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# Bhuku ra Danieri - Namba Makumi Mana neImwe

Utumishi wa Kinabii wa Paulo: Kuunganisha Israeli ya Kale na Israeli ya Kiroho

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Jeff Pippenger

Published

January 5, 2024

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Mupostori Pauro ndiye akanga ari chisungo chaibatanidza Israeri yekare neIsraeri yomweya, nokuti ushumiri hwake, zita rake, mamiriro ake pauzima, pamwe chete nebasa rake rouprofita, zvose zvinopupurira chokwadi ichi. Akazviti ndiye muduku kupfuura vapostori vose, nokuti akanga atambudza vanhu vaMwari.

> Ndzi un'wana wa vatsariwa lava nga ehansi swinene, loyi a nga fanelangiki ku vitaniwa muapostola, hikuva ndzi xanise kereke ya Xikwembu. 1 Vakorinto 15:19.

Dzina limene anapatsidwa pa kutembenuka mtima kwake linali Paulo, kutanthauza wamng’ono kapena wochepa, pakuti iye anali wamng’ono koposa mwa atumwi. Komabe dzina lake loyambirira linali Saulo, limene limatanthauza “wosankhidwa”.

> Ipapo Ananiasi akapindura achiti, Ishe, ndakanzwa navazhinji pamusoro pomurume uyu, kuti akaitira vatsvene venyu vari muJerusarema zvakaipa zvikuru sei; uye pano ane simba raakapiwa navaprista vakuru rokuti asunge vose vanodana kuzita renyu. Asi Ishe vakati kwaari, Enda hako; nokuti iye mudziyo wakasarudzwa kwandiri, kuti atakure zita rangu pamberi pevaHedheni, nemadzimambo, navana vaIsraeri, Mabasa 9:13–15.

Saulu alikuwa “chombo kiteule” cha kuubeba injili kwa watu wa Mataifa, lakini ilimbidi kwanza aongoke na kunyenyekezwa awe Paulo (mdogo), kwa maana angehitaji kuwa na nguvu. Paulo alitambua kwamba nguvu zake zilipatikana katika udogo wake, yaani, katika udhaifu wake.

> Uye kuti ndirege kuzvikudza kupfuura mwero nokuda kwokuwanda kwezvakazarurwa, ndakapiwa munzwa panyama, nhume yaSatani, kuti indirove, kuti ndirege kuzvikudza kupfuura mwero. Pamusoro pechinhu ichi ndakakumbira Ishe katatu, kuti chibve kwandiri. Zvino iye akati kwandiri, Nyasha dzangu dzakakukwanira; nokuti simba rangu rinozadziswa pautera. Naizvozvo nomufaro mukuru ndichazvirumbidza panzvimbo pazvo pautera hwangu, kuti simba raKristu rigare pamusoro pangu. Naizvozvo ndinofarira pautera, pakutukwa, pakushayiwa, pakutambudzwa, napakumanikidzwa nokuda kwaKristu; nokuti kana ndine utera, ipapo ndine simba. 2 VaKorinte 12:7–10.

Saulo “akasarudzwa”, asi kuti ave nesimba akaitwa muduku (Pauro). Akasarudzwa kuti aende neevhangeri kuvaHedheni, asi akanga asarudzwawo muchikamu nokuda kwezivo yake yeTestamende Yekare.

> Makhulu ngopfu hikuva ndza ku tiva leswaku u tiva swinene mikhuva hinkwayo ni timhaka hinkwato leti nga exikarhi ka Vayuda; hikwalaho ndza ku kombela leswaku u ndzi yingisela hi mbilu yo leha. Mahanyelo ya vutomi bya mina ku sukela evuntshweni bya mina, lebyi eku sunguleni a byi ri exikarhi ka rixaka ra ka hina eYerusalema, Vayuda hinkwavo va bya tiva; lava a va ndzi tiva ku sukela eku sunguleni, loko va rhandza ku va vumbhoni, leswaku hi ku ya hi xiphemu lexi tiyeke ngopfu xa vukhongeri bya hina ndzi hanyile ndzi ri Mufarisi. Mintirho 26:3–5.

USawuli wayeqeqeshwe nguGamaliyeli, owayethathwa njengomunye wabafundisi abakhulu kunabo bonke bemiBhalo yeTestamente Elidala.

> Chikumbiro chakabvumidzwa, uye “Pauro akamira pamatanho, akakungurutsa ruoko kuvanhu.” Chiito ichocho chakakwezva hanya yavo, uye chimiro chake chakaita kuti aremekedzwe. “Zvino pakati pava nokunyarara kukuru, akataura kwavari norurimi rwavaHebheru, achiti, Varume, hama, namadzibaba, inzwai kuzvidzivirira kwangu kwandinoita zvino kwamuri.” Pakunzwika kwemashoko echiHebheru avakanga vajaira, “vakanyanya kuramba vakanyarara,” uye mukunyarara kukuru kwose kwose akaenderera mberi achiti: “‘Zvirokwazvo ini ndiri munhu muJudha, ndakaberekerwa paTaso, guta reKirikia, asi ndakarererwa muguta rino patsoka dzaGamarieri, ndikadzidziswa maererano nenzira yakakwana yomurayiro wamadzibaba, uye ndaishingairira Mwari, sezvamuri mose nhasi.’ Hapana aigona kuramba zvakataurwa nomuapostora, nokuti chokwadi chaakataura pamusoro pacho chaizivikanwa zvikuru navazhinji vakanga vachiri vapenyu muJerusarema.” Mabasa avaApostora, 408.

Sawulo hakuwa amechaguliwa kwa bahati nasibu, na mojawapo ya makusudi mahsusi ya huduma ya Paulo ilikuwa kuunganisha historia takatifu ya Israeli halisi na historia takatifu ya Israeli ya kiroho. Sambamba na ukweli huu, aliandika sehemu kubwa ya Agano Jipya. Sura moja ya maandiko yake hutambulisha uthibitisho wa mfumo wa ujumbe wa malaika wa kwanza na pia wa mfumo wa ujumbe wa malaika wa tatu. Kifungu hicho ni ukumbusho wa kudumu katika historia ya Waadventista unaotambulisha tofauti kati ya wenye hekima na wapumbavu katika mwanzo na mwisho wa Uadventista.

> Asi zvino tinokumbirisai, hama, pamusoro pokuuya kwaShe wedu Jesu Kristu, nokuvunganidzwa kwedu pamwe chete kwaari, kuti murege kukurumidza kuzununguswa pamafungiro, kana kutambudzika, kana nomweya, kana neshoko, kana netsamba sokunge yakabva kwatiri, sokuti zuva raKristu rasvika. Ngakurege kuva nomunhu anokunyengedzai nenzira ipi neipi; nokuti zuva iro haringasviki, kusati kwatanga kuuya kutsauka pakutanga, uye munhu wechivi achiratidzwa, mwanakomana wokurasika; iye anopikisa nokuzvikudza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti iye, saMwari, anogara mutemberi yaMwari, achizviratidza kuti ndiye Mwari. Hamurangariri here kuti, pandakanga ndichiri nemi, ndakakuudzai zvinhu izvi? Uye zvino munoziva chinodzivisa, kuti aratidzwe nenguva yake. Nokuti chakavanzika chokusateerera mutemo chatotanga kushanda; asi iye zvino anodzivisa acharamba achidaro, kusvikira abviswa panzira. Ipapo iye wakaipa acharatidzwa, uyo Ishe waachapedza nomweya womuromo wake, uye achamuparadza nokubwinya kwokuuya kwake; iye, uuya hwake hwakafanana nokushanda kwaSatani nesimba rose nezviratidzo nezvishamiso zvenhema, uye nokunyengera kwose kwokusarurama muna avo vanoparara; nokuti havana kugamuchira rudo rwechokwadi, kuti vaponeswe. Uye nokuda kwaizvozvi Mwari achavatumira kunyengerwa kukuru, kuti vatende nhema; kuti vose vatongwe vasina kutenda chokwadi, asi vakafadzwa nokusarurama. 2 VaTesaronika 2:1–12.

Mamiro echikamu ichi ndeokufungisisa pamusoro penguva yaizodzoka nayo Kristu kechipiri. Pauro anoyeuchidza vaTesaronika kuti akanga atopindura kunetseka ikoko kare paakati, “Hamurangariri here kuti, pandakanga ndichiri nemi, ndakakuudzai zvinhu izvi?” Pauro akanga achiedza kudzivisa hama kuti dzisanyengedzwa panyaya ye“kuuya kwaIshe wedu Jesu Kristu, nokuunganidzwa kwedu pamwe chete kwaari.”

Vanyori venhoroondo vanocherechedza kuti hafu yeshoko raWilliam Miller yakanga yakavakirwa pakududzira kwake makore zviuru zviviri nemazana matatu ari muna Danieri chitsauko 8, ndima 14. Imwe hafu yeshoko rake, iyo dzimwe nguva isingazivikanwi, ibasa rake rokupikisa dzidziso dzenhema pamusoro poKuuya Kwechipiri kwaKristu.

Zvichibva pamaitiro enhema echiJesuit, pakava (uye kuchiripo nanhasi) dzidziso yenhema yakakurumbira iyo William Miller aigara achiipikisa. Yaiva dzidziso yenhema yokuti kuuya kwechipiri kwaShe kwaizotangirwa namakore ane chiuru orugare anonzi “temporal millennium,” iyo Sista Whitewo yaakapikisa.

Basa raMiller rakanga richisimbisawo chokwadi chekudzoka kwaKristu chaiko, richipikisa pfungwa dzakasiyana-siyana dzenhema pamusoro pemireniyamu dzaive dzakapararira munguva yake. Pauro ari kutaura pamusoro peKuuya kweChipiri muna 2 VaTesaronika, saka ndima iyi yakava chikamu chekunzwisisa kwaMiller kweKuuya kweChipiri chaiko. Chitsauko ichi chaiva “Zvokwadi Yazvino” kuna Miller.

Paulo anozivisa urongwa hunokosha hwezviitiko zvine chokuita neKuuya kweChipiri, uye anopawo hwaro hwekufunga hunoratidza kuti nei vaTesaronika vaisafanira kutarisira kudzoka kwaIshe mukurarama kwavo. Paulo anoti, “Zvino tinokukumbirisai, hama, pamusoro pokuuya kwaIshe wedu Jesu Kristu, uye nokuunganidzwa kwedu pamwe chete kwaari.” Shoko rokuti “kukumbirisai” rinoreva kubvunzisisa. Paulo ari kuronga nokufungisisa zvinhu zvinobatana neKuuya kweChipiri uye achitungamirira vateereri vake nomunzira yorudzi rwokubvunzisisa, rwakagadzirirwa kubudisa kuongorora kwomurangariro wake navanonzwa.

Munyorerwo gw’ensonga ze kwe kulaga nti, Kristo atakaagaruka omulundi gwa kabiri, obwa papa busaanidde kusooka kumanyika era bufuge; era nga obwa papa butannajja mu byafaayo, walina okusooka okubaawo okugwa okuva mu mazima. Okugwa okuva mu mazima kwali kukyajja mu biseera eby’omu maaso, n’olwekyo okujja kw’obwa papa kwali kukyali wala nnyo okusinga ekyo. Kale, omuntu yandisobodde atya okulimbalimbibwa n’alowooza nti okudda kwa Kristo kwali kunaatera? Akozesa obubonero obw’enjawulo obw’obwa papa okutegeka ddala amaanyi ago agabikkulirwa oluvannyuma lw’okugwa okuva mu mazima. Ayita obwa papa “omuntu ow’ekibi,” “oyo omubi,” “omwana w’okubula,” era “ekyama eky’obujeemu.” Mwannyinaffe White ategeeza bulungi nti ebyo byonna bubonero obulaga obwa papa.

> “Asi kusati kwasvika kuuya kwaKristu, paiva nezviitiko zvakakosha zvaifanira kutanga zvaitika munyika yechitendero, sezvakanga zvataurwa mberi muuprofita. Muapostora akati: ‘Musakurumidza kuzununguswa pakufunga kwenyu, kana kuvhunduswa, kana nemweya, kana neshoko, kana netsamba sokunge inobva kwatiri, sokuti zuva raKristu raswedera. Ngakurege kuva nomunhu anokunyengedzai nenzira ipi neipi; nokuti zuva iro haringasviki, kusati kwatanga kuuya kutsauswa kutanga, uye munhu wechivi oratidzwa pachena, mwanakomana wokuparadzwa; iye anopikisa nokuzvikwidziridza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti iye, saMwari, anogara mutemberi yaMwari, achizviratidza kuti ndiye Mwari.’

> “Mazwi a Paulo hayakupasa kutafsiriwa vibaya. Haikupasa kufundishwa kwamba yeye, kwa ufunuo wa pekee, alikuwa amewaonya Wathesalonike juu ya kuja kwa Kristo kulikokuwa karibu mara hiyo. Msimamo wa namna hiyo ungesababisha machafuko ya imani; kwa maana mara nyingi kukatishwa tamaa huongoza kwenye kutokuamini. Kwa hiyo mtume aliwaonya ndugu wasipokee ujumbe wa namna hiyo kana kwamba unatoka kwake, naye akaendelea kusisitiza ukweli kwamba mamlaka ya upapa, iliyoelezwa wazi sana na nabii Danieli, ilikuwa bado kuinuka na kupigana vita dhidi ya watu wa Mungu. Hadi mamlaka hiyo itakapokuwa imetenda kazi yake ya mauti na ya kukufuru, lingekuwa jambo la bure kwa kanisa kutazamia kuja kwa Bwana wao. ‘Hamkumbuki,’ Paulo akauliza, ‘kwamba, nilipokuwa bado pamoja nanyi, naliwaambia mambo haya?’”

> “Dambudziko aiuzokomba kereke yechokwadi aityisa. Kunyange panguva iyo muapostora ainyora, ‘chakavanzika chokusarurama’ chakanga chatotanga kushanda. Zviitiko zvaizozotevera munguva yaitevera zvaizova ‘maererano nekushanda kwaSatani nesimba rose nezviratidzo nezvishamiso zvenhema, uye nokunyengera kwose kwokusarurama muna avo vanoparara.’”

> “එකම විශේෂ ගැඹුරුභාවයෙන් යුක්ත වන්නේ ‘සත්‍යයේ ප්‍රේමය’ පිළිගැනීම ප්‍රතික්ෂේප කරන අය සම්බන්ධයෙන් අපෝස්තුලයා කළ ප්‍රකාශයයි. ‘මේ හේතුව නිසා,’ සත්‍යයේ පණිවුඩ හිතාමතා ප්‍රතික්ෂේප කරන සියල්ලන් පිළිබඳව ඔහු ප්‍රකාශ කළේ, ‘ඔවුන් බොරුවක් විශ්වාස කරන පිණිස දෙවියන්වහන්සේ ඔවුන් වෙත බලවත් වංචාවක් එවනු ඇත: එසේ සත්‍යය විශ්වාස නොකොට අධර්මිෂ්ඨකම තුළ සතුටු වූ සියල්ලෝ දඬුවමට ලක් වන පිණිසය.’ දෙවියන්වහන්සේ තම කරුණාවෙන් ඔවුන් වෙත එවන අනතුරු ඇඟවීම් මනුෂ්‍යයන්ට දඬුවමකින් තොරව ප්‍රතික්ෂේප කළ නොහැක. මේ අනතුරු ඇඟවීම්වලින් හැරී යාමට අඛණ්ඩව පෙළඹී සිටින අයගෙන් දෙවියන්වහන්සේ තම ආත්මය ඉවත් කරගන්නා අතර, ඔවුන් ප්‍රේම කරන වංචාවන්ට ඔවුන් අත්හැර දමනු ලබයි.” අපෝස්තුලයන්ගේ ක්‍රියා, 265, 266.

ហើយទោះបីជាបងស្រី វ៉ៃត៍បានកំណត់អត្តសញ្ញាណដោយផ្ទាល់ថា «មនុស្សនៃអំពើបាប» «មនុស្សអាក្រក់នោះ» «កូននៃសេចក្ដីវិនាស» និង «អាថ៌កំបាំងនៃអំពើទុច្ចរិត» ពីអត្ថបទរបស់ប៉ូល ហើយហៅវាថា «អំណាចសម្តេចប៉ាប» ក៏ដោយ នាងបានមានប្រសាសន៍លើសពីនេះទៀត។ នាងបានកំណត់អត្តសញ្ញាណថា និមិត្តសញ្ញាទាំងនេះដែលប៉ូលបានប្រើដើម្បីកំណត់អត្តសញ្ញាណសម្តេចប៉ាបនៃក្រុងរ៉ូម ត្រូវបានបង្កើតឡើងពីសៀវភៅដានីយ៉ែល នៅពេលដែលនាងបានថ្លែងថា៖ «ដូច្នេះ សាវកបានព្រមានបងប្អូនកុំឲ្យទទួលសារបែបនោះថាមកពីគាត់ឡើយ ហើយគាត់ក៏បានបន្តសង្កត់ធ្ងន់លើការពិតថា អំណាចសម្តេចប៉ាប ដែលហោរាដានីយ៉ែលបានពិពណ៌នាយ៉ាងច្បាស់នោះ នៅមិនទាន់កើតឡើង ហើយធ្វើសង្គ្រាមប្រឆាំងនឹងប្រជារាស្ត្ររបស់ព្រះនៅឡើយទេ។ ដរាបណាអំណាចនេះមិនទាន់បានប្រព្រឹត្តកិច្ចការដ៏ស្លាប់បំផ្លាញ និងពោរពេញដោយការប្រមាថព្រះរបស់វាទេ នោះសាសនាចក្រនឹងសង្ឃឹមរង់ចាំការយាងមករបស់ព្រះអម្ចាស់របស់ពួកគេដោយឥតប្រយោជន៍។» ប៉ូលបានយកផ្នែកនៃសារដល់ពួកថេស្សាឡូនិក ដែលកំណត់អត្តសញ្ញាណអំណាចសម្តេចប៉ាបនោះ មកផ្អែកលើ ដានីយ៉ែល ជំពូក ១១ ខ ៣៦។

> Mambo achatonga maererano nokuda kwake; achazvikudza, achazvikwidza pamusoro pavamwari vose, uye achataura zvinhu zvinotyisa achirwa naMwari wavamwari, uye achabudirira kusvikira kutsamwa kwapera; nokuti zvakatarwa zvichaitwa. Danieri 11:36.

Pauro paanodoma papa kuti ndi “uyo atsutsana, nadzikweza yekha kuposa zonse zotchedwa Mulungu, kapena zolambidwa; kotero kuti iye, monga Mulungu, akhala m’kachisi wa Mulungu, nalionetsa yekha kuti iye ndi Mulungu,” Pauro anali kufotokoza mwachidule malongosoledwe a mneneri Danieli a “mfumu” imene inkachita “monga mwa chifuniro chake,” ndipo “inadzikweza” ndi “kudzitamandira yokha pamwamba pa mulungu aliyense.” Papa ndiye mfumu imeneyo imene imalankhula “zinthu zodabwitsa motsutsana ndi Mulungu wa milungu”, ndipo papa ndiye mphamvu imene “idzapambana kufikira” “mkwiyo” woyamba “udzakwaniritsidwe” mu 1798.

Dhanieri gumi neimwe, uye ndima makumi matatu nenhanhatu, inokosha zvikuru kuti inzwisiswe zvakarurama kana kuwedzera kwezivo muna 1989 kuchizofanira kunzwisiswa zvakarurama. Nechikonzero ichi, dzidziso yenhema yokuti mambo ari mundima iyi aiva France, sezvakaunzwa naUriah Smith, yakapinzwa muchizvarwa chokutanga chechiAdventist (1863 kusvika 1888). Smith akachinja mashoko endima makumi matatu nenhanhatu kubva kuna “mambo uya” (“the” king), uyo ari upapa hwakanga huchitsanangurwa mundima dzakapfuura, kuita “mumwe mambo” (“a” king), kuti apiwe kuFrance isingatendi kuna Mwari hunhu hwenzira yokunamata yeRoma, asi ichocho chaingova pokutangira chete kuti asimudzire dzidziso yake yaaifarira yokuti Turkey ndiye mambo wokumusoro mundima makumi mana zvichienda mberi.

Setan akatanga kare kuvanzira chokwadi chokuti mambo anotaurwa mundima iyi ndoupapa, uye ndiye muapostora Pauro anopa uchapupu hwaDanieri chapupu chechipiri chechokwadi ichi. Hanzvadzi White yakapa chapupu chechitatu.

Shetani hakutafuta tu kuficha ukweli kwamba mfalme anayenenwa katika aya hiyo ni papa, bali kwa kuupotosha ukweli uliomo katika aya hiyo, pia aliufanya usiwe wazi umuhimu wa kile ambacho “ghadhabu” katika aya hiyo iliwakilisha. Upapa katika aya hiyo ulipaswa kufanikiwa hadi mwaka 1798, ulipopata jeraha lake la mauti. Mwaka 1798 ndio mwisho wa ile miaka elfu mbili mia tano na ishirini ya ghadhabu ya Mungu iliyotekelezwa dhidi ya ufalme wa kaskazini wa Israeli, kuanzia mwaka 723 KK.

Kana Adventism yakanga yakadzivirira nekusimbisa “nguva nomwe” muna 1863, zvainge zvava kutokona kuti Uriah Smith apunyuke nezvoupenzi hwakadai pamusoro pendima makumi matatu nenhanhatu, nokuti “kutsamwa” kwaizenge kwakanzwisiswa sekumirira kutsamwa kwaMwari kwekutanga kwe“nguva nomwe,” nokudaro kusina ukama zvachose neFrance. Kuwedzera kwezivo muna 1989 kunotsigirwa naPauro mundima iyoyo, uye nokuda kwechikonzero ichi yambiro yaPauro mundima iyoyo pamusoro paavo vasingagamuchiri rudo rwechokwadi, asi vachigamuchira kunyengedzwa kwakasimba, inoshanda nokuda kwokuramba kwavo chokwadi chinoparidzwa naPauro mundima iyoyo. Chimwe chezvokwadi izvozvo kuzivikanwa kwakanyatsorurama kwamambo wokumusoro muna Dhanieri chitsauko chegumi neimwe, ndima makumi mana kusvikira makumi mana neshanu.

Mundima iyi, mushure mokunge Pauro azivisa papa weRoma, anobva azivisa nhevedzano yezviitiko zvichaitika pakuguma kwenyika zvichitungamirira kuKuuya kweChipiri kwaKristu, ndicho chiri musoro wemundima iyi. Anoti, “ipapo uyo wakaipa achazoratidzwa pachena.” Uyo “wakaipa” ndiye papa, “uyo Ishe wavachapedza nomweya womuromo wavo, uye wavachaparadza nokupenya kwokuuya kwavo.” Ipapo Pauro anoti, “Iye uya, uyo kuuya kwake kwakatevera kushanda kwaSatani nesimba rose, nezviratidzo, nezvishamiso zvenhema.” Jesu ndiye “uyo kuuya kwake kwakatevera kushanda kwaSatani.”

Ukusebenza kwezimangaliso kukaSathane kuyisikhathi esisukela eMthethweni weSonto osuzayo maduze, kuze kube yilapho uMikayeli esukuma khona futhi isikhathi sokuhlolwa kwabantu siphela. USathane akawenzi nhlobo izimangaliso phakathi kweZinhlupho Eziyisikhombisa Zokugcina ezithululwa kusukela ekupheleni kwesikhathi sokuhlolwa kuze kube yilapho uKristu ebuya.

> “Kuna Kristu, ‘Nga mitshelo ya vona mi ta va tiva.’ Loko lava ku endliwaka ku horisiwa ha vona va lava, hikwalaho ka ku vonakaliswa loku, ku tiyimelela ku honisa ka vona nawu wa Xikwembu kutani va ya emahlweni hi ku nga yingisi, hambiloko va ri ni matimba ya ku endla swilo swo karhi ni hinkwaswo hi mpimo wun’wana ni wun’wana, sweswo a swi landzeleri leswaku va ni matimba lamakulu ya Xikwembu. Ematshan’weni ya sweswo, i matimba yo endla masingita ya mukanganyisi lonkulu. I mutluli wa nawu wa mahanyelo, naswona u tirhisa mano hinkwawo lawa a nga kotaka ku ma lawula leswaku a hambukisa vanhu va nga voni xivumbeko xa wona xa ntiyiso. Hi tsundzuxiwile leswaku emasikwini yo hetelela u ta tirha hi swikombiso ni masingita ya mavunwa. Kutani u ta ya emahlweni hi masingita lawa ku fikela eku pfaleni ka nkarhi wa ku ringiwa, leswaku a ta ma komba tanihi vumbhoni bya leswaku i ntsumi ya ku vonakala, ku nga ri ya munyama.” The Seventh-day Adventist Bible Commentary, volume 7, 911.

Pauro anoratidza kuti kwaizova nokutsauka kwaizotangira kuratidzwa kweupapa, uye kuti Kuuya kwechipiri kwaKristu kwaizoitika “shure” kwemabasa anoshamisa aSatani. Mabasa anoshamisa aSatani anotanga pamutemo weSvondo muUnited States, uye anopera pakusvika kwekuvharwa kwenguva yenyasha nematenda manomwe okupedzisira. Mabasa anoshamisa aSatani anotanga pamutemo weSvondo muUnited States.

> “Nemutemo unomanikidza kugadzwa kweUpapa mukupesana nomurayiro waMwari, nyika yedu ichazviparadzanisa zvizere nokururama. Apo chiPurotesitendi chichatambanudza ruoko rwacho kuyambuka gwanza kuti chibate ruoko rwesimba reRoma, apo chichatambanukira pamusoro pegomba rakadzika kuti chibatisane maoko neMweyaismu, apo, pasi pesimba remubatanidzwa uyu une zvikamu zvitatu, nyika yedu icharamba nheyo dzose dzeBumbiro rayo sehurumende yechiPurotesitendi neyeripabhuriki, uye ichagadzira nzira yokukudziridzwa kwenhema nokunyengera kweupapa, ipapo tingaziva kuti nguva yasvika yokushanda kunoshamisa kwaSatani uye kuti kuguma kwava pedyo.” Testimonies, vhoriyamu 5, 451.

Mutemo weSabata ndiwo mugumo wehumambo hwechitanhatu, chikara chepanyika chinotaurwa muna Zvakazarurwa chitsauko 13. Chikara chepanyika chakatanga kutonga pakuguma kwemakore ane chiuru chimwe namazana maviri namakumi matanhatu ekutonga kwepapa mugore ra1798. Saka upapa hwakazarurwa mugore ra538, kunyange zvakadaro basa rahwo rokutora kutonga kwenyika rakanga ratotanga kushanda Pauro paainyora mashoko ake. Gore ra538 risati rasvika, kwaizova nokutsauka kwaizotangira kuratidzwa kwomunhu wechivi, agere mutemberi yaMwari.

Kupanduka kwa imani kuliwakilishwa na kanisa la Pergamo wakati kanisa la Kikristo lilipofanya mapatano na dini ya upagani, kama ilivyofanishwa kwa mfalme Konstantino. Paulo alikuwa akitambulisha alama za kinabii ambazo zilipaswa kutukia kabla ya Kuja kwa Pili kwa Kristo. Baada ya kukumbusha yale aliyokuwa amewafundisha Wathesalonike hapo awali, ndipo anawauliza ikiwa hawakukumbuka kwamba alikuwa amewafundisha kweli hizi hapo kwanza? Kisha anawakumbusha kwamba iliwapasa pia kukumbuka kwamba aliwafundisha kuwa mamlaka fulani ingezuia upapa “ili” upapa “ufunuliwe kwa wakati wake”? Neno “withholdeth” linamaanisha kuzuia. Neno “withholdeth” baadaye katika fungu lilo hilo limetafsiriwa kuwa “now letteth.”

Naizvozvo ndima iyi inomiririrwa zvakarurama seizvi: “Uye zvino munoziva chinodzivisa upapa, kuti upapa hugozoratidzwa panguva yahwo. Nokuti chakavanzika chokusateerera mutemo (upapa) chiri kutoshanda kare: asi uyo zvino anodzivisa upapa acharamba achidzivisa upapa kusvikira abviswa munzira.” William Miller paakaziva ndima iyi iri muna VaTesaronika, akanzwisisa kuti simba rakadzivirira upapa kukwira pachigaro choushe chenyika mugore ra538, raiva Roma yechihedheni, uye kuti Roma yechihedheni yaizodzivisa kusimuka kwesimba roupapa kusvikira Roma yechihedheni “yabviswa munzira.”

> “பன்னிரண்டு ஆண்டுகள் நான் தெய்வவாதியாக இருந்த காலத்தில், கிடைக்கக் கூடிய எல்லா வரலாறுகளையும் நான் வாசித்தேன்; ஆனால் இப்போது நான் வேதாகமத்தை நேசித்தேன். அது இயேசுவைப் பற்றிக் கற்பித்தது! ஆயினும், வேதாகமத்தில் எனக்குப் புரியாத இருண்ட பகுதிகள் இன்னும் பல இருந்தன. 1818 அல்லது 1819 ஆம் ஆண்டில், நான் சந்திக்கச் சென்றிருந்த ஒரு நண்பருடன் உரையாடிக் கொண்டிருக்கையில், நான் தெய்வவாதியாக இருந்தபோது என்னை அறிந்தும், நான் பேசியதை கேட்டும் இருந்த அவன், மிகவும் அர்த்தமுள்ள விதத்தில், ‘இந்த வசனத்தையும், அந்த வசனத்தையும் பற்றி நீங்கள் என்ன நினைக்கிறீர்கள்?’ என்று விசாரித்தான்; அது நான் தெய்வவாதியாக இருந்தபோது எதிர்த்த பழைய வசனங்களைச் சுட்டியது. அவன் என்ன குறித்துப் பேசுகிறான் என்பதை நான் உணர்ந்து, ‘நீங்கள் எனக்கு சிறிது கால அவகாசம் கொடுத்தால், அவை என்ன அர்த்தம் என்பதைக் கூறுவேன்’ என்று பதிலளித்தேன். ‘எவ்வளவு காலம் வேண்டும்?’ என அவன் கேட்டான். ‘எனக்குத் தெரியாது; ஆனாலும் நான் உங்களுக்குச் சொல்லுவேன்,’ என்று நான் பதிலளித்தேன்; ஏனெனில் புரிந்துகொள்ள முடியாத ஒரு வெளிப்பாட்டை தேவன் கொடுத்திருப்பார் என்று நான் நம்ப முடியவில்லை. அப்பொழுது, பரிசுத்த ஆவி என்ன அர்த்தப்படுத்தினாரோ அதை நான் கண்டறிய முடியும் என்று நம்பி, என் வேதாகமத்தை ஆராய்ந்து படிக்கத் தீர்மானித்தேன். ஆனால் இந்தத் தீர்மானத்தை நான் எடுத்தவுடனேயே, ‘நீங்கள் புரிந்துகொள்ள முடியாத ஒரு பகுதியைச் சந்தித்தால், என்ன செய்வீர்கள்?’ என்ற எண்ணம் எனக்குள் எழுந்தது. அப்போது வேதாகமத்தை ஆராயும் இந்த முறையே என் மனதில் தோன்றியது:—அத்தகைய பகுதிகளில் உள்ள சொற்களை நான் எடுத்துக்கொண்டு, அவற்றை வேதாகமம் முழுவதிலும் தொடர்ந்து ஆராய்ந்து, இவ்வாறு அவற்றின் அர்த்தத்தை அறிந்துகொள்வேன். என்னிடத்தில் Cruden’s Concordance இருந்தது; என் எண்ணத்தில் அது உலகிலேயே சிறந்தது. ஆகையால் அதைவும் என் வேதாகமத்தையும் எடுத்துக்கொண்டு, என் மேசையின் முன் அமர்ந்து, என் வேதாகமம் என்ன அர்த்தம் என்பதைக் கண்டறிய வேண்டும் என்று உறுதியாயிருந்ததனால், சிறிதளவு செய்தித்தாள்களைத் தவிர வேறொன்றையும் வாசிக்கவில்லை.”

> “Ndzi sungule eka Genesa, ndzi ya emahlweni ndzi hlaya hi ku nonoka; kutani loko ndzi fika eka tsalwa leri a ndzi nga ri twisisi, ndzi lavisisa eBibeleni hinkwayo leswaku ndzi kuma leswi ri swi vulaka. Endzhaku ka loko ndzi hundze eBibeleni hi ndlela leyi, o, ntiyiso wu vonake wu ri lowu hatimaka ni wa ku vangama! Ndzi kume leswi ndzi nga mi byela swona loko ndzi ri karhi ndzi chumayela. Ndzi enerisekile leswaku minkarhi ya nkombo yi hele hi 1843. Kutani ndzi fika eka masiku ya 2300; na wona ma ndzi fikise eka xiboho lexi fanaka; kambe a ndzi nga anakanyi ku lavisisa leswaku Muponisi a a ta ta rini, naswona a ndzi nga swi pfumeri; kambe ku vonakala ku ndzi ba hi matimba swinene lerova a ndzi nga tivi leswaku ndzi fanele ku endla yini. Kutani ndzi anakanya ndzi ku, sweswi ndzi fanele ku ambala swilo swo khandziya hi swona ni maburuku ya ku khandziya; a ndzi nge fambi hi ku hatlisa ku tlula Bibele, naswona a ndzi nge saleli yona endzhaku. Xin’wana ni xin’wana lexi Bibele yi xi dyondzisaka, ndzi ta namarhela eka xona. Kambe hambiswiritano a ka ha ri ni matsalwa man’wana lawa a ndzi nga ma twisisi.”

> “Zvakakwana pamusoro penzira yake yakajairika yokudzidza Bhaibheri. Pane imwe nguva akatsanangurawo nzira yaaishandisa kugadzirisa zvinoreva rugwaro rwatiri pamberi parwo—zvinoreva ‘zvezuva nezuva.’ ‘Ndakaramba ndichiverenga,’ akadaro, ‘uye handina kukwanisa kuwana imwe nzvimbo yairi kuwanikwa, kunze kwaDanieri. Ndakazobva ndatora mashoko iwayo akanga akamira akabatana naro, okuti, “bvisa.” Achabvisa zvezuva nezuva, “kubva panguva iyo zvezuva nezuva zvichabviswa,” nezvimwewo. Ndakaramba ndichiverenga, ndikafunga kuti handingawani chiedza pamusoro perugwaro urwu; pakupedzisira ndakasvika pana 2 VaTesaronika 2:7–8. “Nokuti chakavanzika chokusateerera mutemo chatotanga kushanda kare; chete iye zvino anodzivisa, acharamba achidzivisa, kusvikira abviswa munzira, uye ipapo uyo wakaipa acharatidzwa pachena,” nezvimwewo. Uye pandakanga ndasvika parugwaro urwo, o, chokwadi chacho chakabuda pachena sei uye chichikudzwa! Ndicho chiripo! ndizvo ‘zvezuva nezuva’! Zvino, Pauro anorevei nokuti “iye zvino anodzivisa,” kana kuti anodzivirira? Nezvinorehwa nokuti “munhu wechivi,” uye “wakaipa,” zvinorehwa neUpapa. Zvino, chii icho chinotadzisa Upapa kuti husaratidzwa? Chii chimwe, chihedheni; naizvozvo, ‘zvezuva nezuva’ zvinofanira kureva chihedheni.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.

Bila pasina kunzwisisa kuti “zvezuva nezuva” mubhuku raDanieri chaiva chiratidzo chechihedheni, Miller angadai akatambudzika zvikuru kuvaka hwaro hwaakatsigira pamusoro paro chimiro chake chechiporofita. “Zvezuva nezuva” zvinowanikwa kashanu mubhuku raDanieri, uye nguva dzose zvinoteverwa nechiratidzo cheupapa. Uchapupu hwokuti “zvezuva nezuva” mubhuku raDanieri chihedheni hunowanikwa mutsamba yaPauro kuvaTesaronika. Imwe yeyambiro dzakakomba zvikuru dziri muShoko raMwari inowanikwa imomo, nokuti ipapo Pauro anotaura pachena kuti avo vasingadi chokwadi vachatumirwa kunyengedzwa kune simba. Chokwadi chakaiswa nemaune muna VaTesaronika kwaiva kuzivikanwa kwekubatana kwechihedheni neupapa, uye kuramba chokwadi ichocho ndiko kuvimbisa kuti kunyengedzwa kune simba kuchava mhedzisiro yokuramba ikoko.

Tichaenderera mberi nenyaya iyi muchinyorwa chinotevera.

> Mirai paungwarire, mushamisike; danai nokudanidzira. Vakadhakwa, asi havana kudhakwa newaini; vanodzedzereka, asi kwete nechidhakwa. Nokuti Jehovha akadururira pamusoro penyu mweya wehope huru, akavhara meso enyu; vaporofita navatongi venyu, vaoni, akavafukidza. Uye chiono chezvose chava kwamuri samashoko ebhuku rakasimbiswa nechisimbiso, iro vanhu vanopa kuno anoziva kuverenga, vachiti, Verenga ichi, ndinokumbira; iye ndokuti, Handigoni; nokuti rakasimbiswa nechisimbiso. Uye bhuku rinopiwa kuno asingazivi kuverenga, vachiti, Verenga ichi, ndinokumbira; iye ndokuti, Handizivi kuverenga. Naizvozvo Ishe akati, Sezvo vanhu ava vachiswedera kwandiri nemiromo yavo, vachindikudza nemiromo yavo, asi vakabvisa mwoyo yavo kure neni, uye kunditya kwavo kuri kudzidziswa nemirayiro yavanhu; naizvozvo, tarirai, ndicharamba ndichiita basa rinoshamisa pakati pavanhu ava, iro basa rinoshamisa nechishamiso; nokuti uchenjeri hwavakachenjera vavo huchaparara, nokunzwisisa kwavane njere vavo kuchavanzwa. Vane nhamo avo vanotsvaka kuviga zano ravo zvakadzama kuna Jehovha, uye mabasa avo ari murima, vachiti, Ndiani anotiona? uye ndiani anotiziva? Zvirokwazvo kushandura kwenyu zvinhu muchizvipidigura kuchanzi sevhu romuumbi; nokuti chinhu chakaitwa chingati here kuna iye akachiita, Haana kundiita? kana chinhu chakaumbwa chingati here kuna iye akachiumba, Akanga asina kunzwisisa? Isaya 29:9–16.

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