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# The Book of Daniel - Number One-Hundred and Forty-Eight

Kitabu cha Danieli - Nambari Mia Moja Arobaini na Nane

Unveiling the Prophetic Tables: Habakkuk’s Vision and Miller’s Dream

Kufunua Vibao vya Kinabii: Maono ya Habakuki na Ndoto ya Miller

Author

Jeff Pippenger

Published

March 20, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Ongezeko la maarifa linalowakilishwa na maono ya Mto Ulai ndilo lililoandikwa hatimaye juu ya mbao mbili za Habakuki.

> “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.

> Pamoja na unabii ambao walikuwa wameuchukulia kuwa unahusu wakati wa ujio wa pili, kulikuwa na mafundisho yaliyowekwa mahsusi kuendana na hali yao ya kutokuwa na uhakika na kusubiri kwa wasiwasi, na yaliwatia moyo wasubiri kwa subira kwa imani kwamba kile ambacho kwa sasa kilikuwa giza kwa uelewa wao kingefanywa wazi kwa wakati ufaao.

> “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.’

> Miongoni mwa maneno haya ya kinabii palikuwapo lile la Habakuki 2:1-4: 'Nitasimama katika zamu yangu ya ulinzi, na nijiweke juu ya mnara; nami nitaangalia ili nione atakayoniambia, na nitakachojibu ninapokosolewa. Bwana akanijibu, akasema, Andika maono, uyafanye wazi juu ya vibao, ili asomaye ayasome kwa mbio. Kwa maana maono hayo bado ni kwa wakati uliowekwa; lakini mwishoni yatatamka, wala hayatasema uongo; ingawa yatakawia, yangoje; kwa maana hakika yatakuja, wala hayatakawia. Tazama, nafsi yake iliyojaa majivuno si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake.'

> “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.

> Mapema mnamo mwaka 1842, maelekezo yaliyotolewa katika unabii huu ya ‘andika maono, uyafanye wazi juu ya vibao, ili aisomaye apate kukimbia,’ yalikuwa yamemvuvia Charles Fitch kutayarisha chati ya kinabii ili kuonyesha maono ya Danieli na Ufunuo. Kuchapishwa kwa chati hii kulizingatiwa kuwa utimilifu wa amri iliyotolewa na Habakuki. Hata hivyo, wakati huo hakuna aliyegundua kwamba kuchelewa kunakoonekana katika kutimia kwa maono—kipindi cha kusubiri—kumeonyeshwa katika unabii huo huo. Baada ya kukatishwa tamaa, andiko hili lilionekana kuwa la maana sana: ‘Maono bado ni kwa wakati uliowekwa, bali mwishoni litasema, wala halitasema uongo; ijapokawia, lingojeni; kwa kuwa hakika litatimia, halitakawia.... Mwenye haki ataishi kwa imani yake.’ 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.

Vibao viwili vya Habakuki ni mashahidi wawili kinabii. Kibiblia, mashahidi wawili wanapaswa kuletwa pamoja ili kuthibitisha ukweli.

> 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 8:16.

> Lakini asipokusikiliza, basi chukua pamoja nawe mtu mmoja au wawili zaidi, ili kwa kinywa cha mashahidi wawili au watatu kila neno lithibitishwe. Mathayo 8:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other 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.

Majedwali mawili ya Habakuki (chati za waanzilishi za 1843 na 1850) yanapowekwa moja juu ya jingine yanathibitisha ukweli uliokuwa "vito" vya ndoto ya Miller. Kosa la 1843, lililowakilishwa kwenye jedwali la kwanza, linapoangaliwa kwa kuyaweka majedwali hayo mawili moja juu ya jingine, linaweka "muda wa kusubiri" wa maono hayo. Miller (mlinzi wa mfano wa historia hiyo) aliuliza angepaswa kusema nini wakati wa mjadala wa historia yake.

> 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.

> Nitasimama katika ulinzi wangu, na nitajiweka juu ya mnara, nitaangalia ili nione atakachoniambia, na nitakachojibu ninapokemewa. Habakuki 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.

Bwana alimwamuru Miller aandike maono hayo, na katika ndoto yake aliweka kisanduku kilichokuwa na maono hayo juu ya meza katikati ya chumba chake.

> 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.

> Na Bwana akanijibu, akasema, Andika njozi, ukaifanye iwe wazi juu ya vibao, ili aisomaye aende mbio. Habakuki 2:2.

The tables then identify the tarrying time and the first disappointment.

Majedwali kisha yanabainisha wakati wa kusubiri na kukatishwa tamaa kwa mara ya kwanza.

> 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.

> Kwa maana maono haya bado ni kwa wakati uliowekwa; lakini mwishoni yatanena, wala hayatasema uongo; ijapokawia, ngojeeni; kwa kuwa hakika yatakuja, wala hayatakawia. Habakuki 2:3.

Then the two classes that are manifested based upon the increase of knowledge are represented.

Kisha makundi mawili yanayodhihirika kutokana na ongezeko la maarifa yanawakilishwa.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Tazama, roho yake iliyoinuliwa si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Makundi mawili ya waabudu yangedhihirishwa na mchakato wa majaribu wa Danieli sura ya kumi na mbili.

> 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.

> Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 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.

“Wenye hekima” wa Danieli ni wanawali werevu wa Mathayo ishirini na tano ambao walihesabiwa haki kwa imani, na waovu walikuwa wanawali wapumbavu waliojivuna kwa kiburi. Mwishoni mwa ndoto ya Miller, vito vinawakilisha mafuta katika mfano wa wanawali kumi, ambayo yalikuwa ujumbe.

> “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.

> "Mungu hudharauliwa tusipopokea ujumbe anaoutuma kwetu. Hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina katika roho zetu ili yafikishwe kwa wale walioko gizani. Mwito utakapokuja, 'Tazama, bwana-arusi yaja; tokeni mkamlaki,' wale ambao hawajapokea mafuta matakatifu, ambao hawajaithamini neema ya Kristo mioyoni mwao, watagundua, kama wanawali wapumbavu, kwamba hawako tayari kumlaki Bwana wao. Hawana ndani yao uwezo wa kupata hayo mafuta, na maisha yao huangamia." Review and Herald, Julai 20, 1897.

Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. 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 the testing 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.

Vito vya thamani vya Miller katika siku za mwisho ving'aa mara kumi zaidi, na vyote viwili—yaani nambari kumi na nuru—ni ishara za jaribio. Katika siku za mwisho, ambazo zimewakilishwa katika mwisho wa ndoto ya Miller, nuru ya kweli iliyowakilishwa juu ya meza za Habakuki hutoa ujumbe wa jaribio, ambao katika mfano wa wanawali kumi ni ujumbe wa jaribio wa Kilio cha Usiku wa Manane. Mchakato huo wa kujaribiwa ni marudio ya mchakato wa kujaribiwa wa historia ya Wamilleriti, kwa maana mfano wa wanawali kumi unarudiwa kwa kila undani katika siku za mwisho.

> “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.

> "Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.

The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. 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 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 the papacy is used to identify their character.

Uzoefu wa kipindi cha kusubiri ungerudiwa hadi kwa kila nukta na koma mwishoni mwa ndoto ya Miller, na vito vyake ving’aa mara kumi zaidi kuliko jua, hivyo kubainisha kwamba vito hivyo vinawakilisha jaribio la mwisho katika mfano wa wanawali kumi. Kumi ni ishara ya jaribio, na mwishoni mwa siku kumi Danieli na wale watatu wa heshima walionekana bora kwa sura na wanene kuliko wale waliokuwa wakila mlo wa Babeli. Wenye kiburi katika Habakuki, waliokuwa wakiishi kwa kujitumainia, si kwa imani, waliendeleza tabia ya Babeli. Katika historia ya Wamillerite wakawa binti za Babeli, na katika Habakuki upapa unatumika kutambulisha tabia yao.

> 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.

> Tazama, nafsi yake iliyoinuliwa si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Naam pia, kwa sababu ya divai anatenda makosa; yeye ni mtu mwenye kiburi, wala hakai nyumbani; aongezaye tamaa yake kama kuzimu, naye ni kama mauti, wala hashibi, bali hukusanya kwake mataifa yote, na kuwakusanyia watu wote. Je, hawa wote hawatachukua methali juu yake, na msemo wa kumdhihaki juu yake, na kusema, Ole wake aongezaye kisicho chake! Hata lini? na yeye ajitwikae udongo mzito! Je, hawatainuka ghafula watakaokuuma, na kuamka watakaokusumbua, nawe utakuwa nyara kwao? Kwa kuwa umepora mataifa mengi, mabaki yote ya watu watakupora; kwa sababu ya damu ya watu, na kwa udhalimu wa nchi, wa mji, na wa wote wakaao ndani yake. Habakuki 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.”

Mchakato wa kujaribiwa uliowajia wanawali wa Mathayo ishirini na tano unazalisha kundi la waabudu, ambao wamejivika tabia ya mfalme wa kaskazini (Upapa), ambaye pia ndiye nguvu "iliyoharibu mataifa mengi".

> 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.

> Hivi asema Bwana, Tazama, watu waja kutoka nchi ya kaskazini, na taifa kubwa litaamshwa kutoka pande za dunia. Watashika upinde na mkuki; ni wakali, wala hawana rehema; sauti yao inanguruma kama bahari; nao wapanda farasi, wamepangwa kama watu wa vita juu yako, Ee binti Sayuni. Tumesikia habari zake; mikono yetu imedhoofika; dhiki imetushika, na maumivu, kama ya mwanamke aliye katika utungu. Msitoke kwenda shambani, wala msitembee njiani; kwa maana upanga wa adui na hofu viko kila upande. Ee binti wa watu wangu, jifunge gunia, na ujiviringishe katika majivu; fanya maombolezo kama kwa mwana wa pekee, maombolezo machungu mno; kwa maana mharibifu atakuja juu yetu kwa ghafla. Yeremia 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.

Makundi mawili ya Habakuki ni wale wanaohesabiwa haki kwa imani, na wale waliokula na kunywa mafundisho ya Babeli. Wale katika siku za mwisho za ndoto ya Miller wanaowakilishwa kama wanawali, ama huendeleza tabia ya Kristo na hivyo hupokea muhuri wa Mungu, au huendeleza tabia ya upapa na kupokea chapa ya mnyama.

> “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.

> Wakati umefika ili nuru ya kweli iangaze katikati ya giza la maadili. Ujumbe wa malaika wa tatu umetumwa ulimwenguni, ukiwaonya watu dhidi ya kupokea alama ya mnyama au ya picha yake katika vipaji vya nyuso zao au katika mikono yao. Kupokea alama hii kunamaanisha kufikia uamuzi uleule kama alioufanya mnyama, na kutetea mawazo yale yale, kinyume moja kwa moja na neno la Mungu. Kwa wote wanaopokea alama hii, Mungu asema, 'Mtu huyo atakunywa katika mvinyo wa ghadhabu ya Mungu, ambao umemiminwa bila kuchanganywa katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele ya Mwanakondoo.' Review and Herald, Julai 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.”

Wanawali wanaokunywa divai ya Babeli hatimaye watakunywa divai ya ghadhabu ya Mungu. Katika Isaya, walevi wa Efraimu huonyesha ulevi wao wa upofu kwa kugeuza mambo juu chini, na tendo hilo litahesabiwa kama "udongo wa mfinyanzi."

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 2 Thessalonians, chapter two.

Utambulisho wa “kile cha kila siku” kama ishara ya Kristo, hugeuza ukweli wa “kile cha kila siku” juu chini, kwa maana “kile cha kila siku” ni ishara ya kishetani. Utambulisho wa Miller wa “kile cha kila siku” kuwa ni upagani umeonyeshwa moja kwa moja katika mbao za Habakuki. Ugunduzi wa Miller wa kifungu katika Wathesalonike, kilichomwezesha kufahamu kwamba “kilichoondolewa” kilikuwa ni upagani, ili “mtu wa dhambi” akaaye katika hekalu la Mungu afunuliwe, ndiyo ukweli wa msingi ulioko katika 2 Wathesalonike, sura ya pili.

> “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.

> Nikaendelea kusoma, nami sikuweza kupata mahali pengine popote ambamo [kile cha kila siku] kilipatikana, ila katika Danieli. Kisha [kwa msaada wa konkordansi] nikachukua yale maneno yaliyohusiana nacho, ‘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. ‘Kwa maana ile siri ya uasi tayari inatenda kazi; lakini yeye azuiaye sasa ataendelea kuzuia, hata aondolewe njiani, na ndipo yule mwovu atafunuliwa,’ n.k. Na nilipofika kwenye andiko hilo, Ee, kweli ilivyoonekana wazi na tukufu! Hapo ndipo! Hicho ndicho kile cha kila siku! Basi, sasa, Paulo anamaanisha nini kwa ‘yeye azuiaye sasa,’ au anayezuia? Kwa ‘mtu wa dhambi,’ na ‘yule mwovu,’ inamaanisha Upapa. Basi, ni nini kinachozuia Upapa kufunuliwa? Kwani, ni Upagani; basi, ‘kile cha kila siku’ lazima kimaanishe Upagani.’-William Miller, Mwongozo wa Kuja kwa Mara ya Pili, ukurasa wa 66. Advent Review and Sabbath Herald, Januari 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.

Maana ya "the daily" katika Wathesalonike, ambayo Miller aligundua, ndiyo kweli ya msingi ya kifungu hicho. Paulo anapowatambua wale wasiopenda kweli, na ambao kwa hiyo watapokea udanganyifu mkubwa, bila shaka anabainisha chuki dhidi ya kweli kwa maana ya jumla; lakini kweli inayorejelewa moja kwa moja katika kifungu hicho ni kwamba "the daily" ni uwakilishi wa Urumi wa kipagani.

> 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.

> Taa ya mwili ni jicho; basi jicho lako likiwa safi, mwili wako wote utakuwa na nuru. Lakini jicho lako likiwa bovu, mwili wako wote utakuwa na giza. Basi, ile nuru iliyo ndani yako ikiwa giza, hilo giza litakuwa kuu jinsi gani! Hakuna mtu awezaye kutumikia 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.

Kuna tu upendo kwa kweli, au chuki dhidi ya kweli. Hakuna msimamo wa kati. Udanganyifu wenye nguvu unaokuja juu ya wanawali wajinga wa Mathayo ishirini na tano unatokana na kukataa kwao nuru ya vito vya Miller vinavyowakilisha jaribio la mwisho. Jaribio la mwisho la Israeli wa kale lilikuwa jaribio lao la kumi, na vito vya Miller vinaangaza mara kumi zaidi katika siku za mwisho. Ishara ya kukataa vito vya Miller ni "kila siku", ambayo walevi wa Efraimu waligeuza juu chini katika kizazi cha tatu cha Uadventista. "Kila siku" ni ishara ya kishetani ya upagani. Walevi walianzisha kito bandia, walichokileta kutoka Uprotestanti uliopotoka, kinachotambua "kila siku" kuwa ishara ya Kristo.

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.

Uelewa wa Miller kuhusu vito vyake uliwekewa mipaka na historia ambayo alilelewa ndani yake. Akiwa na hakika kwamba Kurudi kwa Pili ndilo tukio la kinabii linalofuata, jeraha la mauti la upapa la mwaka 1798 lingeweza tu kuwakilisha ufalme wa nne na wa mwisho duniani wa Danieli sura ya pili. Miller pia alikuwa na mipaka katika uelewa wake wa “the daily,” kwa maana ushuhuda wake ni kwamba kupitia ufunuo aliongozwa kwenye mbinu mahususi ya kujifunza, ambamo alisema kwamba alitumia Biblia yake, Cruden's Concordance, na alisoma baadhi ya magazeti. Uamuzi wake wa kusoma kwa namna hiyo ulikuja tu akilini mwake.

> “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.

> Katika kipindi cha miaka kumi na miwili niliyokuwa mdheisti, nilisoma historia zote nilizoweza kuzipata; lakini sasa niliipenda Biblia; ilifundisha habari za Yesu! Hata hivyo bado kulikuwa na sehemu nyingi za Biblia zilizobakia gizani kwangu. Mnamo mwaka 1818 au 1819, nilipokuwa nikizungumza na rafiki niliyemtembelea, na ambaye alikuwa amenijua na [alisikia] nikizungumza nilipokuwa mdheisti, akaniuliza, kwa namna ya kuashiria sana, ‘Unfikiri nini kuhusu andiko hili, na lile?’ akimaanisha yale maandiko ya zamani niliyoyapinga nilipokuwa mdheisti. Nikatambua nia yake, nikamjibu—‘Ukinipa muda, nitakuambia yanamaanisha nini.’ ‘Unahitaji muda gani?’ ‘Sijui, lakini nitakuambia,’ nikamjibu, maana sikuweza kuamini kwamba Mungu alikuwa ametoa ufunuo usioweza kueleweka. Ndipo nikafanya azimio la kujifunza Biblia yangu, nikiamini kwamba ningeweza kujua Roho Mtakatifu alikusudia nini. Lakini mara tu nilipokuwa nimeweka azimio hili, wazo likanijia—‘Kama ukikuta kifungu usichoweza kukielewa, utafanya nini?’ Hapo njia hii ya kujifunza Biblia ikanijia akilini: nitachukua maneno ya vifungu kama hivyo, na kuyafuatilia kote katika Biblia, na kwa njia hiyo nitagundua maana yake. Nilikuwa na Cruden's Concordance, ambayo nadhani ndiyo bora zaidi ulimwenguni; kwa hiyo nikachukua hicho na Biblia yangu, nikaketi mezani, wala sikusoma kitu kingine chochote, isipokuwa magazeti kidogo tu, kwa kuwa nilikuwa nimeazimia kujua Biblia yangu inamaanisha nini. 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.

Vito vya Miller havikutambuliwa tu kwa mbinu yake ya kusoma, bali pia kwa ufunuo wa moja kwa moja kutoka kwa Mungu.

> “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.

> Mungu alimtuma malaika wake kuugusa moyo wa mkulima ambaye hakuamini Biblia, ili amwongoze kuchunguza unabii. Malaika wa Mungu walimtembelea mara kwa mara yule mteule, ili kuongoza akili yake na kumfungulia ufahamu wake kuhusu unabii ambao siku zote umekuwa wa giza kwa watu wa Mungu. Alipewa mwanzo wa mnyororo wa ukweli, naye akaongozwa kutafuta kiungo baada ya kiungo, hata akalitazama Neno la Mungu kwa mshangao na kuvutiwa. Akaona hapo mnyororo mkamilifu wa ukweli. Neno hilo ambalo alikuwa amelidhania halikuwa limevuviwa na Mungu sasa likamfungukia mbele ya macho yake katika uzuri na utukufu wake. Akaona kwamba sehemu moja ya Maandiko hueleza nyingine, na wakati kifungu kimoja kilipokuwa kimefungika kwa ufahamu wake, alipata katika sehemu nyingine ya Neno kile kilichokifafanua. Aliliheshimu Neno takatifu la Mungu kwa furaha na kwa heshima ya kina na kicho. Maandishi ya Awali, 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.

Wakati Dada White anaposema kwamba "Mungu alimtuma malaika Wake" kwa Miller, hilo linabainisha kwamba Gabrieli ndiye alikuwa malaika aliyemtumwa kwa Miller, kwa kuwa "malaika Wake" ni usemi unaotumika kumaanisha Gabrieli.

> “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 cheo cha heshima ya juu katika mabaraza ya mbinguni. Alipokuja na ujumbe kwa Danieli, alisema, ‘Hakuna anayesimama pamoja nami katika mambo haya, ila Mikaeli [Kristo], mkuu wenu.’ Danieli 10:21. Kuhusu Gabrieli, Mwokozi ananena katika Ufunuo, akisema kwamba ‘Aliituma, akaijulisha kwa mtumishi wake Yohana kwa mkono wa malaika wake.’ Ufunuo 1:1. The Desire of Ages, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “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 just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

Gabrieli na malaika wengine waliongoza "akili ya Miller na" wakaufungua "kwa ufahamu wake unabii ambao daima umekuwa giza kwa watu wa Mungu." Ujumbe wake haukutokana tu na mbinu yake ya kujifunza, bali pia kupitia Ufunuo wa Kiungu. Mbinu yenyewe aliyotumia kujifunza Biblia ilijitokeza tu akilini mwake. Mungu anapoleta kweli akilini mwetu, hiyo ni Ufunuo wa Kiungu, kinyume na kuifikia kweli kupitia mchakato wa kuipambanua Biblia kwa usahihi. Miller alifanya yote mawili, lakini Ufunuo wa Kiungu ulikuwa sehemu ya jinsi Miller alivyokuja kufahamu mada ya "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 have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”

Miller asingetambua kubadilika-badilika kwa jinsia katika Danieli sura ya nane, mistari ya tisa hadi ya kumi na mbili, maana yote aliyokuwa nayo yalikuwa Biblia na kamusi ya marejeo isiyo na taarifa yoyote kuhusu lugha za kibiblia. Hasingeona tofauti kati ya 'sur' na 'rum' ambavyo vyote vimetafsiriwa kama "kuondoa." Hasingeona tofauti kati ya 'miqdash' na 'qodesh' ambavyo vyote vimetafsiriwa kama "patakatifu."

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, but 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.

Asingeweza kuuona ukweli wa neno ‘tamid’ linalopatikana mara mia moja na nne katika Biblia. Ukweli ambao asingeweza kuuona (ambao pia ndio ukweli aliouona), ulikuwa huu: kwamba kati ya mara mia moja na nne ambazo neno la Kiebrania ‘tamid’ linatumiwa katika Biblia, ni katika kitabu cha Danieli peke yake ndipo neno la Kiebrania ‘tamid’ linapotumiwa kama nomino. ‘Tamid’ ni neno la Kiebrania linalomaanisha “endelevu,” na hutafsiriwa kama “ya kila siku” katika kitabu cha Danieli.

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.”

Ni katika kitabu cha Danieli tu ndiko neno hilo linapotumiwa kama nomino, na mara nyingine tisini na tisa linatumika kama kielezi. Kwa sababu hii, watafsiri wa Biblia ya King James walipokabiliana na Danieli alivyolitumia neno hilo mara tano kama nomino, ilhali waandishi wengine wote wa Biblia walilitumia mara tisini na tisa kama kielezi, walilazimishwa na uzito wa ushahidi "kurekebisha" matumizi ya Danieli ya neno hilo kama nomino. Ili "kumrekebisha" Danieli, wakaongeza neno "dhabihu" kwenye neno hilo, na hivyo wakageuza nomino kuwa kielezi. Kisha, ili kuwarekebisha watafsiri, Ellen White aliongozwa kuandika kwamba yeye, "aliona kuhusiana na 'Kila siku,' kwamba neno 'dhabihu' liliongezwa kwa hekima ya mwanadamu, na halina mahali katika maandishi; na kwamba Bwana aliwapa mtazamo sahihi juu yake wale waliotoa wito wa saa ya hukumu."

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, kwa ushuhuda wake mwenyewe, alikuwa akitafuta kuelewa "cha kila siku," ambacho hatimaye alikielewa katika 2 Wathesalonike. Lakini pia, kwa ushuhuda wake mwenyewe, alipokuwa akitafuta kuelewa neno, angezingatia kila mahali ambapo neno hilo lilitumiwa, na neno hilo linatajwa mara nyingine tisini na tisa katika Biblia. Hata hivyo, ushuhuda wake kuhusu "cha kila siku" ni kwamba hakukipata popote ila katika kitabu cha Danieli, alipoeleza, "Niliendelea kusoma, nami sikuweza kupata mfano mwingine wowote ambamo [cha kila siku] kilipatikana, isipokuwa katika Danieli." Miller aliongozwa hadi kwenye vito si kwa njia ya mbinu yake ya kusoma pekee, bali pia kwa ufunuo wa kimungu alioupokea kupitia huduma ya malaika.

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.

Ndiyo sababu ufahamu wake kuhusu “the daily” ulikuwa sahihi, lakini ulikuwa mdogo. Hakuweza kutambua kwamba kati ya mara tano ambamo “the daily” inatajwa katika kitabu cha Danieli, moja ya mara tatu ambazo “the daily” “inaondolewa” iliwakilisha maana tofauti na zile mara mbili nyingine. Mara moja “the daily” inatumika pamoja na neno la Kiebrania ‘rum’ na mara nyingine mbili inatumika pamoja na neno la Kiebrania ‘sur.’ Maneno yote mawili yanatafsiriwa kuwa kuondoa, lakini ‘rum’ katika Danieli sura ya nane, mstari wa kumi na moja, humaanisha kuinua na kutukuza, na katika sura ya kumi na moja, mstari wa thelathini na moja, na sura ya kumi na mbili, mstari wa 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.”

Wanateolojia wanaokula na kunywa vyakula na vinywaji vya Kibabeli wanadai kwamba, iwe unaondoa kitu au unapoinua kitu, vyote viwili vinawakilisha aina ya kuondoa; hivyo maneno hayo mawili yafahamike kuwa na maana ileile. Wanadai kwamba mara tatu ambapo "kile cha kila siku" "kinaondolewa" daima humaanisha kuondoa, na kwa kufanya hivyo wanabainisha kwamba Danieli hakuwa makini katika uchaguzi wa maneno. Hawasemi wazi hivyo, lakini kwa kudokeza wanafundisha kwamba Danieli alipaswa kutumia neno 'sur' katika matukio yote matatu, kwa kuwa, kulingana na wanateolojia hao, inadaiwa alimaanisha jambo lilelile kila mara "kile cha kila siku" "kilipoondolewa."

They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in 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 an opposite understanding of the modern theologians.

Wanafanya jambo lile lile kwa maneno 'miqdash' na 'qodesh' ambayo yote hutafsiriwa kuwa "patakatifu," katika sura ya nane, mistari ya kumi na moja hadi kumi na nne. Katika kila rejeo la "patakatifu" katika mistari minne hiyo, wanasisitiza kwamba yote yanawakilisha patakatifu la Mungu. Kwa mantiki hiyo tena, Daniel alipaswa kutumia tu 'qodesh' katika marejeo yote matatu, na asingetumia 'miqdash' katika mstari wa kumi na moja. Miller hakuwa ametambua tofauti kati ya maneno hayo, lakini wanatheolojia wa kisasa wanaitambua, na wanapoitambua, wanasisitiza kwamba hakuna tofauti inayopaswa kutambuliwa. Hata hivyo, Miller, ambaye hakutambua tofauti kati ya maneno hayo, alifikia uelewa uliokuwa kinyume na ule wa wanatheolojia wa kisasa.

The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. 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.

Ukweli ni kwamba Danieli alikuwa mwandishi makini, aliyefahamu lugha ya Kiebrania na alihesabiwa kuwa mwenye hekima mara kumi kuliko wenye hekima wote wa Babeli. Ikiwa kulikuwa na mtu yeyote aliyefahamu matumizi sahihi ya lugha ya Kiebrania, na jinsi ilivyopaswa kuwakilishwa ipasavyo katika historia hiyo mahsusi, basi alikuwa Danieli. Ikiwa Danieli alitumia maneno tofauti, ni kwa sababu yalikusudiwa kuwasilisha maana tofauti, alizokusudia kuwakilisha. Matumizi ya kipekee ya Danieli ya maneno yanayotafsiriwa kama "sanctuary" au kama "take away" yanapotambuliwa, yanaunga mkono uelewa wa Miller wa "the daily", uliotambuliwa na Miller katika kifungu hicho hicho ambamo Paulo anabainisha kwamba wale wanaochukia ukweli waliokusudiwa kupokea udanganyifu wenye nguvu.

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 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 the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. 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.

Wale wanaochukia ukweli na kuamini uongo unaozalisha udanganyifu wa nguvu, pia wanafananishwa na walevi wa Efraimu, ambao wamegawanywa katika makundi mawili. Kundi moja ni uongozi wenye elimu, na kundi lingine ni wasio na elimu ambao watasikia tu kile wanachofundishwa na wenye elimu. Hao ni wale wanaojificha chini ya uongo, na wanaofanya agano na mauti. Hao ndio wanawali wapumbavu wa Mathayo ishirini na tano, na wale ambao nafsi zao zimeinuliwa katika Habakuki mbili. Hao ni wale wanaokataa kweli za msingi za ndoto ya Miller, ambazo zinang'aa mara kumi zaidi mwishoni (zikiwakilisha jaribio la kumi na la mwisho kwa Israeli wa kisasa), kama ilivyoonyeshwa na jaribio la kumi na la mwisho kwa Israeli wa kale.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> 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.

> Bwana akamwambia Musa, Hata lini watu hawa watanikasirisha? Na hata lini hawataniamini, pamoja na ishara zote nilizowaonyesha miongoni mwao? Nitawapiga kwa tauni, na kuwaondolea urithi, nami nitatokeza kutoka kwako taifa kubwa zaidi na lenye nguvu kuliko wao. Musa akamwambia Bwana, Ndipo Wamisri watalisikia hilo, (maana kwa uweza wako uliwapandisha watu hawa kutoka kati yao) Nao watalisema hilo kwa wenyeji wa nchi hii; kwa maana wamesikia kwamba wewe, Bwana, u pamoja na watu hawa, ya kwamba wewe, Bwana, umeonekana uso kwa uso, na ya kwamba wingu lako lasimama juu yao, na ya kwamba waenda mbele yao, mchana katika nguzo ya wingu, na usiku katika nguzo ya moto. Sasa, ukiwaua watu hawa wote kama mtu mmoja, ndipo mataifa yaliyosikia sifa zako yatasema, yakisema, Kwa sababu Bwana hakuweza kuwaleta watu hawa katika nchi aliyoapa kuwapa, kwa hiyo amewaua jangwani.

> 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 sasa, nakusihi, nguvu za Bwana wangu ziwe kuu, kama ulivyosema, ukisema, Bwana ni mvumilivu, na mwingi wa rehema, husamehe uovu na maasi, wala haachi bila adhabu mwenye hatia, akiiazia maovu ya baba juu ya watoto hata kizazi cha tatu na cha nne. Usamehe, nakusihi, uovu wa watu hawa sawasawa na ukubwa wa rehema zako, na kama ulivyowasamehe watu hawa, tangu Misri hata sasa. Bwana akasema, Nimesamehe sawasawa na neno lako; lakini kama niishivyo, hakika dunia yote itajazwa na utukufu wa Bwana. Kwa kuwa watu hao wote walioona utukufu wangu na miujiza yangu niliyofanya Misri na jangwani, nao wamenijaribu sasa mara hizi kumi, wala hawakuisikiza sauti yangu; hakika hawataiona nchi niliyowaapia baba zao; wala hata mmoja wao walionikasirisha atauiona. Lakini mtumishi wangu Kalebu, kwa kuwa alikuwa na roho nyingine ndani yake, naye amenifuata kikamilifu, huyo nitamwingiza katika nchi aliyoiendea; na uzao wake utawaimiliki. Hesabu 14:11-24.

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