The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
L’accroissement de la connaissance qui est représenté par la vision du fleuve Ulaï est ce qui, en définitive, fut écrit sur les deux tables d’Habacuc.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
«Շաղկապված այն մարգարեությունների հետ, որոնք նրանք համարել էին վերաբերում են երկրորդ գալստյան ժամանակին, կային խրատներ, որ հատուկ կերպով հարմարեցված էին նրանց անորոշության և լարված սպասման վիճակին և քաջալերում էին նրանց՝ հավատով համբերությամբ սպասելու, որ այն, ինչ այժմ նրանց հասկացողության համար մութ էր, իր ժամանակին պիտի պարզվի։»
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
« Parmi ces prophéties figurait celle d’Habacuc 2:1–4 : “Je me tiendrai à mon poste, et je me placerai sur la tour, et je veillerai pour voir ce qu’Il me dira, et ce que je répondrai après avoir été repris. Et l’Éternel me répondit, et dit : Écris la vision, et grave-la clairement sur des tables, afin qu’on puisse courir en la lisant. Car la vision est encore pour un temps fixé ; mais à la fin elle parlera, et ne mentira point : si elle tarde, attends-la ; car elle s’accomplira certainement, elle ne tardera pas. Voici, son âme qui s’élève n’est pas droite en lui ; mais le juste vivra par sa foi.” »
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
“Ɔyɛ afe 1842 pɛ mu no, akwankyerɛ a wɔde maa wɔ saa nkɔmhyɛ yi mu sɛ, ‘kyerɛw anisoadehunu no, na ma no nna adi pefee wɔ pon so, na nea ɔrekan no tumi tu mmirika,’ no maa Charles Fitch susuw ho sɛ ɔnsiesie nkɔmhyɛ ho mfonini pon bi de akyerɛ Daniel ne Adiyisɛm no mu anisoadehunu ahorow no mu. Wɔhwɛɛ saa mfonini pon yi tintim no sɛ ɛyɛ mmara a Habakuk nyaa no mmamu. Nanso saa bere no, obiara anhyɛ no nsow sɛ anisoadehunu no bam ho tebea bi a ɛte sɛ akyinkyim—twentwɛn bere bi—de, wɔde ama wɔ nkɔmhyɛ koro no ara mu. Bere a anidaso no gui akyi no, saa Kyerɛwsɛm yi bɛyɛɛ nea ɛho hia yiye paa sɛ: ‘Na anisoadehunu no da so wɔ bere a wɔahyɛ ama no; nanso awiei no, ebekasa, na enni atoro: sɛ ɛtwɛn a, twɛn no; efisɛ ampa ara ɛbɛba, ɛrenka akyi…. Ɔtreneeni no de ne gyidi na ɛbɛtra ase.’ The Great Controversy, 391, 392.”
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
Les deux tables de Habacuc sont prophétiquement deux témoins. Bibliquement, deux témoins doivent être réunis pour établir la vérité.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Но если он не послушает тебя, возьми с собою ещё одного или двух, дабы устами двух или трёх свидетелей подтвердилось всякое слово. Матфея 18:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Quand les deux tables d’Habacuc (les cartes pionnières de 1843 et de 1850) sont superposées l’une à l’autre, elles confirment les vérités qui étaient les joyaux du songe de Miller. L’erreur de 1843, représentée sur la première table, lorsqu’elle est superposée à la seconde table, établit le temps du retard de la vision. Miller (le veilleur symbolique de cette histoire) demanda ce qu’il devait dire durant le débat de son histoire.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
我必站在守望所，立在望楼上，察看他对我说什么，我可用什么话向那责备我的答复。哈巴谷书 2:1
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
Seigneur a instruit Miller d’écrire la vision, et, dans son rêve, il plaça le coffret qui contenait la vision sur une table au centre de sa chambre.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Et l’Éternel me répondit, et dit : Écris la vision, et grave-la clairement sur des tables, afin qu’on la lise couramment. Habakuk 2:2.
The tables then identify the tarrying time and the first disappointment.
The tables then identify the tarrying time and the first disappointment.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Car la vision est encore pour un temps fixé; à la fin, elle parlera, et ne mentira point: si elle tarde, attends-la; car elle s’accomplira certainement, elle ne tardera pas. Habakuk 2:3.
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
Le processus d’épreuve en trois étapes produit par l’augmentation de la connaissance (les joyaux de Miller) est alors représenté.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Voici, son âme enflée d’orgueil n’est pas droite en lui; mais le juste vivra par sa foi. Habacuc 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
A hɛnni mmienu a wɔsom no bɛda adi denam sɔhwɛ a ɛwɔ Daniel ti dumien no mu no so.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ane li dir, Allez to vie, Daniel; car li paroles sunt clôses e sealées jesques al tens de la fin. Multes serrunt purifiées, e rendues blanches, e éprouvées; mais li méchant agirunt méchamment; e nul des méchants ne comprendra; mais li sages comprendrunt. Daniel 12:9, 10.
The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
Os sábios de Daniel são as virgens prudentes de Mateus vinte e cinco, que foram justificadas pela fé, e os ímpios eram as virgens loucas, que se exaltaram em orgulho. No fim do sonho de Miller, as joias representam o óleo na parábola das dez virgens, o qual era a mensagem.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
« Dieu est déshonoré lorsque nous ne recevons pas les communications qu’il nous envoie. Ainsi, nous refusons l’huile d’or qu’il voudrait verser dans nos âmes afin qu’elle soit transmise à ceux qui sont dans les ténèbres. Lorsque retentira l’appel : “Voici, l’époux vient ; allez à sa rencontre”, ceux qui n’auront pas reçu l’huile sainte, qui n’auront pas entretenu dans leur cœur la grâce du Christ, constateront, comme les vierges folles, qu’ils ne sont pas prêts à rencontrer leur Seigneur. Ils n’ont pas en eux-mêmes le pouvoir d’obtenir l’huile, et leur vie est brisée. » Review and Herald, 20 juillet 1897.
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Işığı Miller’in mücevherlerinin son günlerde on kat daha parlak parlayacaktır; hem on sayısı hem de ışık bir sınamanın simgeleridir. Habakkuk’un levhaları üzerinde temsil edilen hakikatin ışığı, Miller’in rüyasının sonunda tasvir edildiği üzere son günlerde, deneme niteliğinde bir mesaj meydana getirir; bu mesaj, on kız benzetmesinde Gece Yarısı Haykırışı’nın mesajı olarak temsil edilmektedir. Bu sınanma süreci, Millerci tarihin sınanma sürecinin bir tekrarından ibarettir; zira on kız benzetmesi son günlerde harfi harfine tekrarlanmaktadır.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
« On me renvoie souvent à la parabole des dix vierges, dont cinq étaient sages et cinq insensées. Cette parabole s’est accomplie et s’accomplira jusque dans les moindres détails, car elle a une application particulière pour ce temps-ci et, comme le message du troisième ange, elle s’est accomplie et continuera d’être la vérité présente jusqu’à la fin des temps. » Review and Herald, 19 août 1890.
Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
Ba’n cu məŋ ci ɗum ko ƴeewtere, e nde balɗe sappo timmii, Daniyel e tati gorko ɓe ngal no ɓuri yiyde waɗde maaɓɓe e ñaamde ngam ɓe ɓuri waɗde, e waɗi ɓe ɓurii ɓen ɓe ñaamata nyaamdu Babiila. Mboɗo mawnuɗo on ko Habakkuk woni, mo waɗi jam e hoolaare hoore muuɗum, naa e ɗoon heɓaare, o mahii ɗumtagol Babiila. E nder aslol Millerite, ɓe ngartii ɓiɓɓe rewɓe Babiila, e e Habakkuk ko sifaaji annabaaku papasiyaaɗo ɗi kuutortee ngam anndude ɗumtagol waɗɓe waɗii suɓaade wonde naa e nguurndam e ɗoon heɓaare.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Voici, son âme enflée d’orgueil n’est pas droite en lui ; mais le juste vivra par sa foi. Oui, de plus, parce qu’il pèche par le vin, c’est un homme orgueilleux, qui ne demeure point en repos, qui élargit son désir comme le séjour des morts, qui est comme la mort et ne peut être rassasié, mais qui rassemble auprès de lui toutes les nations et amasse auprès de lui tous les peuples : Tous ceux-là ne prononceront-ils pas contre lui une parabole, une satire moqueuse, et ne diront-ils pas : Malheur à celui qui accroît ce qui n’est pas à lui ! Jusques à quand ? Et à celui qui se charge d’un monceau de gages ! Ceux qui doivent te mordre ne se lèveront-ils pas soudain ? Ceux qui doivent t’épouvanter ne se réveilleront-ils pas ? Et tu deviendras leur proie. Parce que tu as pillé beaucoup de nations, tout le reste des peuples te pillera ; à cause du sang des hommes, et de la violence faite au pays, à la ville et à tous ses habitants. Habakuk 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
Le processus d’épreuve qui s’abat sur les vierges de Matthieu vingt-cinq produit une catégorie d’adorateurs qui ont développé le caractère du roi du Nord (la papauté), lequel est aussi la puissance qui « dépouilla de nombreuses nations ». C’est la puissance papale qui est soudainement mordue, tout comme Jézabel fut dévorée par les chiens.
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Ffêl y dywed yr Arglwydd, Wele, y mae pobl yn dyfod o wlad y gogledd, a chenedl fawr a gyfodir o ochrau’r ddaear. Hwy a gydiant mewn bwa a gwaywffon; creulon ydynt, ac nid oes ganddynt drugaredd; eu llef a rua fel y môr; ac y maent yn marchogaeth ar geffylau, wedi eu trefnu fel gwŷr rhyfel yn dy erbyn di, O ferch Seion. Clywsom ei chlod: llesgaodd ein dwylo: gorthrymder a’n daliodd, a phoen, fel poen gwraig yn esgor. Nac ewch allan i’r maes, ac nac rodiech ar y ffordd; canys cleddyf y gelyn a braw sydd ar bob tu. O ferch fy mhobl, ymwrega mewn sachliain, ac ymdreigla yn y lludw: gwna alarnad fel am unig fab, galar chwerwaf: canys yn ddisymwth y daw’r anrheithiwr arnom. Jeremeia 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Les deux catégories de Habakuk sont celles de ceux qui sont justifiés par la foi, et de ceux qui ont mangé et bu les doctrines de Babylone. Ceux qui, dans les derniers jours du rêve de Miller, sont représentés comme des vierges, développent soit le caractère du Christ, et reçoivent ainsi le sceau de Dieu, soit ils développent le caractère de la papauté et reçoivent la marque de la bête.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Sasa imefika kwa nuru ya kweli kung’aa katikati ya giza la maadili. Ujumbe wa malaika wa tatu umetumwa ulimwenguni, ukiwaonya wanadamu dhidi ya kuipokea chapa ya mnyama au ya sanamu yake katika vipaji vya nyuso zao au mikononi mwao. Kuipokea chapa hii humaanisha kufikia uamuzi uleule ambao mnyama amefanya, na kutetea mawazo yaleyale, kwa upinzani wa moja kwa moja dhidi ya neno la Mungu. Juu ya wote wanaoipokea chapa hii, Mungu asema, ‘Yeye naye atakunywa katika divai ya ghadhabu ya Mungu, iliyomiminwa pasipo kuchanganywa ndani ya kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele za Mwana-Kondoo.’” Review and Herald, July 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
巴比伦的酒醉了的童女，终必喝 神忿怒的酒。在以赛亚书中，以法莲的醉酒之人借着将事物颠倒是非，显明他们瞎眼的醉态；这样的行径只可看作“窑匠的泥土”。
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.
L’identification du « continuel » comme symbole du Christ renverse la vérité concernant le « continuel », car le « continuel » est un symbole satanique. L’identification du « continuel » par Miller comme étant le paganisme est directement représentée sur les tables d’Habacuc. La découverte, par Miller, du passage de Thessaloniciens, qui lui permit de comprendre que c’était le paganisme qui était « ôté », afin que soit révélé « l’homme du péché » qui s’assied dans le temple de Dieu, constitue la vérité principale exposée dans la seconde épître aux Thessaloniciens, chapitre deux.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] 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, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Ndzi ya emahlweni ndzi hlaya, naswona a ndzi nga ha kumi nchumu wun’wana laha kona [siku na siku] a wu kumeka kona, handle ka le ka Daniyele. Kutani mina [hi mpfuno wa khonkodense] ndzi teka marito lawa a ma yimile ma ri karhi ma hlanganisiwa na wona, ‘susa;’ u ta susa siku na siku; ‘ku sukela enkarhini lowu siku na siku swi nga ta susiwa,’ ni swin’wana. Ndzi ya emahlweni ndzi hlaya, naswona ndzi anakanya leswaku a ndzi nga ta kuma ku vonakala eka tsalwa rero; eku heteleleni ndzi fika eka 2 Vatesalonika 2:7, 8. ‘Hikuva xihundla xa vuhomboloki se xa tirha; ntsena loyi sweswi a sivetaka u ta ya emahlweni a siveta, ku kondza a susiwa endleleni, kutani loyi wo homboloka u ta paluxiwa,’ ni swin’wana. Kutani loko ndzi fikile eka tsalwa rero, oho, hilaha ntiyiso wu vonakeke erivaleni hakona ni ku vangama! Hi lowu! Hi wona siku na siku! Kutani ke sweswi, Pawulo u vula yini hi ‘loyi sweswi a sivetaka,’ kumbe ku siverisa? Hi ‘munhu wa xidyoho,’ na ‘loyi wo homboloka,’ ku vuriwa Vupapa. Kutani ke, i yini lexi sivetaka Vupapa leswaku byi nga paluxiwi? I Vupfukeri bya Vukhongeri bya Vahedeni; kutani ke, ‘siku na siku’ swi fanele ku vula Vuhedeni.”—William Miller, Second Advent Manual, pheji 66.” Advent Review and Sabbath Herald, January 6, 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
《帖撒罗尼迦书》中“常献的”之含义，乃是米勒所发现的该段经文之主要真理。当保罗指出那些不爱真理、因此必受极大迷惑的人时，他当然是在一般意义上指认对真理的憎恶；然而，该段经文所直接指涉的真理，乃是“常献的”表征异教罗马这一真理。
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
Nuru ya mwili ni jicho; basi ikiwa jicho lako ni safi, mwili wako wote utajaa nuru. Lakini ikiwa jicho lako ni baya, mwili wako wote utajaa giza. Basi ikiwa nuru iliyo ndani yako ni giza, giza hilo ni kuu jinsi gani! Hakuna mtu awezaye kuwatumikia mabwana wawili; kwa maana ama atamchukia huyu na kumpenda yule; au atashikamana na huyu na kumdharau yule. Hamwezi kumtumikia Mungu na mali. Mathayo 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.
Hir nag-iisa la an paghigugma ha kamatuoran, o an pagdumot ha kamatuoran. Waray tunga nga dapit. An marig-on nga paglimbong nga maabot ha mga lurong nga birhen han Mateo bente singko nakasalig ha ira pagsalikway han kapawa han mga hiyas ni Miller nga nagrirepresentar han kataposan nga pagsulay. An kataposan nga pagsulay han kadaan nga Israel amo an ira ikanapulo nga pagsulay, ngan an mga hiyas ni Miller nasanag hin napulo ka pilo nga mas masilaw ha kataposan nga mga adlaw. An simbolo han pagsalikway han mga hiyas ni Miller amo an “the daily,” nga ginbaliskad han mga parahubog han Ephraim ha ikatulo nga henerasyon han Adventismo. An “the daily” usa nga sataniko nga simbolo han paganismo. An mga parahubog nagpasulod hin peke nga hiyas, nga ira gindara tikang ha apostata nga Protestantismo nga nagpapakilala han “the daily” sugad nga simbolo ni Cristo.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
Miileera hubannoon isaa waa’ee jawwiiwwan isaa irratti qabu seenaa keessatti ittiin kaafameen daangeffame ture. Inni Dhufaatii Lammaffaa taatee raajii itti aanu taʼuu isheetti amanee, madaa duʼaa pappeessummaa bara 1798 keessa gaʼe, mootummaa lafaa afraffaa fi isa dhumaa kan Daani’el boqonnaa lamaa qofa bakka buʼuu akka dandaʼu hubate. Miileer hubannoo isaa waa’ee “kan yeroo hundaa” jedhamuus keessatti daangeffame ture; mootummaa isaa keessatti mulʼataan akka mala qorannaa murtaaʼe tokkootti geggeeffame ragaa baʼa, keessattiis Macaafa Qulqulluu isaa, Cruden’s Concordance, akkasumas gaazexoota muraasa akka dubbise ibse. Murtiin isaa akka sanaan qoʼatu salphaatti yaada isaa keessa seenee ture.
“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. Apollos Hale, The Second Advent Manual, 65.
“Pendant les douze années où j’ai été déiste, j’ai lu toutes les histoires que je pouvais trouver; mais maintenant j’aimais la Bible: elle enseignait au sujet de Jésus! Cependant, une bonne partie de la Bible demeurait encore obscure pour moi. En 1818 ou 1819, tandis que je m’entretenais avec un ami chez qui je rendais visite, et qui m’avait connu et entendu parler lorsque j’étais déiste, il me demanda, d’une manière assez significative: ‘Que pensez-vous de ce texte-ci, et de celui-là?’ en faisant allusion aux anciens passages auxquels je m’opposais lorsque j’étais déiste. Je compris ce qu’il voulait dire, et je répondis:—Si vous me donnez du temps, je vous dirai ce qu’ils signifient. ‘Combien de temps vous faut-il?’ Je ne sais pas, répondis-je, mais je vous le dirai; car je ne pouvais croire que Dieu eût donné une révélation qui ne pût être comprise. Je résolus alors d’étudier ma Bible, croyant pouvoir découvrir ce que le Saint-Esprit voulait dire. Mais, dès que j’eus pris cette résolution, cette pensée me vint à l’esprit:—‘Supposez que vous trouviez un passage que vous ne puissiez comprendre, que ferez-vous?’ Alors cette manière d’étudier la Bible me vint à l’esprit:—Je prendrai les mots de tels passages, je les suivrai à travers la Bible, et j’en découvrirai ainsi le sens. J’avais la Concordance de Cruden, qui, je pense, est la meilleure au monde; je la pris donc avec ma Bible, et je m’assis à mon bureau, sans rien lire d’autre, si ce n’est un peu les journaux, car j’étais résolu à savoir ce que signifiait ma Bible. Apollos Hale, The Second Advent Manual, 65.”
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Les joyaux de Miller ne furent pas seulement reconnus par sa méthode d’étude, mais aussi par une révélation directe de Dieu.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“ঈশ্বৰে নিজৰ দূতক পঠিয়াইছিল, যাতে বাইবেলত বিশ্বাস নকৰা এজন কৃষকৰ হৃদয়ত কাৰ্য কৰে আৰু তাক ভাববাণীবোৰ অনুসন্ধান কৰিবলৈ পৰিচালিত কৰে। ঈশ্বৰৰ দূতসকলে সেই মনোনীতজনক বাৰে বাৰে দর্শন দিছিল, তাৰ মনক পথ দেখুৱাবলৈ আৰু ঈশ্বৰৰ লোকসকলৰ বাবে সদায় অন্ধকাৰময় হৈ থকা ভাববাণীবোৰ তাৰ বুজাবুজিৰ আগত উদ্ঘাটন কৰিবলৈ। সত্যৰ শৃংখলাৰ আৰম্ভণি তাৰ হাতত দিয়া হৈছিল, আৰু তাক কড়ি পাছত কড়ি অনুসন্ধান কৰি আগবাঢ়িবলৈ পৰিচালিত কৰা হৈছিল, যতক্ষণে সি বিস্ময় আৰু মুগ্ধতাৰে ঈশ্বৰৰ বাক্যৰ প্রতি দৃষ্টি নিক্ষেপ নকৰিলে। তাতে সি সত্যৰ এক সম্পূৰ্ণ শৃংখলা দেখিলে। যি বাক্যক সি অনুপ্ৰাণিত নহয় বুলি গণ্য কৰিছিল, সেই বাক্যই এতিয়া তাৰ দৃষ্টিৰ সম্মুখত নিজৰ সৌন্দৰ্য আৰু মহিমাত মেল খাই গ’ল। সি দেখিলে যে শাস্ত্ৰৰ এটা অংশে আন এটা অংশক ব্যাখ্যা কৰে, আৰু যেতিয়া এটা অংশ তাৰ বুজাবুজিৰ বাবে বন্ধ থাকিছিল, তেতিয়া বাক্যৰ আন এটা অংশত সি তেনে কথা পাইছিল যিয়ে তাক ব্যাখ্যা কৰিছিল। সি ঈশ্বৰৰ পবিত্ৰ বাক্যক আনন্দেৰে আৰু গভীৰতম শ্রদ্ধা ও ভয়মিশ্রিত ভক্তিৰে গ্ৰহণ কৰিছিল।” Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Lorsque sœur White déclare que « Dieu envoya Son ange » à Miller, cela indique que Gabriel était l’ange envoyé à Miller, car « Son ange » est une désignation attribuée à Gabriel.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Maneno ya malaika, ‘Mimi ni Gabrieli, nisimamaye mbele za Mungu,’ yanaonyesha kwamba anashika nafasi ya heshima kuu katika nyua za mbinguni. Alipokuja na ujumbe kwa Danieli, alisema, ‘Wala hapana mtu ashikamanaye nami katika mambo haya, ila Mikaeli [Kristo], Mkuu wenu.’ Danieli 10:21. Kuhusu Gabrieli Mwokozi anasema katika Ufunuo, kwamba ‘Akamtuma kwa mkono wa malaika wake akalidhihirisha kwa mtumwa wake Yohana.’ Ufunuo 1:1.” Tumaini la Vizazi Vyote, 99.
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
Miller habría no reconocido la oscilación de género de Daniel capítulo ocho, versículos nueve hasta doce, pues todo lo que tenía era la Biblia y una concordancia carente de toda información concerniente a las lenguas bíblicas. No habría visto la distinción entre “sur” y “rum”, que ambas se traducen como “quitar”. No habría visto la distinción entre “miqdash” y “qodesh”, que ambas se traducen como “santuario”.
He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
He could not have seen the truth of the word “tamid,” which is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth he did see) was this: of the one hundred and four times the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word meaning “continual,” and in the book of Daniel it is translated as “the daily.”
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
ffの書においてのみ、その語は名詞として用いられており、他の九十九回においては副詞として用いられている。 لهذا理由により、欽定訳聖書の翻訳者たちは、聖書の他のすべての記者がその語を九十九回にわたって副詞として用いている一方で、ダニエルがそれを五回、名詞として用いているのに直面したとき、証拠の重みによって、ダニエルによるその語の名詞としての用法を訂正せざるを得なかった。ダニエルを訂正するために、彼らは御言葉に「sacrifice」という語を付け加え、それによって名詞を副詞に変えてしまった。そしてさらに、その翻訳者たちを訂正するために、エレン・ホワイトは次のように記すよう霊感を受けたのである。すなわち、彼女は「『Daily』に関して見たが、『sacrifice』という語は人間の知恵によって補われたものであって、本文には属しておらず、主は審判の時の叫びを伝えた者たちに、その正しい見解をお与えになった」というのである。
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
Miller, selon son propre témoignage, cherchait à comprendre « le continuel », ce qu’il fit finalement dans 2 Thessaloniciens. Mais aussi, selon son propre témoignage, lorsqu’il cherchait à comprendre un mot, il considérait chaque endroit où ce mot était employé, et ce mot est employé quatre-vingt-dix-neuf autres fois dans la Bible. Pourtant, son témoignage au sujet de « le continuel » est qu’il ne le trouva nulle part ailleurs que dans le livre de Daniel, lorsqu’il déclara : « Je poursuivis ma lecture, et ne pus trouver aucun autre cas où il [le continuel] se trouvât, sinon dans Daniel. » Miller fut conduit aux joyaux non seulement par sa méthode d’étude, mais aussi par la révélation divine qui lui fut donnée par le ministère des anges.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.
Hii ndiyo sababu ufahamu wake wa “cha daima” ulikuwa sahihi, lakini wenye mipaka. Hakuweza kutambua kwamba, katika mara tano ambazo “cha daima” kinatajwa katika kitabu cha Danieli, mara moja kati ya zile mara tatu ambazo “cha daima” “huondolewa,” iliwasilisha maana tofauti na zile mara nyingine mbili. Mara moja “cha daima” kimetumiwa pamoja na neno la Kiebrania “rum,” na zile mara nyingine mbili kimetumiwa pamoja na neno la Kiebrania “sur”. Maneno yote mawili hutafsiriwa kuwa kuondoa, lakini “rum” katika Danieli sura ya nane, aya ya kumi na moja humaanisha “kuinua na kutukuza,” na katika sura ya kumi na moja, aya ya thelathini na moja, na sura ya kumi na mbili, aya ya kumi na moja, neno “sur” humaanisha “kuondoa”.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
Les théologiens qui mangent et boivent le régime babylonien soutiennent que, soit que l’on ôte une chose, soit que l’on élève une chose, l’un et l’autre représentent un type de suppression, de sorte que les deux termes doivent être compris comme ayant la même signification. Ils affirment que, les trois fois où « le continuel » est « ôté », cela signifie toujours enlever; et ce faisant, ils laissent entendre que Daniel a été négligent dans son choix de termes. Ils ne le disent pas ouvertement, mais, par déduction, ils enseignent que Daniel aurait dû employer le mot « sur » dans les trois occurrences, car, selon ces théologiens, il aurait prétendument voulu dire la même chose chaque fois que « le continuel » était « ôté ».
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.
Ils procèdent de la même manière avec les mots « miqdash » et « qodesh », qui sont tous deux traduits par « sanctuaire » aux versets onze à quatorze du chapitre huit. Dans chacune des occurrences de « sanctuaire » dans ces quatre versets, ils soutiennent qu’elles désignent toutes le sanctuaire de Dieu. Par inférence, encore une fois, Daniel aurait simplement dû employer « qodesh » dans les trois occurrences, et ne pas utiliser « miqdash » au verset onze. Miller n’aurait pas reconnu la distinction entre ces termes, mais les théologiens modernes, eux, la reconnaissent, et, ce faisant, ils insistent pour qu’aucune distinction ne soit admise. Pourtant, Miller, qui ne reconnaissait pas les distinctions entre ces mots, en est venu à une compréhension opposée à celle des théologiens modernes.
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
La réalité est que Daniel était un écrivain extrêmement soigneux, qui connaissait la langue hébraïque et qui fut jugé dix fois plus sage que tous les autres sages de Babylone, lesquels étaient eux-mêmes des hommes fort intelligents dans leur société. Si quelqu’un connaissait le bon usage de la langue hébraïque, et la manière dont elle devait être correctement représentée dans cette histoire particulière, c’était bien Daniel. Si Daniel a employé des mots différents, c’est qu’ils étaient destinés à exprimer des sens différents, qu’il cherchait délibérément à représenter. Lorsque l’usage distinct que Daniel fait des mots traduits par « sanctuaire » ou par « ôter » est reconnu, ils confirment la compréhension de « le continuel » selon Miller, laquelle fut reconnue par Miller dans le passage même où Paul identifie que ceux qui haïssent la vérité sont destinés à recevoir une puissance d’égarement.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Akra bi a wɔtan nokware no na wogye atoro no di, a ɛma adwene mu nnaadaa kɛse ba no, wɔsan gyina hɔ ma Efraim asabowfo no, a wɔda wɔn adi mu akuw abien. Kuw baako ne nhoma nimdeɛfo anaa akannifo a wɔasua ade no, na kuw foforo no nso ne asɔrefo anaa nkurɔfo a wonnsuaa ade no, a wɔbɛte nea wɔn a wɔasua ade no kyerɛ wɔn nko ara. Wɔn ne wɔn a wɔde atoro kata wɔn ho, na wɔne owu yɛ apam. Wɔn ne wɔn a wɔn kra ama so wɔ Habakkuk ti abien mu no, na wɔn ne Mateo ti aduonu anum mu mmabaa nkwasea no. Wɔn ne wɔn a wɔpo mfinimfini nokware ahorow a ɛwɔ Miller dae no mu, a ɛhyerɛn mpɛn du sen kan wɔ awiei no mu no, (a egyina hɔ ma sɔhwɛ a ɛyɛ du so ne nea etwa to ma Israelfo a wɔwɔ nnɛ yi), sɛnea wɔde kyerɛɛ no wɔ sunsuma mu wɔ sɔhwɛ a ɛyɛ du so ne nea etwa to maa tete Israel no mu no.
We will continue this study in the next article.
On poursuivra cette étude dans le prochain article.
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Na Jehova alisema kwa Musa, Hawa watu watanichokoza hata lini? Nao watakosa kuniamini hata lini, pamoja na ishara zote nilizozifanya kati yao? Nitawapiga kwa tauni, nami nitawaondolea urithi wao, na kutokana nawe nitafanya taifa lililo kubwa na lenye nguvu kuliko wao. Musa akamwambia Jehova, Ndipo Wamisri watasikia habari hizo, kwa kuwa wewe uliwapandisha watu hawa kwa uwezo wako kutoka miongoni mwao; nao watawaambia wenyeji wa nchi hii; kwa maana wamesikia ya kwamba wewe, Jehova, uko kati ya watu hawa, na kwamba wewe, Jehova, waonekana uso kwa uso, na ya kwamba wingu lako lasimama juu yao, na ya kwamba watangulia mbele yao, mchana katika nguzo ya wingu, na usiku katika nguzo ya moto. Basi sasa, ukifanya kuwaua watu hawa wote kama mtu mmoja, ndipo mataifa yaliyosikia sifa yako yatasema, yakinena, Kwa sababu Jehova hakuweza kuwaleta watu hawa katika nchi aliyowaapia, kwa hiyo amewaua nyikani. Na sasa, nakusihi, uweza wa Bwana wangu na uwe mkuu, kama ulivyonena, ukisema, Jehova si mwepesi wa hasira, naye ni mwingi wa rehema, akisamehe uovu na kosa, wala si mwenye kumhesabia mwenye hatia kuwa hana hatia hata kidogo, akiyapatiliza wana maovu ya baba zao, hata kizazi cha tatu na cha nne. Nakuomba, usamehe uovu wa watu hawa kulingana na ukuu wa rehema yako, na kama ulivyowasamehe watu hawa tangu Misri hata sasa. Naye Jehova akasema, Nimewasamehe kwa neno lako; lakini hakika, kama niishivyo, dunia yote itajazwa utukufu wa Jehova. Kwa sababu watu hao wote walioona utukufu wangu, na miujiza yangu niliyoifanya katika Misri na nyikani, nao wamenijaribu sasa mara hizi kumi, wala hawakuisikiliza sauti yangu; hakika hawataiona nchi niliyowaapia baba zao, wala hata mmoja wao walionichokoza hataiona; lakini mtumishi wangu Kalebu, kwa kuwa alikuwa na roho nyingine ndani yake, naye amenifuata kabisa, huyo nitamleta katika nchi ile aliyoingia; na uzao wake wataimiliki. Hesabu 14:11–24.