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# The Book of Daniel - Number Forty

Ìwé Dáníẹ́lì - Nọ́ńbà Ogójì

Paul

Paulu

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Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Dáníẹ́lì orí kìn-ín-ní, nígbà tí a bá fi í bọ́ lórí Dáníẹ́lì orí kẹrin, ń ṣàfihàn ìtàn áńgẹ́lì kìn-ín-ní àti kejì, láti ọdún 1798 sí 1844. Nínú ìtàn yẹn ni a ṣí ìwé Dáníẹ́lì sílẹ̀, apá tí a sì ṣí sílẹ̀ ni orí keje, kẹjọ àti kẹsàn-án. “Lẹ́yìn ìlà lórí ìlà,” orí kìn-ín-ní, kẹrin, lẹ́yìn náà keje títí dé kẹsàn-án, ń ṣàpèjúwe ìtàn ìṣísẹ̀ Míléráìtì ti áńgẹ́lì kìn-ín-ní.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Nínú ìtàn yẹn (1798 sí 1844), àwọn òtítọ́ ìpilẹ̀ Adventism ni a fìdí múlẹ̀, àti pé ní ìkẹyìn a ṣàfihàn àwọn òtítọ́ wọ̀nyí lórí àtẹ̀jáde aṣáájú-ọ̀nà 1843. Àwòrán Nebukadnessari nínú Dáníẹ́lì orí kejì wà lórí àtẹ̀jáde náà. Àwọn ìran Dáníẹ́lì méje àti mẹ́jọ wà lórí àtẹ̀jáde náà. “Ìgbà gbogbo” ti orí kẹjọ ni a ṣàfihàn, gẹ́gẹ́ bí “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n náà ṣe wà níbẹ̀. Àwọn Ègbé mẹ́ta ti Islam, gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú Ìfihàn orí kẹsàn-án, wà níbẹ̀. Ọlọ́run ti kìlọ̀ tẹ́lẹ̀ léraléra pé a ó kọlu àwọn òtítọ́ ìpilẹ̀ wọ̀nyí.

> “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 ń dúró gẹ́gẹ́ bí àwọn olùṣọ́ Ọlọ́run lórí ògiri Sioni jẹ́ ènìyàn tí ó lè rí àwọn ewu kí wọ́n tó dé bá àwọn ènìyàn,—àwọn ènìyàn tí ó lè fi ìyàtọ̀ hàn láàárín òtítọ́ àti aṣìṣe, 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 fi ìkìlọ̀ náà ránṣẹ́ wá: Kò yẹ kí a jẹ́ kí ohunkóhun wọlé tí yóò dá ìpìlẹ̀ ìgbàgbọ́ rú, èyí tí a ti ń kọ́ lé lórí láti ìgbà tí ìránṣẹ́ náà dé ní 1842, 1843, àti 1844. Mo wà nínú ìránṣẹ́ yìí, àti láti ìgbà náà ni mo ti ń dúró níwájú ayé, mo jẹ́ olóòtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní pète láti yọ ẹsẹ̀ wa kúrò lórí pẹpẹ tí a ti fi wọ́n dúró lé, bí a ti ń wá Olúwa lójoojúmọ́ pẹ̀lú àdúrà àìtọ́jú, ní ìwádìí fún ìmọ́lẹ̀. Ṣé ẹ rò pé mo lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Ó yẹ kí ó rí bí Àpáta Àìnípẹ̀kun. Ó ti ń tọ́ mí sọ́nà láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Iṣẹ́ ọkùnrin ìgbálẹ̀ erùpẹ̀, èyí tí a óò ṣe pẹ̀lú ìkópa àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, ni Isaiah náà ṣàpẹẹrẹ, nígbà tí ó fi ń dá àwọn ènìyàn ọjọ́ ìkẹyìn mọ̀ àti iṣẹ́ tí a pè wọ́n láti ṣe, nítorí pé a ti pínlẹ̀ rẹ̀ pé kí a sin àwọn ìpìlẹ̀ náà pẹ̀lú àṣìṣe kí àwọn ọjọ́ ìkẹyìn tó dé.

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Àwọn tí yóò sì jáde láti inú rẹ ni yóò tún àwọn ibi ahoro àtijọ́ kọ́; ìwọ yóò sì gbé ìpìlẹ̀ ọ̀pọ̀lọpọ̀ ìran dìde; a ó sì máa pè ọ́ ní, Olùtún àfojúdi ṣe, Olùmú ọ̀nà padà bọ̀ sípò kí a lè máa gbé inú wọn. Isaiah 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

“Àwọn ibi ìdahoro àtijọ́,” ń tọ́ka sí àwọn òtítọ́ ẹ̀kọ́ ìgbàgbọ́ tí ó ní í ṣe pẹ̀lú agbára méjì tí ń pa run, ìyẹn ẹ̀sìn abọ̀rìṣà àti papacy. Ìtẹ̀lé agbára méjì tí ń pa run ti ẹ̀sìn abọ̀rìṣà, tí papacy sì tẹ̀ lé e, ni William Miller lò gẹ́gẹ́ bí ìlànà ìṣàkóso fún gbogbo àsọtẹ́lẹ̀ tí ó gbékalẹ̀.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Wọn yóò sì tún àwọn ibi ahoro àtijọ́ kọ́, wọn yóò sì gbé àwọn ibi ìparun ìṣáájú dìde, wọn yóò sì tún àwọn ìlú ahoro ṣe, àwọn ibi ìparun ọ̀pọ̀lọpọ̀ ìran. Isaiah 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Ìṣètò àsọtẹ́lẹ̀ tí a ṣàfihàn gẹ́gẹ́ bí ìpìlẹ̀ ẹ̀rọ, ni ìtàn àti àjọṣe àwọn agbára méjèèjì wọ̀nyí. Látún mú “àwọn ọ̀nà kí a lè máa gbé inú wọn” padà, ni ìmúpadàbọ̀sípò ìpìlẹ̀ Miller, tí a ṣàfihàn nínú àlá rẹ̀ nípasẹ̀ iṣẹ́ ọkùnrin tó ń fi bírọ́ọ̀ṣì erùpẹ̀ nu ilẹ̀. Isaiah lo àpèjúwe ìtàn Ezra àti àwọn tí wọ́n padà láti Bábílónì tí wọ́n sì tún Jerusalẹmu ṣe, láti fi tọ́ka sí ìmúpadàbọ̀sípò àwọn ìdàgbé ahoro àtijọ́.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Láti ọjọ́ àwọn baba wa ni àwa ti wà nínú ẹ̀ṣẹ̀ ńlá títí di òní yìí; àti nítorí àìṣòdodo wa ni a fi fi àwa, àwọn ọba wa, àti àwọn àlùfáà wa lé ọwọ́ àwọn ọba ilẹ̀ wọ̀nyí, sí idà, sí ìgbèkùn, sí ìkógun, àti sí ìtìjú ojú, gẹ́gẹ́ bí ó ti rí lónìí yìí. Ṣùgbọ́n nísinsin yìí, fún ìgbà díẹ̀, a ti fi oore-ọ̀fẹ́ hàn láti ọ̀dọ̀ Olúwa Ọlọ́run wa, láti fi àwọ̀n tí ó ṣẹ́ kù sílẹ̀ fún wa láti bọ́, àti láti fi èékánná kan fún wa ní ibi mímọ́ rẹ̀, kí Ọlọ́run wa lè mú ojú wa tàn, kí ó sì fi ìsọdọtun díẹ̀ fún wa nínú ìgbèkùn wa. Nítorí ẹrú ni àwa jẹ́; ṣùgbọ́n Ọlọ́run wa kò kọ̀ wá sílẹ̀ nínú ìgbèkùn wa, bí kò ṣe pé ó ti na àánú sí wa ní ojú àwọn ọba Pérísíà, láti fi ìsọdọtun fún wa, láti tún ilé Ọlọ́run wa dìde, àti láti tún àwọn ibi ahoro rẹ̀ ṣe, àti láti fi odi fún wa ní Júdà àti ní Jérúsálẹ́mù. Esra 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Esra àti àwọn tí wọ́n tún Jerusalẹmu ṣe, dúró fún “àwọn ìyókù” tí wọ́n jẹ́ àwọn olùtú ọ̀nà ṣe kí a lè máa gbé inú wọn, wọ́n sì ni àwọn tí ń ṣe iṣẹ́ náà lábẹ́ àyíká àdúrà Lefitiku mẹ́rìndínlọ́gbọ̀n, èyí tí Esra tọ́ka sí pé “láti ọjọ́ àwọn baba wa ni a ti wà nínú ẹ̀ṣẹ̀ ńlá títí di ọjọ́ yìí; àti nítorí àìṣòdodo wa ni a fi fi àwa, àwọn ọba wa, àti àwọn àlùfáà wa lé ọwọ́ àwọn ọba ilẹ̀ wọ̀nyẹn, sí idà, sí ìgbèkùn, sí ìkó-lọ, àti sí ìdàrúdàpọ̀ ojú.” “Ọjọ́” tí ó ń tọ́ka sí ni “ọjọ́” tí “àwọn ìyókù” ọjọ́ ìkẹyìn yóò tún àwọn ọ̀nà ṣe kí a lè máa gbé inú wọn.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Àwọn iyókù Ezra ni àwọn ẹlẹ́rìí méjì náà tí a jí dìde ní òpin ọjọ́ mẹ́ta àtààbọ̀, tí wọ́n sì mú àdúrà Lefitiku ogún-ún mẹ́fà ṣẹ gẹ́gẹ́ bí Daniẹli ti fi hàn nínú orí kẹsàn-án. Nígbà tí Ezra àti àwọn alábàáṣiṣẹ́ rẹ̀ padà láti inú ìgbèkùn, tí wọ́n tún Jerusalẹmu kọ́, wọ́n jẹ́ àpẹẹrẹ iṣẹ́ ìmúpadàbọ̀sípò àwọn ọ̀ṣọ́ iyebíye Miller, èyí tí í ṣe iṣẹ́ ìmúpadàbọ̀sípò àwọn òtítọ́ ìpìlẹ̀ Miller. Nítorí èyí, òye nípa ètò ìṣètò iṣẹ́ Miller jẹ́ ohun pàtàkì gidigidi.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> “Àwọn àpọ́sítélì kọ́ ilé lórí ìpìlẹ̀ tí ó dájú, àní lórí Àpáta Àìnípẹ̀kun. Sí ìpìlẹ̀ yìí ni wọ́n mú àwọn òkúta tí wọ́n ya kúrò nínú ayé wá. Kì í ṣe láìsí ìdènà ni àwọn akẹ́kọ̀ọ́ ilé náà ṣe iṣẹ́. A mú iṣẹ́ wọn le gidigidi nípasẹ̀ àtakò àwọn ọ̀tá Kristi. Wọ́n ní láti bá ìwà-ìkà ẹ̀sìn, ìfọ̀kànbalẹ̀, àti ìkórìíra àwọn tí ń kọ́ lórí ìpìlẹ̀ èké jà. Ọ̀pọ̀lọpọ̀ àwọn tí ń ṣiṣẹ́ gẹ́gẹ́ bí akẹ́kọ̀ọ́ ilé ìjọ lè jẹ́ afiwe pẹ̀lú àwọn akẹ́kọ̀ọ́ odi ní ọjọ́ Nehemáyà, nípa àwọn ẹni tí a kọ pé: ‘Àwọn tí ń kọ́ odi náà, àti àwọn tí ń ru ẹrù, pẹ̀lú àwọn tí ń kó ohun rù, olúkúlùkù fi ọ̀kan nínú ọwọ́ rẹ̀ ṣiṣẹ́ nínú iṣẹ́ náà, ó sì fi ọwọ́ kejì dì mú ohun ìjà.’ Nehemiah 4:17.” Acts of the Apostles, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

Nínú àwọn ẹsẹ̀ méjèèjì ti Isaiah, iṣẹ́ náà ni láti gbé àwọn ìpìlẹ̀ àti àwọn ibi ìdàgbéṣinṣin ti ọ̀pọ̀ ìran dìde. Isaiah ń tọ́ka sí iṣẹ́ ẹ̀mí kan tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ iṣẹ́ gidi náà. A ní láti máa ṣọ́ àwọn ìpìlẹ̀ náà, ṣùgbọ́n dípò bẹ́ẹ̀, ní ìkẹyìn a bò wọ́n mọ́ pátápátá pẹ̀lú ìpìlẹ̀ èké ti àwọn ọ̀ṣọ́ ìyebíye àdàkọ. Àwọn tí Isaiah ń dá mọ̀ ni wọ́n ń tún àwọn òtítọ́ ìpìlẹ̀ ti àwọn Millerite ṣe padà, kì í ṣe bíríkì àti òkúta gidi. Àmì àwọn òtítọ́ wọ̀nyí ni ètò-ìlànà Miller nípa àwọn agbára méjì tí ń mú ìdàgbéṣinṣin wá, tí wọ́n tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀ fún “àkókò méje.”

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Iṣẹ́ ìmúpadàbọ̀sípò yẹn ni a ṣe àfihàn rẹ̀ gẹ́gẹ́ bí gbígbé “àwọn ìpìlẹ̀” àti “ìdàhoro ọ̀pọ̀ ìran” dìde, ó sì ń ṣojú iṣẹ́ àsọtẹ́lẹ̀ ti mímú àwọn òtítọ́ ìpìlẹ̀ padàbọ̀sípò nípasẹ̀ ọ̀nà ìṣe tí ó ń mú ìlà àsọtẹ́lẹ̀ kún ìlà àsọtẹ́lẹ̀, látihìn-ín díẹ̀ àti látibẹ̀ díẹ̀. Iṣẹ́ títún àwọn ìpìlẹ̀ àti àwọn ìdàhoro múlẹ̀ jẹ́ iṣẹ́ fífi àwọn òtítọ́ ìpilẹ̀ṣẹ̀ hàn àti dídábò bo wọn, gẹ́gẹ́ bí a ti ṣojú wọn lórí àwọn àtẹ̀jáde àwòrán aṣáájú-ọ̀nà 1843 àti 1850, tí wọ́n jẹ́ àwọn tábìlì méjì ti Habakkuk orí kejì. A sì ń parí iṣẹ́ náà pẹ̀lú ọ̀nà ìṣe òjò àrọ̀ “ìlà lórí ìlà”. Ó jẹ́ iṣẹ́ ìpadà sí àwọn ọ̀nà àtijọ́ Jeremiah nínú àríyànjiyàn àwọn tí wọ́n fẹ́ gbé ìpìlẹ̀ èké ró, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípa àwọn iyebíye èké inú àlá Miller.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Ọ̀tá ń wá ọ̀nà láti yí ọkàn àwọn arákùnrin àti arábìnrin wa kúrò nínú iṣẹ́ ìmúrasílẹ̀ àwọn ènìyàn kan láti dúró ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ẹ̀tàn ọgbọ́n-àròsọ rẹ̀ ni a ṣe láti mú kí ọkàn àwọn ènìyàn yà kúrò nínú àwọn ewu àti ojúṣe àkókò yìí. Wọ́n ka ìmọ́lẹ̀ tí Kristi wá láti ọ̀run láti fi fún Johanu fún àwọn ènìyàn Rẹ̀ sí ohun asán. Wọ́n ń kọ́ni pé àwọn ìṣẹ̀lẹ̀ tí ó wà níwájú wa gan-an kò ní ìtóbi tó bẹ́ẹ̀ tí yóò fi yẹ kí a fi àkíyèsí pàtàkì sí wọn. Wọ́n sọ òtítọ́ tí ó jẹ́ ti ìpilẹ̀ṣẹ̀ ọ̀run di asán, wọ́n sì ń gba ìrírí àtijọ́ wọn lọ́wọ́ àwọn ènìyàn Ọlọ́run, ní fífi ìmọ̀ èké rọ́pò rẹ̀ fún wọn.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Báyìí ni Olúwa wí, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè nípa àwọn ọ̀nà àtijọ́, ibi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀.’ Jeremiah 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Kí ẹnikẹ́ni má ṣe wá ọ̀nà láti fa àwọn ìpìlẹ̀ ìgbàgbọ́ wa ya kúrò—àwọn ìpìlẹ̀ tí a fi lélẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́ wa nípasẹ̀ ìkẹ́kọ̀ọ́ ọ̀rọ̀ náà pẹ̀lú àdúrà àti nípasẹ̀ ìfihàn. Lórí àwọn ìpìlẹ̀ wọ̀nyí ni a ti ń kọ́ ilé fún ọdún márùndínlọ́gọ́ta sẹ́yìn. Àwọn ènìyàn lè rò pé wọ́n ti rí ọ̀nà tuntun kan, àti pé wọ́n lè fi ìpìlẹ̀ tí ó lágbára ju èyí tí a ti fi lélẹ̀ lọ kalẹ̀. Ṣùgbọ́n èyí jẹ́ ẹ̀tàn ńlá. Kò sí ẹni tí ó lè fi ìpìlẹ̀ mìíràn lélẹ̀ bí kò ṣe èyí tí a ti fi lélẹ̀.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Ní àtẹ́yìnwá, ọ̀pọ̀ ènìyàn ti gbìyànjú láti kọ́ ìgbàgbọ́ tuntun, láti fi àwọn ìlànà tuntun lélẹ̀. Ṣùgbọ́n, ilé tí wọ́n kọ́ náà dúró pẹ́ tó mélòó kan? Kò pẹ́, ó wó lulẹ̀, nítorí a kò fi í mọ́lẹ̀ sórí Àpáta náà.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ṣé kì í ṣe pé àwọn ọmọ-ẹ̀yìn àkọ́kọ́ ní láti dojúkọ ọ̀rọ̀ àwọn ènìyàn? Ṣé kì í ṣe pé wọ́n ní láti fetí sí àwọn ẹ̀kọ́ èké, lẹ́yìn náà, tí wọ́n sì ti ṣe ohun gbogbo tán, kí wọ́n dúró ṣinṣin, ní sísọ pé: ‘Ìpìlẹ̀ mìíràn kò sí tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti lélẹ̀ lọ’? 1 Corinthians 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Nítorí náà, a gbọdọ̀ di ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé wa mú ṣinṣin títí dé òpin. Ọ̀rọ̀ agbára ni Ọlọ́run àti Kírístì ti rán sí àwọn ènìyàn yìí, tí ń mú wọn jáde kúrò nínú ayé, ní ìgbésẹ̀ dé ìgbésẹ̀, sínú ìmọ́lẹ̀ mímọ́ gbangba ti òtítọ́ ìsinsìnyí. Pẹ̀lú ètè tí iná mímọ́ ti fi kàn, àwọn ìránṣẹ́ Ọlọ́run ti kéde iṣẹ́ náà. Ọ̀rọ̀ àtọ̀runwá náà ti fi èdìdì rẹ̀ lé òtítọ́ tí a ti kéde gẹ́gẹ́ bí ohun tòótọ́.” Testimonies, ìdìpọ̀ 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

“Iṣẹ́ ìmúrasílẹ̀ àwọn ènìyàn kan láti dúró ní àwọn ọjọ́ ìkẹyìn,” ni iṣẹ́ tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn àsọtẹ́lẹ̀ méjèèjì ti Esekieli nínú orí kẹtàlélọ́gbọ̀n. A ń fi ìránṣẹ́ kan hàn nípasẹ̀ ohùn Isaiah nínú aginjù, àti pé ìfiranṣẹ́ àkọ́kọ́ ti Esekieli ń kó àwọn tí ó ti kú ní ojú pópó ìlú Sódómù àti Ejibiti jọ lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀. Nígbà náà ni wọ́n mọ̀ pé wọ́n ti wà nínú àkókò ìdádúró ti Matteu nínú àpèjúwe àwọn wúńdíá mẹ́wàá. Lẹ́yìn náà ni wọ́n gbọ́ ìpè tí a fi fún Jeremiah láti ya ohun iyebíye kúrò nínú ohun àbùkù bí wọ́n bá fẹ́ padà. Wọ́n tún mọ̀ àdúrà Danieli nínú orí kẹsàn-án gẹ́gẹ́ bí òtítọ́ àsìkò yìí. Nítorí náà bí wọ́n bá sì yan láti padà nípa gbígba àti mímú àwọn ipò ìhìnrere ṣẹ, nígbà náà ni wọ́n gba ìfiranṣẹ́ kejì ti Esekieli, wọ́n sì dúró lórí ẹsẹ̀ wọn gẹ́gẹ́ bí ẹgbẹ́ ọmọ-ogun alágbára.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

“iṣẹ́ ìmúrasílẹ̀ àwọn ènìyàn kan láti dúró ní àwọn ọjọ́ ìkẹyìn” ni a ń mú ṣẹ nípasẹ̀ ọ̀nà ìlànà òjò ìkẹyìn ti “ìlà lórí ìlà.” Iṣẹ́ náà ní nínú rẹ̀ iṣẹ́ ìmúpadàbọ̀sípò àwọn òtítọ́ Millerite tí a ṣojú fún lórí àwọn àtẹ Pioneer ọdún 1843 àti 1850. Àwọn àtẹ méjèèjì wọ̀nyí ni àwọn tábìlì méjì ti Hábákùkù, a sì gbọ́dọ̀ gbé wọn lé ara wọn (ìlà lórí ìlà), àti nípa ṣíṣe bẹ́ẹ̀, àwọn àtẹ méjèèjì náà dúró fún àwọn òtítọ́ ìpìlẹ̀ tí a óò mú padà bọ̀ sípò ní àwọn ọjọ́ ìkẹyìn nípasẹ̀ ọkùnrin fẹ́lẹ̀ erùpẹ̀ náà.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Nígbà tí a bá mú wọn jọ, ìlà lórí ìlà, wọ́n ń fi àṣìṣe tí ó wà nínú àwòrán 1843 hàn, èyí tí a sì tún ṣe lẹ́yìn náà lórí àwòrán 1850. Nígbà tí a bá wo wọ́n gẹ́gẹ́ bí tábìlì kan ṣoṣo (ìlà lórí ìlà), nígbà náà ni wọ́n ń ṣàpẹẹrẹ ìrírí àwọn ènìyàn Ọlọ́run pẹ̀lú ìtàn àṣírí ti ààrá méje náà; nítorí pé nípapọ̀ wọ́n ń ṣàfihàn ìdààmú àkọ́kọ́, àkókò ìdúró, Ẹkún Ọ̀ganjọ́, àti October 22, 1844, àti ìdààmú ńlá náà.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Ìbànújẹ àkọ́kọ́, Igbe Àárín Òru, àti ìbànújẹ ńlá ni ó jẹ́ ìtàn ìkọ̀kọ̀ àwọn àrá méje. Èyí ni àtòjọ òtítọ́, nítorí a gbé òtítọ́ kalẹ̀ lórí ìpìlẹ̀ pé lẹ́tà àkọ́kọ́ àti lẹ́tà ìkẹyìn nínú ọ̀rọ̀ Hébérù fún “òtítọ́” jẹ́ kan náà pẹ̀lú ìbànújẹ àkọ́kọ́ àti ìbànújẹ ìkẹyìn nínú ìtàn náà. Lẹ́tà àárín àti lẹ́tà kẹtàlá jẹ́ ààmì ìṣọ̀tẹ̀, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àwọn tí ó kọ ìránṣẹ́ Igbe Àárín Òru. Àwọn àtẹ méjèèjì, nígbà tí a bá mú wọn jọ, ń pèsè ẹlẹ́rìí méjì sí àwọn òtítọ́ àsọtẹ́lẹ̀ ti àwọn Millerite tí a óò tún dá padà nípasẹ̀ ọkùnrin fẹ́lẹ̀ erùpẹ̀, ṣùgbọ́n wọ́n tún ń fi ìrírí náà hàn tí ó jẹ́ àpẹẹrẹ ìrírí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Àwọn tí a pè láti jẹ́ àsíá náà (ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin [144,000]) dojú kọ ìdààmú àkọ́kọ́ wọn ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, lẹ́yìn náà sì ní oṣù Keje ọdún 2023, a fi ìránṣẹ́ ọ̀rọ̀ kan hàn wọ́n láti ọ̀dọ̀ ohùn tí ń ké ní aginjù. Ohùn náà ń pè wọ́n láti padà.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

Ní àkókò yìí nínú ìtàn ìkọ̀kọ̀ ti ààrá méje ni ìṣọ̀tẹ̀ yóò farahàn, nítorí àmì-ọ̀nà tí ó tẹ̀lé ni ìgbà tí ọkùnrin afétí-fọ́ erùpẹ̀ yóò kó àwọn iyebíye jọ, kí ó sì ju wọ́n sínú àpótí-ọṣọ. Nígbà náà ni wọ́n yóò tàn ní ìmọ́lẹ̀ tí ó pọ̀ sí i ní ìlọ́po mẹ́wàá. Ní àkókò yẹn ni a jí Miller lójú. Nígbà tí àwọn wúńdíá (Miller) bá jí, ó ti pé jù. Ìtúnmú àwọn ìparun ọ̀pọ̀lọpọ̀ ìran jẹ́ iṣẹ́ kan tí àwọn ẹlẹ́rìí méjì gbọ́dọ̀ ní ìpín nínú rẹ̀. Iṣẹ́ náà ni a ń ṣe nísinsìnyí.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Ètò William Miller nípa àwọn àsọtẹ́lẹ̀ tí a ṣàfihàn nínú ìran Odò Ulai, ti Dáníẹ́lì orí keje, kẹjọ àti kẹ́sàn-án, ni àwọn agbára méjì tí ń mú ìdálẹ́kọ̀ọ́ wá, ìyẹn keferi àti ìjọ-òpópó póòpù; ètò náà sì fún Future for America ni keferi (dragoni), lẹ́yìn náà ìjọ-òpópó póòpù (ẹranko), àti Pírótẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀ (wòlíì èké). Kókó pàtàkì tí ó fi mú àwọn ètò méjèèjì dúró ni àwọn ìkọ̀wé aposteli Pọ́ọ̀lù. Aposteli Pọ́ọ̀lù ni ohùn àsọtẹ́lẹ̀ tí ó so Ísírẹ́lì àtijọ́ pọ̀ mọ́ Ísírẹ́lì ti ẹ̀mí. Kí ìyípadà rẹ̀ tó wáyé, orúkọ Pọ́ọ̀lù jẹ́ Saulu, èyí tí ó túmọ̀ sí “ẹni tí a yàn” tàbí “ẹni tí a gbé kalẹ̀.”

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

A yàn Pọ́ọ̀lù (fi yàn án pàtó) láti jẹ́ àpọ́sítélì sí àwọn Kèfèrí, a sì tún yàn án, lára àwọn nǹkan mìíràn, nítorí òye rẹ̀ nípa Májẹ̀mú Láéláe. Nígbà tí ó kọ ọ̀pọ̀ jùlọ nínú Májẹ̀mú Titun, kò sí ẹlòmíràn nínú àwọn akọ̀wé Májẹ̀mú Titun tí ó ní òye Májẹ̀mú Láéláe bí Pọ́ọ̀lù. A yàn án láti ṣáájú nínú fífi ìhìnrere hàn fún àwọn Kèfèrí, ṣùgbọ́n a tún yàn án láti fi ìbáṣepọ̀ àwọn ìtàn àsọtẹ́lẹ̀ inú Májẹ̀mú Láéláe múlẹ̀ pẹ̀lú ìtàn àsọtẹ́lẹ̀ tí ó tẹ̀ lé àkókò àgbélébùú. Láìsí ẹ̀rí Pọ́ọ̀lù, òye àsọtẹ́lẹ̀ àwọn Mílérìtì, àti ti Future for America, kì yóò wà rárá. Nínú ìtàn gan-an náà níbi tí a ti kọ Ìsírẹ́lì gidi sílẹ̀ gẹ́gẹ́ bí ènìyàn tí Ọlọ́run yàn, ni a yàn Pọ́ọ̀lù láti fi hàn pé Ísírẹ́lì àtijọ́ náà, bí ó tilẹ̀ jẹ́ pé nígbà náà a ti kọ ọ́ sílẹ̀ kúrò lọ́dọ̀ Ọlọ́run, jẹ́ àpẹẹrẹ ìtàn àsọtẹ́lẹ̀ ti Ísírẹ́lì ti ẹ̀mí. Àwọn òfin àsọtẹ́lẹ̀ tí ó ṣe pàtàkì fún àwọn ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ àti ẹ̀kẹta dá lórí àwọn ìkọ̀wé àpọ́sítélì Pọ́ọ̀lù ní pàtàkì.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Nítorí èyí, a óò ṣàyẹ̀wò díẹ̀ nínú àwọn ìlànà àsọtẹ́lẹ̀ tí Pọ́ọ̀lù tọ́ka sí, tí wọ́n ní ipa lórí ọ̀rọ̀ àwọn Millerite, èyí tí a gbé kalẹ̀ sínú àtòjọ ìṣàkóso agbára ìparun méjì; àti nípa bẹ́ẹ̀, a óò tún ṣàyẹ̀wò bí àwọn ìlànà wọ̀nyí ṣe ní ipa lórí àtòjọ ìṣàkóso agbára ìparun mẹ́ta.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Pẹ̀lúpẹ̀lú, ará, èmi kò fẹ́ kí ẹ̀yin má mọ̀ bí gbogbo àwọn baba wa ṣe wà lábẹ́ ìkùùkuu, tí gbogbo wọn sì gba inú òkun là; a sì ṣe ìbatisí gbogbo wọn sínú Mose nínú ìkùùkuu àti nínú òkun; gbogbo wọn sì jẹ oúnjẹ ẹ̀mí kan náà; gbogbo wọn sì mu ohun mímu ẹ̀mí kan náà: nítorí wọ́n mu nínú Àpáta ẹ̀mí tí ń tọ̀ wọ́n lẹ́yìn: Àpáta náà sì ni Kristi. Ṣùgbọ́n inú Ọlọ́run kò dùn sí ọ̀pọ̀ nínú wọn: nítorí a ṣubú wọn sínú aginjù. Ṣùgbọ́n nǹkan wọ̀nyí di àpẹẹrẹ fún wa, kí a má bàa ṣojúkòkòrò ohun búburú, gẹ́gẹ́ bí àwọn náà ti ṣojúkòkòrò. Bẹ́ẹ̀ ni kí ẹ má ṣe jẹ́ abọ̀rìṣà, gẹ́gẹ́ bí àwọn kan nínú wọn ṣe jẹ́; gẹ́gẹ́ bí a ti kọ ọ́ pé, Àwọn ènìyàn náà jókòó láti jẹ àti láti mu, wọ́n sì dìde láti ṣeré. Bẹ́ẹ̀ ni kí a má ṣe ṣe àgbèrè, gẹ́gẹ́ bí àwọn kan nínú wọn ṣe ṣe e, tí ẹgbẹ̀rún mẹ́tàlélógún sì ṣubú ní ọjọ́ kan. Bẹ́ẹ̀ ni kí a má ṣe dán Kristi wò, gẹ́gẹ́ bí àwọn kan nínú wọn pẹ̀lú ṣe dán án wò, tí ejò sì pa wọ́n run. Bẹ́ẹ̀ ni kí ẹ má ṣe kùn-ún-rẹ́rẹ́, gẹ́gẹ́ bí àwọn kan nínú wọn pẹ̀lú ṣe kùn-ún-rẹ́rẹ́, tí apanirun sì pa wọ́n run. Gbogbo nǹkan wọ̀nyí sì ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwa tí ìkẹyìn ayé dé bá. 1 Kọrinti 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

Nínú ẹsẹ̀ mẹ́wàá kékeré, Pọ́ọ̀lù fi hàn pé àpẹẹrẹ ti ìṣe ìrìbọmi ni a ti ṣàfihàn nínú ìkọjá Òkun Pupa, pé Àpáta tí ń tọ Israẹli ìgbàanì lẹ́yìn jẹ́ “Àpáta ti ẹ̀mí,” àti pé Kristi ni í ṣe. Ó sì fi hàn pé Israẹli ìgbàanì ni àpẹẹrẹ fún àwọn tí ń gbé ní àwọn ọjọ́ ìkẹyìn. Àyọkà yìí jẹ́ ìkìlọ̀, ó sì jẹ́ ibi ìjàngbọ̀n láàárín àwọn tí ń di òtítọ́ mú àti àwọn tí ń tako òtítọ́. Àwọn onímọ̀ ẹ̀kọ́ ìsìn Adventist kọ́ni pé Pọ́ọ̀lù kan ń fi hàn lásán pé àwọn ìtàn Israẹli ìgbàanì ń ṣàlàyé àwọn ẹ̀kọ́ ìwà rere tí ó yẹ kí àwọn tí ń gbé ní àwọn ọjọ́ ìkẹyìn lóye, ṣùgbọ́n wọ́n tẹnu mọ́ ọn pé Pọ́ọ̀lù kò fi hàn pé àwọn ìtàn Israẹli gidi ní láti tún ṣẹlẹ̀ ní tòótọ́ nínú Israẹli ti ẹ̀mí. Arábìnrin White máa ń lo àyọkà yìí lọ́pọ̀ ìgbà láti fi jẹ́rìí sí ohun gan-an tí Pọ́ọ̀lù túmọ̀ sí.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Ọ̀kọ̀ọ̀kan àwọn wòlíì àtijọ́ sọ̀rọ̀ kéré síi fún àkókò tiwọn ju fún tiwa lọ, bẹ́ẹ̀ ni àsọtẹ́lẹ̀ wọn wà ní agbára fún wa. ‘Wàyí o, gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn fún àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwọn tí òpin ayé dé bá.’ 1 Corinthians 10:11. ‘Kì í ṣe fún ara wọn, ṣùgbọ́n fún wa ni wọ́n ṣe ìránṣẹ́ àwọn nǹkan náà, èyí tí a ti sọ fún yín nísinsin yìí láti ọwọ́ àwọn tí wọ́n ti wasu ìhìnrere fún yín pẹ̀lú Ẹ̀mí Mímọ́ tí a rán sọ̀kalẹ̀ láti ọ̀run; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bíbélì ti kó àwọn ìṣúra rẹ̀ jọ, ó sì di wọ́n pọ̀ mọ́ra fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣe pàtàkì tí ó kún fún ìwúwo mímọ́ nínú ìtàn Májẹ̀mú Láéláe ti ń tún ara wọn ṣe, wọ́n sì ń tún ara wọn ṣe nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

“Àwọn iṣẹlẹ̀ ńlá àti àwọn ìṣe pàtàkì tí ó kún fún ìbẹ̀rù mímọ́ nínú ìtàn Májẹ̀mú Láéláe ti ṣẹlẹ̀ tẹ́lẹ̀, wọ́n sì ń tún ara wọn ṣe nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí,” ni Arabinrin White ṣe ṣókí ìtumọ̀ ohun tí Pọ́ọ̀lù ń sọ nínú àwọn ẹsẹ̀ náà. Nínú ìsapá láti ba ìdánimọ̀ Pọ́ọ̀lù jẹ pé Ísírẹ́lì àtijọ́ jẹ́ àpẹẹrẹ ààmì tí ń ṣàfihàn ìtàn Ísírẹ́lì gidi, Satani ti gbé àwọn ìkọlù pàtàkì méjì kalẹ̀ sí ìlànà wòlíì yìí. Èkínní, èyí tí mo ti mẹ́nu kàn tẹ́lẹ̀, ni ẹ̀sùn pé Pọ́ọ̀lù kàn ń fi hàn pé àwọn ìtàn wọ̀nyẹn dúró fún àwọn ẹ̀kọ́ ìwà rere. Ẹ̀kọ́ èké yẹn jẹ́ òtítọ́ ìdajì, òtítọ́ ìdajì kò sì jẹ́ òtítọ́ rárá. Ó jẹ́ òtítọ́ pé àwọn ẹ̀kọ́ ìwà rere tí a lè kó jáde láti inú ìtàn Ísírẹ́lì àtijọ́ jẹ́ fún àǹfààní àwọn tí ń gbé ní àwọn ọjọ́ ìkẹyìn, ṣùgbọ́n nígbà tí a bá lò ó láti sẹ́ pé àwọn ìtàn wọ̀nyẹn tún jẹ́ àpẹẹrẹ àwọn iṣẹlẹ̀ tí a ó tún ṣe, nígbà náà ni ó di òtítọ́ ìdajì, tí a ṣe ètò rẹ̀ láti sẹ́ òtítọ́.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> “Ìbùkún tàbí ègún kan wà níwájú àwọn ènìyàn Ọlọ́run nísinsìnyí—ìbùkún bí wọ́n bá jáde kúrò nínú ayé, kí wọ́n sì yà ara wọn sọ́tọ̀, kí wọ́n sì máa rìn ní ọ̀nà ìgbọràn onírẹ̀lẹ̀; àti ègún bí wọ́n bá darapọ̀ mọ́ àwọn abọ̀rìṣà, àwọn tí ń tẹ àwọn ẹ̀tọ́ gíga ti ọ̀run mọ́lẹ̀. A ti kọ àwọn ẹ̀ṣẹ̀ àti àìṣòdodo Ísírẹ́lì ọlọ̀tẹ̀ sílẹ̀, a sì gbé àwòrán náà kalẹ̀ níwájú wa gẹ́gẹ́ bí ìkìlọ̀ pé bí a bá fara wé àpẹẹrẹ ìrékọjá wọn, tí a sì yà kúrò lọ́dọ̀ Ọlọ́run, a ó ṣubú dájúdájú gẹ́gẹ́ bí wọ́n ti ṣubú. ‘Ǹjẹ́ gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn fún àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ fún wa, àwọn tí òpin ayé dé bá.’” Testimonies, ìwọ̀n 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

A kò gbọdọ̀ lo òtítọ́ kan láti sẹ́ òtítọ́ mìíràn, nítorí nígbà tí a bá ṣe bẹ́ẹ̀, a máa sọ òtítọ́ Ọlọ́run di èké.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> “A kò gbọ́dọ̀ jẹ́ kí ọ̀rọ̀ kan tí Olùgbàlà sọ pa ọ̀rọ̀ mìíràn rẹ̀ run.” The Great Controversy, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Ìkọ́ni pé ìtàn Ísírẹ́lì àtijọ́ dúró fún àwọn ẹ̀kọ́ ìwà rere nìkan, ni àwọn onímọ̀-ọrọ̀ ẹ̀sìn Adventist máa ń lò ní ọ̀pọ̀ ìgbà láti ba Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run jẹ́, ó sì jẹ́ ọ̀kan nínú àwọn òtítọ́ ìdajì tí a fi kún oúnjẹ àròsọ tí a pèsè láti tan àwọn ènìyàn Ọlọ́run jẹ kí wọ́n lè gba irọ́ kan, irọ́ náà tí wọ́n sì ń gbà ni a ti dá mọ̀ nínú àwọn ìkọ̀wé aposteli Paul.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Ìkọlù pàtàkì kejì sí ìlànà pé ìtàn Ísráẹ́lì àtijọ́ jẹ́ àpèjúwe ìtàn Ísráẹ́lì òde-òní ni àwọn Jesuit dá sílẹ̀ ní àkókò ìtàn Ìtúnṣe-Ìdáhùn, ó sì ní nínú fífi ìfaramọ́ hàn sí èrò náà pé a tún ìtàn Ísráẹ́lì àtijọ́ ṣe. Irọ́ Jesuit náà ni pé a tún ìtàn náà ṣe ní gidi, kì í ṣe ní ti ẹ̀mí. A dá irọ́ náà sílẹ̀ gẹ́gẹ́ bí ọ̀nà láti dènà òye pé póòpù Róòmù ni aṣòdì sí Kristi ti àsọtẹ́lẹ̀ Bíbélì, nítorí ẹ̀kọ́ náà fara mọ́ òtítọ́ pé aṣòdì sí Kristi kan wà ní àwọn ọjọ́ ìkẹyìn, ṣùgbọ́n ó jiyàn pé agbára gidi kan ni ó ṣojú aṣòdì sí Kristi, kì í ṣe agbára ẹ̀mí. Nígbà náà, aṣẹ́wó obìnrin náà nínú Ìfihàn mẹ́tàlá-dín-lógún, ẹni tí a kọ́ Àṣírí Bábílónì sí iwájú orí rẹ̀, yóò jẹ́ aṣẹ́wó obìnrin kan tí yóò dìde ní ilẹ̀ gidi Bábílónì, èyí tí ó jẹ́ Iraq lónìí.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Àwọn tí ó bá dàrú nínú òye wọn nípa ọ̀rọ̀ náà, tí wọn kò sì lè rí ìtumọ̀ aṣòdì sí Kristi, dájúdájú wọn yóò fi ara wọn sí ìhà aṣòdì sí Kristi.” Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Póòpù jẹ́ ènìyàn gidi kan, tí ó ń ṣojú agbára gidi kan (ìjọ Kátólíìkì), ṣùgbọ́n a ti fi Bábílónì gidi dá òun àti ètò rẹ̀ mọ̀ ní ọ̀nà àsọtẹ́lẹ̀, a sì lè dá wọn mọ̀ ní tòótọ́ nìkan nígbà tí a bá gbé kókó-ọrọ̀ ti aṣòdì-sí-Kristi kalẹ̀ gẹ́gẹ́ bí ìmúṣẹ̀ nípa ẹ̀mí ti àpẹẹrẹ gidi kan. Pọ́ọ̀lù fi hàn pé Ísírẹ́lì gidi ń ṣàpẹẹrẹ Ísírẹ́lì ti ẹ̀mí, ṣùgbọ́n kì í ṣe òtítọ́ àsọtẹ́lẹ̀ tuntun ni ó gbé kalẹ̀, nítorí pé ìmọ̀ rẹ̀ dá lórí Májẹ̀mú Láéláé ní gbogbogbò, ibẹ̀ ni a sì ti fi ẹ̀rí rẹ̀ múlẹ̀.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Báyìí ni Olúwa, Ọba Ísírẹ́lì, àti Olùdáǹdè rẹ̀, Olúwa àwọn ọmọ-ogun, wí pé; Èmi ni ẹni àkọ́kọ́, èmi sì ni ẹni ìkẹyìn; lẹ́yìn mi kò sí Ọlọ́run mìíràn. Ta ni ó sì dàbí mi, tí yóò ké pè, tí yóò sì sọ ọ́ jáde, tí yóò sì tò ó létò fún mi, láti ìgbà tí mo ti dá àwọn ènìyàn àtijọ́ sílẹ̀? Àwọn ohun tí ń bọ̀, àti àwọn ohun tí yóò sì wá, ẹ jẹ́ kí wọn fi wọ́n hàn fún wọn. Ẹ má bẹ̀rù, bẹ́ẹ̀ ni kí ẹ má fòyà: ṣé mi kò ti sọ ọ́ fún yín láti ìgbà náà, tí mo sì ti kéde rẹ̀? Ẹ̀yin gan-an ni ẹlẹ́rìí mi. Ṣé Ọlọ́run mìíràn wà lẹ́yìn mi? Rárá, kò sí Ọlọ́run; èmi kò mọ ẹlòmíràn kankan. Aísáyà 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

A ní láti jẹ́ ẹlẹ́rìí Kristi, gẹ́gẹ́ bí Paulu ti jẹ́, pé Alfa àti Omega yàn kì í ṣe Ísírẹ́lì àtijọ́ nìkan, ṣùgbọ́n gbogbo àwọn ènìyàn àtijọ́ inú Bíbélì pẹ̀lú, gẹ́gẹ́ bí ààmì láti fihàn “àwọn ohun tí ń bọ̀,” sí àwọn tí ń gbé ní ọjọ́ ìkẹyìn. Paulu jẹ́ amòye nípa Májẹ̀mú Láéláe, a sì gbé e dìde láti jẹ́ ìjápọ̀ àsọtẹ́lẹ̀ láàárín àkókò ìṣàkóso Ísírẹ́lì gidi àti ti ẹ̀mí. Ìwé rẹ̀ ni ó tọ́ àwọn tí ó lóye ìbùkún ìmúgbòòrò ìmọ̀ ní àkókò òpin ní ọdún 1798, àti pẹ̀lú ní 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Bábílónì ìgbàanì gẹ́gẹ́ bí ìtàn gidi, àwọn ọmọ ìlà-oòrùn ìgbàanì, Ejibiti ìgbàanì, Gíríìsì ìgbàanì, àti ìjọba Médo-Pérsíà ìgbàanì jẹ́ àpẹẹrẹ àwọn agbára ẹ̀mí ní òpin ayé. Àwọn àpẹẹrẹ ìgbàanì náà ni ohun gidi tí ó ṣáájú, tí wọ́n sì dúró fún ohun ẹ̀mí tí ó tẹ̀ lé e. Pọ́ọ̀lù tilẹ̀ lọ títí débi pé ó fi hàn pé Ádámù gidi náà jẹ́ àpẹẹrẹ Ádámù ẹ̀mí (ẹni tí í ṣe Kristi).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Nítorí náà ni a ti kọ ọ pé, A dá ènìyàn àkọ́kọ́ Ádámù sí ọkàn alààyè; Ádámù ìkẹyìn sì di ẹ̀mí amúniyè wá. Ṣùgbọ́n kì í ṣe èyí tí í ṣe ti ẹ̀mí ni ó kọ́kọ́ wà, bí kò ṣe èyí tí í ṣe ti àdánidá; lẹ́yìn náà ni èyí tí í ṣe ti ẹ̀mí. Ènìyàn àkọ́kọ́ jẹ́ ti ilẹ̀ ayé, erupẹ ilẹ̀ ni: ènìyàn kejì ni Olúwa láti ọ̀run wá. Bí ẹni ti í ṣe ti ilẹ̀ ayé rí, bẹ́ẹ̀ ni àwọn tí í ṣe ti ilẹ̀ ayé pẹ̀lú rí: àti bí ẹni ti í ṣe ti ọ̀run rí, bẹ́ẹ̀ ni àwọn tí í ṣe ti ọ̀run pẹ̀lú rí. Gẹ́gẹ́ bí a ti gbé àwòrán ẹni ti í ṣe ti ilẹ̀ ayé, bẹ́ẹ̀ ni àwa yóò sì gbé àwòrán ẹni ti í ṣe ti ọ̀run. 1 Kọrinti 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Àwọn ẹ̀kọ́ kan tí ó jinlẹ̀ gidigidi ni Pọ́ọ̀lù ń kọ́ni nípa Ádámù àkọ́kọ́ àti Ádámù ìkẹyìn, ṣùgbọ́n a kàn ń tọ́ka sí ìlànà náà tí ó gbé kalẹ̀ ní kedere pátápátá nínú ẹsẹ̀ náà, nígbà tí ó sọ pé, “èyi tí í ṣe ti ẹ̀mí kì í ṣe àkọ́kọ́, bí kò ṣe èyí tí í ṣe ti ẹ̀dá; lẹ́yìn náà ni èyí tí í ṣe ti ẹ̀mí.” Ohun gidi gẹ́gẹ́ bí Pọ́ọ̀lù ti pè é níbí ní “ti ẹ̀dá,” ni ó kọ́kọ́ wà, àti ti ẹ̀mí ni ó wà ní ìkẹyìn. Ísírẹ́lì gidi ni ó kọ́kọ́ wà, ó sì jẹ́ ti ẹ̀dá, àti Ísírẹ́lì ti ẹ̀mí ń bọ̀ “lẹ́yìn náà.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Babiloni gidi ṣáájú Babiloni ẹ̀mí. Kókó pàtàkì tí ó tẹ̀lé, tí a sì tẹnumọ́ nínú àwọn ìwé Pọ́ọ̀lù, ni àkókò nínú ìtàn nígbà tí a gbọdọ̀ fi ìyípadà láti inú gidi sí ẹ̀mí sílò. Ó jẹ́ àkókò àgbélébùú náà nígbà tí a ti dá ìyípadà àsọtẹ́lẹ̀ láti inú gidi sí ẹ̀mí mọ̀.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Nítorí gbogbo yín ni ọmọ Ọlọ́run nípasẹ̀ ìgbàgbọ́ nínú Kristi Jésù. Nítorí bí iye yín tí a ti ṣe ìbatisí sínú Kristi, ẹ ti wọ Kristi. Kò sí Júù tàbí Gíríìkì, kò sí ẹrú tàbí òmìnira, kò sí akọ tàbí abo: nítorí gbogbo yín jẹ́ ọ̀kan nínú Kristi Jésù. Àti bí ẹ bá jẹ́ ti Kristi, nígbà náà ni ẹ̀yin jẹ́ irú-ọmọ Ábúráhámù, àti ajogún gẹ́gẹ́ bí ìlérí náà. Galatia 3:26–29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Kò ṣe pàtàkì irú ẹ̀tọ́ ìbí rẹ lè jẹ́, bí o bá sì gba Kristi, nígbà náà ni ìwọ yóò di irú-ọmọ Ábúráhámù. Kì í ṣe Ísírẹ́lì gidi ni ìwọ; Ísírẹ́lì ti ẹ̀mí ni ìwọ jẹ́. Ìyípadà láti inú ti gidi sí ti ẹ̀mí ni àgbélébùú mú wá. Pọ́ọ̀lù pín ẹ̀dá ènìyàn sí ẹ̀yà méjì. Ẹ̀yà kọ̀ọ̀kan ní májẹ̀mú tirẹ̀, ẹ̀yà kọ̀ọ̀kan sì jẹ́ àtọmọdọ́mọ Ábúráhámù. Ẹ̀yà kọ̀ọ̀kan ní ìlú kan tí ó dúró fún ìdílé àti májẹ̀mú wọn. Kálukú sì jẹ́ ọmọ Ádámù gidi tàbí Ádámù ti ẹ̀mí.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Nítorí a ti kọ ọ́ pé, Ábúráhámù bí ọmọkùnrin méjì; ọ̀kan nípasẹ̀ ẹrúbìnrin, èkejì sì nípasẹ̀ obìnrin olómìnira. Ṣùgbọ́n ẹni tí a bí láti inú ẹrúbìnrin ni a bí gẹ́gẹ́ bí ara; ṣùgbọ́n ẹni tí a bí láti inú obìnrin olómìnira, a bí i nípasẹ̀ ìlérí. Àwọn nǹkan wọ̀nyí sì jẹ́ àkàwé: nítorí àwọn wọ̀nyí ni májẹ̀mú méjì; ọ̀kan láti òkè Sínáì, tí ń bíni sí ẹrú, èyí tí í ṣe Ágárì. Nítorí Ágárì yìí ni òkè Sínáì ní Arabia, ó sì bá Jerusalẹmu ti ìsinsin yìí mu, ó sì wà ní ẹrú pọ̀ pẹ̀lú àwọn ọmọ rẹ̀. Ṣùgbọ́n Jerusalẹmu tí ó wà lókè jẹ́ olómìnira, ẹni tí í ṣe ìyá wa gbogbo. Nítorí a ti kọ ọ́ pé, Yọ̀, ìwọ aláìlómọ tí kò bí ọmọ; bú síta, kí o sì ké, ìwọ tí kò ní ìrora ìbímọ: nítorí ọmọ aláìní ọkọ pọ̀ jù ti ẹni tí ó ní ọkọ lọ. Ní báyìí, ẹ̀yin ará, gẹ́gẹ́ bí Ísákì ti rí, àwa ni àwọn ọmọ ìlérí. Ṣùgbọ́n gẹ́gẹ́ bí nígbà náà ẹni tí a bí gẹ́gẹ́ bí ara ṣe ń ṣe inúnibíni sí ẹni tí a bí gẹ́gẹ́ bí Ẹ̀mí, bẹ́ẹ̀ náà ni ó rí ní ìsinsin yìí. Ṣùgbọ́n kí ni Ìwé Mímọ́ wí? Lé ẹrúbìnrin náà jáde àti ọmọ rẹ̀: nítorí ọmọ ẹrúbìnrin náà kì yóò jogún pọ̀ pẹ̀lú ọmọ obìnrin olómìnira. Nítorí náà, ẹ̀yin ará, kì í ṣe ọmọ ẹrúbìnrin ni àwa, bí kò ṣe ti obìnrin olómìnira. Galátíà 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

Ní àkókò àgbélébùú, ohun gidi àtijọ́ di ààmì àwọn ohun ẹ̀mí òde-òní. Àpọ́sítélì Pọ́ọ̀lù ṣe ìtúmọ̀ kedere àwọn òtítọ́ àsọtẹ́lẹ̀ pàtàkì wọ̀nyí tí ó jẹ́ kí William Miller lè dá ìtòlẹ́sẹẹsẹ agbára ìdahoro méjì kalẹ̀, èyí tí ó fi gbogbo àwọn ìparí àsọtẹ́lẹ̀ rẹ̀ lé lórí. Iṣẹ́ kan náà tí àpọ́sítélì Pọ́ọ̀lù ṣe ni ó ń dá àwọn agbára ìdahoro mẹ́ta mọ̀, èyí tí í ṣe ìtòlẹ́sẹẹsẹ fún gbogbo àwọn ìparí àsọtẹ́lẹ̀ ti Future for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Ìpìlẹ̀ òye Miller nípa ìtókun ìmọ̀ tí ìran Odò Ulai nínú orí kẹje, kẹjọ, àti kẹsàn-án ṣàpẹẹrẹ, dá lórí ìṣàwárí rẹ̀ pé “ojoojúmọ́” nínú ìwé Dáníẹ́lì dúró fún Romu abọ̀rìṣà. Ó ṣe ìṣàwárí yẹn nínú lẹ́tà kejì Pọ́ọ̀lù sí àwọn Tẹsalonika. Òye náà ni òtítọ́ pàtàkì tí a dá mọ́ “irọ́” àsọtẹ́lẹ̀ náà, èyí tí ó mú kí ìtanràn agbára wá sórí àwọn Adventisti Ọjọ́ Keje ní àwọn ọjọ́ ìkẹyìn.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ wa lórí ìbísí ìmọ̀ tí a ṣàfihàn nínú ìran Odò Ulai nínú àpilẹ̀kọ tí ó tẹ̀lé e, nípa ṣíṣàgbéyẹ̀wò ohun tí Miller mọ̀ nínú lẹ́tà Pọ́ọ̀lù.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Ẹni tí ó rí ohun tí ó wà lábẹ́ ojú, tí ó sì ń ka ọkàn gbogbo ènìyàn, sọ nípa àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá pé: ‘Wọ́n kò ní ìbànújẹ́, bẹ́ẹ̀ ni wọn kò yà á lẹ́nu nítorí ipò ìwà àti ipò ẹ̀mí wọn.’ Béẹ̀ ni, wọ́n ti yan ọ̀nà ara wọn, ọkàn wọn sì ń yọ̀ nínú àwọn ohun ìríra wọn. Èmi pẹ̀lú yóò yan ìtanjẹ wọn, èmi yóò sì mú ohun tí wọ́n bẹ̀rù wá sórí wọn; nítorí pé nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò gbọ́: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú Mi, wọ́n sì yan ohun tí inú Mi kò dùn sí.’ ‘Ọlọ́run yóò rán ìtanjẹ agbára sí wọn, kí wọ́n lè gba irọ́ gbọ́,’ nítorí wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ ‘ṣùgbọ́n wọ́n ní ayọ̀ nínú àìṣòdodo.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Olùkọ́ni ọ̀run béèrè pé: ‘Ìtanjẹ́ wo ni ó lè lágbára ju láti tan ọkàn jẹ́ bí kò ṣe ìfarahàn pé ẹ ń kọ́lé lórí ìpìlẹ̀ tó tọ́ àti pé Ọlọ́run ń tẹ́wọ́ gbà iṣẹ́ yín, nígbà tí, ní ti gidi, ẹ ń ṣe ọ̀pọ̀lọpọ̀ nǹkan gẹ́gẹ́ bí ọgbọ́n ayé, tí ẹ sì ń ṣẹ̀ sí Jèhófà? A, ìtanjẹ́ ńlá ni, ìrònúpìwàdà amúnikún-fún-ẹni ni, tí ó gba ọkàn ènìyàn nígbà tí àwọn tí wọ́n ti mọ òtítọ́ rí tẹ́lẹ̀ bá ṣìṣe àṣìṣe nípa fífọwọ́ ìwà-bí-Ọlọ́run rọ́pò ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n bá rò pé àwọn jẹ́ ọlọ́rọ̀, tí ohun ìní wọn sì ti pọ̀ sí i, tí wọn kò sì nílò nǹkan kan, nígbà tí, ní ti gidi, wọ́n nílò ohun gbogbo.’” Testimonies, volume 8, 249, 250.

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