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# The Book of Daniel - Number Forty-One

Incwadi kaDaniyeli - Inombolo Engamashumi Amane Nanye

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

Inkonzo KaPawulu Yesiprofetho: Ukuhlanganisa U-Israyeli Wasendulo No-Israyeli Womoya

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.

Umphostoli uPawulu wayeyisixhumanisi phakathi kuka-Israyeli wasendulo no-Israyeli ongowomoya, ngokuba inkonzo yakhe, igama lakhe, izimo zakhe siqu, nomsebenzi wakhe ongokwesiprofetho konke kufakazela leli qiniso. Wazibiza ngokuthi ungomncane kunabo bonke abaphostoli, ngokuba wayebazingela abantu bakaNkulunkulu.

> 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.

> Ngokuba mina ngingomncane kunabo bonke abaphostoli, ongangafanele ukubizwa ngokuthi ngingumphostoli, ngoba ngahlupha ibandla likaNkulunkulu. 1 Korinte 15:19.

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

Igama alinikezwa ekuphendukeni kwakhe kwakunguPawulu, elisho ukuthi mncane noma mncinyane, ngoba wayengomncane kunabo bonke abaphostoli. Nokho igama lakhe lokuqala lalinguSawuli, elisho ukuthi “okhethiwe”.

> 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.

> Khona-ke u-Ananiya waphendula wathi, Nkosi, ngizwile kwabaningi ngalo muntu, ukuthi wenze okubi okungakanani kwabangcwele bakho eJerusalema; futhi nalapha unegunya alivela kubapristi abakhulu lokubopha bonke ababiza egameni lakho. Kodwa iNkosi yathi kuye: Hamba; ngokuba ungumkhumbi okhethiweyo kimi, ukuba athwale igama lami phambi kwabeZizwe, namakhosi, nabantwana bakwa-Israyeli, IZenzo 9:13–15.

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

USawulu wayeyisitsha esikhethiweyo sokuyisa ivangeli kwabeZizwe, kodwa kwafuneka aqale aguqulwe futhi athotshiswe abe nguPawulu (omncane), ngoba wayezodinga ukuba namandla amakhulu. UPawulu waqonda ukuthi amandla akhe ayetholakala ebuncaneneni bakhe, noma ebuthakathakeni bakhe.

> And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.

> Futhi ukuze ngingaziphakamisi ngokweqile ngenxa yobuningi bezambulo, nganikezwa iva enyameni, isithunywa sikaSathane ukuba singishaye ngezibhakela, ukuze ngingaziphakamisi ngokweqile. Ngalokho ngancenga iNkosi kathathu ukuba kusuke kimi. Yathi kimi: Umusa wami ukwanele; ngokuba amandla ami apheleliswa ebuthakathakeni. Ngakho-ke ngiyozibonga ngenjabulo enkulu kunakho konke ngobuthakathaka bami, ukuze amandla kaKristu ahlale phezu kwami. Ngakho ngiyathokoza ebuthakathakeni, nasekuthukweni, nasekusweleni, nasekuzingelweni, nasekucindezelekeni ngenxa kaKristu; ngokuba lapho ngibuthakathaka, khona nginamandla. 2 Korinte 12:7–10.

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

USawule “wakhethwa”, kodwa ukuze abe namandla wenziwa waba mncane (uPawulu). Wakhethwa ukuba ayise ivangeli kwabeZizwe, kodwa wayekhethwe ngokwengxenye ngenxa yolwazi lwakhe lweTestamente Elidala.

> 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.

> Ikakhulu ngoba ngiyazi ukuthi uyisazi kuzo zonke izimiso nemibuzo ephakathi kwamaJuda; ngakho ngiyakuncenga ukuba ungizwe ngesineke. Indlela yokuphila kwami kusukela ebusheni bami, eyayisukela ekuqaleni phakathi kwesizwe sakithi eJerusalema, iyaziwa ngawo wonke amaJuda; abangaziyo kusukela ekuqaleni, uma bethanda ukufakaza, ukuthi ngokwesigaba esiqinile kakhulu senkolo yethu ngangiphila ngingumFarisi. Izenzo 26:3–5.

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

USawulu wayeqeqeshwe nguGamaliyeli, owayebhekwa njengomunye wabafundisi abakhulu kakhulu 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.

> “Isicelo samukelwa, kwase kuthi ‘uPawulu wema ezitebhisini, wanqekuzisa ngesandla kubantu.’ Leso senzo sabamba ukunaka kwabo, kanti ukuziphatha kwakhe kwaphoqa inhlonipho. ‘Kwathi sekube khona ukuthula okukhulu, wakhuluma kubo ngolimi lwesiHeberu, ethi, Madoda, bazalwane, nabobaba, yizwani ukuziphendulela kwami engikwenzayo kini manje.’ Ekuzwakaleni kwamazwi esiHeberu ayebajwayele, ‘bathula ngokwengeziwe,’ kwathi kulokho kuthula okwabusa yonke indawo waqhubeka: “‘Mina ngiyindoda impela engingumJuda, engazalelwa eTarsu, umuzi waseKilikhiya, kodwa ngakhuliswa kuleli dolobha ezinyaweni zikaGamaliyeli, ngafundiswa ngokwendlela ephelele yomthetho wawobaba, ngishisekela uNkulunkulu, njengoba nani nonke ninjalo namuhla.’ Akekho owayengawaphika amazwi omphostoli, ngokuba amaqiniso ayebhekisele kuwo ayaziwa kahle ngabaningi ababesesaphila eJerusalema.” Acts of the Apostles, 408.

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

USawule wayengakhethwanga nje ngokungahleliwe, futhi enye yezinjongo eziqondile zenkonzo kaPawulu kwakuwukuxhumanisa umlando ongcwele ka-Israyeli ongokoqobo nomlando ongcwele ka-Israyeli womoya. Ngokuhambisana naleli qiniso, wabhala ingxenye enkulu yeTestamente Elisha. Isahluko esisodwa semibhalo yakhe sikhomba ukwesekwa kohlaka lomyalezo wengelosi yokuqala kanye nolohlaka lomyalezo wezingelosi ezintathu. Lesi siqephu siyisikhumbuzo emlandweni wobu-Adventisti esikhomba umehluko phakathi kwabahlakaniphileyo nabayiziwula ekuqaleni nasekugcineni kobu-Adventisti.

> 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.

> Manje siyanincenga, bazalwane, ngokufika kweNkosi yethu uJesu Kristu, nangokubuthelwa kwethu kuye, ukuba ningasheshi ninyakaziswe engqondweni, noma nikhathazeke, kungaba ngomoya, noma ngezwi, noma ngencwadi engathi ivela kithi, sengathi usuku lukaKristu seluseduze. Makungabikho muntu onikhohlisayo nganoma iyiphi indlela; ngokuba lolo suku aluyikufika, ngaphandle kokuthi kufike kuqala ukuhlubuka, kwambulwe lowo muntu wesono, indodana yokubhujiswa; omelana nazo zonke izinto ezibizwa ngokuthi nguNkulunkulu, noma ezikhonzwayo; aze aziphakamise yena kangangokuthi ahlale ethempelini likaNkulunkulu njengoNkulunkulu, eziveza ukuthi unguNkulunkulu. Anikhumbuli yini ukuthi, lapho ngisekhona nani, nganitshela lezi zinto? Futhi manje niyakwazi okumvimbelayo ukuze ambulwe ngesikhathi sakhe. Ngokuba imfihlakalo yokungalungi isiyasebenza kakade; kuphela lowo ovimbelayo manje uyovimba, aze asuswe endleleni. Khona-ke kuyakumbulwa lowo ongendile, iNkosi eyakumqeda ngomoya womlomo wayo, imchithe ngokukhazimula kokufika kwayo; yena lowo, okufika kwakhe kungokokusebenza kukaSathane ngamandla onke, nangezibonakaliso, nangezimangaliso zamanga, nangayo yonke inkohliso yokungalungi kubo ababhubhayo; ngokuba abazamukelanga uthando lweqiniso, ukuze basindiswe. Ngenxa yalokho uNkulunkulu uyakubathumela ukukhohliseka okunamandla, ukuze bakholwe amanga; ukuze bonke balahlwe abangakholwanga iqiniso, kodwa bathokoza ngokungalungi. 2 Thesalonika 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.”

Umongo wale ndima uwukucabangela ukuthi uKristu wayeyobuya nini okwesibili. UPawulu ukhumbuza abaseThesalonika ukuthi wayesevele ewuphendulile lowo mbandela ngaphambilini lapho ethi, “Anikhumbuli yini ukuthi, lapho ngisahlangene nani, nganitshela lezi zinto?” UPawulu wayezama ukuvimbela abazalwane ukuba bangakhohliswa maqondana nodaba “lokufika kweNkosi yethu uJesu Kristu, nokubuthaniswa kwethu kuye.”

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

Izazi-mlando ziqaphela ukuthi ingxenye yomlayezo kaWilliam Miller yayisekelwe ekuboneni kwakhe iminyaka eyizinkulungwane ezimbili namakhulu amathathu kaDaniyeli isahluko sesishiyagalombili, nevesi leshumi nane. Enye ingxenye yomlayezo wakhe, evame ukungaqashelwa ngezinye izikhathi, ngumsebenzi wakhe wokuphikisa izimfundiso zamanga ezimayelana nokuBuya Kwesibili kukaKristu.

Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.

Ngokusekelwe endleleni yamanga yamaJesuit, kwakukhona (futhi kusakhona) imfundiso yamanga evelele uWilliam Miller ayeyiphikisa njalo. Kwakuyimfundiso yamanga yokuthi ukuza kweNkosi kwesibili kwandulelwa iminyaka eyinkulungwane yokuthula ebizwa ngokuthi “i-temporal millennium,” uDade White naye ayeyiphikisa.

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

Umsebenzi kaMiller wawuphinde usungula iqiniso lokubuya kukaKristu ngokoqobo, uphikisana nemibono ehlukahlukene yamanga ephathelene nenkulungwane yeminyaka eyayivamile esikhathini sakhe. UPawulu ukhuluma ngokuza Kwesibili ku-2 Thesalonika, ngakho-ke leso siqephu sasiyingxenye yokuqonda kukaMiller kokuza Kwesibili okungokoqobo. Lesi sahluko sasiyiqiniso lamanje kuMiller.

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

UPawulu ukhomba uchungechunge olubalulekile lwezehlakalo oluhlobene nokuBuya Kwesibili, futhi unikeza nesizathu sokuthi kungani abaseThesalonika kwakungafanele balindele ukubuya kweNkosi ngesikhathi sokuphila kwabo. UPawulu uthi, “Manje siyanincenga, bazalwane, ngokufika kweNkosi yethu uJesu Kristu, nangokubuthelwa kwethu kuye.” Igama elithi “siyanincenga” lisho ukuphenya ngemibuzo. UPawulu uhlehlisa ngokucabangela izingxenye ezihlobene nokuBuya Kwesibili futhi uhola izethameli zakhe ngendlela ethile yokuphenywa ngemibuzo, okuhloswe ngayo ukukhiqiza ukuhlaziya kwengqondo yakhe ngabamuzwayo.

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.

Ukwakheka komqondo wakhe kungukuthi ngaphambi kokuba uKristu abuye okwesibili, ubupapa kumele bukhonjwe futhi bubuse, nokuthi ngaphambi kokuba ubupapa buvele emlandweni kumele kube khona ukuwa. Lokho kuwa kwakusekusasa ngaleso sikhathi, ngakho ukuvela kobupapa kwakungaphezu kwalokho. Pho kungenzeka kanjani ukuba umuntu akhohliswe acabange ukuthi ukubuya kukaKristu kwakuseduze? Usebenzisa izimpawu eziningana zobupapa ukuze amise ngokusobala ukuthi ngamaphi lawo mandla abonakaliswayo emva kokuwa. Ubiza ubupapa ngokuthi “umuntu wesono,” “lowo omubi,” “indodana yokubhujiswa,” kanye “nemfihlakalo yokungalungi.” USister White ucacisa ngokusobala ukuthi konke lokhu kuyizimpawu ezikhomba ubupapa.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Kodwa ngaphambi kokufika kukaKristu, kwakufanele kwenzeke intuthuko ebalulekile emkhakheni wenkolo, eyabikezelwa esiprofethweni. Umphostoli wamemezela wathi: ‘Ninganyakaziswa masinyane emqondweni, futhi ningakhathazeki, noma ngomoya, noma ngezwi, noma ngencwadi engathi ivela kithi, sengathi usuku lukaKristu selusondele. Makungabikho muntu onikhohlisayo nganoma iyiphi indlela; ngokuba lolo suku aluyikufika, ngaphandle kokuba kufike kuqala ukuhlubuka, kwambulwe lowo muntu wesono, indodana yokubhujiswa; ophikisana noziphakamisa ngaphezu kwakho konke okubizwa ngokuthi uNkulunkulu, noma okukhonzwayo; ukuze ahlale ethempelini likaNkulunkulu njengoNkulunkulu, ezibonakalisa ukuthi unguNkulunkulu.’

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

> “Amazwi kaPawulu kwakungafanele ahunyushwe ngokungeyikho. Kwakungafanele kufundiswe ukuthi yena, ngesambulo esikhethekile, wayexwayise abaseThesalonika ngokufika kukaKristu okuseduze ngokushesha. Isimo esinjalo sasingadala ukudideka kokukholwa; ngokuba ukudumazeka kuvame ukuholela ekungakholweni. Ngakho-ke umphostoli waxwayisa abazalwane ukuba bangamukeli umlayezo onjalo njengovela kuye, wase eqhubeka egcizelela iqiniso lokuthi amandla obupapa, achazwe ngokucacileyo kakhulu ngumprofethi uDaniyeli, ayesazovela futhi alwe nabantu bakaNkulunkulu. Kuze kube yilapho la mandla esewenzile umsebenzi wawo obulalayo nowokuhlambalaza, kwakuyoba yize ukuba ibandla libheke ukufika kweNkosi yabo. ‘Anikhumbuli yini,’ kubuza uPawulu, ‘ukuthi, ngenkathi ngisesenani, nganitshela lezi zinto na?’”

> “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.’

> “Zazimbi lezo zilingo ezazizomehlela ibandla leqiniso. Ngisho nangesikhathi umphostoli ebhala, ‘imfihlakalo yokungalungi’ yayisiqalile kakade ukusebenza. Intuthuko eyayizokwenzeka esikhathini esizayo yayizoba ‘ngokusebenza kukaSathane ngawo wonke amandla nezibonakaliso nezimangaliso zamanga, nangakho konke ukukhohlisa kokungalungi kulabo ababhubhayo.’”

> “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.

> “Okunzima ngokukhethekile kuyisitatimende somphostoli ngokuphathelene nalabo abayokwenqaba ukwamukela ‘uthando lweqiniso.’ ‘Ngenxa yalokhu,’ wamemezela mayelana nabo bonke abayokwenqaba ngamabomu izigijimi zeqiniso, ‘uNkulunkulu uyobathumela ukukhohliswa okunamandla, ukuze bakholwe amanga: ukuze bonke balahlwe abangakholwanga iqiniso, kodwa bathokoza ngokungalungi.’ Abantu abanakuzilahla ngaphandle kwesijeziso izixwayiso uNkulunkulu azithumela ngomusa wakhe. Kulabo abaphikelela ekuzifulatheliseni lezi zixwayiso, uNkulunkulu uyayihoxisa uMoya wakhe, ebashiya ezinkohlisweni abazithandayo.” Acts of the Apostles, 265, 266.

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

Nakuba uSister White embula ngokuqondile “umuntu wesono,” lowo “omubi,” “indodana yokubhujiswa” kanye “nemfihlakalo yobubi” esiqeshini sikaPawulu, futhi ekubiza ngokuthi “amandla opapa,” usho okungaphezu kwalokho. Uveza ukuthi lezi zimpawu ezasetshenziswa nguPawulu ukukhomba upapa waseRoma, zasekelwa encwadini kaDaniyeli, lapho esho khona, “Ngakho-ke umphostoli waxwayisa abazalwane ukuba bangamukeli umlayezo onjalo njengovela kuye, waqhubeka wagcizelela iqiniso lokuthi amandla opapa, achazwe ngokucacile kangaka umprofethi uDaniyeli, ayesazovela futhi alwe nabantu bakaNkulunkulu. Kuze kube yilapho la mandla esewenze umsebenzi wawo obulalayo nowokuhlambalaza, kwakuyoba yize ukuba ibandla lilindele ukufika kweNkosi yabo.” UPawulu wayesekela leyo ngxenye yomlayezo wakhe kwabaseThesalonika eyayikhomba upapa encwadini kaDaniyeli isahluko seshumi nanye, nevesi lamashumi amathathu nesithupha.

> 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.

> Inkosi iyakwenza ngokwentando yayo; futhi iyoziphakamisa, izenze nkulu ngaphezu kwabo bonke onkulunkulu, ikhulume izinto ezimangalisayo zimelene noNkulunkulu wonkulunkulu, iphumelele kuze kuphele ulaka; ngoba okumisiweyo kuyakwenziwa. Daniyeli 11:36.

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

Lapho uPawulu ekhomba upapa ngokuthi “Ophikisayo, ozikhuphula ngaphezu kwakho konke okubizwa ngokuthi nguNkulunkulu, noma okukhonzwayo; aze ahlale ethempelini likaNkulunkulu njengoNkulunkulu, ezibonakalisa ukuthi unguNkulunkulu,” uPawulu wayephindaphinda ngamanye amazwi incazelo yomprofethi uDaniyeli “yenkosi” eyenza “ngokwentando yayo,” futhi “izikhulise” “iziphakamise ngaphezu kwabo bonke onkulunkulu.” Upapa uyinkosi ekhuluma “izinto ezimangalisayo imelene noNkulunkulu wonkulunkulu”, futhi upapa ungamandla ayeyakuthi “aphumelele kuze kube” yilapho “ulaka” lokuqala “seluphelelisiwe” ngo-1798.

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

UDaniyeli ishumi nanye, nevesi lamashumi amathathu nesithupha kubaluleke ngokuphelele ukuba liqondwe ngokufanele uma ukwanda kolwazi ngo-1989 kuzokuqondwa ngokufanele. Ngenxa yalesi sizathu imfundiso yamanga yokuthi inkosi kulelo vesi kwakuyiFrance, njengoba yethulwa ngu-Uriah Smith, yethulwa esizukulwaneni sokuqala sobu-Adventist (1863 kuya ku-1888). USmith washintsha umbhalo wevesi lamashumi amathathu nesithupha wasuka kokuthi “inkosi” (okungubupapa obabuchazwa emavesini andulelayo) waya kokuthi “inkosi ethile” (noma iyiphi inkosi) ukuze anike iFrance engakholelwa kuNkulunkulu izici zendlela yokukhonza yaseRoma, kodwa lokho kwakuyisiqalo nje sokwethula umbono wakhe awuthandayo wokuthi iTurkey iyinkosi yasenyakatho evesini lamashumi amane nokuqhubeka.

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.

USathane waqala kusenesikhathi ukufiphaza iqiniso lokuthi inkosi ekulelo vesi ingubupapa, futhi ngumphostoli uPawulu onikeza ubufakazi bukaDaniyeli ufakazi wesibili baleli qiniso. UDade White wanikeza ufakazi wesithathu.

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.

USathane akazange afune kuphela ukufihla iqiniso lokuthi inkosi esendimeni ingupapa, kodwa ngokuphambanisa iqiniso eliqukethwe kuleyo ndima, uSathane wabuye wenza kwaba mnyama ukubaluleka kwalokho “ukufutheka” okwakumele kuleyo ndima. Upapa kuleyo ndima wayezakuphumelela kuze kube ngu-1798 lapho anikezwa khona isilonda sakhe esibulalayo. U-1798 uyisiphetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokufutheka kukaNkulunkulu okwaqhutshwa ngokumelene nombuso wasenyakatho wakwa-Israyeli, kuqalwa ngo-723 BC.

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

Ukuba ubu-Adventist babuvikele futhi bagcizelela “izikhathi eziyisikhombisa” ngo-1863, kwakuyoba cishe akunakwenzeka ukuba u-Uriah Smith aphumelele ngombhedo onjalo mayelana nevesi lamashumi amathathu nesithupha, ngoba “ulaka” lwaluyoqondakala njengolumela ulaka lukaNkulunkulu lokuqala lwe-“zikhathi eziyisikhombisa,” ngaleyo ndlela lungenakho nhlobo ukuxhumana neFrance. Ukwanda kolwazi ngo-1989 kusekelwa nguPawulu kuleso siqephu, futhi ngenxa yalesi sizathu isixwayiso sikaPawulu kuleso siqephu mayelana nalabo abangamukeli uthando lweqiniso, kodwa abamukela ukudukiswa okunamandla, bakwenza lokho ngokwenqaba kwabo amaqiniso uPawulu awethula kuleso siqephu. Elinye lalawo maqiniso ukukhonjwa okulungile kwenkosi yasenyakatho kuDaniyeli isahluko seshumi nanye, amavesi amashumi amane kuya kwangamashumi amane nanhlanu.

In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”

Kule ndima, ngemva kokuba uPawulu ehlonze upapa waseRoma, uveza uchungechunge lwezehlakalo ekupheleni kwezwe oluholela ekuBuyeni Kwesibili kukaKristu, okuyisihloko sale ndima. Uthi, “khona-ke kuyakubonakaliswa lowo omubi.” Lowo “ombi” ngupapa, “iNkosi eyakumqeda ngomoya womlomo wayo, futhi imbhubhise ngokukhanya kokuza kwayo.” Khona-ke uPawulu uthi, “Yena lowo, ukuza kwakhe kungokokusebenza kukaSathane ngamandla onke, nangezibonakaliso, nezimangaliso zamanga.” UJesu nguyena “ukuza kwakhe kungokokusebenza kukaSathane.”

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 kukaSathane okuyisimangaliso kuyisikhathi esisukela eMthethweni weSonto osuseduze kakhulu ukuza, kuze kube yilapho uMikayeli esukuma, nethuba lokuvivinywa komuntu livaliwe. USathane akawenzi nhlobo amasimangaliso phakathi kweziNhlupho eziyisiKhombisa zokugcina ezithululwa kusukela ekuvalweni kwethuba lokuvivinywa 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.

> “UKristu uthi, ‘Niyobazi ngezithelo zabo.’ Uma labo okwenziwa ngabo ukwelashwa bethambekele ekutheni, ngenxa yalezi zibonakaliso, bathethelele ukunganaki kwabo umthetho kaNkulunkulu futhi baqhubeke ekungalalelini, nakuba benamandla kunoma yiliphi izinga nakuwo wonke amazinga, akulandeli ukuthi banamandla amakhulu kaNkulunkulu. Kunalokho, kungamandla okwenza izimangaliso omkhohlisi omkhulu. Ungumeqi womthetho wokuziphatha, futhi usebenzisa wonke amaqhinga angawaphatha ukuze aphuphuthekise abantu esimweni sawo sangempela. Siyaxwayiswa ukuthi ezinsukwini zokugcina uyosebenza ngezibonakaliso nezimangaliso zamanga. Futhi uyoqhubeka nalezi zimangaliso kuze kube sekupheleni kwesikhathi somusa, ukuze akhombe kuzo njengobufakazi bokuthi uyingelosi yokukhanya hhayi yobumnyama.” 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.

UPawulu uveza ukuthi kwakuyoba khona ukuhlubuka okwakuyokwandulela ukwambulwa kobupapa, nokuthi ukuBuya Kwesibili kukaKristu kwakuyokwenzeka “ngemva” kokusebenza okumangalisayo kukaSathane. Ukusebenza okumangalisayo kukaSathane kuqala ngomthetho weSonto e-United States, futhi kuphele ngokufika kokuvalwa komusa kanye nezinhlupho eziyisikhombisa zokugcina. Ukusebenza okumangalisayo kukaSathane kuqala ngomthetho weSonto e-United 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.

> “Ngesimemezelo esiphoqelela ukusungulwa kobuPapa ngokwephula umthetho kaNkulunkulu, isizwe sethu siyozihlukanisa ngokuphelele nokulunga. Lapho ubuProthestani buyokwelula isandla sabo ngaphesheya kwegebe ukuze bubambe isandla samandla aseRoma, lapho buyokwelula ngaphesheya komhosha ukuze buhlangane neMimoya, lapho, ngaphansi kwethonya lalolu bumbano oluphindwe kathathu, izwe lakithi liyokwenqaba yonke imigomo yoMthethosisekelo walo njengohulumeni wamaProthestani noweriphabhulikhi, futhi lenze amalungiselelo okusakazwa kwamanga nobuqili bobupapa, khona-ke singazi ukuthi isikhathi sesifikile sokusebenza okumangalisayo kukaSathane nokuthi ukuphela sekusondele.” 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.

Umthetho weSonto yiwona ukuphela kombuso wesithupha, isilo somhlaba sesAmbulo isahluko seshumi nantathu. Isilo somhlaba saqala ukubusa ekupheleni kweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kobupapa ngonyaka ka-1798. Ngakho-ke ubupapa bembulwa ngonyaka ka-538, nakuba umsebenzi wabo wokuthatha ukulawula umhlaba wawusuvele usebenza ngesikhathi uPawulu ebhala amazwi akhe. Ngaphambi konyaka ka-538, kwakuzoba khona ukuhlubuka okwakuzokwandulela ukwambulwa komuntu wesono, ohlezi ethempelini likaNkulunkulu.

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.”

Ukuhlubuka kwamelwa yibandla lasePergamo ngesikhathi ibandla lobuKristu lenza isivumelwano nenkolo yobuqaba, njengoba kwakufanekiswa ngumbusi uConstantine. UPawulu wayekhomba izimpawu zesiprofetho okwakumelwe zenzeke ngaphambi kokuBuya Kwesibili kukaKristu. Emva kokuphindaphinda lokho ayekade ekufundise abaseThesalonika ngaphambili, wabuza-ke ukuthi ababengakhumbuli yini ukuthi wayesebafundisile ngaphambili la maqiniso? Wabe esebakhumbuza ukuthi kwakufanele futhi bakhumbule ukuthi wabafundisa ukuthi amandla athile ayeyoba “nguyena ovimbelayo” upapa “ukuze” upapa “ambulwe ngesikhathi sakhe na?” Igama elithi “witholdeth” lisho ukuvimba. Igama elithi “withholdeth” kamuva kuleso siqephu esifanayo lihunyushwa ngokuthi “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.”

Ngakho-ke lendima imelelwe ngokunembile kanje; “Futhi manje niyakwazi lokho okubamba upapa, ukuze upapa ambulwe ngesikhathi sakhe. Ngokuba imfihlakalo yobubi (upapa) isivele iyasebenza: kuphela yena obamba upapa manje, uyakuqhubeka embamba upapa aze asuswe endleleni.” Lapho uWilliam Miller eqaphela lendima kwabaseThesalonika waqonda ukuthi amandla avimbela upapa ekukhuphukeleni esihlalweni sobukhosi somhlaba ngonyaka ka-538, kwakuyiRoma lobuqaba, nokuthi iRoma lobuqaba yayiyobamba ukuvela kwamandla obupapa, kuze kube yilapho iRoma lobuqaba “isuswa endleleni.”

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.

> “Phakathi neminyaka eyishumi nambili engangiyi-deist ngayo, ngafunda yonke imilando engangingayithola; kodwa manje ngangisithanda iBhayibheli. Lona lalifundisa ngoJesu! Kodwa nokho kwakusekuningi eBhayibhelini okwakungakacaci kimi. Ngo-1818 noma ngo-19, ngenkathi ngixoxa nomngane engangimvakashele, owayengazi futhi engizwile ngikhuluma ngesikhathi ngiseyi-deist, wangibuza ngendlela enencazelo enkulu ethi, ‘Ucabangani ngalo mbhalo, nangalowo?’ ebhekisela emibhalweni yakudala engangiyiphikisa ngiseyi-deist. Ngaqonda ukuthi wayeqonde ukuthini, ngase ngiphendula—Uma uzonginika isikhathi, ngizokutshela ukuthi ichazani. ‘Ufuna isikhathi esingakanani?’ Angazi, kodwa ngizokutshela, ngaphendula, ngoba ngangingakholwa ukuthi uNkulunkulu wayenikeze isambulo esingenakuqondwa. Ngaleso sikhathi ngazimisela ukutadisha iBhayibheli lami, ngikholwa ukuthi ngangingathola ukuthi uMoya oNgcwele wayeqonde ukuthini. Kodwa kwathi nje sengisithathile leso sinqumo kwafika kimi umqondo wokuthi—‘Ake sithi uthola indima ongayiqondi, uyokwenzenjani?’ Le ndlela yokutadisha iBhayibheli yase ifika engqondweni yami:—Ngizothatha amazwi ezindima ezinjalo, ngiwalandele kulo lonke iBhayibheli, ngithole incazelo yawo ngaleyo ndlela. Ngangino-Cruden’s Concordance, engicabanga ukuthi iyona ehamba phambili emhlabeni; ngakho ngayithatha yona neBhayibheli lami, ngahlala etafuleni lami lokubhala, angafunda lutho olunye, ngaphandle kwamaphephandaba kancane, ngoba ngangizimisele ukwazi ukuthi iBhayibheli lami lalisho 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.’

> “Ngaqala kuGenesise, ngafunda ngaqhubeka kancane; kwathi lapho ngifika embhalweni engangingawuqondi, ngacinga kulo lonke iBhayibheli ukuze ngithole ukuthi usho ukuthini. Emva kokuba sengilihambile iBhayibheli ngaleyo ndlela, O, iqiniso labonakala likhanya futhi linenkazimulo kangakanani! Ngathola lokho ebenginishumayeza khona. Nganeliseka ukuthi izikhathi eziyisikhombisa zaphetha ngo-1843. Ngase ngifika ezinsukwini ezingu-2300; zangiletha esiphethweni esifanayo; kodwa ngangingacabangi nhlobo ukuthola ukuthi uMsindisi wayeza nini, futhi ngangingakukholwa lokho; kodwa ukukhanya kwangishaya ngamandla kangangokuthi ngangingazi ukuthi ngenzeni. Manje, ngacabanga, kumelwe ngifake izikhuthazi namabhulukwe okugibela; ngeke ngihambe ngesivinini esedlula iBhayibheli, futhi ngeke ngisalela emuva kwalo. Noma yini efundiswa yiBhayibheli, ngizobambelela kuyo. Kodwa noma kunjalo kwakusekhona eminye imibhalo engangingayiqondi.”

> “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.

> “Sekwanele ngaleyo ndlela yakhe evamile yokutadisha iBhayibheli. Kwesinye isikhathi waphinda wachaza indlela yakhe yokunquma incazelo yombhalo ophambi kwethu—incazelo ‘yalokho okuqhubekayo.’ ‘Ngaqhubeka ngafunda,’ kusho yena, ‘futhi angitholanga kwenye indawo lapho kutholakala khona, ngaphandle kukaDaniyeli. Ngase ngithatha lawo mazwi ayemi ehlobene nakho, athi, “suswa.” Uyakususa lokho okuqhubekayo, “kusukela esikhathini lapho lokho okuqhubekayo kuyobe sekususwe,” njalonjalo. Ngaqhubeka ngafunda, ngicabanga ukuthi ngeke ngithole ukukhanya ngalowo mbhalo; ekugcineni ngafika ku-2 Thesalonika 2:7–8. “Ngokuba imfihlakalo yokungalungi isiyasebenza kakade; kuphela lowo ovimbelayo manje uyovimba, aze asuswe endleleni, bese kuthi lowo omubi embulwe,” njalonjalo. Futhi lapho sengifike kulowo mbhalo, O, iqiniso labonakala licace futhi likhazimule kangakanani! Nanto-ke! yilokho “okqhubekayo!” Hhayi-ke, manje, uPawulu usho ukuthini ngo “lowo ovimbelayo manje,” noma ovimbayo? Ngo “umuntu wesono,” nango “omubi,” kuqondwe ubuPapa. Hhayi-ke, yini evimbela ubuPapa ukuba bembulwe? Impela, ubuqaba; pho-ke, “lokho okuqhubekayo” kufanele ukuba kusho ubuqaba.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.

Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.

Ngaphandle kokuqonda ukuthi “okwemihla ngemihla” encwadini kaDaniyeli kwakuwuphawu lobuhedeni, uMiller wayeyoba nobunzima obukhulu ekwakheni uhlaka ayemisa phezu kwalo isakhiwo sakhe sesiprofetho. “Okwemihla ngemihla” kutholakala izikhathi ezinhlanu encwadini kaDaniyeli, futhi njalo kulandelwa uphawu lobupapa. Ubufakazi bokuthi “okwemihla ngemihla” encwadini kaDaniyeli buyisibonakaliso sobuhedeni butholakala encwadini kaPawulu ayibhalela abaseThesalonika. Kuleyo ncwadi kutholakala esinye sezixwayiso eziqinile kakhulu eZwini likaNkulunkulu, ngoba lapho uPawulu esho ngokucacile ukuthi labo abangathandi iqiniso bayakuthunyelwa inkohliso enamandla. Iqiniso elabekwa ngabomu kwabaseThesalonika kwakuwukuchazwa kokuxhumana kobuhedeni nobupapa, futhi ukwenqaba lelo qiniso kuwukuqinisekisa ukuthi inkohliso enamandla iyoba ngumphumela walokho kwenqaba.

We will continue this subject in the next article.

Sizoqhubeka nalesi sihloko esihlokweni esilandelayo.

> 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.

> Nime khona, nimangale; khalanini, nikhale: badakiwe, kodwa hhayi ngewayini; bayazulazula, kodwa hhayi ngophuzo olunamandla. Ngokuba iNkosi ithululele phezu kwenu umoya wobuthongo obunzulu, yavala amehlo enu: abaprofethi nababusi benu, ababoni, ibafihlile. Futhi umbono wakho konke usuphendukile kini waba njengamazwi encwadi evaliwe, abantu abayinikela kofundileyo, bethi: Ngicela uyifunde lena; athi yena: Angikwazi; ngokuba ivaliwe. Incwadi ibe isinikelwa kongafundile, kuthiwe: Ngicela uyifunde lena; athi yena: Angifundile. Ngakho iNkosi yathi: Njengokuba laba bantu besondela kimi ngomlomo wabo, nangemilomo yabo bangihlonipha, kepha izinhliziyo zabo bazisusile kude nami, nokungesaba kwabo kimi kufundiswa ngomthetho wabantu: ngalokho, bheka, ngizoqhubeka ukwenza umsebenzi omangalisayo phakathi kwalesi sizwe, yebo, umsebenzi omangalisayo nesimanga; ngokuba ukuhlakanipha kwabahlakaniphileyo babo kuyakubhubha, nokuqonda kwabaqondayo babo kuyakufihlwa. Maye kulabo abafuna ukucasha kakhulu ukuze bafihle icebo labo eNkosini, nemisebenzi yabo isebumnyameni, bathi: Ngubani osibonayo? futhi ngubani osaziyo na? Impela ukuphendukezela kwenu izinto kuyakubalelwa njengobumba lombumbi; ngokuba umsebenzi uyakuthi yini ngowenzileyo: Akangenzanga? noma into eyakhiweyo iyakuthi yini ngoyakhileyo: Wayengenakuqonda na? U-Isaya 29:9–16.

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