sechaba sa heso Jerusalema, Bajuda bohle baa o tseba; bao, haeba ba ne ba ka paka, ba neng ba ntseba ho tloha tšimolohong, hore ka mor’a lekala le thata ka ho fetisisa la bolumeli ba rōna ke phetse ke le Mofarisi. Liketso 26:3–5.

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

Saul o ne a rutilwe ke Gamaliele, yo o neng a tsewa e le mongwe wa baruti ba bagolo thata ba Dikwalo tsa Tesetamente e Kgologolo.

> “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.

> Permohonan itu dikabulkan, dan “Paulus berdiri di tangga, lalu memberi isyarat dengan tangannya kepada orang banyak.” Gerakan itu menarik perhatian mereka, sementara sikapnya menimbulkan rasa hormat. “Dan setelah keadaan menjadi sangat sunyi, ia berbicara kepada mereka dalam bahasa Ibrani, katanya, Hai saudara-saudara dan bapa-bapa, dengarkanlah pembelaanku yang sekarang kusampaikan kepadamu.” Pada bunyi kata-kata Ibrani yang akrab itu, “mereka menjadi semakin diam,” dan dalam keheningan yang menyeluruh itu ia melanjutkan: “‘Sesungguhnya aku adalah seorang Yahudi, lahir di Tarsus, sebuah kota di Kilikia, tetapi dibesarkan di kota ini di bawah didikan Gamaliel, dan diajar menurut cara yang sempurna dari hukum nenek moyang, serta giat bagi Allah, sama seperti kamu semua pada hari ini.’ Tidak seorang pun dapat menyangkal pernyataan rasul itu, sebab fakta-fakta yang dirujuknya itu diketahui dengan baik oleh banyak orang yang masih hidup di Yerusalem.” Kisah Para Rasul, 408.

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

Saul ni mbonwa kua landelela ningi to, kabiji umo wa milanguluko yapusanako ya mulimo wa Paulo waishile kuleta mwikalo wa byambo bya bulongo bwa Isalela wa ku mubili pamo ne byambo bya bulongo bwa Isalela wa ku mupashi. Pamo ne kino kyambo, aye walembile kyabaya kya Bitaba bya Mupya. Kipande kimo kya byalembwa byandi kyasolola buchindami bwa mutanda wa mubila wa malaika wa ntanshi kabiji ne wa mutanda wa mubila wa bamalaika ba butatu. Iyi ndondwa ni kyokya kyakukumbulwila mu byambo bya Adventism, kyasolola kusiyana pakati ka ba mano ne ba mapuputa ku ntendekelo ne ku mpelo ya 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.

> Kaa anyị na-arịọ unu, ụmụnna, n’ihi ọbịbịa nke Onyenwe anyị Jizọs Kraịst, na n’ihi ikpokọta anyị ọnụ n’ebe ọ nọ, ka a ghara ime ka uche unu maa jijiji ọsọ ọsọ, ma ọ bụ ka unu ghara ịtụ ụjọ, ma ọ bụ site n’mmụọ, ma ọ bụ site n’okwu, ma ọ bụ site n’akwụkwọ ozi dị ka o si n’aka anyị bịa, dịka a ga-asị na ụbọchị Kraịst eruola nso. Ka onye ọ bụla ghara iduhie unu n’ụzọ ọ bụla: n’ihi na ụbọchị ahụ agaghị abịa, ma e wezụga ma nnupu isi abịa mbụ, ma kpughee mmadụ ahụ nke mmehie, nwa nke ịla n’iyi; onye ahụ na-emegide ma na-ebuli onwe ya elu karịa ihe ọ bụla a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya, dịka Chineke, na-anọdụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke. Ùnu echetaghị na, mgbe m ka nọ n’etiti unu, agwara m unu ihe ndị a? Ma ugbu a unu maara ihe na-egbochi ya, ka e wee kpughee ya n’oge nke ya. N’ihi na ihe omimi nke ajọ omume amalitela ịrụ ọrụ ugbua: naanị onye ahụ nke na-egbochi ugbu a ga-anọgide na-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ. Mgbe ahụ ka a ga-ekpughe Onye Ajọ ahụ, onye Onyenwe anyị ga-eji ume ọnụ ya laa n’iyi, ma jiri nchapụta nke ọbịbịa ya bibie: ọbụna onye ahụ, onye ọbịbịa ya dị ka arụ ọrụ Setan si dị, n’ike niile na ihe ịrịba ama na ọrụ ebube ụgha, na aghụghọ niile nke ajọ omume n’ime ndị na-ala n’iyi; n’ihi na ha anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha. N’ihi nke a kwa, Chineke ga-ezitere ha aghụghọ siri ike, ka ha kwere ụgha: ka e wee maa ha niile ikpe, ndị na-ekweghị eziokwu, kama ha nwere mmasị n’ajọ omume. 2 Ndị Tesalonaịka 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 petikan ini ialah pertimbangan tentang bilakah Kristus akan datang kembali buat kali yang kedua. Paulus mengingatkan jemaat di Tesalonika bahawa dia telah pun menjawab persoalan itu sebelumnya apabila dia berkata, “Tidakkah kamu ingat, bahawa ketika aku masih bersama-sama dengan kamu, aku telah memberitahukan perkara-perkara ini kepada kamu?” Paulus sedang berusaha untuk mencegah saudara-saudara seiman daripada diperdayakan berkenaan hal “kedatangan Tuhan kita Yesus Kristus, dan penghimpunan kita bersama-sama kepada-Nya.”

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 sejarawan mengenal pasti bahawa separuh daripada pekhabaran William Miller didasarkan pada pengenalannya akan dua ribu tiga ratus tahun dalam Daniel fasal lapan, ayat empat belas. Separuh yang satu lagi daripada pekhabarannya, yang kadangkala tidak diakui, ialah usahanya dalam menyangkal ajaran-ajaran palsu berkenaan Kedatangan Kristus yang Kedua.

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.

Berdasarkan metodologi Jesuit yang palsu itu, terdapat (dan masih terdapat) suatu ajaran palsu yang menonjol yang secara konsisten ditentang oleh William Miller. Itulah ajaran palsu bahwa kedatangan Tuhan yang kedua didahului oleh seribu tahun damai yang disebut “milenium temporal”, yang juga ditentang oleh 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.

Kerja Miller juga sedang menegakkan kebenaran tentang kedatangan Kristus yang harfiah, bertentangan dengan pelbagai gagasan palsu mengenai milenium yang berleluasa pada zamannya. Paulus sedang membicarakan Kedatangan Kedua dalam 2 Tesalonika, maka petikan itu merupakan sebahagian daripada pemahaman Miller tentang Kedatangan Kedua yang harfiah. Pasal itu merupakan “Kebenaran Masa Kini” bagi 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.

Paul akhampa sequence khudingmak ama khaangbaga matam pumnamak asi Second Coming-ga mari leinaba oirabadi, aduga Thessalonica-gi mi-singna makhoigi hingliba mapanda Lord-gi lakpa thajaba ngamde haibagi logic-su piba ngammi. Paul-na hairi, “Eikhoina nakhoibu ningthina haijari, unao-sing, eikhoigi Puba Jesus Christ-ki lakpana, aduga eigi-ningthiba aduda eikhoi punna khunba aduna.” “Beseech” haiba waasi interrogate touba, madudi wahang hangba, haibana kari oigadage haiba nungsinba. Paul-na Second Coming-ga mari leinaba ama ama-gi element-sing adu logic-gi matung inna wahanthokli, aduga mahakki logic adu taba mi-singna analize tougadabani haiba maramna, makhoibu interrogate touba amagi macha macha oina lamjing-i.

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.

ཁོའི་རྒྱུ་མཚན་གྱི་གཞི་རྩའི་རྣམ་པ་ནི། ཀྲིསྟོས་ཐེངས་གཉིས་པར་ཕྱིར་འོང་མ་གོང་ལ། པེ་པ་སི་ནི་ངོས་འཛིན་བྱ་དགོས་པ་དང་དབང་བསྒྱུར་བྱ་དགོས་པ། དེ་དང་མཉམ་དུ་པེ་པ་སི་ལོ་རྒྱུས་ནང་སླེབས་མ་གོང་ལ། ངེས་པར་དུ་ཆོས་ལས་ཉམས་པ་ཞིག་འབྱུང་དགོས་པ་ཡིན། ཆོས་ལས་ཉམས་པ་དེ་ད་དུང་མ་འོངས་པའི་དོན་ཡིན་པས། པེ་པ་སིའི་འབྱུང་བ་ནི་དེ་ལས་ཀྱང་ཕྱིས་སུ་ཡོད་པ་ཡིན། དེས་ན། མི་ཞིག་ཇི་ལྟར་བསླུས་ཏེ་ཀྲིསྟོས་ཕྱིར་འོང་བ་ཉེ་བར་བསམ་ཐུབ་པ་ཡིན་ནམ། ཁོས་པེ་པ་སིའི་མཚོན་རྟགས་འགའ་ཤས་བེད་སྤྱད་ནས། ཆོས་ལས་ཉམས་པའི་རྗེས་སུ་མངོན་པར་འགྱུར་བའི་དབང་ཤུགས་དེ་སུ་ཡིན་པ་གསལ་པོར་བཙུགས་པ་ཡིན། ཁོས་པེ་པ་སི་ལ་ “སྡིག་པའི་མི་” དང་། “ངན་པ་དེ་” དང་། “འཇིག་པའི་བུ་” དང་། “ལས་འགལ་གྱི་གསང་བ་” ཞེས་འབོད། སིས་ཊར་ཝའིཊ་གིས་འདི་དག་ཐམས་ཅད་ནི་པེ་པ་སི་ངོས་འཛིན་པའི་མཚོན་རྟགས་ཡིན་པ་གསལ་པོར་བསྟན་ཡོད།

> “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.’

> “Akasi zani Kristo afi, mbeilnaba alahasilan bakut pasal duniak ugama, baka nubuatan dalam nubuat. Rasul itu manakula: ‘Anang lakas kagagar dalam pikiran, atawa kagalisah, baik ulih roh, atawa ulih pander, atawa ulih surat saumpama asal kami, saakan-akan hari Kristus sudah hampat. Anang saurang jua maulah kamu tapadaya dengan cara apapun: sabab hari itu kada akan datang, amun balum datang paninggalan iman labih dahulu, wan manusia durhaka itu dinyatakan, anak kabinasaan; nang malawan wan manyangkat diri di atas sagala nang disambat Allah atawa nang disambah; sahingga inya saumpama Allah duduk dalam Bait Allah, sambil manyatakan dirinya saakan-akan inya itu 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?’

> “Khulupirika dza Paulo ndzi nga fanelanga ku twisisiwa hi ndlela yo hoxeka. A swi nga fanelanga ku dyondzisiwa leswaku yena, hi ku paluxeriwa ko hlawuleka, a lemukise Vatesalonika hi ku vuya ka Kriste ka le kusuhi swinene. Ku yima hi ndlela yoleyo a ku ta vanga ku pfilunganyeka ka ripfumelo; hikuva ku hela matimba hikwalaho ka ku hela ka ntshembo hakanyingi swi yisa eku nga pfumelini. Hikwalaho muapostola a lemukisa vamakwavo leswaku va nga amukeli rungula ro tano onge ri huma eka yena, kutani a ya emahlweni a kandziyisa ntiyiso wa leswaku matimba ya vupapa, lama hlamuseriweke erivaleni swinene hi muprofeta Daniele, a ma ha ta pfuka ma lwa ni vanhu va Xikwembu. Ku fikela loko matimba lawa ma ta va ma hetisisile ntirho wa wona lowu dlayaka ni wa nhlambha, a swi ta va swa hava eka kereke ku langutela ku vuya ka Hosi ya vona. ‘Xana a mi tsundzuki,’ ku vutisa Paulo, ‘leswaku, loko ndza ha ri na n’wina, a ndzi mi byela swilo leswi?’”

> “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.’

> “Angidiko mipui me·sokatgipa dakgrikani ong·genchim nokgipa Mondolio. Watgipa chitti seahaon, ‘namgijani ning·tubani’ indiba kam ka·na a·bachengaha. Mikkangchi ong·gnirangni dilgipa dakani ‘Satan-ni kam ka·ani gita pilak bil baksa aro chanchisokgipa chinrang aro tol·a aiao inmangipa kamrang baksa, aro gimagipa manderangni gisepo pilak toromi ong·gijani tol·napanirang baksa’ ong·genchim.”

> “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.

> “సత్యమునకు గల ప్రేమను” స్వీకరించుటకు నిరాకరించువారిని గూర్చి అపొస్తలుడు చేసిన ప్రకటన ప్రత్యేకంగా గంభీరమైనది. సత్యసందేశములను ఉద్దేశపూర్వకముగా తిరస్కరించువారందరిని గూర్చి అతడు ఇలా ప్రకటించెను: “ఈ కారణముచేత వారు అబద్ధమును నమ్మునట్లు దేవుడు వారికి బలమైన మోసమును పంపును; సత్యమును నమ్మక, అధర్మములో ఆనందించిన వారందరు శిక్షకు పాత్రులగుదురు.” దేవుడు కరుణతో వారికి పంపు హెచ్చరికలను మనుష్యులు దండనలేకుండా తిరస్కరించలేరు. ఈ హెచ్చరికల నుండి తిరుగుచుండుటలో స్థిరపడిన వారినుండి దేవుడు తన ఆత్మను ఉపసంహరించుకొని, వారు ప్రేమించు మోసాలకు వారిని అప్పగించును.” అపొస్తలుల కార్యములు, 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.

Ndzi hambileswi Sister White a boxaka hi ku kongoma “munhu wa xidyoho,” “lo homboloka yoloye,” “n’wana wa ku lova,” ni “xihundla xa vuhomboloki” leswi nga eka ndzimana ya Pawulo, naswona a xi vitana “matimba ya vupapa,” u vula swo tala ku tlula kwalaho. U kombisa leswaku swikombiso leswi Pawulo a swi tirhiseke ku kombisa papa wa Roma, swi simekiwe ebukwini ya Daniyele, loko a te: “Hikwalaho muapostola u tsundzuxile vamakwavo leswaku va nga amukeli hungu rero onge ri huma eka yena, kutani a ya emahlweni a kandziyisa mhaka ya leswaku matimba ya vupapa, lama hlamuseriweke erivaleni swinene hi muprofeta Daniyele, a ma ha ta pfuka ma lwa ni vanhu va Xikwembu. Ku fikela loko matimba lawa ma ta va ma hetisile ntirho wa wona wa rifu ni wa ku sandza Xikwembu, a swi ta va swa hava leswaku kereke yi langutela ku vuya ka Hosi ya vona.” Pawulo a a simeka xiphemu xa rungula eka Vathesalonika lexi kombetelaka vupapa ehenhla ka Daniyele ndzima ya khume na yin’we, ni ndzimana ya makume manharhu na ntsevu.

> 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.

> “လူမင်းသည် မိမိအလိုအတိုင်း ပြုမူလိမ့်မည်။ သူသည် ကိုယ်ကိုကိုယ် ချီးမြှောက်၍ ဘုရားအသီးသီးအပေါ်၌ မိမိကိုယ်ကို ကြီးမားစေမည်။ ဘုရားတို့၏ ဘုရားကိုဆန့်ကျင်၍ အံ့ဩဖွယ်စကားများကို ပြောဆိုမည်။ အမျက်တော်ပြီးစီးသည်တိုင်အောင် အောင်မြင်လိမ့်မည်။ အကြောင်းမူကား ဆုံးဖြတ်ထားသောအရာသည် ဖြစ်ပျက်ရမည်ဖြစ်သည်။” ဒံယေလ ၁၁:၃၆။

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.

Bile Paulo a te ƒe nyateƒe la, “Ame si ɖo nu ɖe eŋu, eye wòkɔ eɖokui ɖe ame sia ame si woaɖo be Mawu alo si wɔa subɔsubɔ na la tamɛ; ale be eya ŋutɔ abe Mawu ene nɔ Mawu ƒe xɔ̃ me, le eɖokui fia ge be eyae nye Mawu,” Paulo le nyagbegbe me gblɔ Daniel nyagblɔɖila la ƒe nyatakaka ku ɖe “fia” si wɔ “nu si dzɔ le eƒe lɔlɔ̃ nu” eye wòkɔ “eɖokui” eye wògɔme na “eɖokui ɖe mawu sia mawu tamɛ” la ŋu. Papa lae nye fia si gblɔ “nu wɔnuku tso Mawuwo ƒe Mawu la ŋu”, eye papa lae nye ŋusẽ si “ava dzidzedze vaseɖe esi” gbãtɔ “dɔmedzoe” la “ava wu enu” le 1798 me.

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 pasal sebelas, ayat tiga puluh enam, mutlak perlu difahami dengan tepat jika pertambahan pengetahuan pada tahun 1989 hendak difahami dengan tepat. Atas sebab ini, ajaran palsu bahawa raja dalam ayat itu ialah Perancis, sebagaimana diperkenalkan oleh Uriah Smith, telah diperkenalkan pada generasi pertama Adventisme (1863 hingga 1888). Smith telah mengubah teks ayat tiga puluh enam daripada “raja itu” (iaitu kepausan yang sedang dihuraikan dalam ayat-ayat sebelumnya) kepada “seorang raja” (mana-mana raja) agar dapat mengaitkan kepada Perancis ateistik ciri-ciri gaya penyembahan Rom, namun itu hanyalah titik tolak untuk mengemukakan teorinya yang digemarinya bahawa Turki ialah raja utara dalam ayat empat puluh dan seterusnya.

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.

സാത്താൻ വളരെ പ്രാരംഭത്തിലേ ഈ വചനത്തിലെ രാജാവ് പാപ്പത്വമാണെന്ന സത്യത്തെ മങ്ങിയാക്കുവാൻ തുടങ്ങി; ഈ സത്യത്തിനായി ദാനിയേലിന്റെ സാക്ഷ്യത്തിന് രണ്ടാം സാക്ഷിയെ നൽകുന്നത് അപ്പൊസ്തലനായ പൗലോസാണ്. സഹോദരി വൈറ്റ് മൂന്നാം സാക്ഷിയെ നൽകി.

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.

Bukan sahaja Syaitan berusaha mengaburkan kebenaran bahawa raja dalam ayat itu ialah paus, tetapi dengan menyelewengkan kebenaran yang terkandung dalam ayat itu, Syaitan juga telah mengaburkan makna apa yang diwakili oleh “kemurkaan” dalam ayat tersebut. Kepausan dalam ayat itu akan berjaya sampai tahun 1798 apabila ia menerima luka parahnya yang mematikan. Tahun 1798 ialah penghujung dua ribu lima ratus dua puluh tahun kemurkaan Allah yang dilaksanakan terhadap kerajaan utara Israel, bermula pada tahun 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.

Kiranya Advenisme telah mempertahankan dan menegakkan “tujuh kali” pada tahun 1863, hampir mustahil bagi Uriah Smith untuk dapat meloloskan kebodohan semacam itu mengenai ayat tiga puluh enam, sebab “kemurkaan” itu tentu akan dipahami sebagai melambangkan kemurkaan pertama Allah selama “tujuh kali,” sehingga sama sekali tidak mempunyai hubungan apa pun dengan Prancis. Pertambahan pengetahuan pada tahun 1989 didukung oleh Paulus dalam bagian itu, dan karena alasan ini, amaran Paulus dalam bagian itu mengenai mereka yang tidak menerima kasih akan kebenaran, melainkan menerima kesesatan yang kuat, terjadi melalui penolakan mereka terhadap kebenaran-kebenaran yang Paulus kemukakan dalam bagian itu. Salah satu dari kebenaran itu ialah pengenalan yang benar akan raja negeri utara dalam Daniel pasal sebelas, ayat empat puluh sampai empat 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.”

Dalam petikan itu, setelah Paulus mengenal pasti paus Roma, dia mengenal pasti suatu urutan peristiwa pada akhir zaman yang menuju kepada Kedatangan Kristus yang Kedua, yang menjadi pokok pembicaraan petikan itu. Dia menyatakan, “kemudian orang durhaka itu akan dinyatakan.” “Orang durhaka” itu ialah paus, “yang akan dibinasakan Tuhan dengan nafas mulut-Nya, dan akan dimusnahkan-Nya dengan cahaya kedatangan-Nya.” Kemudian Paulus berkata, “Iaitu dia, yang kedatangannya adalah menurut pekerjaan Iblis dengan segala kuasa dan tanda-tanda dan mujizat-mujizat dusta.” Yesus ialah Dia “yang kedatangannya adalah menurut pekerjaan 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.

Kerja mukjizat Iblis ialah tempoh waktu sejak Undang-Undang Hari Ahad yang bakal segera datang, hingga Mikhael bangkit dan masa percubaan manusia berakhir. Iblis tidak melakukan sebarang mukjizat sepanjang Tujuh Tulah Terakhir yang dicurahkan dari penutupan masa percubaan hingga Kristus datang kembali.

> “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 berfirman, ‘Dari buahnya kamu akan mengenal mereka.’ Jika mereka yang melaluinya penyembuhan dilakukan cenderung, karena manifestasi-manifestasi ini, membenarkan pengabaian mereka terhadap hukum Allah dan terus hidup dalam ketidaktaatan, walaupun mereka mempunyai kuasa dalam kadar apa pun dan sejauh apa pun, hal itu tidak berarti bahwa mereka memiliki kuasa Allah yang besar. Sebaliknya, itu adalah kuasa mukjizat dari penipu besar itu. Ia adalah pelanggar hukum moral, dan menggunakan setiap sarana yang dapat ia kuasai untuk membutakan manusia terhadap tabiat sejatinya. Kita diperingatkan bahwa pada hari-hari terakhir ia akan bekerja dengan tanda-tanda dan mukjizat-mukjizat dusta. Dan ia akan melanjutkan keajaiban-keajaiban ini sampai penutupan masa kasihan, supaya ia dapat menunjukkannya sebagai bukti bahwa ia adalah malaikat terang dan bukan malaikat kegelapan.” The Seventh-day Adventist Bible Commentary, volume 7, 911.

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

Paulo amajula leswaku a ku ta va ni ku wa loko ku rhanga ku paluxiwa ka vupapa, naswona Ku Vuya ka Vumbirhi ka Kreste a ku ta humelela “endzhaku ka” ntirho wa matimba wa Sathana. Ntirho wa matimba wa Sathana wu sungula hi nawu wa Sonto eUnited States, naswona wu hela hi ku fika ka ku pfariwa ka nkarhi wa tintswalo ni makhombo ya nkombo yo hetelela. Ntirho wa matimba wa Sathana wu sungula hi nawu wa Sonto 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.

> “Ka pawlkut hrilhfiahna hmanga Papacy dinhmun chu Pathian dân kalh zâwngin tihnghehna a nih chuan, kan ram hian felna nêna inzawmna a phelh zo tawh ang. Protestantism chuan khawngaihna hmun hla tak zawh chuan Roman thuneihna kut a man ang a, a kut a pharh ang; thlîr hmun thuk tak pal tlangin Spiritualism nêna kut an inzawm ang; he inpawlhna pathum zui hian, kan ram hian Protestant leh republican sawrkar a nihna Constitution thupui zawng zawng a hnâwl ang a, papal dâwt thu leh bumna theh darhna tûrin a remruat ang; chutiang hunah chuan Setana thilmak taka thawhna hun a lo thleng tawh tih kan hre thei ang a, tawpna chu a hnaih tawh ang.” Testimonies, volume 5, 451.

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

Molao wa Sontaga ke bokhutlo jwa bogosi jwa borataro, sebata sa lefatshe sa Tshenolo kgaolo ya lesome le boraro. Sebata sa lefatshe se simolotse go busa kwa bokhutlong jwa dingwaga di le sekete, makgolo a mabedi le masome a marataro tsa puso ya bopapa ka 1798. Ka jalo bopapa bo ne jwa senolwa ka ngwaga wa 538, le fa go ntse jalo tiro ya jona ya go tsaya taolo ya lefatshe e ne e setse e dira fa Paulo a ne a kwala mafoko a gagwe. Pele ga ngwaga wa 538, go ne go tla nna le go wa, mo go neng go tla tla pele ga go senolwa ga monna wa boleo, a ntse mo tempeleng ya Modimo.

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.”

Kemurtadan itu dilambangkan oleh jemaat Pergamus ketika gereja Kristen berkompromi dengan agama paganisme, sebagaimana disimbolkan oleh kaisar Konstantinus. Paulus sedang mengenali patok-patok nubuatan yang harus terjadi sebelum Kedatangan Kristus yang Kedua. Setelah mengulangi apa yang sebelumnya telah ia ajarkan kepada jemaat Tesalonika, kemudian ia bertanya apakah mereka tidak ingat bahwa ia dahulu telah mengajarkan kebenaran-kebenaran ini kepada mereka? Lalu ia mengingatkan mereka bahwa mereka juga harus ingat bahwa ia telah mengajarkan kepada mereka bahwa suatu kuasa akan “menahan” kepausan “supaya” kepausan itu “dinyatakan pada waktunya?” Kata “menahan” berarti membatasi. Kata “menahan” itu kemudian, dalam bagian yang sama, diterjemahkan sebagai “yang sekarang menahan.”

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.”

Nnyeso yi, wokyere no yiye sɛ: “Na afei munim nea esiw adwumayɛfoɔ papa no kwan, na ama wɔada adwumayɛfoɔ papa no adi ne bere mu. Efisɛ amumɔyɛ ahintasɛm no (adwumayɛfoɔ papa no) afi ase reyɛ adwuma dedaw; nanso nea ɔresiw adwumayɛfoɔ papa no kwan mprempren no, ɔbɛkɔ so asiw adwumayɛfoɔ papa no kwan kosi sɛ wobeyi no afi hɔ.” Bere a William Miller huu saa nkyekyɛm yi wɔ Thessalonikafo mu no, ɔtee ase sɛ tumi a esiw adwumayɛfoɔ papa no kwan sɛ ɔrenforo asaase no ahengua so wɔ afe 538 mu no, ne abosonsomfoɔ Roma; na abosonsomfoɔ Roma no bɛsiw papa tumidi no mpɔtam kwan, kosi sɛ wobeyi abosonsomfoɔ Roma “afi hɔ.”

> “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.

> “Ingaphakathi kweminyaka eyishumi nambili enganginguDeist, ngafunda yonke imilando engangingayithola; kodwa manje ngangisithanda iBhayibheli. Lalisifundisa ngoJesu! Kodwa nokho kwakusenengxenye enkulu yeBhayibheli eyayingimnyama kimi. Ngo-1818 noma ngo-19, ngenkathi ngixoxa nomngane engangimvakashele, owayengazi futhi engizwile ngikhuluma ngesikhathi ngisenguDeist, wangibuza, ngendlela enencazelo enkulu, wathi, ‘Ucabangani ngalombhalo, nangalona?’ ebhekisela emibhalweni yakudala engangiyiphikisa ngesikhathi ngisenguDeist. Ngaqonda ayekufuna, ngase ngiphendula ngathi—Uma uzonginika isikhathi, ngizokutshela ukuthi isho ukuthini. ‘Ufuna isikhathi esingakanani?’ Angazi, kodwa ngizokutshela, ngaphendula, ngoba ngangingakholwa ukuthi uNkulunkulu wayenikeze isambulo esingaqondakali. Khona lapho ngazimisela ukufunda iBhayibheli lami, ngikholwa ukuthi ngangingathola ukuthi uMoya oNgcwele wayeqonde ukuthini. Kodwa ngokushesha nje lapho sengenze leso sinqumo, kwafika kimi lo mcabango—‘Ake sithi uthola indima ongayiqondi, uzokwenzenjani?’ Khona-ke le ndlela yokufunda iBhayibheli yafika engqondweni yami:—Ngizothatha amagama alezo zindima, ngiwalandelele kulo lonke iBhayibheli, bese ngithola incazelo yawo ngaleyo ndlela. NganginoCruden’s Concordance, engicabanga ukuthi iyona ehamba phambili emhlabeni; ngakho ngayithatha kanye neBhayibheli lami, ngase ngihlala etafuleni lami lokubhala, futhi angifundanga lutho olunye, ngaphandle kwamaphephandaba kancane, ngoba ngangizimisele ukwazi ukuthi iBhayibheli lami lisho 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.’

> “Saya mulai pada Kejadian, lalu terus membaca dengan perlahan; dan ketika saya sampai pada suatu ayat yang tidak dapat saya pahami, saya menelusuri seluruh Alkitab untuk mengetahui artinya. Sesudah saya menelusuri Alkitab dengan cara demikian, oh, betapa terang dan mulianya kebenaran itu tampak! Saya menemukan apa yang telah saya khotbahkan kepada Anda. Saya menjadi yakin bahwa ketujuh masa itu berakhir pada tahun 1843. Kemudian saya sampai pada 2300 hari; semuanya itu membawa saya kepada kesimpulan yang sama; tetapi saya sama sekali tidak berpikir untuk mengetahui kapan Sang Juruselamat akan datang, dan saya tidak dapat mempercayainya; namun terang itu menyinari saya dengan begitu kuat sehingga saya tidak tahu apa yang harus saya lakukan. Lalu saya berpikir, saya harus mengenakan pacu dan kendali; saya tidak akan berjalan lebih cepat daripada Alkitab, dan saya tidak akan tertinggal di belakangnya. Apa pun yang diajarkan Alkitab, saya akan tetap berpegang kepadanya. Tetapi tetap saja ada beberapa ayat yang tidak dapat saya pahami.”

> “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.

> “Demikianlah tentang cara umumnya mempelajari Alkitab. Pada kesempatan lain ia menjelaskan caranya menetapkan makna nats yang ada di hadapan kita—makna ‘yang terus-menerus.’ ‘Saya terus membaca,’ katanya, ‘dan tidak dapat menemukan kasus lain di mana istilah itu terdapat selain dalam Daniel. Lalu saya mengambil kata-kata yang berdiri dalam hubungannya, “meniadakan.” Ia akan meniadakan yang terus-menerus, “sejak waktu yang terus-menerus itu ditiadakan,” dan seterusnya. Saya terus membaca, dan menyangka bahwa saya tidak akan menemukan terang atas nats itu; akhirnya saya sampai kepada 2 Tesalonika 2:7–8. “Karena secara rahasia kedurhakaan telah mulai bekerja, hanya dia yang sekarang menahan akan terus menahan sampai ia disingkirkan; dan pada waktu itulah si durhaka itu akan dinyatakan,” dan seterusnya. Dan ketika saya sampai pada nats itu, oh, betapa jelas dan mulianya kebenaran itu tampak! Itulah dia! itulah “yang terus-menerus” itu! Nah, sekarang, apakah yang dimaksud Paulus dengan “dia yang sekarang menahan,” atau menghalangi? Dengan “manusia durhaka,” dan “si durhaka,” yang dimaksud ialah Kepausan. Nah, apakah yang menghalangi Kepausan untuk dinyatakan? Mengapa, itu adalah Kekafiran; maka, “yang terus-menerus” itu pasti berarti Kekafiran.’ 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.

Ta si ka lo lojang gore “bongwe le bongwe jwa letsatsi le letsatsi” mo bukeng ya Daniele e ne e le sesupo sa boheitene, go ka bo go bile thata thata gore Miller a tlhame motheo o a agile sebopego sa gagwe sa boperofeti mo go one. “Bongwe le bongwe jwa letsatsi le letsatsi” bo fitlhelwa makgetlo a le matlhano mo bukeng ya Daniele, mme ka tsotlhe bo latelwa ke sesupo sa bopapa. Bosupi jwa gore “bongwe le bongwe jwa letsatsi le letsatsi” mo bukeng ya Daniele ke boheitene bo fitlhelwa mo lekwalong la ga Paulo le a le kwaletseng Bathesalonika. Gone koo go na le nngwe ya ditlhagiso tse di bogale thata mo Lefokong la Modimo, gonne koo Paulo o bolela ka phepafalo gore bao ba sa rateng boammaaruri ba tla romelelwa tsietso e e thata. Boammaaruri jo bo neng jwa bewa ka boomo mo Bathesalonika e ne e le go supiwa ga kamano ya boheitene le bopapa, mme go gana boammaaruri joo ke go netefatsa gore ditlamorago tsa go bo gana e tla nna tsietso e e thata.

We will continue this subject in the next article.

Kami akan melanjutkan pokok ini dalam artikel berikutnya.

> 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.

> Tiŋaŋi en, na gita; ka ḍɔki ma, ka ḍɔki: adɔ mɛn, ama te na duri deya ye; adɔ tɛmbit mɛn, ama te na kasara sɛbɛli deya ye. Bala Atɛŋa ka suni jugu nimisigu ni i kan, ka i nɛgɛnw datugu: nabiw ni i kuntigiw, kilisiw, a ye olu datugu. Ni bɛɛ ye i ye i nɔgɔya i ko kitapɔ dɔ kumalen ye, mɔgɔw b’a di mɔgɔ min kalannen don ma, k’a fɔ ko: “Ne b’i delila, kalan nin.” A b’a fɔ ko: “N tɛ se; a kumalen don.” O kɔfɛ, bɛ kitapɔ di mɔgɔ min ma min tɛ kalannen ye, k’a fɔ ko: “Ne b’i delila, kalan nin.” A b’a fɔ ko: “N tɛ kalannen ye.” O de la Atɛŋa ko: “Sabula nin jama bɛ na masɔrɔ ne ma ni olu da ye, ka ne bonya ni olu dafalenw ye, nka olu ka olu jusu makoyi ne ma jan; olu ka siran ne ye, o kalanlen de ye ni mɔgɔw ka sariyaw ye. O de kosɔn, a ye n ye ka taa yɛlɛma baara kɛ nin jama cɛ, baara kabakuru dɔ ani ko harikɛ dɔ: bala olu ka hakilitigiw ka hakili bɛna halaki, olu ka faamuyatigiw ka faamu bɛna dogo.” Gbalo bɛ olu kan minnu bɛ olu ɲini ka olu laadi sutura Atɛŋa ma kɔrɔjan na, ni olu baaraw bɛ kɛ dibi la, ka fɔ ko: “Jɔn bɛ an ye? ani jɔn b’an dɔn?” Sika, i ka fɛnw filikɛli bɛna jatigi i ko fɔrɔnkɛla ka bɔgɔ ye: baara bɛ se ka fɔ a danbaga la ko: “A ma ne da”? walima fɛn min labɛnnen don bɛ se ka fɔ a labɛnnabaga la ko: “A ma faamu sɔrɔ”? Ezayi 29:9–16.

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