Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Ta ni yóò kọ́ ní ìmọ̀? Ta ni yóò sì mú kí ó lóye ẹ̀kọ́? Àwọn tí a ti gba lẹ́nu ọmú kúrò, tí a sì ti yà kúrò lọ́dọ̀ ọyàn.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Nítorí àṣẹ gbọ́dọ̀ wà lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níbí díẹ̀, àti níbẹ̀ díẹ̀:
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Nítorí pẹ̀lú ètè tó ń ta gége àti ahọ́n mìíràn ni yóò fi sọ̀rọ̀ fún àwọn ènìyàn yìí. Sí àwọn tí ó sọ fún pé, Èyí ni ìsinmi tí ẹ̀yin lè fi mú ẹni àárẹ̀ sinmi; èyí sì ni ìtùnú: ṣùgbọ́n wọn kò fẹ́ gbọ́.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ fún wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níhìn-ín díẹ̀, níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹ́kùn mú wọn, kí a sì kó wọn. Isaiah 28:9–13.
These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.
A ti tọ́ka sí àwọn ẹsẹ̀ wọ̀nyí láti inú Isaiah léraléra nínú Àwọn Tábìlì Habakkuk. Níhìn-ín, mo nílò láti kan fi ọwọ́ kàn án nìkan, kí n mú kókó kan tàbí méjì láti inú àwọn ẹsẹ̀ wọ̀nyí tí a ti sọ tẹ́lẹ̀ wá, kí n lè fi kún ìjíròrò tí ó wà lọ́wọ́lọ́wọ́. Àpá ìwé yìí fi ènìyàn kan hàn tí wọ́n kùnà nínú ìdánwò kan, nítorí pé wọ́n “lọ, wọ́n sì ṣubú sẹ́yìn, a sì fọ́ wọn, a sì dẹkùn mú wọn, a sì gbà wọ́n.” Wọ́n jẹ́ ènìyàn tí wọ́n kùnà nínú ìdánwò kan nípa ẹni tí Ọlọ́run yóò gbìyànjú láti “kọ́” kí ó “lóye” “ìmò” tàbí “ẹ̀kọ́.” Ó jẹ́ ìdánwò kan tí a dá lórí lílóye ìbùkún ìmò tí ń pọ̀ sí i, nítorí náà, ìdánwò kan náà ni ó ya àwọn ọlọ́gbọ́n kúrò lọ́dọ̀ àwọn ènìyàn búburú nínú Danieli orí kejìlá, nítorí gbogbo àwọn wòlíì fara mọ́ra wọn, wọ́n sì ń tọ́ka sí òpin ayé. Nínú Danieli kejìlá, àwọn “ọlọ́gbọ́n” lóye, ṣùgbọ́n àwọn “ènìyàn búburú” kò lóye ìbùkún ìmò tí ń pọ̀ sí i.
The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.
A dán àwọn ènìyàn inú àyọkà Isaiah wò nípasẹ̀ “ọ̀rọ̀ Oluwa” tí “wọn kò ní gbọ́.” Àti pé “ọ̀rọ̀ Oluwa” pàtó tí wọ́n kọ̀, tí ó sì bá ti jẹ́ kí wọ́n lè “lóye” ìbísí “ìmọ̀,” ni òfin Bíbélì tí ń ṣàlàyé bí a ṣe lè mú àwọn ìtàn wòlíì bára mu ní ọ̀nà tó tọ́. Àwọn tí ń ṣubú nínú àyọkà Isaiah kọ̀ òfin náà tí ó fi hàn pé, kí a lè lóye ìtàn wòlíì kan, a gbọ́dọ̀ wá ìlà náà “níbí díẹ̀, níbẹ̀ díẹ̀.” Ọ̀rọ̀ Oluwa tí ó mú ìdánwò wá, tí wọ́n sì kọ̀, ni ọ̀nà ìmúlò yíyan àwọn ìlà wòlíì láti ibìkan àti ibòmíràn, lẹ́yìn náà kí a sì fi ọ̀kan lára àwọn ìlà ìtàn wòlíì tí a yàn náà lọ ní afiwe pẹ̀lú àwọn ìlà ìtàn wòlíì mìíràn tí ń sọ̀rọ̀ lórí kókó kan náà. Àṣeyọrí ìsapá láti fi ìlà lé ìlà ní ọ̀nà yìí gbẹ́kẹ̀ lé lílo àwọn òfin tòótọ́ ti ìtumọ̀ àsọtẹ́lẹ̀. Àwọn òfin wọ̀nyí, tí wọ́n jẹ́ “àwọn ìlànà” pẹ̀lú tí a tún gbọ́dọ̀ kó jọ, sì ni a rí wọn níbí àti níbẹ̀ nínú Bíbélì. Àwọn wúńdíá Isaiah tí wọ́n kuna nínú ìdánwò náà, wọ́n ṣe bẹ́ẹ̀ nítorí pé wọ́n gbàgbé ohun pàtàkì jùlọ tí kò yẹ kí wọ́n ti gbàgbé, èyí sì ni pé, ìtàn máa ń tún ara rẹ̀ ṣe.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“A kò ní ohun kankan láti bẹ̀rù nípa ọjọ́ iwájú, bí kò ṣe pé a ó gbàgbé ọ̀nà tí Olúwa ti fi darí wa, àti ẹ̀kọ́ Rẹ̀ nínú ìtàn ìgbésí ayé wa tí ó ti kọjá.” Life Sketches, 196.
God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.
Ọlọ́run kì í ṣe aṣáájú ìdàrúdàpọ̀, àti pé ìdí mímúlẹ̀ kan fún òtítọ́ náà ni pé gbogbo wòlíì inú Bíbélì ń tọ́ka sí ìlà àsọtẹ́lẹ̀ kan náà. Kì í ṣe pé gbogbo wọn rí àwọn ìṣẹ̀lẹ̀ kan náà pátápátá lórí ìlà náà, ṣùgbọ́n ìgbà gbogbo, ìlà kan náà ni ó jẹ́ ti àwọn ìṣẹ̀lẹ̀ ní òpin ayé. Àwọn ìṣẹ̀lẹ̀ wọ̀nyí ni ń ṣáájú ìpipade àkókò àánú, lẹ́yìn èyí sì ni àwọn àjàkálẹ̀ àìgbẹ̀yìn méje, èyí tí ó parí pẹ̀lú Ìpadàbọ̀ Kejì ti Kristi. Ìtàn wòlíì kan lè jẹ́ ti àwọn ènìyàn olóòótọ́ Ọlọ́run nínú ìlà ìtàn náà, ṣùgbọ́n ẹ̀rí wòlíì mìíràn lè jẹ́ ti àwọn ènìyàn aláìṣòótọ́ Ọlọ́run, tàbí ti Orílẹ̀-Èdè Amẹ́ríkà, Fátíkàní, Àjọ Àwọn Orílẹ̀-Èdè, àwọn oníṣòwò ayé tàbí Ìsílámù, ṣùgbọ́n ìgbà gbogbo, ìlà kan náà ni.
Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.
Ìhìnrere Èlíjà Malaki, pẹ̀lú àwọn ìhìnrere tí a ṣàfihàn nínú Ìfihàn orí kìíní, kẹ́rìnlá àti kejìdínlógún, àti ìhìnrere Dáníẹ́lì mọ́kànlá àti méjìlá, jẹ́ ìhìnrere kan náà pátápátá. Gbogbo wọn ni ìlà ìtàn kan náà, ṣùgbọ́n ọ̀kọ̀ọ̀kan wọn ní àfikún pàtàkì tirẹ̀ sí inú ìtàn náà.
What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.
Ohun tí ó fẹrẹ̀ jẹ́ pé gbogbo ènìyàn ló ń lóye ní òdì sí nípa ìhìnrere àkànṣe náà ni òtítọ́ náà pé a máa ń ṣí i hàn fún àwọn ènìyàn Ọlọ́run nìkan ní kété ṣáájú ìparí àkókò ìdánwò ènìyàn. Ní mímọ̀ pé ìhìnrere àkànṣe náà máa ń kìlọ̀ nípa ìparí àkókò ìdánwò tí ó sún mọ́lé nígbà gbogbo, a ó wo bóyá àpẹẹrẹ tí ó ṣe kedere jùlọ ti ìparí àkókò ìdánwò nínú Bíbélì.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Ẹni tí ó jẹ́ aláìṣòdodo, jẹ́ kí ó máa ṣe aláìṣòdodo sí i: àti ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa di aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:11.
Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.
Ṣáájú kí a tó kéde òpin àkókò àyẹ̀wò ní ibi mímọ́ lókè pẹ̀lú ọ̀rọ̀ ẹsẹ̀ kọkànlá, ó yẹ kí ìkìlọ̀ àkànṣe kan, ìyẹn ìránṣẹ́ ìsọtẹ́lẹ̀ láti inú ìwé Ìfihàn tí a ti ṣí sílẹ̀ fún àwọn ọmọ-ẹ̀yìn Ọlọ́run, wá.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ó sì wí fún mi pé, Má ṣe dì ín àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí mọ́: nítorí àkókò náà ti súnmọ́. Ẹni tí kò ṣe olódodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: ẹni tí ó sì jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: ẹni tí ó sì jẹ́ olódodo, jẹ́ kí ó máa ṣe olódodo sí i: ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:10, 11.
There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.
Yóò sí ìránṣẹ́ àsọtẹ́lẹ̀ àkànṣe kan tí àwọn ènìyàn Ọlọ́run yóò mọ̀ dájú díẹ̀ ṣáájú àwọn àjàkálẹ̀ àìkẹyìn méje. Nígbà tí “àkókò náà ti súnmọ́,” “àsọtẹ́lẹ̀ ìwé yìí” (àsọtẹ́lẹ̀ Ìfihàn) tí a ti dì mọ́ ni a óò tú sílẹ̀. Àsọtẹ́lẹ̀ kan ṣoṣo nínú ìwé Ìfihàn tí a ti dì mọ́ ni àsọtẹ́lẹ̀ àwọn àrá méje náà.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.
Mo sì rí angẹli alágbára mìíràn tí ó sọ̀kalẹ̀ láti ọ̀run wá, a fi àwọsánmọ̀ wọ̀ ọ́: òṣùmàrè sì wà lórí rẹ̀; ojú rẹ̀ sì dàbí oòrùn, ẹsẹ̀ rẹ̀ sì dàbí ọ̀wọ̀n iná: Ó sì ní ìwé kékeré kan tí a ṣí ní ọwọ́ rẹ̀: ó sì gbé ẹsẹ̀ ọ̀tún rẹ̀ lé òkun, àti ẹsẹ̀ òsì rẹ̀ lé ilẹ̀, Ó sì ké pẹ̀lú ohùn ńlá, gẹ́gẹ́ bí kìnnìún tí ń ké ramúramù: nígbà tí ó sì ké, àwọn àrá méje sọ ohùn wọn jáde. Nígbà tí àwọn àrá méje náà sì ti sọ ohùn wọn jáde, mo fẹ́ kọ ọ́ sílẹ̀: mo sì gbọ́ ohùn kan láti ọ̀run wí fún mi pé, Di ohun tí àwọn àrá méje náà sọ́, má sì ṣe kọ wọn sílẹ̀. Ìṣípayá 10:1–4.
Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.
Kí àkókò ìdánwò ènìyàn tó parí pátápátá, nígbà tí “àkókò ti súnmọ́ tòsí,” ìṣíṣí ìdìdì òtítọ́ àkànṣe kan nínú Bíbélì yóò wáyé, tí yóò fi “àwọn nǹkan tí ó gbọdọ̀ ṣẹlẹ̀ láìpẹ́” hàn. Áńgẹ́lì alágbára tí a sọ̀rọ̀ nípa rẹ̀ nínú Ìfihàn mẹ́wàá ni Jésù Kristi, ẹni tí ó kígbe bí Kìnnìún.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Áńgẹ́lì alágbára tí ó kọ́ Jòhánù kò kéré jù Jésù Kristi lọ gẹ́gẹ́ bí Ẹni tí í ṣe. Ìdúró Rẹ̀ tí Ó fi ẹsẹ̀ ọ̀tún Rẹ̀ lé orí òkun, tí Ó sì fi ẹsẹ̀ òsì Rẹ̀ lé ilẹ̀ gbígbẹ, ń fi ipa tí Ó ń kó nínú àwọn ìṣẹ̀lẹ̀ ìkẹyìn ìjà ńlá pẹ̀lú Sátánì hàn. Ipo yìí ń tọ́ka sí agbára àti àṣẹ alákòóso Rẹ̀ lórí gbogbo ayé. Ìjà náà ti ń túbọ̀ lágbára sí i, tí ó sì ń di èyí tí a ti pinnu lé lórí jù lọ láti ìran dé ìran, yóò sì bá a lọ bẹ́ẹ̀ títí di àwọn ìṣẹ̀lẹ̀ ìparí, nígbà tí iṣẹ́ àgbàyanu àwọn agbára òkùnkùn yóò dé ibi gíga rẹ̀. Sátánì, ní ìṣọ̀kan pẹ̀lú àwọn ènìyàn búburú, yóò tan gbogbo ayé àti àwọn ìjọ tí kò gba ìfẹ́ òtítọ́ jẹ. Ṣùgbọ́n áńgẹ́lì alágbára náà ń béèrè àkíyèsí. Ó ké pẹ̀lú ohùn ńlá. Ó ní láti fi agbára àti àṣẹ ohùn Rẹ̀ hàn fún àwọn tí wọ́n ti darapọ̀ mọ́ Sátánì láti tako òtítọ́.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?
Ní òpin, àwọn “ìjọ” tí “Satani” ń tàn jẹ ni a tàn jẹ nítorí pé wọn kò gba ìfẹ́ “òtítọ́.” Ọ̀rọ̀ náà, “òtítọ́,” nínú ẹsẹ̀ yẹn láti inú Kejì Tẹsalóníkà tí Sister White ṣẹ̀ṣẹ̀ tọ́ka sí, ni ọ̀rọ̀ Giriki àkọ́kọ́ tí a ti mú jáde láti inú ọ̀rọ̀ Hébérù tí a túmọ̀ sí “òtítọ́,” èyí tí a kó pọ̀ pẹ̀lú lẹ́tà Hébérù mẹ́ta, tí ó sì ń ṣàpẹẹrẹ Alfa àti Omega. Ṣé ẹ̀rí Bíbélì kankan wà pé òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú òfin ìtọ́kasí àkọ́kọ́, tí ó dúró fún àbùdá kan nínú ìwà Kristi, ni òtítọ́ náà tí a kọ̀ sílẹ̀, tí ó sì mú ìtànjẹ líle jáde ní àbájáde?
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 nísinsin yìí, a ń bẹ yín, ẹ̀yin ará, nípa ìbọ̀wọ̀ Olúwa wa Jésù Kristi, àti nípa àkójọpọ̀ wa sọ́dọ̀ rẹ̀, kí a má ṣe mú yín yára mì nínú ọkàn, tàbí kí a má ṣe dá yín lóró, yálà nípa ẹ̀mí, tàbí nípa ọ̀rọ̀, tàbí nípa lẹ́tà bí ẹni pé láti ọ̀dọ̀ wa ni, bí ẹni pé ọjọ́ Kristi ti sún mọ́lé. Kí ẹnikẹ́ni má ṣe tan yín jẹ ní ọ̀nà kankan: nítorí ọjọ́ náà kì yóò dé, bí kò ṣe pé ìṣọ̀tẹ̀ kọ́kọ́ dé, kí a sì fihàn ènìyàn ẹ̀ṣẹ̀ náà, 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 ohun tí a ń bọ̀; tó bẹ́ẹ̀ tí ó fi jókòó nínú tẹ́ńpìlì Ọlọ́run bí Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. Ẹ kò ha rántí pé, nígbà tí mo ṣì wà pẹ̀lú yín, mo sọ nǹkan wọ̀nyí fún yín? Ní báyìí sì ni ẹ mọ ohun tí ń dí i mọ́lẹ̀, kí a lè fihàn án ní àkókò tirẹ̀. Nítorí àṣírí ìwà àìlófin ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ tẹ́lẹ̀: ṣùgbọ́n ẹni tí ó ń dì í mọ́lẹ̀ nísinsin yìí yóò máa dì í mọ́lẹ̀, títí a ó fi mú un kúrò lójú ọ̀nà. Nígbà náà ni a ó fihàn ẹni búburú náà, ẹni tí Olúwa yóò fi ẹ̀mí ẹnu rẹ̀ run, tí yóò sì pa á nípa ìmólẹ̀ ìbọ̀wọ̀ rẹ̀: àní ẹni náà, tí ìbọ̀wọ̀ rẹ̀ wà gẹ́gẹ́ bí iṣẹ́ Satani pẹ̀lú gbogbo agbára àti àmi àti iṣẹ́ ìyanu èké, àti pẹ̀lú gbogbo ìtanjẹ àìṣòdodo nínú àwọn tí ń ṣègbé; nítorí pé wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là. Nítorí èyí ni Ọlọ́run yóò fi rán ìṣìnà líle sí wọn, kí wọn lè gba irọ́ gbọ́: kí a lè dá gbogbo àwọn tí kò gbà òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí wọ́n ní inú dídùn nínú àìṣòdodo. 2 Tẹsalonika 2:1–12.
This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.
A ti tọ́ka sí ẹsẹ̀ yìí láti inú Thessalonians ní ọ̀pọ̀ ìgbà nínú Àwọn Tẹ́ẹ̀bù Hábákúkù, nítorí náà àlàyé kúkúrú nìkan ni a ó ṣe ní àkókò yìí. Ohun tí Sister White pè ní “ìṣe àgbàyanu Satani” ni Pọ́ọ̀lù pè ní “ìṣiṣẹ́ Satani pẹ̀lú gbogbo agbára àti àwọn àmì àti àwọn iṣẹ́ ìyanu èké.” Iṣẹ́ ìtanjẹ tí Sister White àti Pọ́ọ̀lù tọ́ka sí bẹ̀rẹ̀ ní 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 àṣẹ tí yóò fi mú ìdásílẹ̀ Ìjọ Pápáṣẹ ṣiṣẹ́ ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò ní òdodo pátápátá. Nígbà tí Pírótẹ́sítáǹtì yóò na ọwọ́ rẹ̀ kọjá ìwọ̀n ààrin láti di ọwọ́ agbára Róòmù mú, nígbà tí yóò tẹ̀ sí òkè ọ̀gbun láti bá Ẹ̀mí-Èké ní ìfọwọ́sowọ́pọ̀, nígbà tí, lábẹ́ agbára ìṣọ̀kan mẹ́ta yìí, orílẹ̀-èdè wa yóò kọ gbogbo ìlànà Orílẹ̀-èdè rẹ̀ sílẹ̀ gẹ́gẹ́ bí ìjọba Pírótẹ́sítáǹtì àti olómìnira, tí yóò sì pèsè ọ̀nà fún ìtànkálẹ̀ irọ́ àti ìtànjẹ ti Pápáṣẹ, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ ìyanu Satani, àti pé òpin ti sún mọ́lé.” Testimonies, ìdìpọ̀ 5, 451.
In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”
Nínú abala yìí nínú Tẹsalóníkà, tí à ń gbé yẹ̀ wò, Pọ́ọ̀lù fi ọ̀rọ̀ mẹ́rin ọ̀tọ̀ọ̀tọ̀ dá póòpù mọ̀ ní ìgbẹ̀yìn ayé. Póòpù ni “ẹni ẹ̀ṣẹ̀,” òun ni “ọmọ ìparun,” òun ni “àṣírí àìṣòdodo” àti “Ẹni Burúkú náà.” Pọ́ọ̀lù tún fún wa ní díẹ̀ lára àwọn àbùdá mìíràn ti póòpù yàtọ̀ sí orúkọ mẹ́rin wọ̀nyí, nítorí ó jẹ́ kí a mọ̀ pé póòpù, (ẹni tí ó ṣì jẹ́ ẹni ọjọ́ iwájú ní àsìkò Pọ́ọ̀lù) “yóò farahàn ní àkókò tirẹ̀.”
The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.
Póòpù náà “yóò farahàn ní àkókò tirẹ̀,” àti ẹ̀rí Bíbélì tí ó hàn gbangba jùlọ, bí ó tilẹ̀ jẹ́ pé kì í ṣe òtítọ́ Bíbélì kan ṣoṣo; òtítọ́ Bíbélì tí ó hàn gbangba jùlọ pé póòpù ìjọ Róòmù ni aṣòdì sí Kristi nínú àsọtẹ́lẹ̀ Bíbélì ni a ti fi ìdásílẹ̀ múlẹ̀ nípa àwọn ìtọ́kasí méje ọ̀tọ̀ọ̀tọ̀ tí ó sì tààrà nínú Bíbélì tí ń tọ́ka sí “àkókò” tí ipò póòpù yóò fi jọba lórí ayé, ìyẹn gan-an ni “àkókò” tí ẹ̀dá ènìyàn ń pè ní Àwọn Ọjọ́ Òkùnkùn. Bíbélì fi póòpù hàn gẹ́gẹ́ bí ipò póòpù nípa pípa àkókò “àkókò” náà mọ̀ léraléra pẹ̀lú ìtókasí sí ìgbà pàtó náà, láti ọdún 538 títí di 1798, tí ipò póòpù yóò fi jọba lórí ayé. Pọ́ọ̀lù sọ pé yóò farahàn ní àkókò tirẹ̀.
Paul also identifies that it is the pope that “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.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.
Paulu pẹ̀lú tọ́ka sí i pé póòpù ni ẹni náà tí “ó lòdì sí, tí ó sì gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run, tàbí tí a ń bọ̀wọ̀ fún; bẹ́ẹ̀ ni, gẹ́gẹ́ bí Ọlọ́run, ó jókòó nínú tẹ́ńpìlì Ọlọ́run, ní fífi ara rẹ̀ hàn pé òun ni Ọlọ́run.” Láàárín àwọn nǹkan mìíràn, èyí fi hàn pé aṣòdì sí Kristi nínú àsọtẹ́lẹ̀ Bíbélì jẹ́ ààmì ẹ̀sìn. Kì í ṣe Hítílà, tàbí Alẹkisáńdà Ńlá. Èyí tún dín ìdánimọ̀ póòpù náà kù síwájú sí i, nítorí kì í ṣe aláṣẹkà ẹ̀sìn lásán ni, ṣùgbọ́n aláṣẹkà ẹ̀sìn tí ń jẹ́wọ́ pé òun wà nínú tẹ́ńpìlì Ọlọ́run. Aṣòdì sí Kristi ń sọ pé òun jókòó ní inú ìjọ Kristẹni.
According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:
Gẹ́gẹ́ bí Pọ́ọ̀lù àti Dáníẹ́lì ti sọ, nígbà tí póòpù bá wà nínú ìjọ Kristẹni tí ó ń jẹ́wọ́ rẹ̀, ó ń fi ìwà Sátánì hàn, ẹni tí ó fẹ́ jókòó lórí ìtẹ́ Ọlọ́run, kí a sì gbé e ga ju ohun gbogbo lọ. Mo sọ pé Pọ́ọ̀lù àti Dáníẹ́lì, nítorí púpọ̀ nínú àwọn akọ̀làyé Bíbélì mọ̀ pé nígbà tí Pọ́ọ̀lù fi hàn pé ọ̀kan lára àwọn àbùdá póòpù ni pé ó jẹ́ onímọ́tara-ẹni-nìkan pátápátá, pé Pọ́ọ̀lù kan ń tọ́ka sí àpèjúwe Dáníẹ́lì nípa póòpù nínú Dáníẹ́lì orí kọkànlá, níbi tí Dáníẹ́lì ti kọ sílẹ̀ pé:
“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 yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò sì gbé ara rẹ̀ ga, yóò sì fi ara rẹ̀ ga ju gbogbo ọlọ́run lọ, yóò sì sọ ohun ìyanu sí Ọlọ́run àwọn ọlọ́run; yóò sì ṣe àṣeyọrí títí ìbínú yóò fi pé: nítorí ohun tí a ti pinnu yóò ṣẹ. Danieli 11:36.
When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is 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.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”
Nígbà tí Pọ́ọ̀lù bá sọ̀rọ̀ nípa ìwà amúnikún ara póòpù, ó tún ọ̀rọ̀ ẹsẹ̀ Dáníẹ́lì sọ, ó sì kéde pé póòpù ni 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 fi jẹ́ pé òun gẹ́gẹ́ bí Ọlọ́run jókòó nínú tẹ́ńpìlì Ọlọ́run, ní fífi ara rẹ̀ hàn pé òun ni Ọlọ́run.” Ẹsẹ̀ inú Dáníẹ́lì tí ó ń fi ìwà papacy hàn tún tọ́ka sí “àkókò” tí a pèsè láti “fi hàn” pé papacy ni aṣòdì sí Kristi, gẹ́gẹ́ bí ó ti sọ pé papacy yóò “ṣàṣeyọrí” títí “ibínú yóò fi parí.”
The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.
“Ìbínú” náà parí ní ọdún 1798, nítorí náà Dáníẹ́lì nínú ẹsẹ náà (bí ó tilẹ̀ jẹ́ pé èyí kì í ṣe ọ̀kan lára àwọn ibi méje tó hàn gbangba nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn níbi tí a ti mẹ́nuba ìtàn ọdún 1260), síbẹ̀ ó ṣe ìdánimọ̀ agbára póòpù ní tààrà, ó sì tọ́ka sí i pé ó gba “ọgbẹ́ ikú,” gẹ́gẹ́ bí Jòhánù ṣe pè é, ní ọdún 1798. Ní báyìí, ẹsẹ náà ṣe ìdánimọ̀ òpin àkókò ìṣàkóso póòpù, bí kò tilẹ̀ ṣe ìdánimọ̀ ìpẹ̀yà àkókò ìṣàkóso náà.
In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.
Nínú ẹsẹ náà, Pọ́ọ̀lù tún ṣàfihàn agbára kan tí yóò dí ẹ̀gbẹ́ àlùfáà pàápàá lọ́wọ́ láti gba àkóso ayé ní ọdún 538, nígbà tí ó sọ pé àwọn ará Tẹsalóníkà tí ó ń kọ̀wé sí ti mọ òtítọ́ pàtó yìí tẹ́lẹ̀. Ó béèrè ìbéèrè náà pé, “Ẹ kò ha rántí pé, nígbà tí mo ṣì wà pẹ̀lú yín, mo sọ nǹkan wọ̀nyí fún yín?” Ó rán wọn létí pé wọ́n ti mọ ohun tí “ń dì í mú” (ní ìtumọ̀ pé, ń dá a dúró) fún ẹ̀gbẹ́ àlùfáà pàápàá náà títí yóò fi “farahàn ní àkókò tirẹ̀.” Agbára tí ó ṣáájú, tí ó sì dènà ẹ̀gbẹ́ àlùfáà pàápàá náà kúrò nínú gbígba àkóso ayé ni agbára tí ó wà lórí àkóso ayé nígbà tí Pọ́ọ̀lù kọ lẹ́tà náà. Róòmù abọ̀rìṣà ni. Pọ́ọ̀lù kọ pé a óò “mú un kúrò lójú ọ̀nà” kí ẹ̀gbẹ́ àlùfáà pàápàá lè gba àkóso ayé.
It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.
Ìmòye yìí gan-an ni ó mú William Miller mọ̀ pé agbára tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ojoojúmọ́” nínú ìwé Dáníẹ́lì ni Romu kèfèrí. Àdífẹ́ńtísì gbà pé àtòpọ̀ náà, àti nítorí náà gbogbo àwọn ìmòye àsọtẹ́lẹ̀ William Miller, ni a kọ lé lórí ìmòye rẹ̀ nípa àwọn ìwé Dáníẹ́lì àti Ìṣípayá, àti pé àwọn ìwé méjèèjì wọ̀nyí ń sọ̀rọ̀ nípa àwọn agbára apanirun méjì, ìyẹn Romu kèfèrí àti Romu pápà. Nínú ẹsẹ̀ náà nínú Tẹsalonika Miller, tí ó ti mọ̀ tẹ́lẹ̀ pé (gẹ́gẹ́ bí gbogbo àwọn Pírótẹ́sítáǹtì ṣe mọ̀ ní ọjọ́ rẹ̀, pé póòpù ni aṣòdì sí Kristi); nígbà tí ó rí i pé Romu kèfèrí ni agbára ìtàn tí ó ṣáájú ìṣàkóso pápà, àti pé Pọ́ọ̀lù ti sọ pé a gbọdọ̀ mú Romu kèfèrí kúrò kí papacy tó gun orí ìtẹ́ ayé, nígbà náà ni ó so èyí pọ̀ mọ́ ìwé Dáníẹ́lì àti “ojoojúmọ́,” níbi tí a ti tọ́ka sí i lẹ́ẹ̀mẹ́ta pé a gbọdọ̀ “mú ojoojúmọ́ kúrò” kí papacy tó gba ìdarí ayé. Ẹ̀rí Pọ́ọ̀lù jẹ́ kí Miller rí i pé Romu kèfèrí ni “ojoojúmọ́” Dáníẹ́lì, àti lẹ́yìn náà ó lè mọ̀ pé àwọn agbára apanirun méjì Dáníẹ́lì jẹ́ Romu kèfèrí àti Romu pápà. Òtítọ́ yìí ni ó dúró gẹ́gẹ́ bí ìpìlẹ̀ ìṣísẹ̀ Millerite. Àdífẹ́ńtísì lónìí dájú pé wọ́n kọ iṣẹ́ Miller sílẹ̀, ṣùgbọ́n wọ́n ṣì lóye pé àkótán yìí nípa bí Miller ṣe dàgbà nínú ìmòye rẹ̀ nípa “ojoojúmọ́” nínú Dáníẹ́lì fi hàn pé agbára tí Pọ́ọ̀lù wí pé ó “dí” ìdìde agbára pápà mú títí a fi yọ ọ́ kúrò, ìyẹn Romu kèfèrí, ni ìtúpalẹ̀ tó tọ́ nípa èrò Miller lórí àwọn kókó-ọrọ̀ wọ̀nyí.
With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.
Pẹ̀lú òtítọ́ pé “ìrúbọ ojoojúmọ́” nínú ìwé Dáníẹ́lì jẹ́ ààmì Róòmù keferi tí ó ṣáájú ìjọba Róòmù ti póòpù, èyí tí Dáníẹ́lì ti ṣàfihàn gẹ́gẹ́ bí ohun ìríra ìdahoro, Miller lè mọ àwọn àsìkò àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì; bí a sì ti là ọkàn rẹ̀ sí àwọn ìmọ̀lára wọ̀nyí, ó ṣàkójọ ọ̀wọ́ àtọwọ́dọwọ́ àwọn òtítọ́ kan tí ó dúró gẹ́gẹ́ bí ìpìlẹ̀ Adventism. Àwọn òtítọ́ wọ̀nyí ni a fi mọ́lẹ̀ lórí àwọn tábìlì méjì ti àwọn shátì aṣáájú-ọnà 1843 àti 1850. Àwọn òtítọ́ wọ̀nyí ni ìpìlẹ̀ Adventism, wọ́n sì dá lórí ìmọ̀ ìdánimọ̀ “àkókò.” Ìtàn nípa ìgbà tí a fi àwọn ìpìlẹ̀ náà sí ipò jẹ́ ọ̀kan pàtàkì nínú ìjíròrò lórí Àwọn Tábìlì Habakkuk.
What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).
Ohun tí a kò tọ́ka sí nínú Àwọn Tábìlì Habakkuk ni pé àwọn ìpìlẹ̀ tí a dá lórí àkókò mú ìṣètò kan jáde tí ó pèsè ìwòye tí ó ṣe pàtàkì fún ìran ìkẹyìn láti mọ̀ pé àwọn òtítọ́ kan wà tí a ṣàpẹẹrẹ gẹ́gẹ́ bí àwọn ìpìlẹ̀. Òtítọ́ àkọ́kọ́ kan wà tí ó jẹ́ òkúta àkọ́kọ́ pátápátá tí a gbé sínú ìpìlẹ̀ náà, ṣùgbọ́n “ìgbà gbogbo” nínú ìwé Dáníẹ́lì kì í ṣe òtítọ́ àkọ́kọ́ Miller. Òtítọ́ tí yóò di òkúta àkọ́kọ́ nínú ìpìlẹ̀ náà tí a gbé Miller dìde láti kọ́ ni “àwọn ìgbà méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, ṣùgbọ́n láìsí òtítọ́ “ìgbà gbogbo,” Miller kì yóò ti mọ ìṣètò àsọtẹ́lẹ̀ tí ó nílò láti mọ̀ kí ó lè gbé ìránṣẹ́ áńgẹ́lì àkọ́kọ́ kalẹ̀. Ìṣètò rẹ̀ ni fífi àsọtẹ́lẹ̀ sí ojú-ìwòye àwọn agbára méjì tí ń sọ di ahoro. Miller ń bá dragoni náà sọ̀rọ̀ (Romu keferi) àti ẹranko náà (pápásì). Áńgẹ́lì kẹta ń bá dragoni náà sọ̀rọ̀ (Àwọn Orílẹ̀-Èdè Aṣọ̀kan), ẹranko náà (pápásì), àti wòlíì èké náà (Orílẹ̀-Èdè Amẹ́ríkà).
If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.
Bí ẹni kan bá gba gbogbo àwọn àsọtẹ́lẹ̀ àkókò—kì í ṣe díẹ̀ nínú wọn, bí kò ṣe gbogbo wọn—tí àwọn ọmọ Miller gbé kalẹ̀ lórí àwọn àtẹ̀ ìṣáájú mímọ́ méjèèjì, ẹni náà yóò ní láti ṣàwádìí àwọn òtítọ́ wọ̀nyẹn fúnra rẹ̀. Báwo ni ìwọ yóò ṣe lè gba wọ́n, bí o kò bá tíì ṣàyẹ̀wò wọ́n rí? Bí àwọn ẹni tí ń ṣàwádìí àwọn òtítọ́ ìpìlẹ̀ bá mú àwọn òtítọ́ wọ̀nyẹn jẹ́ ojúṣe tiwọn fúnra wọn láti dán wò, tí wọ́n sì lẹ́yìn náà gba gbogbo àwọn òtítọ́ wọ̀nyẹn, nígbà náà ni wọ́n ti kọ́ lé orí Àpáta, kì í ṣe lé orí iyanrìn.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Ẹ jẹ́ kí àwọn tí ó dúró gẹ́gẹ́ bí olùṣọ́ Ọlọ́run lórí ògiri Sioni jẹ́ ọkùnrin tí ó lè rí àwọn ewu kí wọ́n tó dé ọ̀dọ̀ àwọn ènìyàn,—àwọn ọkùnrin tí ó lè yàtọ̀ láàárín òtítọ́ àti àṣìṣe, òdodo àti àìṣòdodo.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“A ti mú ìkìlọ̀ wá: A kò gbọ́dọ̀ jẹ́ kí ohunkóhun wọlé tí yóò da ìpìlẹ̀ ìgbàgbọ́ rú, èyí tí a ti ń kọ́ lé lórí láti ìgbà tí ìhìnrere náà ti dé ní 1842, 1843, àti 1844. Mo wà nínú ìhìnrere yìí, àti láti ìgbà náà ni mo ti dúró níwájú ayé, ní ìṣòtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní pinnu láti yọ ẹsẹ̀ wa kúrò lórí pẹpẹ tí a fi wọ́n sí, bí a ṣe ń wá Oluwa lọ́jọ́ dé ọjọ́ pẹ̀lú àdúrà àtọkànwá, tí a sì ń wá ìmọ́lẹ̀. Ṣé ẹ rò pé mo lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Ó gbọdọ̀ rí bí Àpáta Àìnípẹ̀kun. Ó ti ń tọ́ mi sọ́nà láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.
In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.
Kí àwọn tí yóò gbọ́ lè ṣe àyẹ̀wò àwọn àsọtẹ́lẹ̀ àkókò nínú ìtàn àwọn Millerite, ó béèrè ìṣe wíwo àwọn àkókò ìtàn tí àwọn àsọtẹ́lẹ̀ àkókò náà ń ṣojú. Èyí ń ṣàfihàn iṣẹ́ fífi àwọn ìṣẹ̀lẹ̀ hàn lórí ìlà-àkókò. Nígbà tí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ bá ti dé ipò ìwádìí níbi tí ó ti ń ka àwọn àkókò àsọtẹ́lẹ̀ wọ̀nyí sí, tí àwọn Millerite ti dá wọn mọ̀ láti inú Bíbélì, tí àkọsílẹ̀ ìtàn sì tún ti jẹ́rìí sí wọn lẹ́yìn náà, yóò wà ní ipò láti mọ̀ pé ìtàn tí ó wà ní ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ àkókò náà ń ṣàpẹẹrẹ ní ti àmì ìtàn tí ó wà ní òpin àsọtẹ́lẹ̀ kan náà. Láti ojú-ìwòye yẹn, akẹ́kọ̀ọ́ náà gbọ́dọ̀ kọ́ pé ìtàn máa ń tún ara rẹ̀ ṣe. Pẹ̀lú òye yẹn ní ipò rẹ̀, ó tún yẹ kí ó rí i pé Jésù ń fi òpin hàn nípasẹ̀ ìbẹ̀rẹ̀.
And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.
Àti inú ìlà àsọtẹ́lẹ̀ wòlíì ti àsọtẹ́lẹ̀ tí ó ń ṣàfihàn òpin ayé gẹ́gẹ́ bí “kíkó tẹ́ńpìlì,” akẹ́kọ̀ọ́ gbọ́dọ̀ mọ̀ pé òkúta ìparí kan wà ní ìkẹyìn tí a fi lé orí tẹ́ńpìlì tí a kọ́ sórí ìpìlẹ̀. Ó yẹ kí ó wá rí i pé ìpìlẹ̀ tẹ́ńpìlì tí a lò Miller láti mú wá sí ìmọ̀lẹ̀ (èyí tí ó dúró fún Jesu Kristi, nítorí kò sí ìpìlẹ̀ mìíràn tí a lè fi lélẹ̀ ju Jesu Kristi lọ), jẹ́ ìpìlẹ̀ tí a kọ́ lórí àkókò àsọtẹ́lẹ̀. Nítorí Jesu ń fi ìbẹ̀rẹ̀ ṣàlàyé òpin, akẹ́kọ̀ọ́ náà yẹ kí ó tún rí i pé òkúta ìparí, òkúta ìkẹyìn lórí tẹ́ńpìlì—gbọ́dọ̀ bá ìpìlẹ̀ mu ní afiwe. Ìpìlẹ̀ tẹ́ńpìlì fún Miller jẹ́ àkókò àsọtẹ́lẹ̀, ṣùgbọ́n bí ó tilẹ̀ rí bẹ́ẹ̀, Jesu Kristi ni ìpìlẹ̀ náà.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.
Gẹ́gẹ́ bí oore-ọ̀fẹ́ Ọlọ́run tí a fi fún mi, gẹ́gẹ́ bí ọlọ́gbọ́n akọ́lé ilé, èmi ti fi ìpìlẹ̀ lélẹ̀, ẹlòmíràn sì ń kọ́lé lé e lórí. Ṣùgbọ́n kí olúkúlùkù kí ó kíyèsára bí ó ti ń kọ́lé lé e lórí. Nítorí kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti fi lélẹ̀ lọ, èyí tí í ṣe Jesu Kristi. 1 Kọ́ríńtì 3:10, 11.
Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.
Paulu ń fi iṣẹ́ rẹ̀ hàn gẹ́gẹ́ bí ìkọ́lé tẹ́ńpìlì kan, èyí tí òun fi ìpìlẹ̀ rẹ̀ lélẹ̀, tàbí ìbẹ̀rẹ̀ rẹ̀. Òun ni àpọ́sítélì sí àwọn Keferi, a sì lò ó láti fi ìpìlẹ̀ ìjọ Kristẹni lélẹ̀. Nínú àyọkà kan náà, Paulu tún fi hàn pé ara wa ni tẹ́ńpìlì Ẹ̀mí Mímọ́. Tẹ́ńpìlì Solomoni àti ibi mímọ́ láti aginjù náà sì wà pẹ̀lú, tí gbogbo wọn ní àwọn ìpìlẹ̀, tí a sì ṣàfihàn gbogbo wọn gẹ́gẹ́ bí Jesu Kristi. Ìpìlẹ̀ tí a lò Miller láti gbé kalẹ̀ ni tẹ́ńpìlì Adventismu, ìpìlẹ̀ tẹ́ńpìlì náà sì dájú pátápátá pé Jesu Kristi ni; ṣùgbọ́n ní pàtó jù bẹ́ẹ̀ lọ, òun ni tẹ́ńpìlì tí a fi àwọn ohun èlò ẹ̀mí àti ti àsọtẹ́lẹ̀ kọ́.
The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.
Nítorí náà, òkúta àgbélékè náà pẹ̀lú gbọ́dọ̀ jẹ́ Jésù Kristi, ṣùgbọ́n òkúta àgbélékè náà pẹ̀lú gbọ́dọ̀ ní òfin àsọtẹ́lẹ̀ àkọ́kọ́ kan nínú ara rẹ̀, nítorí a fi ìṣùmọ̀ àwọn òfin kan fún Miller, èyí tí ó ní òfin àkọ́kọ́ àwọn Millerite, èyí tí í ṣe ìlànà “ọdún-fún-ọjọ́-kan.” Láìsí òfin náà, kò sí ìmúmọ̀ àsọtẹ́lẹ̀ àkókò, nítorí náà kò sì sí ìpìlẹ̀. Gbọdọ̀ wà ní òpin ẹlẹgbẹ́ rẹ̀ tí yóò ṣojú fún Jésù Kristi (Ìpìlẹ̀), tí yóò jẹ́ òfin àkọ́kọ́ nínú àkójọpọ̀ àwọn òfin kan tí ń fìdí Ìfihàn Jésù Kristi múlẹ̀. Òfin náà, dájúdájú, ni òfin “ìkọ́kọ́ ìtọ́kasí”, tí ń ṣojú fún ànímọ́ ìwà Kristi tí ó ń sọ òpin di mímọ̀ láti ìbẹ̀rẹ̀.
In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:
Nínú 2 Tẹsalóníkà, àwọn tí kò gba ìfẹ́ òtítọ́ láti lè rí ìgbàlà, kọ òtítọ́ sílẹ̀ gẹ́gẹ́ bí ọ̀rọ̀ Gíríìkì tí a mú ṣojú rẹ̀, èyí tí a yọ láti inú ọ̀rọ̀ Hébérù tí a dá pẹ̀lú lẹ́tà mẹ́ta, tí a sì túmọ̀ sí “òtítọ́” nínú Májẹ̀mú Láíláí. Ẹgbẹ́ tí ń gba ìtanràn líle náà, nítorí pé wọ́n gba irọ́ gbọ́, kọ̀ láti padà sí àwọn ọ̀nà àtijọ́, àwọn ìpìlẹ̀ Adventism gẹ́gẹ́ bí a ti ṣàfihàn wọn lórí àwọn àtẹ sacred méjì. Nítorí náà, nínú ẹsẹ̀ tí a ti ń gbé yẹ̀ wò fún ìgbà díẹ̀ báyìí ni a ti sọ pé:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Áńgẹ́lì alágbára tí ó kọ́ni fún Jòhánù kì í ṣe ẹlòmíràn bí kò ṣe Jésù Kristi. Bí Ó ṣe fi ẹsẹ̀ ọ̀tún Rẹ̀ lé orí òkun, tí Ó sì fi ẹsẹ̀ òsì Rẹ̀ lé orí ilẹ̀ gbígbẹ, ń fi ipa tí Ó ń kó nínú àwọn ìṣẹ̀lẹ̀ ìkẹyìn ìjà ńlá pẹ̀lú Sátánì hàn. Ipò yìí ń tọ́ka sí agbára àti àṣẹ gíga-gíga Rẹ̀ lórí gbogbo ayé. Ìjà náà ti máa ń túbọ̀ lágbára sí i, tí ó sì túbọ̀ di mímú-ṣinṣin láti ìran dé ìran, yóò sì bá a lọ bẹ́ẹ̀ títí dé àwọn ìṣẹ̀lẹ̀ ìparí, nígbà tí iṣẹ́ àgbéléwòn àwọn agbára òkùnkùn yóò dé ibi gíga jù lọ. Sátánì, ní ìṣọ̀kan pẹ̀lú àwọn ènìyàn búburú, yóò tan gbogbo ayé àti àwọn ìjọ tí kò gba ìfẹ́ òtítọ́ jẹ. Ṣùgbọ́n áńgẹ́lì alágbára náà ń béèrè àkíyèsí. Ó ké pẹ̀lú ohùn ńlá. Ó ní láti fi agbára àti àṣẹ ohùn Rẹ̀ hàn fún àwọn tí wọ́n ti darapọ̀ mọ́ Sátánì láti tako òtítọ́.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.
Nínú àyọkà tó ṣáájú yìí, “àwọn ìjọ tí kò gba ìfẹ́ òtítọ́” ni àwọn wúńdíá búburú àti aṣiwèrè ti Dáníẹ́lì àti Mátíù, àwọn tí Ámósì 8:12 fi hàn pé wọn yóò bẹ̀rẹ̀ sí í wá ìhìnrere ìkìlọ̀ ìkẹyìn Ọlọ́run nígbà tí ó bá ti pẹ́ jù. Ó ti pẹ́ jù, nítorí wọ́n gbà ìrò kan gbọ́ nípa àwọn ìpìlẹ̀ Ìsìn Adventist. Ìsìn Adventist bẹ̀rẹ̀ sí í mu nínú ìrò náà ní ọdún 1863, àti láti ìgbà náà lọ ó kàn ń sọ̀kalẹ̀ lọ lójú ọ̀nà rẹ̀ gbogbo.
What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.
Ohun tí mo fẹ́ kọ báyìí jẹ́ ti ìrírí ara ẹni pátápátá, mo rò bẹ́ẹ̀; ṣùgbọ́n ìmọ̀lẹ̀ àsọtẹ́lẹ̀ tuntun wo ni a ṣe wọ̀lú sínú Adventism láti ọdún 1863? Ellen White sọ nípa ìhìn-iṣẹ́ 1888 ti Jones àti Waggoner pé, òun ni ìhìn-iṣẹ́ náà tí òun ti ń gbé kalẹ̀ fún ọ̀pọ̀ ọdún. Ìhìn-iṣẹ́ wọn lè ti dà bí ohun tuntun tí ó sì mú ìyàlẹ́nu bá Adventism ní ọdún 1888, ṣùgbọ́n tuntun náà àti ìyàlẹ́nu náà kò jẹ́ èso ìhìn-iṣẹ́ tuntun kan, bí kò ṣe ti ìfọ́jú kan tí ó ti ń bà lé àwọn ènìyàn Ọlọ́run láti ọdún 1863.
Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?
Ellen White tọ́ka sí Adventism pé ó wà nínú ipò Laodicea ṣáájú ọdún 1863, nítorí náà ìfọ́jú Laodicea ti bẹ̀rẹ̀ sí í wọ̀lú sórí Adventism kí ọdún 1863 tó dé; ṣùgbọ́n ní ọdún 1863, ìjọ náà fi òtítọ́ nípa “àkókò méje” inú Lefitiku méjìlélógún sí ẹ̀gbẹ́, èyí tí ó jẹ́ “àsọtẹ́lẹ̀ àkókò” àkọ́kọ́ pátápátá tí Miller ṣàwárí. Kò sí ìmọ́lẹ̀ àsọtẹ́lẹ̀ kankan tí ó ti farahàn nínú Adventism láti ọdún 1863 wá! Kí ni ó yí padà?
The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…
Okuta àkọ́kọ́ pátápátá ti ìpìlẹ̀ tẹ́ńpìlì náà tí a kọ́ sórí àkókò àsọtẹ́lẹ̀, tí ó sì dúró fún Jesu Kristi, ni àwọn Adventist kọ̀ sílẹ̀ ní ọdún 1863. Okuta àkọ́kọ́ tí Miller fi sínú ìpìlẹ̀ tẹ́ńpìlì náà, tí ó dá lórí àkókò gẹ́gẹ́ bí Kristi ti fi hàn nínú Daniẹli, níbi tí Ó ti ṣojú ara Rẹ̀ gẹ́gẹ́ bí Palmoni, “olùkà iye ìyanu,” ni a kọ̀, a sì fi sí apá kan. Okuta àkọ́kọ́ pátápátá tí Miller ṣàwárí…
“In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:
“Nínú fífà ọ̀rọ̀ àsọtẹ́lẹ̀ nípa òkúta tí a kọ̀ sílẹ̀, Kristi tọ́ka sí ìṣẹ̀lẹ̀ gidi kan nínú ìtàn Ísírẹ́lì. Ìṣẹ̀lẹ̀ náà ní ìbáṣepọ̀ pẹ̀lú kíkọ tẹ́ńpìlì àkọ́kọ́. Bí ó tilẹ̀ jẹ́ pé ó ní ìmúlò pàtó ní àkókò ìbọ̀wọ̀ àkọ́kọ́ Kristi, tí ó sì yẹ kí ó ti ní agbára ìkìlọ̀ pàtó sí àwọn Júù, ó tún ní ẹ̀kọ́ kan fún wa pẹ̀lú. Nígbà tí a ń kọ tẹ́ńpìlì Solomoni, àwọn òkúta ńláńlá fún àwọn ògiri àti ìpìlẹ̀ ni a ti pèsè tán pátápátá ní ibi tí wọ́n ti máa ń gé òkúta jáde; lẹ́yìn tí a sì mú wọn wá sí ibi ìkọ́lé, kò yẹ kí a lo irinṣẹ́ kankan lórí wọn; iṣẹ́ àwọn òṣìṣẹ́ ni láti kan fi wọn sí ipò wọn nìkan. Fún ìlò nínú ìpìlẹ̀, a ti mú òkúta kan wá, tí ó tóbi lọ́nà àrà òtò, tí ìrísí rẹ̀ sì yàtọ̀; ṣùgbọ́n àwọn òṣìṣẹ́ kò rí ibi kankan fún un, wọn kò sì fẹ́ gbà á. Ó di ohun ìbínú fún wọn bí ó ṣe ń bẹ ní àìlò lójú ọ̀nà wọn. Ó pẹ́ gan-an tí ó fi dúró gẹ́gẹ́ bí òkúta tí a kọ̀ sílẹ̀. Ṣùgbọ́n nígbà tí àwọn akọ́lé dé ibi fífi òkúta igun sílẹ̀, wọ́n wá fún ìgbà pípẹ́ láti rí òkúta tí yóò tó ní ìwọn àti agbára, tí ìrísí rẹ̀ sì tọ́, láti gba ipò pàtó náà, kí ó sì ru ìwọ̀n ńlá tí yóò wà lórí rẹ̀. Bí wọ́n bá ṣe àṣàyàn àìgbọ́n fún ipò pàtàkì yìí, ààbò gbogbo ilé náà yóò wà nínú ewu. Wọ́n gbọ́dọ̀ rí òkúta kan tí ó lè fara da ipa oòrùn, òtútù yìnyín, àti ìjì líle. Ọ̀pọ̀ òkúta ni a ti yan ní oríṣìíríṣìí àkókò, ṣùgbọ́n ní abẹ́ ìtẹ̀ ńlá ti àwọn ẹrù tó wuwo gan-an, wọ́n fọ́ túútúú. Àwọn mìíràn kò sì lè fara da àdánwò àwọn ìyípadà ojijì ojú-ọjọ́. Ṣùgbọ́n níkẹyìn a fa àkíyèsí sí òkúta tí a ti pẹ́ tó bẹ́ẹ̀ kọ̀ sílẹ̀. Ó ti fara hàn sí afẹ́fẹ́, sí oòrùn àti sí ìjì, láì fi hàn àlàfo kékeré jù lọ. Àwọn akọ́lé ṣe àyẹ̀wò òkúta yìí. Ó ti fara da gbogbo àdánwò bí kò ṣe ọ̀kan ṣoṣo. Bí ó bá lè fara da àdánwò ìtẹ̀ líle gidigidi, wọ́n pinnu láti gbà á gẹ́gẹ́ bí òkúta igun. A ṣe àdánwò náà. A gba òkúta náà, a mú un wá sí ipò tí a yàn fún un, a sì rí i pé ó bá a mu ní pípé. Nínú ìran àsọtẹ́lẹ̀, a fi hàn Isaiah pé òkúta yìí jẹ́ àmì Kristi. Ó wí pé:”
“‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.
“‘Ẹ ya Olúwa àwọn ọmọ-ogun sí mímọ́ fúnra Rẹ̀; kí Òun sì jẹ́ ìbẹ̀rù yín, kí Òun sì jẹ́ ẹ̀rù yín. Òun yóò sì jẹ́ ibi mímọ́; ṣùgbọ́n gẹ́gẹ́ bí òkúta ìkọsẹ̀ àti gẹ́gẹ́ bí àpáta ìkùṣ̀ẹ̀ fún ilé Israẹli méjèèjì, gẹ́gẹ́ bí ẹ̀gẹ́ àti gẹ́gẹ́ bí ìdẹkùn fún àwọn olùgbé Jerusalẹmu. Ọ̀pọ̀lọpọ̀ nínú wọn yóò sì kọsẹ̀, wọn yóò sì ṣubú, wọn yóò sì fọ́, wọn yóò sì di mímú nínú ìdẹkùn, a ó sì mú wọn.’ Nígbà tí a gbé wòlíì náà lọ sí ìran àsọtẹ́lẹ̀ títí dé ìbọ̀wọ̀ àkọ́kọ́, a fihàn án pé Kristi yóò ru àwọn ìdánwò àti àyẹ̀wò, èyí tí ìlò tí a fi ṣe òkúta igun pàtàkì nínú tẹ́ńpìlì Solomoni jẹ́ ààmì rẹ̀. ‘Nítorí náà báyìí ni Olúwa Ọlọ́run wí, Kíyèsí i, mo fi òkúta kan sí Sioni fún ìpìlẹ̀, òkúta àyẹ̀wò kan, òkúta igun iyebíye, ìpìlẹ̀ tí ó dájú: ẹni tí ó bá gbàgbọ́ kì yóò yára.’ Isaiah 8:13–15; 28:16.”
“In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.
“Nínú ọgbọ́n aláìlópin, Ọlọ́run yan òkúta ìpìlẹ̀ náà, ó sì fi ọwọ́ ara Rẹ̀ tẹ́ ẹ sílẹ̀. Ó pè é ní ‘ìpìlẹ̀ tí ó dájú.’ Gbogbo ayé lè gbé ẹrù àti ìbànújẹ́ wọn lé e lórí; ó lè ru gbogbo wọn. Pẹ̀lú ààbò pípé ni wọ́n lè kọ́lé lé e lórí. Kristi jẹ́ ‘òkúta tí a ti dán wò.’ Àwọn tí wọ́n gbẹ́kẹ̀ lé e, kì í já wọn kulẹ̀ láé. Ó ti ru gbogbo ìdánwò. Ó ti fara da ìnira ẹ̀bi Ádámù, àti ẹ̀bi àwọn ọmọ-ọba rẹ̀, ó sì jáde gẹ́gẹ́ bí ẹni tí ó ju asegun lọ lórí agbára ibi. Ó ti ru àwọn ẹrù tí gbogbo ẹlẹ́ṣẹ̀ tí ń ronúpìwàdà ti kó lé e lórí. Nínú Kristi ni ọkàn ẹlẹ́bi ti rí ìtúsílẹ̀. Òun ni ìpìlẹ̀ tí ó dájú. Gbogbo àwọn tí ó fi í ṣe ìgbẹ́kẹ̀lé wọn sinmi nínú ààbò pípé.”
“In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:
“Nínú àsọtẹ́lẹ̀ Isaiah, a kéde pé Kristi ni ìpìlẹ̀ dídúró ṣinṣin àti òkúta ìkọsẹ̀ pẹ̀lú. Àpọ́sítélì Peteru, nígbà tí ó fi ìmísí Ẹ̀mí Mímọ́ kọ̀wé, fihàn kedere ẹni tí Kristi jẹ́ òkúta ìpìlẹ̀ fún, àti ẹni tí ó jẹ́ àpáta ìkùnfà fún:
“‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.
“‘Bí ó bá jẹ́ pé ẹ ti tọ́ ọ wò pé Olúwa jẹ́ aláánú. Ẹ̀yin tí ń tọ̀ Ọ́ wá, bí ẹni pé sí ọ̀dọ̀ òkúta alààyè kan, tí àwọn ènìyàn kọ̀ ní tòótọ́, ṣùgbọ́n tí Ọlọ́run yàn, tí ó sì ṣeyebíye, ẹ̀yin náà pẹ̀lú, bí àwọn òkúta alààyè, ni a ń kọ́ yín jọ di ilé ẹ̀mí kan, ẹgbẹ́ àlùfáà mímọ́ kan, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà fún Ọlọ́run nípasẹ̀ Jésù Kristi. Nítorí náà pẹ̀lú, a kọ ọ sínú Ìwé Mímọ́ pé, Wò ó, mo fi Òkúta igun àkọ́kọ́ kan lélẹ̀ ní Sioni, ẹni àyànfẹ́, ṣeyebíye: ẹni tí ó bá sì gbà á gbọ́ kì yóò di ẹni tí a ó tijú rẹ̀. Nítorí náà, fún yín tí ẹ gbàgbọ́, Ó ṣeyebíye: ṣùgbọ́n fún àwọn aláìgbọràn, òkúta náà tí àwọn akọ́lé kọ̀, òun náà ni a ṣe di orí igun, àti òkúta ìkọ̀sẹ̀, àti àpáta ìkùnfà, àní fún àwọn tí ń kọsẹ̀ sí ọ̀rọ̀ náà, níwọ̀n bí wọ́n ti jẹ́ aláìgbọràn.’ 1 Peteru 2:3–8.”
“To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.
“Fún àwọn tí ó gbàgbọ́, Kristi ni ìpìlẹ̀ àìlègbìn. Àwọn wọ̀nyí ni àwọn tí ń bọ́ lórí Àpáta náà tí wọ́n sì fọ́. Ìtẹríba sí Kristi àti ìgbàgbọ́ nínú Rẹ̀ ni a ṣàfihàn níhìn-ín. Láti bọ́ lórí Àpáta náà kí a sì fọ́ ni láti fi òdodo-ara wa sílẹ̀ kí a sì tọ̀ Kristi wá pẹ̀lú ìrẹ̀lẹ̀ ọmọ kékeré, ní ìrònúpìwàdà fún àwọn ìrékọjá wa, àti ní ìgbàgbọ́ nínú ìfẹ́ ìdáríjì Rẹ̀. Bákan náà pẹ̀lú, nípasẹ̀ ìgbàgbọ́ àti ìgbọràn ni àwa fi ń kọ́ lé Kristi gẹ́gẹ́ bí ìpìlẹ̀ wa.”
“Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.
“Lórí òkúta alààyè yìí ni àwọn Júù àti àwọn Kèfèrí pẹ̀lú lè kọ́ ilé wọn. Èyí nìkan ni ìpìlẹ̀ kan ṣoṣo tí a lè fi kọ́ ilé wa ní ààbò pípé. Ó gbòòrò tó láti gba gbogbo ènìyàn, ó sì lágbára tó láti ru ìwọ̀n àti ẹrù gbogbo ayé. Nípa ìsọ̀kan pẹ̀lú Kristi, òkúta alààyè náà, gbogbo àwọn tí ń kọ́ lé orí ìpìlẹ̀ yìí di òkúta alààyè. Ọ̀pọ̀ ènìyàn ni a fi ìsapá tiwọn gbẹ́, ṣe dídán, a sì ṣe lọ́ṣọ̀ọ́; ṣùgbọ́n wọn kò lè di ‘òkúta alààyè,’ nítorí pé wọn kò so mọ́ Kristi. Láìsí ìsọ̀kan yìí, kò sí ènìyàn tí a lè gbàlà. Láìsí ìyè Kristi nínú wa, a kò lè fara da ìjì ìdánwò. Ààbò wa títí ayé dá lórí kí a máa kọ́ lé orí ìpìlẹ̀ dájú náà. Àwọn ọ̀pọ̀ ènìyàn lónìí ń kọ́ lé orí àwọn ìpìlẹ̀ tí a kò tíì dán wò. Nígbà tí òjò bá rọ̀, tí ìjì líle bá ru, tí ìkún omi bá sì dé, ilé wọn yóò wó, nítorí pé a kò fi ílẹ̀ rẹ̀ múlẹ̀ sórí Àpáta ayérayé náà, Kristi Jésù, òkúta ìgún àkọ́kọ́.”
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Fún àwọn tí ń kọsẹ̀ ní ọ̀rọ̀ náà, nípa àìgbọ́ràn,’ Kristi jẹ́ àpáta ìkòsẹ̀. Ṣùgbọ́n ‘òkúta tí àwọn akílé kọ̀ sílẹ̀, òun náà ni a ti sọ di orí igun.’ Gẹ́gẹ́ bí òkúta tí a kọ̀ sílẹ̀, Kristi nínú iṣẹ́-ìránṣẹ́ Rẹ̀ lórí ayé ti ru àìka àti ìkà. A ‘kà á sí ẹni ẹ̀gàn, àti ẹni tí ènìyàn kọ̀ sílẹ̀; ọkùnrin ìbànújẹ́, tí ó sì mọ ìrora dáadáa: … a kà á sí ẹni ẹ̀gàn, a kò sì ka a sí nǹkan.’ Isaiah 53:3. Ṣùgbọ́n àkókò náà ti súnmọ́ tí a ó fi yìn ín lógo. Nípa àjíǹde kúrò nínú òkú, a ó fi hàn pé Òun ni ‘Ọmọ Ọlọ́run pẹ̀lú agbára.’ Romans 1:4. Ní ìgbà ìbọ̀wọ̀ kejì Rẹ̀, a ó fi Òun hàn gẹ́gẹ́ bí Olúwa ọ̀run àti ayé. Àwọn tí wọ́n ti fẹ́ kan mọ́ àgbélébùú nísinsin yìí yóò mọ ògo Rẹ̀. Níwájú gbogbo àgbáyé, òkúta tí a kọ̀ sílẹ̀ yóò di orí igun.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Àti lórí ẹni tí ó bá bọ́ lé, yóò lọ ọ́ sí erùpẹ̀.” Kò pẹ́ lẹ́yìn náà tí àwọn ènìyàn tí wọ́n kọ Kristi yóò fi rí ìlú wọn àti orílẹ̀-èdè wọn run. Ògo wọn yóò fọ́, a ó sì tú un ká bí erùpẹ̀ níwájú afẹ́fẹ́. Kí sì ni ó pa àwọn Júù run? Àpáta náà ni, èyí tí, bí wọ́n bá ti kọ́lé lé e lórí, ìbá jẹ́ ààbò wọn. Oore Ọlọ́run tí a gàn ni, òdodo tí a kọ̀, àánú tí a kà sí ohun kékeré. Àwọn ènìyàn dìde sí ìtakò sí Ọlọ́run, gbogbo ohun tí ìbá sì jẹ́ ìgbàlà wọn sì di ìparun wọn. Gbogbo ohun tí Ọlọ́run yàn sí ìyè, wọ́n rí i pé ó di sí ikú fún wọn. Nínú bí àwọn Júù ṣe kàn Kristi mọ́ àgbélébùú ni ìparun Jerusalẹmu wà nínú rẹ̀. Ẹ̀jẹ̀ tí a ta sí Kalfari ni ìwọ̀n tí ó rì wọ́n sínú ìparun fún ayé yìí àti fún ayé tí ń bọ̀. Bákan náà ni yóò rí ní ọjọ́ ńlá ìkẹyìn, nígbà tí ìdájọ́ yóò ṣubú lórí àwọn tí ń kọ oore-ọ̀fẹ́ Ọlọ́run. Kristi, àpáta ìkọsẹ̀ wọn, yóò nígbà náà farahàn sí wọn gẹ́gẹ́ bí òkè onígbẹ̀san. Ògo ojú rẹ̀, èyí tí í ṣe ìyè fún àwọn olódodo, yóò jẹ́ iná amúnijẹ fún àwọn ènìyàn búburú. Nítorí ìfẹ́ tí a kọ̀, oore-ọ̀fẹ́ tí a gàn, ẹlẹ́ṣẹ̀ ni a ó pa run.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.
“Nípasẹ̀ ọ̀pọ̀ àpèjúwe àti ìkìlọ̀ tí a tún ṣe léraléra, Jésù fi hàn ohun tí yóò jẹ́ àbájáde fún àwọn Júù nítorí kíkọ Ọmọ Ọlọ́run sílẹ̀. Nínú ọ̀rọ̀ wọ̀nyí, Ó ń bá gbogbo ènìyàn ní gbogbo ìgbà sọ̀rọ̀—àwọn tí ń kọ̀ láti gbà Á gẹ́gẹ́ bí Olùdárapadà wọn. Gbogbo ìkìlọ̀ jẹ́ fún wọn. Tẹ́ńpìlì tí a ti sọ di aláìmímọ́, ọmọ aláìgbọ́ràn, àwọn agbẹ iró, àwọn akólé ẹlẹ́gàn—gbogbo wọn ní àfọwọ́kọ wọn nínú ìrírí gbogbo ẹlẹ́ṣẹ̀. Bí kò bá ronúpìwàdà, ìparun tí wọ́n ti ṣàfihàn ṣáájú yóò jẹ́ ti òun.” Desire of Ages, 597–600.
We will continue this in the next article.
A ó tẹ̀síwájú pẹ̀lú èyí nínú àpilẹ̀kọ tí ó kàn.