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.
Pọl, onyeozi ahụ, bụ njikọ na-ejikọta Izrel oge ochie na Izrel nke mmụọ, n’ihi na ozi ya, aha ya, ọnọdụ onwe ya, na ọrụ amụma ya niile na-agba ama eziokwu a. Ọ kọwara onwe ya dị ka onye kacha nta n’etiti ndịozi, n’ihi na ọ kpagburu ndị nke Chineke.
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.
N’ihi na abụ m onye kasị nta n’etiti ndị ozi ahụ, onye na-ekwesịghị ka a kpọọ ya onye ozi, n’ihi na esogburu m nzukọ Chineke. 1 Ndị Kọrịnt 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”.
Aha e nyere ya n’oge ntụgharị ya bụ Pọl, nke pụtara nta ma ọ bụ obere, n’ihi na ọ bụ ya kacha nta n’etiti ndịozi. Ma aha mbụ ya bụ Sọl, nke pụtara “onye a họpụtara.”
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.
Mgbe ahụ, Ananayas zara, Onyenwe m, anụwo m n’ọnụ ọtụtụ ndị gbasara nwoke a, oke ihe ọjọọ o meworo ndị nsọ gị nọ na Jerusalem: ma ebe a, o nwere ikike sitere n’aka ndị isi nchụàjà ijide ndị niile na-akpọku aha gị. Ma Onyenwe anyị sịrị ya, Gaa n’ụzọ gị: n’ihi na ọ bụ ngwá ahọpụtara nye m, ibu aha m n’ihu ndị mba ọzọ, na ndị eze, na ụmụ Izrel, Ọrụ Ndịozi 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.
Sọl bụ “arịa a họpụtara” iburu ozi-ọma ahụ gakwuru ndị mba ọzọ, ma ọ ghaghị ibu ụzọ gbanwee ma wedaa ya n’ala ka ọ bụrụ Pọl (obere), n’ihi na ọ ga-achọ ịdị ike. Pọl ghọtara na a na-ahụ ike ya n’obereness ya, ma ọ bụ na adịghị ike ya.
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.
Ka e wee ghara ka e bulie m elu nke ukwuu n’ihi ịba ụba nke mkpughe ndị ahụ, e nyere m ogwu n’anụ ahụ, onye-ozi nke Setan ka o tie m aka, ka e wee ghara ibuli m elu nke ukwuu. N’ihe a, arịọrọ m Onyenwe anyị ugboro atọ, ka o si n’ebe m nọ pụọ. O wee sị m, Amara m ezuru gị: n’ihi na ike m ka a na-emezu n’adịghị ike. Ya mere, m ga-eji ọṅụ dị ukwuu were kama na-anya isi n’adịghị ike m, ka ike Kraịst wee biri n’elu m. N’ihi ya, enwere m afọ ojuju n’adịghị ike, n’ikparị mmadụ, n’ụkọ, n’ịkpọasị, na n’ọnọdụ mkpagbu n’ihi Kraịst: n’ihi na mgbe m na-adịghị ike, mgbe ahụ ka m dị ike. 2 Ndị Kọrint 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.
A “họpụtara” Sọl, ma ka o wee bụrụ onye siri ike, e mere ka ọ bụrụ onye nta (Pọl). A họpụtara ya iburu ozi-ọma ahụ gakwuru ndị mba ọzọ, ma a họpụtakwara ya n’otu akụkụ n’ihi ihe ọmụma o nwere banyere Agba Ochie.
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.
Karịchaa n’ihi na ama m na ị bụ ọkachamara n’omenala niile na ajụjụ niile ndị dị n’etiti ndị Juu: ya mere, ana m arịọ gị ka i jiri ndidi gee m ntị. Ụzọ ndụ m site n’oge nwata m, nke mbụ dị n’etiti mba nke m na Jerusalem, ndị Juu niile maara ya; ndị matara m site na mmalite, ọ bụrụ na ha achọọ ịgba ama, na dịka òtù kasị sie ike nke okpukpe anyị si dị, ebiwo m ndụ dị ka onye Farisii. Ọlụ Ndịozi 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
A zụziworo Sọl n’okpuru Gamaliel, bụ́ onye a na-ewere dịka otu n’ime ndị nkụzi kasị ukwu nke Akwụkwọ Nsọ nke Agba Ochie.
“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.
E nyere ya arịrịọ ahụ, ma “Pọl guzo n’elu nzọụkwụ ahụ, feekwa ndị mmadụ aka.” Mmegharị ahụ dọtara ntị ha, ebe ịdị ya n’ahụ́ nyere iwu ka a sọọpụrụ ya. “Ma mgbe e mere nnukwu nkịtị, ọ gwara ha okwu n’asụsụ Hibru, sị, Ụmụnna ndị ikom na nna ukwu, nụrụnụ agbachitere m nke m na-eme ugbu a n’ihu unu.” Mgbe ha nụrụ ụda okwu Hibru ahụ ha maara nke ọma, “ha jidere nkịtị karị,” ma n’ime ndidi zuru ụwa ọnụ ahụ o gara n’ihu: “‘N’ezie, abụ m nwoke nke bụ onye Juu, a mụrụ m na Tashọs, obodo dị na Silisia, ma a zụlitere m n’obodo a n’ụkwụ Gamaliel, a kụzikwara m dịka ụzọ zuru oke si dị n’iwu nke ndị nna anyị, ma enwekwara m ịnụ ọkụ n’obi n’ebe Chineke nọ, dịka unu niile dị taa.’ Ọ dịghị onye pụrụ ịgọnarị okwu nileozi ahụ kwuru, n’ihi na eziokwu ndị ọ kpọrọ aka na ha bụ ihe ọtụtụ ndị ka dị ndụ na Jerusalem maara nke ọma.” 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.
A họpụtaghị Sọl n’amaghị ama, otu n’ime ebumnuche doro anya nke ozi Pọl bụ ijikọta akụkọ nsọ nke Izrel nkịtị na akụkọ nsọ nke Izrel ime mmụọ. N’ịgbaso eziokwu a, o dere ọtụtụ n’ime Agba Ọhụrụ. Otu isi nke edemede ya na-egosi nkwado maka nhazi nke ozi mmụọ ozi mbụ nakwa kwa maka nhazi nke ozi ndị mmụọ ozi nke atọ. Mpaghara Akwụkwọ Nsọ ahụ bụ ihe ncheta dị ukwuu n’akụkọ ihe mere eme nke Adventizim, nke na-akọwapụta ọdịiche dị n’etiti ndị amamihe na ndị nzuzu n’mmalite na n’ọgwụgwụ nke Adventizim.
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.
Ugbu a, anyị na-arịọ unu, ụmụnna, n’ihi ọbịbịa nke Onyenwe anyị Jizọs Kraịst, na n’ihi nchịkọta anyị ka anyị zukọta n’ebe Ọ nọ, ka a ghara ime ka unu maa jijiji ngwa ngwa n’uche, ma-ọbụ ka a ghara ime ka obi tụọ unu ụjọ, ọ bụghị site na mmụọ, ma-ọbụ site n’okwu, ma-ọbụ site n’akwụkwọ ozi dịka o si n’aka anyị pụta, dịka a ga-asị na ụbọchị Kraịst eruwo nso. Ka onye ọ bụla ghara iduhie unu n’ụzọ ọ bụla: n’ihi na ụbọchị ahụ agaghị abịa, ma e wezụga ma ọ bụrụ na ndapụ n’ezi okwukwe ebute ụzọ, a kpọpụtakwa nwoke ahụ nke mmehie, nwa nke mbibi; onye na-emegide ma na-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma-ọbụ nke a na-efe ofufe; nke mere na ya onwe ya dị ka Chineke nọdụrụ ala n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke. Ùnu echetaghị na, mgbe m ka nọ n’etiti unu, agwara m unu ihe ndị a? Ma ugbu a unu maara ihe na-egbochi ya, ka e wee kpughee ya n’oge ya. N’ihi na ihe omimi nke ajọ omume amalitela ịrụ ọrụ ugbua: naanị onye ahụ nke na-egbochi ugbu a ga-anọgide na-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ. Mgbe ahụ ka a ga-ekpughe Ajọ Onye ahụ, onye Onyenwe anyị ga-eji mmụọ nke ọnụ Ya lara n’iyi, ma jiri ìhè nke ọbịbịa Ya bibie ya: ọbụna ya, onye ọbịbịa ya dị ka ọrụ Setan si dị, ya na ike niile, na ihe ịrịba ama, na ọrụ ebube ụgha, na aghụghọ niile nke ajọ omume n’etiti ndị na-ala n’iyi; n’ihi na ha anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha. Ma n’ihi nke a, Chineke ga-ezigara ha aghụghọ siri ike, ka ha kweere ụgha: ka e wee maa ha niile ikpe, ndị na-ekweghị eziokwu, kama ndị nwere mmasị n’ajọ omume. 2 Ndị Tesalonaịka 2:1–12.
The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”
Ihe gbara amaokwu a gburugburu bụ ịtụle mgbe Kraịst ga-alọghachi nke ugboro abụọ. Pọl na-echeta ndị Tesalonaịka na ọ zaarala nchegbu ahụ mbụ, mgbe o kwuru, “Unu echetaghị na, mgbe m nọkwasịrị unu, agwara m unu ihe ndị a?” Pọl nọ na-anwa igbochi ka a ghara iduhie ụmụnna n’ihe gbasara “ọbịbịa nke Onyenwe anyị Jisọs Kraịst, na ịchịkọtakwa anyị ọnụ n’ebe ọ nọ.”
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.
Ndị ọkà mmụta ihe mere eme na-achọpụta na ọkara nke ozi William Miller dabeere n’ịmata ya banyere puku ụbọchị na narị atọ abụọ ahụ nke Daniel isi nke asatọ, na amaokwu nke iri na anọ. Ọkara nke ọzọ nke ozi ya, nke a na-adịghị amata mgbe ụfọdụ, bụ ọrụ ya nke ịgọnarị ozizi ụgha banyere Ọbịbịa nke Ugboro Abụọ nke Kraịst.
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.
Dabere n’usoro aghụghọ nke ndị Jesuit, e nwere—ma ka dịkwa—otu ozizi ụgha a ma ama nke William Miller ji ịnọgide na-emegide. Ọ bụ ozizi ụgha ahụ na-abụ na tupu ọbịbịa nke ugboro abụọ nke Onyenwe anyị, a ga-enwe otu puku afọ nke udo a na-akpọ “temporal millennium,” nke Nwanyị White kwa jụrụ ma megide.
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.
Ọrụ Miller na-eguzobekwa eziokwu nke nlọghachi Kraịst n’ezi-okwu, n’ịmegide echiche ụgha dị iche iche banyere puku afọ ahụ nke juru ebe nile n’oge ya. Pọl na-ekwu banyere Ọbịbịa nke Abụọ n’ime 2 Ndị Tesalonaịka, ya mere akụkụ Akwụkwọ Nsọ ahụ so n’ihe Miller ghọtara banyere Ọbịbịa nke Abụọ n’ezi-okwu. Isiakwụkwọ ahụ bụ “Eziokwu Dị Ugbu a” nye 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.
Pọl na-akọwapụta usoro ihe omume dị mkpa nke jikọrọ ya na Ọbịbịa nke Abụọ, ma na-enyekwa echiche ezi uche dị na ya banyere ihe mere ndị Tesalonaịka ekwesịghị ịtụ anya nlọghachi nke Onyenwe anyị n’oge ndụ ha. Pọl na-asị, “Ugbu a, anyị na-arịọ unu, ụmụnna, site n’ọbịbịa nke Onyenwe anyị Jisọs Kraịst, na site n’ịkpọkọtakwa anyị ọnụ n’ebe ọ nọ.” Okwu ahụ bụ “na-arịọ” pụtara ịjụ ajụjụ nyocha. Pọl na-atụgharị uche n’usoro ezi uche dị na ya banyere akụkụ ndị so Ọbịbịa nke Abụọ, ma na-eduru ndị na-ege ya ntị n’ụdị ajụjụ nyocha, nke e bu n’obi ime ka ndị na-anụ ya nyochaa ezi uche nke okwu ya.
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.
Nhazi nke mgbagha ya bụ na tupu Kraịst alọghachi nke ugboro abụọ, a ga-amata papasi ma ọ ga-achịkwa, nakwa na tupu papasi apụta n’akụkọ ihe mere eme, a ga-enwe ndapụ n’ezi okwukwe. Ndapụ ahụ ka dị n’ọdịnihu n’oge ahụ, ya mere ịpụta nke papasi dịkwa ọbụna n’azụ nke ahụ. Ya mere, olee otú a ga-esi duhie onye ọ bụla ka o chee na nlọghachi Kraịst dị nso? Ọ na-eji ọtụtụ akara nnọchianya nke papasi gosi kpọmkwem onye ike ahụ bụ nke a na-ekpughe mgbe ndapụ ahụ gasịrị. Ọ na-akpọ papasi “nwoke nke mmehie,” “onye ajọ omume” ahụ, “nwa nke mbibi,” na “ihe omimi nke ajọ omume.” Sister White kọwara nke ọma na ndị a niile bụ akara nnọchianya na-akọwapụta papasi.
“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.’
“Ma tupu Kraịst abịa, a ga-enwe mmepe dị mkpa n’ụwa okpukpe, dịka e buru amụma ya n’amụma. Onyeozi ahụ kwupụtara, sị: ‘Unu ekwela ka uche unu maa jijiji ọsọ ọsọ, ma ọ bụ ka e mee unu ka unu nwee nsogbu, ma site n’mmụọ, ma site n’okwu, ma ọ bụ site n’akwụkwọ ozi dịka o si n’aka anyị pụta, dịka a ga-asị na ụbọchị Kraịst eruola nso. Ka onye ọ bụla ghara iduhie unu n’ụzọ ọ bụla: n’ihi na ụbọchị ahụ agaghị abịa, ma e wezụga na nkwapụ ahụ abịa tupu ya, ka e kpughekwaa nwoke nke mmehie ahụ, nwa nke mbibi; onye na-emegide ma na-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya, dịka Chineke, na-anọdụ ala n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke.’”
“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?’
“A gaghị ịghọta okwu Pọl n’ụzọ na-ezighị ezi. A gaghị akụzi ya na ya, site na mkpughe pụrụ iche, adọọla ndị Tesalonaịka aka ná ntị banyere ọbịbịa Kraịst nke dị ozugbo. Ọnọdụ dị otu a ga-ebute ọgbaghara n’okwukwe; n’ihi na mmechuihu na-edugakarị ná-ekweghị ekwe. Ya mere, onyeozi ahụ dọrọ ụmụnna ndị ahụ aka ná ntị ka ha ghara ịnara ozi dị otu a dị ka nke sitere n’aka ya, ma o wee gaa n’ihu ikwusi ike eziokwu ahụ na ike papal, dịka onye amụma Daniel kọwara ya nke ọma, ka ga-ebili ma lụọ agha megide ndị Chineke. Ruo mgbe ike a ga-arụchara ọrụ ya na-egbu mmadụ ma na-ekwulu Chineke, ọ ga-abụ ihe efu ka nzukọ ahụ na-ele anya maka ọbịbịa nke Onyenwe ha. ‘Ọ̀ bụ na unu echetaghị,’ ka Pọl jụrụ, ‘na mgbe m ka nọ n’etiti unu, agwara m unu ihe ndị a?’”
“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.’
“Egwu jọgburu onwe ya ka ule ndị ga-emekpa ezi nzukọ ụka ahụ ga-abụ. Ọbụna n’oge ahụ onyeozi ahụ na-ede, ‘ihe omimi nke ajọ omume’ amalitelarị ịrụ ọrụ. Mmepe ndị ga-eme n’ọdịnihu ga-abụ ‘dị ka ịrụ ọrụ Setan, ya na ike niile na ihe ịrịba ama na ebube ụgha, na aghụghọ niile nke ajọ omume n’ime ndị na-ala n’iyi.’”
“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.
“Nke kacha dị nsọ bụ nkwupụta onyeozi ahụ banyere ndị ga-ajụ ịnara ‘ịhụnanya nke eziokwu.’ ‘N’ihi nke a,’ ka o kwupụtara banyere ndị niile ga-ama ụma jụ ozi nke eziokwu, ‘Chineke ga-ezigara ha aghụghọ siri ike, ka ha wee kwere ụgha: ka e wee maa ha niile ikpe, bụ ndị na-ekweghị eziokwu, kama ha nwere mmasị n’ajọ omume.’ Ụmụ mmadụ apụghị ịjụ ịdọ aka ná ntị ndị Chineke n’ezi ebere na-ezigara ha n’enweghị ntaramahụhụ. N’aka ndị nọgidere na-atụgharị azụ n’ịdọ aka ná ntị ndị a, Chineke na-ewepụ Mmụọ Ya, na-ahapụ ha n’aghụghọ ndị ahụ ha hụrụ n’anya.” 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.
Ọ bụ ezie na Nwanyị White kpọmkwem na-akọwa “nwoke mmehie ahụ,” “onye ajọ omume ahụ,” “nwa nke la n’iyi” na “ihe omimi nke ajọ omume” sitere n’akụkụ akwụkwọ Pọl, ma kpọọ ya “ike nke ndị popu,” ọ na-ekwu ihe karịrị nke ahụ. Ọ na-akọwapụta na akara ndị a Pọl jiri mara popu Rom ka e hiwere site n’akwụkwọ Daniel, mgbe o kwuru, “Ya mere, onyeozi ahụ dọrọ ụmụnna ahụ aka ná ntị ka ha ghara ịnara ozi dị otú ahụ dịka o si n’aka ya bịa, o wee gaa n’ihu imesi eziokwu ahụ ike na ike nke ndị popu, nke onye amụma Daniel kọwara nke ọma, ka ga-ebili ma buso ndị nke Chineke agha. Ruo mgbe ike a ga-arụzu ọrụ ya na-egbu egbu ma na-ekwulu Chineke, ọ ga-abụ ihe efu nye chọọchị ile anya maka ọbịbịa nke Onyenwe ha.” Pọl na-adabere akụkụ nke ozi ahụ o zigara ndị Tesalonaịka nke ji amata ọchịchị popu ahụ n’isi nke iri na otu nke Daniel, na amaokwu nke iri atọ na isii.
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.
Eze ga-eme kwa ihe dị ya n’obi; ọ ga-ebuli onwe ya elu, meekwa ka onwe ya too karịa chi niile, ọ ga-ekwukwa okwu dị ịtụnanya megide Chineke nke chi niile, ọ ga-enwekwa ihe ịga nke ọma ruo mgbe iwe ahụ ga-emezu: n’ihi na ihe ahụ e kpebiri ga-emezu. Daniel 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.
Mgbe Pọl kọwara papa ahụ dị ka onye “na-emegide ma na-ebuli onwe ya elu karịa ihe nile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya, dịka Chineke, na-anọdụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke,” Pọl na-ekwu okwu ahụ n’ụzọ ọzọ site n’ịkọwa nkọwa onye amụma Daniel banyere “eze” ahụ nke mere “dị ka ọchịchọ ya si dị,” ma “buli onwe ya elu” ma “mee onwe ya ka ọ dị ukwuu karịa chi ọ bụla.” Papa ahụ bụ eze ahụ nke na-ekwu “okwu dị ịtụnanya megide Chineke nke chi niile”, papa ahụkwa bụ ike ahụ nke ga “aga nke ọma ruo mgbe” mbụ “iwe” ahụ “ga-emezu” na 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.
Daniel iri na otu, na amaokwu nke iri atọ na isii dị oke mkpa nke ukwuu ka a ghọta ya n’ezi ụzọ, ma ọ bụrụ na a ga-aghọta n’ụzọ ziri ezi mmụba nke ihe ọmụma n’afọ 1989. N’ihi nke a, ozizi ụgha ahụ na eze dị n’amaokwu ahụ bụ France, dịka Uriah Smith si webata ya, ka e webatara n’ọgbọ mbụ nke Adventism (1863 ruo 1888). Smith gbanwere ederede amaokwu nke iri atọ na isii site na “eze ahụ” (onye bụ papacy nke a na-akọwa n’amaokwu ndị gara aga) gaa na “otu eze” (eze ọ bụla) iji nye France na-ekweghị na Chineke àgwà ofufe nke Rome, ma nke ahụ bụ naanị ebe mbido iji weta echiche nke ya ọ hụrụ n’anya banyere Turkey ịbụ eze nke ugwu n’amaokwu nke iri anọ gaa n’ihu.
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.
Satan malitere n’oge gboo ime ka eziokwu ahụ ghara ịpụta ìhè na eze ahụ a kpọrọ n’amaokwu ahụ bụ ọchịchị papacy, ma ọ bụkwa onyeozi Pọl na-enye àmà Daniel onye àmà nke abụọ banyere eziokwu a. Nwannaanyị White nyere àmà nke atọ.
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.
Ọ bụghị naanị na Setan chọrọ ikpuchi eziokwu ahụ na eze a kpọrọ n’amaokwu ahụ bụ pope, kama site n’ịduhie eziokwu dị n’amaokwu ahụ, Setan mekwara ka ihe “iwe” ahụ n’amaokwu ahụ nọchiri anya ya ghara ido anya. Papacy ahụ dị n’amaokwu ahụ ga-aga n’ihu ịga nke ọma ruo n’afọ 1798, mgbe e nyere ya ọnyá ya na-egbu egbu. Afọ 1798 bụ njedebe nke afọ puku abụọ na narị ise na iri abụọ na ise nke iwe Chineke, nke e mezuru megide alaeze ugwu nke Izrel, malite n’afọ 723 Tupu Kraịst.
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.
Ọ bụrụ na Adventism echebewo ma kwado “oge asaa,” n’afọ 1863, ọ ga-abụrịrị ihe fọrọ nke nta ka ọ ghara ekwe omume ka Uriah Smith gbapụ n’ụdị nzuzu dị otú ahụ banyere amaokwu nke iri atọ na isii, n’ihi na a ga-aghọtakwuwo “iwe ahụ” dịka ihe na-anọchi anya iwe mbụ nke Chineke nke “oge asaa,” si otú a na-enweghị njikọ ọbụla na France. Mmụba nke ihe ọmụma n’afọ 1989 ka Pọl na-akwado n’akụkụ Akwụkwọ Nsọ ahụ, ma n’ihi nke a, ịdọ aka ná ntị Pọl n’akụkụ Akwụkwọ Nsọ ahụ banyere ndị na-anabataghị ịhụnanya nke eziokwu, kama ha anabata aghụghọ siri ike, na-eme otu a site n’ịjụ eziokwu ndị Pọl na-egosi n’akụkụ Akwụkwọ Nsọ ahụ. Otu n’ime eziokwu ndị ahụ bụ njirimara ziri ezi nke eze nke ugwu n’ime Daniel isi nke iri na otu, amaokwu iri anọ ruo iri anọ na ise.
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.”
N’akụkụ Akwụkwọ Nsọ ahụ, mgbe Pọl kọwachara poopu nke Rom, ọ kọwakwara usoro ihe ndị ga-eme n’ọgwụgwụ ụwa na-eduga ruo n’Ọbịbịa nke Abụọ nke Kraịst, nke bụ isiokwu nke akụkụ ahụ. Ọ na-ekwu, “mgbe ahụ ka a ga-ekpughe onye ajọ ahụ.” “Onye ajọ” ahụ bụ poopu, “onye Onyenwe anyị ga-eji mmụọ ọnụ ya laa n’iyi, ma jiri ebube ọbịbịa ya bibie.” Mgbe ahụ Pọl na-ekwu, “Ya onwe ya, onye ọbịbịa ya si n’ọrụ Setan pụta, ya na ike niile na ihe ịrịba ama na ọrụ ebube ụgha.” Jisọs bụ onye ahụ “onye ọbịbịa ya si n’ọrụ Setan pụta.”
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.
Ọrụ ebube Setan na-arụ bụ oge ahụ site n’Iwu Ụka nke Sọnde nke na-abịa ngwa ngwa, ruo mgbe Maịkel ga-ebili, ule amara nke mmadụ emechie. Setan anaghị arụ ọrụ ebube ọ bụla n’oge Ihe Otiti Asaa Ikpeazụ ahụ a na-awụpụ site na mmechi nke ule amara ruo mgbe Kraịst ga-alaghachi.
“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.
“Kraịst sịrị, ‘Site n’ọmụmụ ha ka unu ga-amata ha.’ Ọ bụrụ na ndị a na-eme ọgwụgwọ site n’aka ha, n’ihi ngosipụta ndị a, na-achọ ịgbaghara ileghara iwu Chineke anya ha ma nọgide na nnupụisi, ọbụna ma ha nwee ike ruo n’ókè ọ bụla na n’ókè nile, nke a apụtaghị na ha nwere nnukwu ike Chineke. Kama nke ahụ, ọ bụ ike ịrụ ọrụ ebube nke nnukwu onye nduhie. Ọ bụ onye na-emebi iwu omume ọma, ọ na-ejikwa ụzọ aghụghọ ọ bụla ọ pụrụ ịchịkwa mee ka mmadụ ghara ịhụ ezi agwa ya. A dọrọ anyị aka ná ntị na n’ụbọchị ikpeazụ ọ ga-eji ihe ịrịba ama na ọrụ ebube ụgha rụọ ọrụ. Ọ ga-anọgidekwa n’ọrụ ebube ndị a ruo ngwụcha oge amara, ka o wee tụọ ha aka dị ka ihe àmà na ọ bụ mmụọ ozi nke ìhè, ọ bụghịkwa nke ọchịchịrị.” 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.
Pọl na-akọwapụta na a ga-enwe ndapụ n’ezi okwukwe nke ga-ebute mkpughe nke ọchịchị papacy, nakwa na Ọbịbịa nke Abụọ nke Kraịst ga-eme “mgbe” ọrụ ebube dị ịtụnanya nke Setan gachara. Ọrụ ebube dị ịtụnanya nke Setan na-amalite na iwu Sọnde dị na United States, ma na-ejedebe na mbata nke mmechi oge ebere na ọrịa-otiti asaa ikpeazụ. Ọrụ ebube dị ịtụnanya nke Setan na-amalite na iwu Sọnde dị na 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.
“Site n’iwu e nyere n’ike nke na-akwado iguzobe Ọchịchị Pope n’ime mmebi iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantizim ga-agbatị aka ya gafee ọdụm ahụ iji jide aka nke ike Rom, mgbe ọ ga-agafe n’elu omimi ahụ iji kpakọrịta aka na Ime Mmụọ, mgbe, n’okpuru mmetụta nke njikọ atọ a, mba anyị ga-ajụ ụkpụrụ ọ bụla nke Iwu Nsọ ya dị ka ọchịchị Protestant na nke ndị mmadụ na-achị onwe ha, ma kwadebe ụzọ maka mgbasa nke ụgha na aghụghọ ndị pope, mgbe ahụ anyị pụrụ ịmata na oge eruola maka ọrụ ebube nke Setan, nakwa na ọgwụgwụ dị nso.” 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.
Iwu nke Sọnde bụ njedebe nke alaeze nke isii, anụ ọhịa nke sitere n’ụwa nke Mkpughe isi nke iri na atọ. Anụ ọhịa nke sitere n’ụwa bidoro ịchị n’ọgwụgwụ nke afọ puku otu narị abụọ na iri isii nke ọchịchị ọchịchị ndị popu n’afọ 1798. Ya mere, e kpughere ọchịchị ndị popu n’afọ 538, ọ bụ ezie na ọrụ ya nke ijide ụwa n’okpuru ọchịchị ya amalitelarị mgbe Pọl dere okwu ya. Tupu afọ 538, a ga-enwe ndapụ n’ezi okwukwe nke ga-ebute mkpughe nke nwoke mmehie, onye nọ ọdụ n’ụlọ nsọ nke Chineke.
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.”
E gosiri ndapụ n’ezi okwukwe anya n’ime ụka Peagamọs mgbe ụka Ndị Kraịst mere nkwekọrịta na okpukpe ikpere arụsị, dịka e si gosi ya n’ihe nnọchianya nke eze ukwu Constantine. Pọl nọ na-akọwapụta ihe ama amụma ndị ahụ nke ga-emezu tupu Ọbịbịa nke Abụọ nke Kraịst. Mgbe o mechara cheta ihe ọ kuziri ndị Tesalonaịka na mbụ, o wee jụọ ma ha echetaghị na ọ kuziri ha eziokwu ndị a na mbụ? O wee cheta ha na ha kwesịkwara icheta na ọ kuziri ha na ike ụfọdụ ga “egbochi” ọchịchị papacy, “ka” e wee “kpughee” papacy ahụ “n’oge ya”? Okwu ahụ bụ “egbochi” pụtara igbochi ma ọ bụ ijide azụ. Okwu ahụ bụ “egbochi” ka e mesịrị n’otu akụkụ Akwụkwọ Nsọ ahụ ka a sụgharịrị dị ka “na-egbochi ugbu a.”
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.”
Ya mere, e ji ezi uche gosipụta akụkụ Akwụkwọ Nsọ a dị ka nke a; “Ma ugbu a unu maara ihe na-egbochi ọchịchị ndị popu, ka e wee kpughee ọchịchị ndị popu n’oge ya. N’ihi na ihe omimi nke ajọ omume (ọchịchị ndị popu) amalitelarị ịrụ ọrụ: naanị onye ahụ nke ugbu a na-egbochi ọchịchị ndị popu ga-anọgide na-egbochi ọchịchị ndị popu ruo mgbe a ga-ewepụ ya n’ụzọ.” Mgbe William Miller ghọtara akụkụ Akwụkwọ Nsọ a n’ime Ndị Tesalonaịka, ọ matara na ike ahụ nke gbochiri ọchịchị ndị popu ịrị n’ocheeze ụwa n’afọ 538, bụ Rom ndị ọgọ mmụọ, nakwa na Rom ndị ọgọ mmụọ ga-egbochi ịrị elu nke ike ndị popu, ruo mgbe a “ga-ewepụ” Rom ndị ọgọ mmụọ “n’ụzọ.”
“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.
“N’ime afọ iri na abụọ ahụ m bụ onye kwenyere na Chineke ma jụ mkpughe, agụwo m akụkọ ihe mere eme niile m pụrụ ịchọta; ma ugbu a, ahụrụ m Baịbụl n’anya. Ọ kụziri banyere Jisọs! Ma n’agbanyeghị nke ahụ, e nwere ezigbo akụkụ buru ibu nke Baịbụl nke ka bụ ọchịchịrị nye m. N’afọ 1818 ma ọ bụ 19, mgbe m na enyi m nọ na-akparịta ụka, onye m gara ileta, ma onye maara m ma nụkwara ka m na-ekwu okwu mgbe m bụ onye kwenyere na Chineke ma jụ mkpughe, ọ jụrụ m, n’ụzọ nwere ihe ọ pụtara nke ukwuu, sị, ‘Gịnị ka ị chere banyere akụkụ Akwụkwọ Nsọ a, na nke ahụ?’ na-ezo aka n’akụkụ Akwụkwọ Nsọ ochie ndị ahụ m na-ajụ mgbe m bụ onye kwenyere na Chineke ma jụ mkpughe. Aghọtara m ihe ọ na-achọ ime, wee zaa—Ọ bụrụ na i nye m oge, aga m agwa gị ihe ha pụtara. ‘Ogologo oge ole ka ị chọrọ?’ Amaghị m, ma aga m agwa gị, ka m zara, n’ihi na apụghị m ikwere na Chineke enyela mkpughe nke a na-apụghị ịghọta. Mgbe ahụ ekpebiri m ịmụ Baịbụl m nke ọma, na-ekwere na m pụrụ ịchọpụta ihe Mmụọ Nsọ pụtara. Ma ozugbo m mere mkpebi a, echiche a bịara m—‘Ka e were ya na ị hụrụ akụkụ Akwụkwọ Nsọ nke ị na-apụghị ịghọta, gịnị ka ị ga-eme?’ Ụzọ a e si amụ Baịbụl wee bata m n’uche:—Aga m ewere okwu dị n’akụkụ ndị dị otu a, soro ha gafee Baịbụl, ma si otu a chọpụta ihe ha pụtara. Enwere m Concordance nke Cruden, nke m chere na ọ bụ nke kachasị mma n’ụwa; ya mere, ewere m ya na Baịbụl m, nọdụ ala n’ụlọọrụ m, agụghịkwa ihe ọzọ, ma e wezụga ntakịrị akwụkwọ akụkọ, n’ihi na ekpebisiri m ike ịma ihe Baịbụl m pụtara.”
“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.’
“Amalitere m na Jenesis, ma na-agụ nwayọọ nwayọọ; ma mgbe m rutere n’otu akụkụ Akwụkwọ Nsọ nke m na-enweghị ike ịghọta, achọgharịrị m n’ime Akwụkwọ Nsọ niile ka m mata ihe ọ pụtara. Mgbe m gachara Akwụkwọ Nsọ n’ụzọ a, Ewoo, lee otú eziokwu ahụ si pụta ìhè ma bụrụkwa nke jupụtara n’ebube! Achọpụtara m ihe ahụ m nọ na-ekwusa unu. O juru m afọ na oge asaa ahụ kwụsịrị n’afọ 1843. Mgbe ahụ, abịara m n’ụbọchị puku abụọ na narị atọ; ha duuru m n’otu nkwubi-okwu ahụ; ma enweghị m echiche ọ bụla banyere ịchọpụta mgbe Onye Nzọpụta ga-abịa, ma enweghị m ike ikwere ya; ma ìhè ahụ dakwasịrị m n’ike nke ukwuu nke na amaghị m ihe m ga-eme. Ugbu a, echere m, aghaghị m iyi ihe nkpali inyinya na uwe ịnya; agaghị m aga ọsọ karịa Akwụkwọ Nsọ, agaghịkwa m ada azụ ya. Ihe ọ bụla Akwụkwọ Nsọ na-akụzi, m ga-arapara n’ime ya. Ma, n’agbanyeghị nke ahụ, e nwere ụfọdụ akụkụ Akwụkwọ Nsọ ndị m na-enweghị ike ịghọta.”
“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.
“Nke a bụ maka usoro izugbe ya n’ịmụ Akwụkwọ Nsọ. N’oge ọzọ, o kọwara usoro ya n’idozi ihe ederede dị n’ihu anyị pụtara—ihe “‘the daily’” pụtara. “Agụrụ m n’ihu,” ka o kwuru, “ma enweghị m ike ịhụ ebe ọzọ e ji ya mee ihe, ma e wezụga na Daniel. Mgbe ahụ, eweere m okwu ndị ahụ guzo n’ihe metụtara ya, ‘wepụ.’ Ọ ga-ewepụ daily ahụ, ‘site n’oge a ga-ewepụ daily ahụ,’ wdg. Agụrụ m n’ihu, ma chee na agaghị m ahụ ìhè ọ bụla n’ihe ederede ahụ; n’ikpeazụ, erutere m 2 Thessalonians 2:7–8. ‘N’ihi na ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ; naanị onye na-egbochi ugbu a ga-egbochi ya, ruo mgbe a ga-ewepụ ya n’ụzọ, mgbe ahụ ka a ga-eme ka onye ajọ ahụ pụta ìhè,’ wdg. Ma mgbe m rutere n’ihe ederede ahụ, Ewoo, lee ka eziokwu ahụ siri doo anya ma bụrụkwa nke ebube! Ọ bụ ebe ahụ ka ọ dị! nke ahụ bụ ‘the daily!’ Ọfọn ugbu a, gịnị ka Pọl pụtara site n’okwu a, ‘onye na-egbochi ugbu a,’ ma ọ bụ na-egbochi? Site n’aka ‘nwoke mmehie,’ na ‘onye ajọ ahụ,’ a na-ekwu Popery. Ọfọn, gịnị bụ ihe na-egbochi ka e kpughee Popery? Gịnị mere, ọ bụ ikpere arụsị; ọfọn mgbe ahụ, ‘the daily’ aghaghị ịpụta ikpere arụsị.” 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.
E wezụga nghọta na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel bụ akara nke ikpere arụsị, ọ ga-esiri Miller ike nke ukwuu iwulite usoro ahụ nke o ji chịkọta nhazi amụma ya. A hụrụ “ihe a na-eme kwa ụbọchị” ugboro ise n’akwụkwọ Daniel, ma mgbe niile, akara nke ọchịchị popu na-esokwa ya. Ihe àmà na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel bụ ikpere arụsị dị n’akwụkwọ ozi Pọl degaara ndị Tesalonaịka. Otu n’ime ịdọ aka ná ntị kachasị njọ dị n’Okwu Chineke dị ebe ahụ, n’ihi na n’ebe ahụ Pọl kwuru n’ụzọ doro anya na a ga-ezitere ndị na-adịghị ahụ eziokwu n’anya aghụghọ dị ike. Eziokwu ahụ e tinyere n’akwụkwọ Tesalonaịka n’ụzọ amụma bụ njirimara njikọ dị n’etiti ikpere arụsị na ọchịchị popu, ma ịjụ eziokwu ahụ bụ ịkwado n’aka na aghụghọ dị ike ga-abụ nsonaazụ nke ịjụ ahụ.
We will continue this subject in the next article.
Anyị ga-aga n’ihu n’isiokwu a n’isiokwu sochirinụ.
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.
Nọnụ onwe unu, juokwa anya; tie mkpu, ee, tienụ mkpu: ha ṅụbigara mmanya ókè, ma ọ bụghị n’ihi mmanya; ha na-atụgharị agharị, ma ọ bụghị n’ihi ihe-ọṅụṅụ siri ike. N’ihi na Onyenwe anyị awụkwasịwo unu mmụọ nke ụra miri emi, O mechikwokwa anya unu: ndị amụma na ndị na-achị unu, ndị ọhụ ụzọ ka O kpuchiri. Ọhụ niile aghọwo kwa nye unu dịka okwu dị n’akwụkwọ e kàrà akara, nke mmadụ na-enyefe onye gụrụ akwụkwọ, sị, Biko, gụọ nke a: ọ asị, Apụghị m; n’ihi na e kàrà ya akara: a na-enyekwa akwụkwọ ahụ onye na-agụghị akwụkwọ, sị, Biko, gụọ nke a: ọ asị, Agụghị m akwụkwọ. Ya mere Onyenwe anyị kwuru, Ebe ọ bụ na ndị a ji ọnụ ha abịakwute m, jiri egbugbere ọnụ ha sọpụrụ m, ma ha emeela ka obi ha dịrị m anya, egwu ha na-atụkwa m bụ nke a zụziri ha site n’iwu ụmụ mmadụ: ya mere, lee, M ga-aga n’ihu ime n’etiti ndị a ọrụ dị ịtụnanya, ee, ọrụ dị ịtụnanya na ihe ebube: n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche ha ga-ezokwa. Ahụhụ ga-adịrị ndị ahụ na-achọsi ike izochie nzuzo ndụmọdụ ha n’aka Onyenwe anyị, ndị ọrụ ha dịkwa n’ọchịchịrị, ha na-asịkwa, Ònye na-ahụ anyị? ònye makwaara anyị? N’eziokwu, ịtụgharị ihe unu n’azụ n’ihu, a ga-agụta ya dịka ụrọ ọkpụ ite: n’ihi na ọ̀ ga-ekwe omume ka ihe e mere sị onye mere ya, O meghị m? ma ọ bụ ka ihe a kpụrụ akpụ sị onye kpụrụ ya, O nweghị nghọta? Aịsaịa 29:9–16.