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.
Àpọ́sítélì Pọ́ọ̀lù ni ìsopọ̀ àárín Ísírẹ́lì àtijọ́ àti Ísírẹ́lì ti ẹ̀mí, nítorí iṣẹ́ ìránṣẹ́ rẹ̀, orúkọ rẹ̀, ipò ara ẹni rẹ̀, àti iṣẹ́ wòlíì rẹ̀, gbogbo wọn jẹ́rìí sí òtítọ́ yìí. Ó fi ara rẹ̀ hàn gẹ́gẹ́ bí ẹni tí ó kéré jùlọ nínú àwọn àpọ́sítélì, nítorí pé ó ti ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run.
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.
Nítorí èmi ni ẹni tí ó kéré jùlọ nínú àwọn aposteli, tí kò yẹ kí a máa pè ní aposteli, nítorí mo ṣe inúnibíni sí ìjọ Ọlọ́run. 1 Kọrinti 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”.
Orúkọ tí a fi fún un nígbà ìyípadà rẹ̀ ni Pọ́ọ̀lù, èyí tí ó túmọ̀ sí kékeré tàbí díẹ̀, nítorí ó jẹ́ ẹni tí ó kéré jùlọ nínú àwọn àpọ́sítélì. Síbẹ̀, orúkọ àkọ́kọ́ rẹ̀ ni Sáùlù, èyí tí ó túmọ̀ sí “àyànfẹ́”.
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.
Nígbà náà ni Ananíà dáhùn pé, Olúwa, mo ti gbọ́ lọ́dọ̀ ọ̀pọ̀ ènìyàn nípa ọkùnrin yìí, bí ó ti ṣe ibi púpọ̀ sí àwọn mímọ́ rẹ ní Jerúsálẹ́mù: àti níbí, ó ní àṣẹ láti ọ̀dọ̀ àwọn olórí àlùfáà láti di gbogbo àwọn tí ń pe orúkọ rẹ mọ́. Ṣùgbọ́n Olúwa wí fún un pé, Máa lọ: nítorí ohun èlò àyànfẹ́ ni fún mi, láti gbé orúkọ mi lọ síwájú àwọn orílẹ̀-èdè, àti àwọn ọba, àti àwọn ọmọ Ísírẹ́lì, Ìṣe 9:13–15.
Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.
Saulu jẹ́ “ohun èlò àyànfẹ́” láti gbé ìyìnrere lọ sí ọ̀dọ̀ àwọn aláìkọlà, ṣùgbọ́n ó ní láti kọ́kọ́ yí padà, kí a sì rẹ̀ í sílẹ̀ di Paulu (kékeré), nítorí pé yóò nílò láti jẹ́ alágbára. Paulu lóye pé agbára rẹ̀ wà nínú kékeré rẹ̀, tàbí àìlera rẹ̀.
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.
Kí n má bàa gbé mi ga ju ìwọ̀n lọ nítorí ọ̀pọ̀lọpọ̀ ìfihàn náà, a fi ẹ̀gún kan fún mi nínú ẹran ara, ìránṣẹ́ Satani láti na mí lójú, kí n má bàa gbé mi ga ju ìwọ̀n lọ. Nítorí nǹkan yìí ni mo bẹ Olúwa lẹ́ẹ̀mẹ́ta pé kí ó kúrò lọ́dọ̀ mi. Ó sì wí fún mi pé, “Oore-ọ̀fẹ́ mi tó fún ọ: nítorí a máa sọ agbára mi di pípé nínú àìlera.” Nítorí náà, pẹ̀lú ayọ̀ púpọ̀ ni èmi yóò kúkú máa ṣògo nínú àìlera mi, kí agbára Kristi lè bà lé mi lórí. Nítorí náà ni mo fi ní inú-dídùn nínú àìlera, nínú ẹ̀gàn, nínú àìní, nínú inúnibíni, nínú ìpọ́njú nítorí Kristi: nítorí nígbà tí mo bá ṣe aláìlera, nígbà náà ni mo jẹ́ alágbára. 2 Kọrinti 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 “yàn” Sọ́ọ̀lù, ṣùgbọ́n kí ó lè lágbára, a sọ ọ́ di kékeré (Pọ́ọ̀lù). A yàn án láti mú ìhìnrere lọ sí ọ̀dọ̀ àwọn Kèfèrí, ṣùgbọ́n a ti yàn án ní apá kan nítorí ìmọ̀ rẹ̀ nípa Májẹ̀mú Láéláé.
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.
Pàápàá nítorí mo mọ̀ ọ́ pé ìwọ jẹ́ amòye ní gbogbo àṣà àti ọ̀ràn tí ó wà láàrín àwọn Júù: nítorí náà mo bẹ̀ ọ́ pé kí o fi sùúrù gbọ́ mi. Gbogbo àwọn Júù ni ó mọ ìwà ayé mi láti ìgbà ọ̀dọ́ mi, tí ó ti bẹ̀rẹ̀ láàrín orílẹ̀-èdè mi tìkára wọn ní Jerúsálẹ́mù; Àwọn tí wọ́n ti mọ̀ mí láti ìbẹ̀rẹ̀pẹ̀pẹ̀, bí wọ́n bá fẹ́ jẹ́rìí, pé gẹ́gẹ́ bí ẹ̀ya ìsìn wa tí ó le jùlọ ni mo gbé gẹ́gẹ́ bí Farisí. Ìṣe 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 ti kọ́ Saulu lábẹ́ Gámálíẹ́lì, ẹni tí a kà sí ọ̀kan lára àwọn olùkọ́ ńlá jùlọ nínú Ìwé Mímọ́ Májẹ̀mú Láéláe.
“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.
“A gba ìbéèrè náà, àti pé ‘Pọ́ọ̀lù dúró lórí àtẹ̀gùn, ó sì fi ọwọ́ rọ àwọn ènìyàn náà.’ Àmì ìṣísẹ̀ náà fa àfiyèsí wọn, nígbà tí ìwà ìdúró rẹ̀ sì pa láṣẹ fún ọ̀wọ̀. ‘Nígbà tí ìdákẹ́jẹ́ ńlá kan sì ṣẹlẹ̀, ó bá wọn sọ̀rọ̀ ní èdè Heberu, ó ní, Ẹ̀yin ọkùnrin, arákùnrin, àti àwọn baba, ẹ gbọ́ ìdáhùn ara mi tí mo ń ṣe nísinsin yìí fún yín.’ Ní gbígbọ́ àwọn ọ̀rọ̀ Heberu tí wọ́n mọ̀ dáadáa náà, ‘wọ́n dákẹ́ sí i,’ àti nínú ìdákẹ́jẹ́ gbogboogbò, ó tẹ̀síwájú pé: “‘Lóòótọ́, èmi jẹ́ ọkùnrin kan tí í ṣe Júù, a bí mi ní Tásù, ìlú kan ní Kilikia, ṣùgbọ́n a tọ́ mi dàgbà ní ìlú yìí ní ẹsẹ̀ Gamalieli, a sì kọ́ mi gẹ́gẹ́ bí ìlànà pípé ti òfin àwọn baba, mo sì ní ìtara sí Ọlọ́run, gẹ́gẹ́ bí gbogbo yín náà ṣe ní lónìí.’ Kò sí ẹni tí ó lè sẹ́ àwọn ọ̀rọ̀ aposteli náà, nítorí àwọn òtítọ́ tí ó tọ́ka sí ni ọ̀pọ̀ ènìyàn tí wọ́n ṣì wà láàyè ní Jerusalẹmu mọ̀ dáadáa.” 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 kò yan Saulu ní àìlétò, àti pé ọ̀kan nínú àwọn ète pàtó iṣẹ́-òjíṣẹ́ Paulu ni láti ṣe afárá ìtàn mímọ́ Ísírẹ́lì gidi pọ̀ mọ́ ìtàn mímọ́ Ísírẹ́lì ti ẹ̀mí. Ní ìbámu pẹ̀lú òtítọ́ yìí, òun ni ó kọ ọ̀pọ̀ jùlọ nínú Májẹ̀mú Tuntun. Orí kan nínú àwọn ìkọ̀wé rẹ̀ ń tọ́ka sí ìdásílẹ̀ ìtìlẹ́yìn fún ìlànà ìfiránṣẹ́ áńgẹ́lì àkọ́kọ́, àti pẹ̀lú fún ìlànà ìfiránṣẹ́ àwọn áńgẹ́lì kẹta. Àyọkà náà jẹ́ ère ìrántí kan nínú ìtàn Adventism tí ń fi ìyàtọ̀ hàn láàárín àwọn ọlọ́gbọ́n àti àwọn aṣiwèrè ní ìbẹ̀rẹ̀ àti ní òpin Adventism.
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Ṣùgbọ́n nísinsìnyí, ará, àwa ń bẹ yín nípa wíwá Olúwa wa Jésù Kristi, àti nípa ìkójọpọ̀ wa jọ sọ́dọ̀ rẹ̀, kí a má ṣe tètè mì yín nínú ọkàn, tàbí kí a má ṣe dà yín láàmú, kì í ṣe nípa ẹ̀mí, tàbí nípa ọ̀rọ̀, tàbí nípa lẹ́tà bí ẹni pé láti ọ̀dọ̀ wa ni, bí ẹni pé ọjọ́ Kristi ti súnmọ́ tòsí. Kí ẹnikẹ́ni má ṣe tàn yín jẹ́ ní ọ̀nàkọnàkọnà: nítorí ọjọ́ náà kì yóò dé, bí kò ṣe pé ìyapa ńlá yóò kọ́kọ́ dé, kí a sì fi ọkùnrin ẹ̀ṣẹ̀ hàn, ọmọ ìparun náà; ẹni tí ó ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí ohun tí a ń bọ̀wọ̀ fún; tó bẹ́ẹ̀ gẹ́ẹ́ tí òun bí Ọlọ́run jókòó nínú tẹ́ńpìlì Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. Ẹ kò rántí bí, nígbà tí mo ṣì wà pẹ̀lú yín, mo ti ń sọ nǹkan wọ̀nyí fún yín? Ní báyìí ẹ sì mọ ohun tí ó ń dí i mú, kí a lè fi í hàn ní àkókò tirẹ̀. Nítorí àṣírí ìwà búburú ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ tẹ́lẹ̀: ẹni tí ó ń dí i mú nísinsìnyí yóò máa dí i mú, títí a ó fi mú un kúrò ní ọ̀nà. Nígbà náà ni a ó fi ẹni búburú náà hàn, ẹni tí Olúwa yóò fi ẹ̀mí ẹnu rẹ̀ run, tí yóò sì fi ìmólẹ̀ wíwá rẹ̀ pa run: àní ẹni náà, ẹni tí wíwá rẹ̀ jẹ́ gẹ́gẹ́ bí iṣẹ́ Satani pẹ̀lú gbogbo agbára àti àmì àti iṣẹ́ ìyanu èké, àti pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí ń ṣègbé; nítorí wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là. Nítorí èyí ni Ọlọ́run yóò fi rán ìtànjẹ́ alágbára sí wọn, kí wọn lè gba èké gbọ́: kí a lè dá gbogbo àwọn tí kò gba òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí wọn ní inú dídùn nínú àìṣòdodo. 2 Tẹsalóníkà 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.”
Àyíká ẹsẹ yìí ni ìfọ̀kànbalẹ̀ lórí ìgbà tí Kristi yóò padà wá ní ìgbà kejì. Paulu rántí àwọn ara Tẹsalóníkà pé òun ti dáhùn ìbànújẹ yẹn tẹ́lẹ̀ nígbà tí ó sọ pé, “Ẹ kò ha rántí pé, nígbà tí mo ṣì wà lọ́dọ̀ yín, mo máa ń sọ nǹkan wọ̀nyí fún yín?” Paulu ń gbìyànjú láti dènà kí a má ṣe tan àwọn ará jẹ nípa ọ̀ràn “wíwá Oluwa wa Jesu Kristi, àti ìkójọpọ̀ wa jọ sọ́dọ̀ rẹ̀.”
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.
Àwọn akọ̀wé ìtàn mọ̀ pé ìdá kan nínú ìhìn-iṣẹ́ William Miller dá lórí bí ó ṣe túmọ̀ ẹgbẹ̀rún méjìláàádọ́ta [2,300] ọdún tí a mẹ́nuba nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá. Ìdá kejì ìhìn-iṣẹ́ rẹ̀, èyí tí a kì í mọ̀ sí i nígbà míì, ni iṣẹ́ rẹ̀ láti ṣàtakò sí àwọn ẹ̀kọ́ èké nípa Ìpadàbọ̀ Kejì ti Kristi.
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.
Ní ìbámu pẹ̀lú ọ̀nà ìṣe àṣìṣe ti àwọn Jesuit, ẹ̀kọ́ èké kan wà—tí ó sì ṣì wà títí di òní—tí ó gbajúgbajà, èyí tí William Miller máa ń tako ní ìgbà gbogbo. Ẹ̀kọ́ èké náà ni pé kí ìpadàbọ̀ kejì ti Olúwa tó dé, àkókò àlàáfíà ẹgbẹ̀rún ọdún kan ni yóò ṣáájú rẹ̀, èyí tí a ń pè ní “temporal millennium,” tí Sister White náà sì tako.
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.
Iṣẹ́ Miller pẹ̀lú ń fi òtítọ́ ìpadàbọ̀ Kristi gẹ́gẹ́ bí ohun gidi múlẹ̀, ní ìtakò sí oríṣìíríṣìí èrò èké nípa ẹgbẹ̀rún ọdún náà tí ó wọ́pọ̀ ní àkókò ìgbésí ayé rẹ̀. Paul ń sọ̀rọ̀ nípa Ìpadàbọ̀ Kejì nínú 2 Tẹsalóníkà, nítorí náà ẹsẹ̀ náà jẹ́ apá kan nínú òye Miller nípa Ìpadàbọ̀ Kejì gẹ́gẹ́ bí ohun gidi. Orí náà jẹ́ “Òtítọ́ Àsìkò Yìí” fún 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.
Paulu tọ́ka sí àtòpọ̀ pàtàkì àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú Ìbọ̀wá Kejì, ó sì tún fi ìdí ọgbọ́n tí àwọn ará Tẹsalonika kò fi yẹ kí wọ́n retí ìpadà Oluwa nínú ìgbésí ayé wọn hàn. Paulu wí pé, “Nísinsin yìí, a bẹ̀ yín, ará, nípa ìbọ̀wá Oluwa wa Jesu Kristi, àti nípa àkójọ wa jọ sọ́dọ̀ rẹ̀.” Ọ̀rọ̀ náà “bẹ̀” túmọ̀ sí láti ṣe ìbéèrè lọ́nà àyẹ̀wò. Paulu ń ṣe àlàyé ọgbọ́n lórí àwọn èròjà tí ó ní ìbáṣepọ̀ pẹ̀lú Ìbọ̀wá Kejì, ó sì ń mú àwọn olùgbọ́ rẹ̀ kọjá nípasẹ̀ irú ìbéèrè àyẹ̀wò kan, tí a pinnu láti mú kí ìtúpalẹ̀ ọgbọ́n rẹ̀ jáde láti ọ̀dọ̀ àwọn tí ń gbọ́ ọn.
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.
Ètò ìṣàlàyé ọgbọ́n rẹ̀ ni pé kí Kristi tó padà wá lẹ́ẹ̀kejì, a gbọ́dọ̀ ti dá ipò póòpù mọ̀, kí ó sì ti jọba; àti pé kí ipò póòpù tó farahàn nínú ìtàn, ìṣubú kúrò ní ìgbàgbọ́ gbọ́dọ̀ ti wáyé. Ìṣubú kúrò ní ìgbàgbọ́ náà ṣì wà ní iwájú nígbà náà, nítorí náà ìfarahàn ipò póòpù sì tún wà ní ìkègbè rẹ̀ ju bẹ́ẹ̀ lọ. Nítorí náà, báwo ni ẹnikẹ́ni ṣe lè jẹ́ kí a tàn án jẹ sínú ìrònú pé ìpadàbọ̀ Kristi ti súnmọ́? Ó lo ọ̀pọ̀lọpọ̀ àpẹẹrẹ àmì ti ipò póòpù láti fi múlẹ̀ dájú ẹni tí agbára náà jẹ́, èyí tí a fi hàn lẹ́yìn ìṣubú kúrò ní ìgbàgbọ́. Ó pe ipò póòpù ní “ọkùnrin ẹ̀ṣẹ̀,” “ẹni búburú” náà, “ọmọ ìparun,” àti “àṣírí àìṣòdodo.” Arabinrin White sọ ní kedere pé gbogbo wọ̀nyí jẹ́ àmì tí ń fi ipò póòpù hàn.
“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.’
“Ṣùgbọ́n kí ìbọ̀ wá ti Kristi tó dé, àwọn ìṣẹ̀lẹ̀ pàtàkì nínú ayé ẹ̀sìn, tí a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀, ní láti ṣẹlẹ̀. Àpọ́sítélì náà kéde pé: ‘Ẹ má ṣe jẹ́ kí a tètè mì yín nínú ọkàn, tàbí kí a yọ yín lẹ́nu, bẹ́ẹ̀ ni kì í ṣe nípa ẹ̀mí, tàbí nípa ọ̀rọ̀, tàbí nípa lẹ́tà bí ẹni pé láti ọ̀dọ̀ wa ni, bí ẹni pé ọjọ́ Kristi ti súnmọ́ tòsí. Kí ẹnikẹ́ni má ṣe tàn yín jẹ ní ọ̀nà kankan: nítorí ọjọ́ náà kì yóò dé, bí kò ṣe pé ìyapa ńlá yóò kọ́kọ́ wá, àti pé a ó fi ènìyàn ẹ̀ṣẹ̀ náà hàn, ọmọ ìparun; ẹni tí ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀; títí tí yóò fi jókòó nínú tẹ́ńpìlì Ọlọ́run bí Ọlọ́run, ní fífi ara rẹ̀ hàn pé òun ni Ọlọ́run.’”
“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 kò gbọ́dọ̀ túmọ̀ ọ̀rọ̀ Pọ́ọ̀lù ní ọ̀nà tí kò tọ́. A kò gbọ́dọ̀ kọ́ni pé òun, nípa ìfihàn àkànṣe, ti kìlọ̀ fún àwọn ará Tẹsalóníkà nípa wíwá Kristi tó sún mọ́lé lẹ́sẹ̀kẹsẹ̀. Ipo bẹ́ẹ̀ yóò fa ìdàrúdàpọ̀ nínú ìgbàgbọ́; nítorí ìrẹ̀wẹ̀sì ọkàn sábà máa ń yọrí sí àìgbàgbọ́. Nítorí náà, àpọ́sítélì náà kìlọ̀ fún àwọn ará náà pé kí wọn má ṣe gba irú ìhìn bẹ́ẹ̀ gẹ́gẹ́ bí ẹni pé ó ti ọ̀dọ̀ òun wá, ó sì tẹ̀síwájú láti fi ìdí òtítọ́ náà múlẹ̀ pé agbára póòpù, gẹ́gẹ́ bí a ti ṣàlàyé rẹ̀ kedere nípasẹ̀ wòlíì Dáníẹ́lì, ṣì ní láti dìde kí ó sì jagun sí àwọn ènìyàn Ọlọ́run. Títí agbára yìí yóò fi ṣe iṣẹ́ rẹ̀ tí ń mú ikú wá, tí ó sì kún fún ọ̀rọ̀-ìsọ̀rọ̀-òdì sí Ọlọ́run, yóò jẹ́ asán fún ìjọ láti máa retí wíwá Olúwa wọn. ‘Ẹ kò ha rántí bí,’ ni Pọ́ọ̀lù béèrè, ‘pé, nígbà tí mo ṣì wà lọ́dọ̀ yín, mo sọ nǹkan wọ̀nyí fún yín?’”
“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.’
“Ìpèníjà tí ó burú gidigidi ni yóò dojú kọ ìjọ òtítọ́. Kódà ní àkókò tí àpọ́sítélì náà ń kọ̀wé, ‘àṣírí ìwà àìlófin’ ti bẹ̀rẹ̀ sí í ṣiṣẹ́ tẹ́lẹ̀. Àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ ní ọjọ́ iwájú ni yóò jẹ́ ‘gẹ́gẹ́ bí iṣẹ́ Satani pẹ̀lú gbogbo agbára àti àwọn àmì àti iṣẹ́ ìyanu èké, àti pẹ̀lú gbogbo ìtanjẹ àìṣòdodo nínú àwọn tí ń ṣègbé.’”
“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.
“Ọ̀rọ̀ aposteli náà nípa àwọn tí yóò kọ̀ láti gba ‘ìfẹ́ òtítọ́’ jẹ́ ohun tí ó ṣe pàtàkì gidigidi, tí ó sì kún fún ìbẹ̀rù mímọ́. ‘Nítorí èyí,’ ni ó fi sọ nípa gbogbo àwọn tí yóò mọ̀ọ́mọ̀ kọ àwọn ìránṣẹ́ òtítọ́ náà pé, ‘Ọlọ́run yóò rán ìtanràn alágbára sí wọn, kí wọn lè gba irọ́ gbọ́: kí a lè dá gbogbo àwọn náà lẹ́bi tí kò gba òtítọ́ gbọ́, ṣùgbọ́n tí wọ́n ní inú-dídùn nínú àìṣòdodo.’ Ènìyàn kò lè kọ àwọn ìkìlọ̀ tí Ọlọ́run fi àánú rán sí wọn láìjìyà. Kúrò lọ́dọ̀ àwọn tí wọ́n ń tẹ̀síwájú ní yíyí padà kúrò nínú àwọn ìkìlọ̀ wọ̀nyí, Ọlọ́run máa yọ Ẹ̀mí Rẹ̀ kúrò, kí ó fi wọ́n sílẹ̀ fún àwọn ẹ̀tàn tí wọ́n fẹ́ràn.” 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.
Bí ó tilẹ̀ jẹ́ pé Arabinrin White dá ẹni tí ó jẹ́ “ọkùnrin ẹ̀ṣẹ̀” náà mọ̀ ní tààràtà, ẹni “burúkú” náà, “ọmọ ìparun” àti “àṣírí àìṣòdodo” láti inú ẹsẹ̀ Paul, tí ó sì pè é ní “agbára pàápàá,” ó tún sọ ju bẹ́ẹ̀ lọ. Ó fi hàn pé àwọn ààmì wọ̀nyí tí Paul lò láti fi dá póòpù ti Romu mọ̀, ni a fi ìdásílẹ̀ wọn mú láti inú ìwé Dáníẹ́lì, nígbà tí ó sọ pé, “Nítorí náà, aposteli náà kìlọ̀ fún àwọn ará láti má ṣe gba irú ìròyìn bẹ́ẹ̀ gẹ́gẹ́ bí ẹni pé ó ti ọ̀dọ̀ rẹ̀ wá, ó sì tẹ̀síwájú láti tẹnumọ́ òtítọ́ náà pé agbára pàápàá, gẹ́gẹ́ bí wòlíì Dáníẹ́lì ti ṣàpèjúwe rẹ̀ ní kedere, ṣì ní láti dìde kí ó sì jagun sí àwọn ènìyàn Ọlọ́run. Títí agbára yìí yóò fi ti ṣe iṣẹ́ rẹ̀ tí ń mú ikú wá àti ti ọ̀rọ̀-òdì sí Ọlọ́run, yóò jẹ́ asán fún ìjọ láti máa retí ìbọ̀wọ̀ Olúwa wọn.” Paul ń fi apá ìròyìn náà sí àwọn ará Tẹsalonika, èyí tí ó fi jẹ́ pé a mọ pàápàá, lórí Dáníẹ́lì orí kọkànlá, àti ẹsẹ̀ kẹrìndínlọ́gbọ̀n.
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.
Ọba náà yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò sì gbé ara rẹ̀ ga, yóò sì fi ara rẹ̀ ṣe ńlá ju gbogbo ọlọ́run lọ, yóò sì sọ àwọn ohun àgbàyanu sí Ọlọ́run àwọn ọlọ́run, yóò sì ṣe àṣeyọrí títí ìbínú yóò fi parí: nítorí ohun tí a ti pinnu yóò ṣẹ. Dáníẹ́lì 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.
Nígbà tí Pọ́ọ̀lù fi dá póòpù mọ̀ gẹ́gẹ́ bí ẹni tí “ó ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀wọ̀ fún; tó bẹ́ẹ̀ tí ó fi jókòó nínú tẹ́ńpìlì Ọlọ́run bí Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run,” Pọ́ọ̀lù ń tún àpèjúwe wòlíì Dáníẹ́lì sọ nípa “ọba” náà tí ó ṣe “gẹ́gẹ́ bí ìfẹ́ ara rẹ̀,” tí ó sì gbé “ara rẹ̀ ga” tí ó sì sọ “ara rẹ̀ di ńlá ju gbogbo ọlọ́run lọ.” Póòpù ni ọba náà tí ó ń sọ “àwọn ohun àgbàyanu sí Ọlọ́run àwọn ọlọ́run”, àti pé póòpù ni agbára náà tí yóò “ṣàṣeyọrí títí di” àkọ́kọ́ “ìbínú” yóò “fi parí” ní 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.
Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kẹrìndínlọ́gbọ̀n, ṣe pàtàkì gidigidi láti lóye ní tòótọ́ bí a bá fẹ́ lóye ìtẹ̀síwájú ìmọ̀ ní ọdún 1989 ní òtítọ́. Nítorí èyí, ẹ̀kọ́ èké pé ọba tí a mẹ́nu kàn nínú ẹsẹ̀ náà jẹ́ Faransé, gẹ́gẹ́ bí Uriah Smith ṣe mú un wá, ni a gbé kalẹ̀ ní ìran àkọ́kọ́ ti Adventism (1863 sí 1888). Smith yí ọ̀rọ̀ ẹsẹ̀ kẹrìndínlọ́gbọ̀n padà láti “ọba náà” (èyí tí í ṣe papacy tí a ti ń ṣàpèjúwe nínú àwọn ẹsẹ̀ tó ṣáájú) sí “ọba kan” (ọba èyíkéyìí) kí ó lè fi àwọn àbùdá ọ̀nà ìjọsìn Róòmù kàn Faransé aláìgbàgbọ́ nínú Ọlọ́run, ṣùgbọ́n èyí kì í ṣe ohun mìíràn bí kò ṣe ibi ìbẹ̀rẹ̀ láti gbé ẹ̀kọ́ àyànfẹ́ tirẹ̀ kalẹ̀ nípa pé Tọ́kì ni ọba àríwá nínú ẹsẹ̀ ogójì àti àwọn ẹsẹ̀ tó tẹ̀lé e.
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.
Sátánì bẹ̀rẹ̀ ní kutukutu láti ṣókùnkùn bo òtítọ́ náà pé ọba tí a mẹ́nuba nínú ẹsẹ̀ náà ni ìjọ pàápàá, ó sì jẹ́ apọ́sítélì Pọ́ọ̀lù tí ó fi ẹlẹ́rìí kejì kún ẹ̀rí Dáníẹ́lì sí òtítọ́ yìí. Arábìnrin White pèsè ẹlẹ́rìí kẹta.
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.
Kì í ṣe pé Sátánì nìkan wá láti bo òtítọ́ náà mọ́lẹ̀ pé ọba tí a mẹ́nuba nínú ẹsẹ̀ náà ni póòpù, ṣùgbọ́n nípa yíyí òtítọ́ tí ó wà nínú ẹsẹ̀ náà sí òpó mìíràn, Sátánì tún sọ ìtumọ̀ ohun tí “ìbínú” nínú ẹsẹ̀ náà ń ṣojú di ohun tí ó ṣókùnkùn. Ipò póòpù nínú ẹsẹ̀ náà yóò máa ṣàṣeyọrí títí di ọdún 1798 nígbà tí a fi ọgbẹ́ apaniyan rẹ̀ lù ú. Ọdún 1798 ni òpin ẹgbẹ̀rún méjì ọgọ́rùn-ún márùndínlógún ọdún ìbínú Ọlọ́run tí a mú ṣẹ sí orí ìjọba àríwá Israẹli, tí ó bẹ̀rẹ̀ ní ọdún 723 ṣáájú ìbí Kristi.
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.
Bí Adventism bá ti dáàbò bo tí ó sì ti mú “àkókò méje” dúró ṣinṣin ní ọdún 1863, ó fẹ́rẹ̀ẹ́ jẹ́ ohun tí kò ṣeé ṣe rárá kí Uriah Smith lè yọ́ lọ pẹ̀lú irú òmùgọ̀ bẹ́ẹ̀ nípa ẹsẹ̀ kẹrìnlélọ́gbọ̀n, nítorí “ìbínú” náà ì bá ti jẹ́ mímọ̀ gẹ́gẹ́ bí aṣojú ìbínú àkọ́kọ́ ti Ọlọ́run ti “àkókò méje,” nípa bẹ́ẹ̀ kò ní ìbáṣepọ̀ kankan rárá pẹ̀lú Faranse. Ìlọsíwájú ìmọ̀ ní 1989 ni Pọ́ọ̀lù fi ìtìlẹ́yìn múlẹ̀ nínú ìpínrọ̀ náà, àti nítorí èyí, ìkìlọ̀ Pọ́ọ̀lù nínú ìpínrọ̀ náà nípa àwọn tí kò gba ìfẹ́ òtítọ́, ṣùgbọ́n tí wọ́n gba ìtanràn agbára, wá bá wọn nípasẹ̀ ìkọ̀sílẹ̀ wọn sí àwọn òtítọ́ tí Pọ́ọ̀lù gbé kalẹ̀ nínú ìpínrọ̀ náà. Ọ̀kan nínú àwọn òtítọ́ wọ̀nyí ni ìdánimọ̀ tó tọ́ ti ọba àríwá nínú Danieli orí kọkànlá, ẹsẹ̀ ogójì sí márùn-únlélógójì.
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.”
Nínú ẹsẹ náà, lẹ́yìn tí Pọ́ọ̀lù ti dá póòpù ti Róòmù mọ̀, ó tún tọ́ka sí àtẹ̀léṣẹ̀ àwọn ìṣẹ̀lẹ̀ ní ìparí ayé tí ń ṣáájú Ìpadàbọ̀ Kejì ti Kristi, èyí tí ó jẹ́ kókó-ọrọ ẹsẹ náà. Ó wí pé, “nígbà náà ni a ó fi ẹni burúkú náà hàn.” “ẹni burúkú” náà ni póòpù, “ẹni tí Olúwa yóò fi Ẹ̀mí ẹnu rẹ̀ run, tí yóò sì pa rẹ̀ run pẹ̀lú ìmọ́lẹ̀ dídán ìbọ̀wọ̀ rẹ̀.” Lẹ́yìn náà, Pọ́ọ̀lù sọ pé, “Àní òun náà, ẹni tí ìbọ̀wọ̀ rẹ̀ ń bọ̀ gẹ́gẹ́ bí iṣẹ́ Satani pẹ̀lú gbogbo agbára àti ààmì àti iṣẹ́ ìyanu èké.” Jésù ni ẹni náà “ẹni tí ìbọ̀wọ̀ rẹ̀ ń bọ̀ gẹ́gẹ́ bí iṣẹ́ Satani.”
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.
Ìṣiṣẹ́ àgbàyanu Satani ni àkókò láti inú Òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́, títí di ìgbà tí Mikaẹli yóò dìde tí àkókò ìdánwò ènìyàn yóò sì parí. Satani kì í ṣe iṣẹ́ àgbàyanu kankan ní àkókò Àjàkálẹ̀ Àkẹ́yìn Méje tí a tú jáde láti ìparí àkókò ìdánwò títí di ìgbà tí Kristi yóò padà.
“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.
“Kristi wi pé, ‘Nípa èso wọn ni ẹ̀yin yóò fi mọ̀ wọ́n.’ Bí àwọn ẹni tí a ti ń ṣe ìwòsàn nípasẹ̀ wọn bá ní ìtẹ̀sí, nítorí àwọn ìfihàn wọ̀nyí, láti dá àìbìkítà wọn sí òfin Ọlọ́run láre, tí wọ́n sì ń bá a lọ nínú àìgbọràn, bí ó tilẹ̀ jẹ́ pé wọ́n ní agbára sí ìwọ̀nkùwọ̀n gbogbo, kò túmọ̀ sí pé wọ́n ní agbára ńlá Ọlọ́run. Ní ìdákẹ́jì, agbára ṣíṣe iṣẹ́-ìyanu ti aṣìnà ńlá ni. Òun jẹ́ arúfin sí òfin ìwà rere, ó sì ń lo gbogbo ọ̀nà tí ó lè gbé kalẹ̀ láti fọ́ ojú ènìyàn lórí nípa ìwà tòótọ́ rẹ̀. A ti kìlọ̀ fún wa pé ní àwọn ọjọ́ ìkẹyìn òun yóò ṣiṣẹ́ pẹ̀lú àwọn àmì àti iṣẹ́-ìyanu èké. Òun yóò sì máa bá a lọ nínú àwọn iṣẹ́-ìyanu wọ̀nyí títí di ìparí àkókò ìdánwò, kí ó lè tọ́ka sí wọn gẹ́gẹ́ bí ẹ̀rí pé angẹli ìmọ́lẹ̀ ni òun, kì í ṣe ti òkùnkùn.” 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.
Paulu fi hàn pé ìṣubú kúrò ní ìgbàgbọ́ yóò wà tí yóò ṣáájú ìfihàn ipò pàápàá, àti pé Ìbọ̀ Wíwá Kejì Kristi yóò ṣẹlẹ̀ “lẹ́yìn” iṣẹ́ àgbàyanu Satani. Iṣẹ́ àgbàyanu Satani bẹ̀rẹ̀ nígbà òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ó sì parí nígbà dídé ìparí àkókò ìdánwò àti àwọn àjàkálẹ̀-àrùn méje ìkẹyìn. Iṣẹ́ àgbàyanu Satani bẹ̀rẹ̀ nígbà òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà.
“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.
“Nípa ìlànà tí yóò fi ipa mú ìdásílẹ̀ ipò Pópù ṣẹ ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò ní òdodo pátápátá. Nígbà tí Pírótẹ́sítání yóò na ọwọ́ rẹ̀ kọjá ìhòhò láti di ọwọ́ agbára Róòmù mú, nígbà tí yóò gòkè kọjá ojú ọ̀gbun láti fi ọwọ́ papọ̀ pẹ̀lú Ẹ̀mí-òkùnkùn, nígbà tí, lábẹ́ agbára ìṣọ̀kan mẹ́tà yìí, orílẹ̀-èdè wa yóò kọ gbogbo ìlànà Òfin Orílẹ̀-èdè rẹ̀ sílẹ̀ gẹ́gẹ́ bí ìjọba Pírótẹ́sítání àti ti olómìnira, tí yóò sì pèsè ọ̀nà fún ìtànkálẹ̀ irọ́ àti ẹ̀tàn Pápá, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ àgbàyanu Sátánì, àti pé òpin ti sún mọ́lé.” 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.
Òfin òjò Àìkú ni ìparí ìjọba kẹfà, ẹranko ilẹ̀ náà ti Ìfihàn orí kẹtàlá. Ẹranko ilẹ̀ náà bẹ̀rẹ̀ sí í jọba ní ìparí ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ìjọba póòpù ní ọdún 1798. Nítorí náà, a fihàn ipò póòpù ní ọdún 538, bí ó tilẹ̀ jẹ́ pé iṣẹ́ rẹ̀ láti gba àkóso ayé ti ń ṣiṣẹ́ tẹ́lẹ̀ nígbà tí Pọ́ọ̀lù kọ ọ̀rọ̀ rẹ̀. Ṣáájú ọdún 538, ìyapa kan yóò wà tí yóò ṣáájú ìfihàn ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run.
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.”
Ìyàsílẹ̀ náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọ Págámọ̀ nígbà tí ìjọ Kristẹni bá ẹ̀sìn Kèfèrí dọ́gba, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ọba-ọba Constantine. Pọ́ọ̀lù ń tọ́ka sí àwọn àmì ojú ọ̀nà àsọtẹ́lẹ̀ tí ó gbọdọ̀ ṣẹlẹ̀ kí Ìpadàbọ̀ Kejì Kristi tó dé. Lẹ́yìn tí ó ti tún ohun tí ó ti kọ́ àwọn ará Tessalonika tẹ́lẹ̀ ṣe, nígbà náà ni ó béèrè bóyá wọn kò rántí pé òun ti kọ́ wọn ní àwọn òtítọ́ wọ̀nyí tẹ́lẹ̀. Nígbà náà ni ó sì tún rán wọn létí pé wọ́n gbọ́dọ̀ tún rántí pé òun kọ́ wọn pé agbára kan yóò “dí” póòpù “mú kí” póòpù náà “farahàn ní àkókò tirẹ̀?” Ọ̀rọ̀ náà “witholdeth” túmọ̀ sí láti dáwọ́ dúró. Ọ̀rọ̀ náà “withholdeth” ni a tún túmọ̀ sí “now letteth” ní ìkẹyìn nínú ẹsẹ̀ kan náà.
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.”
Nítorí náà, a ṣe aṣoju ìpínrọ náà ní tòótọ́ gẹ́gẹ́ bí; “Àti nísinsin yìí ẹ̀yin mọ ohun tí ń dí ìjọ-ọba póòpù náà lọ́wọ́, kí ìjọ-ọba póòpù náà lè farahàn ní àkókò rẹ̀. Nítorí àṣírí ìwà àìlófin (ìjọ-ọba póòpù náà) ti ń ṣiṣẹ́ tẹ́lẹ̀: ẹni náà nìkan tí ó ń dí ìjọ-ọba póòpù náà lọ́wọ́ báyìí, yóò máa bá a lọ láti dí ìjọ-ọba póòpù náà lọ́wọ́ títí a ó fi mú un kúrò lójú ọ̀nà.” Nígbà tí William Miller mọ ìtumọ̀ ìpínrọ yìí nínú Tẹsalóníkà, ó mọ̀ pé agbára tí ó dá ìjọ-ọba póòpù náà dúró kúrò ní gígun sí orí ìtẹ́ ayé ní ọdún 538, ni Romu keferi, àti pé Romu keferi yóò dá ìdìde agbára póòpù náà dúró, títí a ó fi “mú un kúrò lójú ọ̀nà.”
“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.
“Ní àkókò ọdún méjìlá tí mo fi jẹ́ onígbàgbọ́ nínú Ọlọ́run lásán, mo ka gbogbo ìtàn tí mo lè rí; ṣùgbọ́n ní báyìí mo fẹ́ràn Bíbélì. Ó kọ́ni nípa Jésù! Ṣùgbọ́n síbẹ̀, ọ̀pọ̀ apá kan ti Bíbélì ṣì ṣókùnkùn sí mi. Ní ọdún 1818 tàbí 19, nígbà tí mo ń bá ọ̀rẹ́ kan sọ̀rọ̀, ẹni tí mo lọ bẹ̀ wò, tí ó sì ti mọ̀ mí, tí ó sì ti gbọ́ mi nígbà tí mo jẹ́ onígbàgbọ́ nínú Ọlọ́run lásán, ó bi mí léèrè, ní ọ̀nà tí ó ní ìtumọ̀ pàtàkì kan, pé, ‘Kí ni ìrò yín nípa ẹsẹ̀ yìí, àti èyí?’ ní tọ́ka sí àwọn ẹsẹ̀ ìgbàanì tí mo ti kọ̀ nígbà tí mo jẹ́ onígbàgbọ́ nínú Ọlọ́run lásán. Mo mọ ohun tí ó ń ṣe, mo sì dáhùn pé—Tí ẹ bá fún mi ní àkókò, èmi yóò sọ fún yín ohun tí wọ́n túmọ̀ sí. ‘Báwo ni àkókò tó pọ̀ tó ni ẹ fẹ́?’ Mi ò mọ̀, ṣùgbọ́n èmi yóò sọ fún yín, ni mo dáhùn, nítorí èmi kò lè gbà pé Ọlọ́run ti fúnni ní ìfihàn kan tí a kò lè yé. Nígbà náà ni mo pinnu láti kẹ́kọ̀ọ́ Bíbélì mi, ní ìgbàgbọ́ pé mo lè ṣàwárí ohun tí Ẹ̀mí Mímọ́ túmọ̀ sí. Ṣùgbọ́n lẹ́sẹ̀kẹsẹ̀ tí mo ti ṣe ìpinnu yìí, èrò náà wọ inú mi pé—‘Bí ó bá ṣẹlẹ̀ pé o bá rí ẹsẹ̀ kan tí o kò lè yé, kí ni iwọ yóò ṣe?’ Ọ̀nà yìí láti kẹ́kọ̀ọ́ Bíbélì wá sí inú mi nígbà náà pé:—Èmi yóò mú àwọn ọ̀rọ̀ inú irú àwọn ẹsẹ̀ bẹ́ẹ̀, màá sì tọpasẹ̀ wọn jálẹ̀ Bíbélì, kí n sì rí ìtumọ̀ wọn lọ́nà yìí. Mo ní Concordance Cruden, èyí tí mo rò pé ó dára jùlọ ní ayé; nítorí náà mo mú un pẹ̀lú Bíbélì mi, mo sì jókòó sí tábìlì ìkẹ́kọ̀ọ́ mi, èmi kò sì ka ohun mìíràn rárá, àfi díẹ̀ nínú àwọn ìwé ìròyìn, nítorí mo ti pinnu láti mọ ohun tí Bíbélì mi túmọ̀ sí.”
“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.’
“Mo bẹ̀rẹ̀ ní Jẹ́nẹ́sísì, mo sì máa ka lọ díẹ̀díẹ̀; nígbà tí mo sì dé ọ̀rọ̀ kan tí èmi kò lè yé, mo máa ń wá kiri nínú Bíbélì láti mọ ohun tí ó túmọ̀ sí. Lẹ́yìn tí mo ti la Bíbélì kọjá ní ọ̀nà yìí, ò, bí òtítọ́ náà ṣe farahàn ní ìmọ́lẹ̀, tí ó sì kún fún ògo! Mo rí ohun tí mo ti ń wàásù fún yín. Mo ní ìtẹ́lọ́run pé àwọn àkókò méje náà parí ní 1843. Lẹ́yìn náà mo dé àwọn ọjọ́ 2300; wọ́n mú mi dé sí ìpinnu kan náà; ṣùgbọ́n èrò mi kò lọ sí ríronú láti mọ ìgbà tí Olùgbàlà yóò dé, èmi kò sì lè gbà á gbọ́; ṣùgbọ́n ìmọ́lẹ̀ náà kọlù mí ní agbára tó bẹ́ẹ̀ gẹ́ẹ́ tí èmi kò mọ ohun tí mo lè ṣe. Nígbà náà ni mo rò pé, mo gbọ́dọ̀ fi èṣin sílẹ̀, mo sì di ara mi mọ́ra; èmi kì yóò lọ ní kíákíá ju Bíbélì lọ, èmi kì yóò sì ṣubú sẹ́yìn rẹ̀. Ohunkóhun tí Bíbélì bá kọ́ni, èmi yóò dì í mú ṣinṣin. Ṣùgbọ́n síbẹ̀, àwọn ọ̀rọ̀ kan ṣì wà tí èmi kò lè yé.”
“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.
“Bẹ́ẹ̀ ni fún ọ̀nà àgbà rẹ̀ nípa kíkẹ́kọ̀ọ́ Bíbélì. Ní àkókò mìíràn, ó ṣàlàyé ọ̀nà tí ó fi ń dá ìtumọ̀ ẹsẹ̀ tí ó wà níwájú wa lójú—ìtumọ̀ ‘ìgbà gbogbo.’ ‘Mo ń ka lọ,’ ni ó wí, ‘èmi kò sì rí ibòmíràn tí a ti rí i, bí kò ṣe nínú Danieli. Nígbà náà ni mo mú àwọn ọ̀rọ̀ tí ó dúró ní ìsopọ̀ pẹ̀lú rẹ̀, “mú kúrò.” Yóò mú ìgbà gbogbo kúrò, “láti ìgbà tí a ó ti mú ìgbà gbogbo kúrò,” àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Mo ń ka lọ, mo sì rò pé èmi kì yóò rí ìmọ́lẹ̀ kankan lórí ẹsẹ̀ náà; nígbẹ̀yìn-gbẹ́yín mo dé 2 Tẹsalóníkà 2:7–8. “Nítorí àṣírí àìṣòdodo ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ tèlẹ̀; ẹni tí ó ń dí i nísinsin yìí yóò máa dí i, títí a ó fi mú un kúrò ní ọ̀nà, nígbà náà ni a ó sì fi ẹni búburú náà hàn,” àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Nígbà tí mo sì dé ẹsẹ̀ náà, Ọ̀, bí òtítọ́ náà ṣe hàn gbangba tó, tí ó sì kún fún ògo! Níbẹ̀ ni ó wà! èyí ni “ìgbà gbogbo” náà! Dáradára, ní báyìí, kí ni Paulu túmọ̀ sí nípa “ẹni tí ó ń dí i nísinsin yìí,” tàbí ẹni tí ó ń dènà á? Nípa “ọkùnrin ẹ̀ṣẹ̀,” àti “ẹni búburú,” ni a ń tọ́ka sí Pópérì. Dáradára, kí ni ó jẹ́ ohun tí ń dènà Pópérì kí a má bà a fi í hàn? Kí ló dé? Kèfèrí ni; nígbà náà, “ìgbà gbogbo” gbọ́dọ̀ túmọ̀ sí Kèfèrí.” 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.
Láìsí ìmọ̀ pé “ojoojúmọ́” nínú ìwé Dáníẹ́lì jẹ́ ààmì ìsìn òrìṣà, yóò ti ṣòro gidigidi fún Miller láti gbé ìtòlẹ́sẹẹsẹ tí ó fi kọ́ àgbékalẹ̀ àsọtẹ́lẹ̀ rẹ̀ kalẹ̀. “Ojoojúmọ́” ni a rí ní ìgbà márùn-ún nínú ìwé Dáníẹ́lì, ó sì máa ń tẹ̀lé e nígbà gbogbo pẹ̀lú ààmì ìjọ-òpóòpá. Ẹ̀rí pé “ojoojúmọ́” nínú ìwé Dáníẹ́lì jẹ́ ìsìn òrìṣà wà nínú lẹ́tà Pọ́ọ̀lù sí àwọn Tẹsalóníkà. Ọ̀kan lára àwọn ìkìlọ̀ tí ó le jùlọ nínú Ọ̀rọ̀ Ọlọ́run wà níbẹ̀, nítorí níbẹ̀ ni Pọ́ọ̀lù ti sọ ní kedere pé àwọn tí kò nífẹ̀ẹ́ òtítọ́ ni a ó fi ìtànjẹ́ agbára ránṣẹ́ sí. Òtítọ́ tí a fi mọ̀ọ́mọ̀ gbé kalẹ̀ nínú Tẹsalóníkà ni ìdánimọ̀ ìbáṣepọ̀ ìsìn òrìṣà pẹ̀lú ìjọ-òpóòpá, àti pé láti kọ òtítọ́ náà sílẹ̀ ni láti dájú pé ìtànjẹ́ agbára yóò jẹ́ àbájáde ìkọ̀sílẹ̀ náà.
We will continue this subject in the next article.
A ó máa bá kókó-ọrọ̀ yìí lọ nínú àpilẹ̀kọ tó kàn.
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.
Ẹ dúró ní ìyàlẹ́nu, kí ẹ sì yà á sílẹ̀; ẹ ké, kí ẹ sì ké gidigidi: wọ́n mutí, ṣùgbọ́n kì í ṣe pẹ̀lú wáìnì; wọ́n ń yíyọ, ṣùgbọ́n kì í ṣe pẹ̀lú ọtí líle. Nítorí pé Olúwa ti da ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti pa ojú yín mọ́: àwọn wòlíì àti àwọn olórí yín, àwọn aríran, ni ó ti bò. Gbogbo ìran sì ti di sí yín bí ọ̀rọ̀ inú ìwé tí a fi èdìdì dì, tí ènìyàn bá fi fún ẹni tí ó mọ̀wé, tí wọ́n ń wí pé, Kà á, mo bẹ̀ ọ́; ó sì wí pé, Èmi kò lè kà á; nítorí a fi èdìdì dì í: a sì fi ìwé náà fún ẹni tí kò mọ̀wé, tí wọ́n ń wí pé, Kà á, mo bẹ̀ ọ́; ó sì wí pé, Èmi kò mọ̀wé. Nítorí náà, Olúwa wí pé, Níwọ̀n bí àwọn ènìyàn yìí ti fi ẹnu wọn sún mọ́ mi, tí wọ́n sì fi ètè wọn bọ̀wọ̀ fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ èyí tí a kọ́ wọn nípa àṣẹ ènìyàn: nítorí náà, kíyèsi i, èmi yóò tún ṣe iṣẹ́ ìyanu láàárín àwọn ènìyàn yìí, àní iṣẹ́ ìyanu àti ohun àgbàyanu: nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, òye àwọn amòye wọn yóò sì farapamọ́. Ègbé ni fún àwọn tí ń wa ọ̀nà jíjinlẹ̀ láti fi ìmọ̀ràn wọn pamọ́ kúrò lọ́dọ̀ Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ó rí wa? ta ni ó sì mọ̀ wa? Lóòótọ́, yíyí ohun padà lódì sí ìṣètò yóò jẹ́ bí amọ̀ oníṣè-amọ̀: nítorí iṣẹ́ ọwọ́ yóò ha wí nípa ẹni tí ó ṣe é pé, Òun kò ṣe mí? tàbí ohun tí a mọ̀nà yóò ha wí nípa ẹni tí ó mọ̀ ọ́n pé, Òun kò ní òye? Isaiah 29:9–16.