Article

# The Book of Daniel - Number Forty-One

Bhuku ra Danieri - Namba Makumi Mana neImwe

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

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

Author

Jeff Pippenger

Published

January 5, 2024

Formats

PDF
Word
Song MP3

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.

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.

> 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.

> 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.

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”.

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”.

> 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.

> 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.

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.

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.

> 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.

> 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.

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.

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

> 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.

> 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.

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

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

> “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.

> 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.

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.

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.

> 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.

> 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.

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.”

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.”

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

> “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.’

> “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.’

> “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?’

> “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?’”

> “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.’

> “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.’”

> “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.

> “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.

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.

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។

> 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.

> 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.”

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.”

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 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.

> “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.

> “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.

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.

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.

> “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.

> “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.

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.

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.

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.”

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.”

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.”

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.”

> “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.

> “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.”

> “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.’

> “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.”

> “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.

> “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.

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.

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.

We will continue this subject in the next article.

Tichaenderera mberi nenyaya iyi muchinyorwa chinotevera.

> 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.

> 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.

Back to Articles