The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.

Mtume Paulo alikuwa kiungo cha kuunganisha kati ya Israeli wa zamani na Israeli wa kiroho, kwa kuwa huduma yake, jina lake, hali zake binafsi na kazi yake ya kinabii vyote vinashuhudia ukweli huu. Alijihesabu kuwa mdogo kuliko mitume wote, kwa kuwa alikuwa amewatesa watu wa Mungu.

For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.

Maana mimi ni mdogo kuliko mitume wote, sistahili kuitwa mtume, kwa sababu nilitesa kanisa la Mungu. 1 Wakorintho 15:19.

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

Jina alilopewa alipoongoka lilikuwa Paulo, linalomaanisha mdogo, kwa kuwa alikuwa mdogo zaidi kati ya mitume wote. Hata hivyo, jina lake la awali lilikuwa Saulo, linalomaanisha "aliyechaguliwa".

Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.

Ndipo Anania akajibu, Bwana, nimesikia kutoka kwa wengi habari za mtu huyu, jinsi alivyowatendea mabaya mengi watakatifu wako huko Yerusalemu; na hapa ana mamlaka kutoka kwa wakuu wa makuhani kuwafunga wote wanaolitia jina lako. Lakini Bwana akamwambia, Nenda zako; kwa maana huyu ni chombo kiteule kwangu, alichukue jina langu mbele ya Mataifa, na wafalme, na wana wa Israeli. Matendo ya Mitume 9:13-15.

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

Sauli alikuwa “chombo teule” cha kubeba injili kwa Mataifa, lakini kwanza ilimbidi aongoke na anyenyekezwe akawa Paulo (mdogo), kwa kuwa angehitaji kuwa mwenye nguvu. Paulo alielewa kwamba nguvu zake zilikuwa katika udogo wake, au udhaifu wake.

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

Na, ili nisije nikajivuna kupita kiasi kwa sababu ya wingi wa ufunuo, nilipewa mwiba mwilini, mjumbe wa Shetani kunipiga, ili nisije nikajivuna kupita kiasi. Kwa ajili ya jambo hili nalimsihi Bwana mara tatu, kwamba liondoke kwangu. Naye akaniambia, Neema yangu yakutosha; kwa maana nguvu yangu hukamilika katika udhaifu. Basi, kwa furaha kuu, nitajivuna zaidi katika madhaifu yangu, ili nguvu ya Kristo ikae juu yangu. Kwa hiyo napendezwa na madhaifu, na mashutumu, na mahitaji, na mateso, na dhiki kwa ajili ya Kristo; kwa maana ninapokuwa dhaifu, ndipo huwa na nguvu. 2 Wakorintho 12:7-10.

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

Sauli "aliteuliwa", lakini ili awe na nguvu alifanywa mdogo (Paulo). Alichaguliwa kupeleka Injili kwa Mataifa, lakini alikuwa ameteuliwa kwa sehemu kwa sababu ya maarifa yake ya Agano la Kale.

Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.

Hasa kwa sababu nakujua kuwa wewe ni mtaalamu wa desturi zote na maswali yaliyoko miongoni mwa Wayahudi; kwa hiyo nakuomba unisikilize kwa uvumilivu. Namna ya maisha yangu tangu ujana wangu—iliyokuwa hapo mwanzo miongoni mwa watu wangu wenyewe huko Yerusalemu—inajulikana na Wayahudi wote; ambao wamenijua tangu mwanzo, ikiwa wangetoa ushahidi, kwamba kwa kufuata dhehebu kali zaidi la dini yetu niliishi kama Farisayo. Matendo ya Mitume 26:3-5.

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

Sauli alikuwa amefundishwa na Gamalieli, ambaye alichukuliwa kuwa mmoja wa walimu wakuu wa Maandiko ya Agano la Kale.

“The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.

"Ombi hilo likakubaliwa, na 'Paulo akasimama juu ya ngazi, akawapungia watu kwa mkono.' Ishara ile ilivutia uangalizi wao, na haiba yake ikaamuru heshima. 'Na kulitokea kimya kikubwa; akasema nao kwa lugha ya Kiebrania, akisema, Enyi watu, ndugu na akina baba, sikilizeni utetezi wangu ninaoutoa sasa mbele yenu.' Sauti ya maneno yale ya Kiebrania yaliyozoeleka iliposikika, 'wakanyamaza zaidi,' naye katika ule utulivu wa wote akaendelea: "'Hakika mimi ni mtu Myahudi, mzaliwa wa Tarso, mji wa Kilikia, lakini nikalelewa katika mji huu miguuni pa Gamalieli, nikafundishwa sawasawa na taratibu kamilifu za sheria ya baba zetu, nami nikawa mwenye bidii kwa Mungu, kama ninyi nyote mlivyo leo.' Hakuna aliyeweza kukataa kauli za mtume, kwa kuwa mambo aliyoyarejea yalijulikana vyema na wengi waliokuwa bado wakiishi Yerusalemu." Matendo ya Mitume, 408.

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

Sauli hakuwa amechaguliwa kwa bahati nasibu, na mojawapo ya makusudi mahsusi ya huduma ya Paulo ilikuwa kuunganisha historia takatifu ya Israeli ya kimwili na historia takatifu ya Israeli ya kiroho. Sambamba na ukweli huu, aliandika sehemu kubwa ya Agano Jipya. Sura moja ya maandishi yake inaainisha nguzo za mfumo wa ujumbe wa malaika wa kwanza, na pia za mfumo wa ujumbe wa malaika wa tatu. Fungu hilo ni mnara katika historia ya Uadventista linalobainisha tofauti kati ya wenye hekima na wapumbavu katika mwanzo na mwisho wa Uadventista.

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.

Sasa tunawaomba, ndugu, kwa ajili ya kuja kwa Bwana wetu Yesu Kristo, na kwa kukusanyika kwetu pamoja kwake, kwamba msifadhaike upesi akili zenu, wala msitaharuki, si kwa roho, wala kwa neno, wala kwa barua ionekanayo kana kwamba imetoka kwetu, kana kwamba siku ya Kristo imekaribia. Mtu asiwadanganye kwa njia yoyote; kwa sababu siku ile haitakuja, usipokuja kwanza ukengeufu, na kufunuliwa yule mtu wa kuasi, mwana wa uharibifu; ambaye humpinga na kujinua juu ya kila kitu kijulikanacho kuwa Mungu au kinachoabudiwa, hata aketi hekaluni pa Mungu kama Mungu, akijionyesha kwamba yeye ni Mungu. Je, hamkumbuki ya kuwa, nilipokuwa bado pamoja nanyi, naliwaambia mambo haya? Na sasa mnajua kile kinachozuia, ili afunuliwe wakati wake. Maana siri ya uasi tayari inafanya kazi; ila yule azuiaye sasa ataendelea kuzuia, hata atakapoondolewa njiani. Ndipo yule mwovu atafunuliwa, ambaye Bwana atamteketeza kwa pumzi ya kinywa chake, na kumwangamiza kwa uangavu wa kuja kwake; huyo ambaye kuja kwake ni kufuatana na utendaji wa Shetani, pamoja na uwezo wote na ishara na maajabu ya uongo, na kwa udanganyifu wote wa uovu kwa hao wanaopotea, kwa sababu hawakupokea pendo la ile kweli ili waokolewe. Na kwa sababu hii Mungu atawapelekea nguvu ya upotovu, ili waamini uongo; ili wote wahukumiwe, wale wasiokuamini kweli, bali waliopendezwa na udhalimu. 2 Wathesalonike 2:1-12.

The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”

Muktadha wa kifungu hiki ni kuzingatia ni lini Kristo atarudi mara ya pili. Paulo anawakumbusha Wathesalonike kwamba tayari alikuwa amejibu wasiwasi huo hapo awali aliposema, "Je, hamkumbuki kwamba nilipokuwa bado pamoja nanyi naliwaambia mambo haya?" Paulo alikuwa akijaribu kuwazuia ndugu wasidanganywe kuhusu habari ya "kuja kwake Bwana wetu Yesu Kristo, na kukusanyika kwetu pamoja kwake."

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

Wanahistoria wanabainisha kwamba nusu ya ujumbe wa William Miller ilitokana na utambuzi wake wa kipindi cha miaka elfu mbili na mia tatu kilicho katika Danieli sura ya nane, aya ya kumi na nne. Nusu nyingine ya ujumbe wake, ambayo wakati mwingine haitambuliwi, ni kazi yake ya kukanusha mafundisho ya uongo kuhusu kurudi kwa mara ya pili kwa Kristo.

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

Kutokana na mbinu ya uongo ya Kijesuiti, kulikuwa (na bado kuna) fundisho la uongo lililoenea sana ambalo William Miller alilipinga kwa uthabiti. Lilikuwa fundisho la uongo kwamba marejeo ya pili ya Bwana yalitanguliwa na miaka elfu ya amani iitwayo "milenia ya muda" ambalo Dada White pia alilipinga.

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

Kazi ya Miller pia ilikuwa ikithibitisha ukweli wa kurudi halisi kwa Kristo, kwa kupinga mawazo mbalimbali ya uongo kuhusu utawala wa miaka elfu yaliyotamalaki katika historia yake. Paulo anashughulikia Kurudi kwa Pili katika 2 Wathesalonike, hivyo kifungu hicho kilikuwa sehemu ya uelewa wa Miller kuhusu Kurudi kwa Pili kwa maana halisi. Sura hiyo ilikuwa "Kweli ya Sasa" kwa Miller.

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

Paulo anatambua mfuatano muhimu wa matukio yanayohusiana na Kuja kwa Pili, na pia anatoa mantiki ya kwa nini Wathesalonike hawapaswi kutarajia kurudi kwa Bwana katika maisha yao. Paulo anasema, “Sasa tunawaomba, ndugu, kwa ajili ya kuja kwa Bwana wetu Yesu Kristo, na kwa kukusanyika kwetu kwake.” Neno “beseech” linamaanisha kuhoji. Paulo anapambanua kwa mantiki vipengele vinavyohusishwa na Kuja kwa Pili na kuwaongoza wasikilizaji wake kupitia aina fulani ya uhojaji, ili kuwachochea kuchambua mantiki yake.

The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.

Muundo wa hoja yake ni kwamba kabla ya Kristo kurudi mara ya pili, upapa lazima utambulike na utawale, na kwamba kabla ya upapa kuingia katika historia lazima kuwe na uasi. Uasi huo ulikuwa bado wa wakati ujao, hivyo kuwasili kwa upapa kulikuwa hata baada ya hapo. Basi mtu angewezaje kudanganywa akadhani kwamba kurudi kwa Kristo kulikuwa karibu? Anatumia ishara kadhaa za upapa ili kubainisha ni nani hasa ile nguvu inayofunuliwa baada ya uasi. Anauita upapa “mtu wa dhambi,” yule “mwovu,” “mwana wa uharibifu” na “siri ya uasi.” Dada White anaeleza wazi kwamba hizi zote ni alama zinazoutambulisha upapa.

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

Lakini kabla ya kuja kwa Kristo, mabadiliko muhimu katika ulimwengu wa dini, yaliyotabiriwa katika unabii, yalipaswa kutokea. Mtume akasema: “Msifadhaike upesi akilini, wala msitaharuki, si kwa roho, wala kwa neno, wala kwa waraka kama utokao kwetu, kana kwamba siku ya Kristo iko karibu. Mtu yeyote asiwadanganye kwa njia yoyote; maana siku hiyo haitakuja, isipokuwa kwanza uasi uje, na yule mtu wa dhambi afunuliwe, mwana wa uharibifu; yeye apingaye na ajikwezaye juu ya yote yaitwayo Mungu, au ya kuabudiwa; hata aketi kama Mungu katika hekalu la Mungu, akijionyesha kuwa yeye ndiye Mungu.”

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

Maneno ya Paulo hayakupaswa kutafsiriwa vibaya. Haikupaswa kufundishwa kwamba yeye, kwa ufunuo maalum, alikuwa amewaonya Wathesalonike juu ya kuja kwa Kristo mara moja. Msimamo wa namna hiyo ungesababisha mkanganyiko wa imani; kwa maana kukatishwa tamaa mara nyingi hupelekea kutokuamini. Hivyo mtume aliwaonya ndugu wasipokee ujumbe wa namna hiyo kana kwamba unatoka kwake, naye akaendelea kusisitiza ukweli kwamba nguvu ya kipapa, kama ilivyoelezwa waziwazi na nabii Danieli, bado ilipaswa kuinuka na kuanzisha vita dhidi ya watu wa Mungu. Hadi nguvu hii itakapokuwa imetekeleza kazi yake ya mauti na ya kufuru, ingekuwa bure kwa kanisa kutazamia kuja kwa Bwana wao. ‘Je, hamkumbuki,’ Paulo aliuliza, ‘kwamba, nilipokuwa bado pamoja nanyi, naliwaambia mambo haya?’

“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

Majaribu ya kutisha yalikuwa yakienda kuikumba kanisa la kweli. Hata wakati mtume alipokuwa akiandika, ile 'siri ya uovu' ilikuwa tayari imeanza kutenda kazi. Mambo ambayo yangetokea baadaye yangekuwa 'sawasawa na kutenda kwake Shetani, kwa uwezo wote na ishara na maajabu ya uongo, na katika udanganyifu wote wa udhalimu kwao wanaopotea.'

“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

Kauli ya mtume kuhusu wale watakaokataa kupokea ‘upendo wa ukweli’ ni ya uzito wa pekee. ‘Kwa sababu hii,’ alitangaza juu ya wote watakaokataa kimakusudi ujumbe wa kweli, ‘Mungu atawapelekea upotoshaji wenye nguvu, ili waamini uongo; ili wote wahukumiwe ambao hawakuamini kweli, bali walipendezwa na udhalimu.’ Wanadamu hawawezi bila kuadhibiwa kukataa maonyo ambayo Mungu, kwa rehema, anawatuma. Kwa wale wanaoendelea kuyageuzia kisogo maonyo haya, Mungu huondoa Roho Wake, na kuwaacha kwa udanganyifu wanaoupenda. Matendo ya Mitume, 265, 266.

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

Ingawa Dada White anamtambulisha moja kwa moja "mtu wa dhambi," yule "mwovu," "mwana wa uharibifu" na "siri ya uasi" kutokana na andiko la Paulo, na kuuita "nguvu ya kipapa," anasema zaidi. Anabainisha kwamba alama hizi alizotumiwa na Paulo kumtambulisha papa wa Roma zilitegemezwa katika Kitabu cha Danieli, aliposema, "Kwa hiyo mtume aliwaonya ndugu wasipokee ujumbe wa namna hiyo kana kwamba umetoka kwake, naye akaendelea kusisitiza kwamba nguvu ya kipapa, ilivyoelezwa kwa wazi kabisa na nabii Danieli, ilikuwa bado itainuka na kupiga vita dhidi ya watu wa Mungu. Hadi nguvu hii itakapokuwa imekamilisha kazi yake ya mauti na ya kukufuru, ingekuwa bure kwa kanisa kutazamia kuja kwa Bwana wao." Paulo aliweka msingi wa sehemu ya ujumbe wake kwa Wathesalonike iliyotambulisha upapa juu ya Danieli sura ya kumi na moja, aya ya thelathini na sita.

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.

Na mfalme atatenda kama apendavyo; naye atajitukuza, na kujikweza juu ya kila mungu, naye atasema maneno ya ajabu juu ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itimie; maana yale yaliyokwisha kukusudiwa yatatimizwa. Danieli 11:36.

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

Wakati Paulo anamtambua papa “yeye apingaye na kujitukuza juu ya yote yanayoitwa Mungu, au yanayoabudiwa; hata aketi kama Mungu katika hekalu la Mungu, akijionyesha kwamba yeye ni Mungu,” Paulo alikuwa akiparafraza maelezo ya nabii Danieli kuhusu “mfalme” aliyefanya “kulingana na mapenzi yake,” na alijitukuza “yeye mwenyewe na” akajikweza “yeye mwenyewe juu ya kila mungu.” Papa ndiye mfalme asemaye “mambo ya ajabu kinyume cha Mungu wa miungu,” na papa ndiye nguvu ambayo inge “fanikiwa mpaka” “ghadhabu” ya kwanza “itimie” mwaka 1798.

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

Danieli sura ya kumi na moja, aya ya thelathini na sita, ni muhimu sana kueleweka kwa usahihi ili ongezeko la maarifa la mwaka 1989 lieleweke kwa usahihi. Kwa sababu hiyo, fundisho la uongo kwamba mfalme katika aya hiyo alikuwa Ufaransa, kama lilivyoanzishwa na Uriah Smith, liliingizwa katika kizazi cha kwanza cha Uadventista (1863 hadi 1888). Smith alibadili maandishi ya aya ya thelathini na sita kutoka “mfalme yule” (ambayo ni upapa uliokuwa ukielezewa katika aya zilizotangulia) hadi “mfalme mmoja” (mfalme yeyote) ili kuhusisha Ufaransa usio na Mungu na sifa za mtindo wa ibada wa Roma, lakini hilo lilikuwa tu hatua ya kuanzia ya kuwasilisha nadharia yake pendwa kuhusu Uturuki kuwa mfalme wa kaskazini katika aya ya arobaini na kuendelea.

Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.

Shetani alianza mapema kuficha ukweli kwamba mfalme anayezungumziwa katika aya hiyo ni upapa, na ndiye Mtume Paulo anayetoa ushahidi wa pili wa ukweli huu, akithibitisha ushuhuda wa Danieli. Dada White alitoa ushahidi wa tatu.

Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.

Si tu kwamba Shetani alitafuta kuficha ukweli kwamba mfalme anayetajwa katika aya hiyo ni papa, bali kwa kuupotosha ukweli uliomo katika aya hiyo, Shetani pia alificha umuhimu wa kile ambacho "ghadhabu" katika aya hiyo iliwakilisha. Upapa uliotajwa katika aya hiyo ulipaswa kustawi hadi mwaka 1798, ulipopokea jeraha lake la mauti. Mwaka 1798 ndio mwisho wa miaka elfu mbili mia tano ishirini ya ghadhabu ya Mungu iliyotekelezwa dhidi ya ufalme wa kaskazini wa Israeli, iliyoanza mwaka 723 KK.

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

Ikiwa Uadventista ungekuwa umetetea na kudumisha "nyakati saba" mnamo 1863, ingekuwa karibu haiwezekani kwa Uriah Smith kuponyoka na upuuzi kama huo kuhusu aya ya thelathini na sita, kwa kuwa "ghadhabu" ingekuwa imeeleweka kuwa inawakilisha ghadhabu ya kwanza ya Mungu ya "nyakati saba", hivyo isingekuwa na uhusiano wowote kabisa na Ufaransa. Kuongezeka kwa maarifa mwaka 1989 kunaungwa mkono na Paulo katika kifungu hicho, na kwa sababu hii, onyo la Paulo katika kifungu hicho kuhusu wale wasioupokea upendo wa kweli, bali wanaopokea udanganyifu mkubwa, ni kwamba hufanya hivyo kwa kukataa kweli anazoziwasilisha Paulo katika kifungu hicho. Mojawapo ya kweli hizo ni utambulisho sahihi wa mfalme wa kaskazini katika Danieli sura ya kumi na moja, aya ya arobaini hadi ya arobaini na tano.

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

Katika kifungu hicho, baada ya Paulo kumtambua papa wa Roma, anatambua mfululizo wa matukio ya mwisho wa dunia yanayoelekea kwenye Kuja kwa Pili kwa Kristo, ambayo ndiyo mada ya kifungu hicho. Anasema, "Ndipo yule Mwovu atafunuliwa." Huyo "mwovu" ni papa, "ambaye Bwana atamteketeza kwa pumzi ya kinywa chake, na atamwangamiza kwa mwangaza wa kuja kwake." Kisha Paulo anasema, "Hata huyo, ambaye kuja kwake ni baada ya kazi ya Shetani pamoja na nguvu zote na ishara na maajabu ya uongo." Yesu ndiye yule "ambaye kuja kwake ni baada ya kazi ya Shetani."

Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.

Utendaji wa miujiza wa Shetani ni kipindi kinachoanzia Sheria ya Jumapili inayokaribia, hadi Mikaeli atakaposimama na mlango wa rehema kwa wanadamu utakapofungwa. Shetani hatatenda miujiza yoyote wakati wa Mapigo Saba ya Mwisho yanayomwagwa kuanzia kufungwa kwa mlango wa rehema hadi Kristo atakaporudi.

“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.

Asema Kristo, “Kwa matunda yao mtawatambua.” Ikiwa wale ambao kupitia wao uponyaji unafanywa, kwa sababu ya maonyesho haya, wana mwelekeo wa kuhalalisha kupuuza kwao sheria ya Mungu na kuendelea katika kutotii, ijapokuwa wana uwezo wa aina yoyote na wa kadiri yoyote, haimaanishi kwamba wana nguvu kuu za Mungu. Kinyume chake, hizo ni nguvu za kutenda miujiza za mdanganyifu mkuu. Yeye ni mvunjaji wa sheria ya maadili, na hutumia kila hila awezavyo kuwapofusha watu wasiione tabia ya kweli ya sheria hiyo. Tumeonywa kwamba katika siku za mwisho atafanya kazi kwa ishara na maajabu ya uongo. Naye ataendelea na maajabu haya hadi mwisho wa wakati wa rehema, ili ayatumie kama ushahidi kwamba yeye ni malaika wa nuru na si wa giza.” Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 7, 911.

Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.

Paulo anabainisha kwamba kutakuwepo uasi utakaotangulia kufunuliwa kwa upapa, na kwamba kuja kwa mara ya pili kwa Kristo kutatokea "baada ya" kazi ya ajabu ya Shetani. Kazi ya ajabu ya Shetani huanza wakati wa sheria ya Jumapili nchini Marekani, na hukoma wakati wa kufungwa kwa mlango wa rehema na kuwasili kwa mapigo saba ya mwisho. Kazi ya ajabu ya Shetani huanza wakati wa sheria ya Jumapili nchini Marekani.

“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.

"Kwa amri inayolazimisha utekelezwaji wa taasisi ya Upapa, kinyume na sheria ya Mungu, taifa letu litajitenga kikamilifu na uadilifu. Wakati Uprotestanti utakaponyosha mkono wake kuvuka pengo kushika mkono wa mamlaka ya Kirumi, na utakapovuka shimo kuu kushikana mikono na Uspiritizimu, wakati, chini ya ushawishi wa muungano huu wa mara tatu, nchi yetu itakapoikana kila kanuni ya Katiba yake kama serikali ya Kiprotestanti na ya kijamhuri, na itakapoweka utaratibu wa kueneza uongo na udanganyifu wa kipapa, ndipo tutajua kwamba wakati umefika wa utendaji wa ajabu wa Shetani na kwamba mwisho umekaribia." Ushuhuda, juzuu ya 5, 451.

The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.

Sheria ya Jumapili ni mwisho wa ufalme wa sita, mnyama wa nchi wa Ufunuo sura ya kumi na tatu. Mnyama wa nchi alianza kutawala mwishoni mwa kipindi cha miaka elfu moja mia mbili na sitini ya utawala wa kipapa, mwaka 1798. Hivyo, upapa ulifunuliwa mwaka 538, ingawa kazi yake ya kuchukua udhibiti wa dunia ilikuwa tayari ikiendelea Paulo alipoyaandika maneno yake. Kabla ya mwaka 538, kungekuwapo uasi uliotangulia kufunuliwa kwa yule mtu wa dhambi, akiketi katika hekalu la Mungu.

The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”

Uasi ulionyeshwa na kanisa la Pergamo wakati kanisa la Kikristo lilipofanya muafaka na dini ya kipagani, kama ilivyoashiriwa na Mfalme Konstantino. Paulo alikuwa akibainisha alama za kinabii ambazo lazima zitokee kabla ya Kuja kwa Pili kwa Kristo. Baada ya kurudia yale aliyokuwa amewafundisha Wathesalonike hapo awali, kisha anauliza kama hawakukumbuka kwamba alikuwa amekwisha kuwafundisha kweli hizi? Kisha anawakumbusha kwamba wanapaswa pia kukumbuka kwamba aliwafundisha kuwa kuna nguvu ambayo "withholdeth" upapa "that" upapa "might be revealed in his time?" Neno "witholdeth" linamaanisha kuzuia. Neno "withholdeth" baadaye katika kifungu hicho hicho limetafsiriwa kuwa "now letteth."

The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”

Kifungu hiki kwa hivyo kinawakilishwa kwa usahihi kama ifuatavyo: "Na sasa mnajua ni nini kinachozuia upapa, ili upapa ufichuliwe kwa wakati wake. Kwa maana siri ya uasi (upapa) tayari inatenda kazi; ila yule ambaye sasa anazuia upapa ataendelea kuuzuia upapa hata atakapoondolewa njiani." William Miller alipotambua kifungu hiki katika Wathesalonike alitambua kwamba nguvu iliyozuia upapa kupanda kwenye kiti cha enzi cha dunia mnamo mwaka 538 ilikuwa Roma ya kipagani, na kwamba Roma ya kipagani ingezuia kuibuka kwa mamlaka ya kipapa, hadi Roma ya kipagani "iondolewe njiani."

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

Katika miaka kumi na miwili nilipokuwa mdeisti, nilisoma historia zote nilizoweza kupata; lakini sasa niliipenda Biblia. Ilifundisha kuhusu Yesu! Lakini bado kulikuwa na sehemu nyingi za Biblia ambazo hazikuwa wazi kwangu. Mwaka 1818 au 19, nilipokuwa nikizungumza na rafiki niliyemtembelea, na ambaye alinijua na alikuwa amenisikia nikizungumza nilipokuwa mdeisti, akauliza, kwa namna yenye kuashiria, 'Unafikiriaje kuhusu andiko hili, na lile?' akirejelea yale maandiko ya zamani niliyoyapinga nikiwa mdeisti. Nikaelewa nia yake, nikajibu—'Ukinipa muda, nitakuambia yanamaanisha nini.' 'Unahitaji muda wa kiasi gani?' 'Sijui, lakini nitakuambia,' nikajibu, maana sikuweza kuamini kwamba Mungu alikuwa ametoa ufunuo usioeleweka. Hapo ndipo nikaazimia kujifunza Biblia yangu, nikiamini ningeweza kujua Roho Mtakatifu alimaanisha nini. Lakini mara tu nilipoweka azimio hilo, wazo likanijia—'Iwapo utakuta kifungu ambacho huwezi kukielewa, utafanya nini?' Njia hii ya kujifunza Biblia ikaniijia akilini: Nitachukua maneno ya vifungu hivyo, na kuyafuatilia kote katika Biblia, na kwa njia hiyo kujua maana yake. Nilikuwa na Cruden's Concordance, ambayo nadhani ndiyo bora zaidi duniani; kwa hiyo nikachukua hiyo na Biblia yangu, nikaketi mezani, wala sikusoma kitu kingine chochote, isipokuwa magazeti kidogo, kwa kuwa nilikuwa nimeazimia kujua Biblia yangu inamaanisha nini.

“I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’

Nilianza na Mwanzo, nikasoma polepole; na nilipofika kwenye andiko ambalo sikuweza kulielewa, nilitafuta katika Biblia ili kujua maana yake. Baada ya kupitia Biblia kwa njia hii, ee, jinsi ukweli ulivyoonekana ukiwa angavu na mtukufu! Niligundua kile ambacho nimekuwa nikiwahubiria. Niliridhika kwamba nyakati saba ziliishia mwaka 1843. Kisha nikafika kwenye siku 2300; zikanifikisha kwenye hitimisho lilelile; lakini sikuwaza hata kidogo kugundua ni lini Mwokozi atakuja, wala sikuweza kuamini hilo; lakini nuru ilinipiga kwa nguvu kiasi kwamba sikujua la kufanya. Sasa, nilifikiri, lazima nivae vichocheo na mkanda wa kuzuia; sitakwenda haraka kuliko Biblia, wala sitabaki nyuma yake. Chochote kile ambacho Biblia inafundisha, nitakishikilia. Lakini bado kulikuwa na maandiko mengine ambayo sikuweza kuyafahamu.

“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.

Hayo yanatosha kuhusu njia yake ya jumla ya kujifunza Biblia. Katika tukio jingine alieleza njia yake ya kuamua maana ya andiko lililo mbele yetu—maana ya 'kile cha kila siku.' 'Niliendelea kusoma,' akasema, 'wala sikuweza kupata mahali pengine popote palipolitajwa, ila katika Danieli. Kisha nikachukua yale maneno yaliyohusiana nalo, "kuondoa." Ataondoa kile cha kila siku, "tangu wakati kile cha kila siku kitakapoondolewa," n.k. Nikaendelea kusoma, nikadhani sitapata nuru juu ya andiko hilo; hatimaye nikafika 2 Wathesalonike 2:7-8. "Maana ile siri ya uasi sasa yatenda kazi; ila yule azuiaye sasa ataendelea kuzuilia hata atakapoondolewa njiani, ndipo yule mwovu atadhihirishwa," n.k. Na nilipofika kwenye andiko hilo, Ee, ukweli ulionekana wazi na mtukufu jinsi gani! Hapo ndipo ilipo! Hicho ndicho "kile cha kila siku!" Basi sasa, Paulo anamaanisha nini kwa "yule azuiaye sasa," yaani anayezuia? Kwa "mtu wa dhambi," na "yule mwovu," kinachomaanishwa ni Upapa. Basi, ni nini kinachozuia Upapa kufunuliwa? Naam, ni Upagani; basi, "kile cha kila siku" lazima kimaanishe Upagani.' William Miller, Apollos Hale, The Second Advent Manual, 65, 66.

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

Bila kuelewa kwamba “kile cha kila siku” katika kitabu cha Danieli kilikuwa ishara ya upagani, Miller angepata ugumu mkubwa kuunda misingi ambayo aliujengea mfumo wake wa kinabii. “Kile cha kila siku” kinatajwa mara tano katika kitabu cha Danieli, na daima hufuatiwa na ishara ya upapa. Ushahidi kwamba “kile cha kila siku” katika kitabu cha Danieli ni upagani unapatikana katika barua ya Paulo kwa Wathesalonike. Mojawapo ya maonyo makali zaidi katika Neno la Mungu limo hapo, kwa maana hapo Paulo anasema wazi kwamba wale wasioupenda ukweli watapelekewa udanganyifu wenye nguvu. Ukweli uliowekwa kimakusudi katika Wathesalonike ulikuwa utambulisho wa uhusiano kati ya upagani na upapa, na kuukataa ukweli huo ni kuhakikisha kwamba udanganyifu wenye nguvu utakuwa ni matokeo ya kukataa huko.

We will continue this subject in the next article.

Tutaendelea na mada hii katika makala ijayo.

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

Simameni wenyewe, mkastaajabu; pigeni kelele, na kulia; wamelewa, lakini si kwa divai; wanayumba-yumba, lakini si kwa kileo. Kwa maana Bwana amewamiminia roho ya usingizi mzito, naye ameyafumba macho yenu; manabii na wakuu wenu, waonaji, amewafunika. Nayo maono ya yote yamekuwa kwenu kama maneno ya kitabu kilichotiwa muhuri, wanachompa mtu aliyeelimika, wakisema, Tafadhali, soma hiki; naye husema, Siwezi; kwa maana kimetiwa muhuri; na kile kitabu hupewa yeye asiyeelimika, wakisema, Tafadhali, soma hiki; naye husema, Mimi sijaelimika. Kwa hiyo Bwana akasema, Kwa sababu watu hawa hunikaribia kwa vinywa vyao, na kwa midomo yao huniheshimu, lakini wameiepusha mioyo yao mbali nami, na hofu yao kunielekea imefundishwa kwa amri za wanadamu; kwa hiyo, tazama, nitaendelea kufanya kazi ya ajabu kati ya watu hawa, naam, kazi ya ajabu na ya kushangaza; kwa maana hekima ya wenye hekima wao itaangamia, na ufahamu wa watu wao wenye busara utafichwa. Ole wao watafutao kwa kina kuificha shauri yao kutoka kwa Bwana, na matendo yao yako gizani, nao husema, Ni nani atuonaye? na ni nani atujuae? Hakika kugeuza kwenu mambo juu chini kutahesabiwa kuwa kama udongo wa mfinyanzi; je! kazi itasema juu yake aliyeifanya, Hakunifanya? au kitu kilichoumbwa kitamwambia yeye aliyekiumba, Hakuwa na ufahamu? Isaya 29:9–16.