A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Peyvekek gotinek kuşandin ku gotineya îlhambaxş de du caran tê dubarekirin, nîşaneya peyama milyaketa duyemîn e.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
ನೆಬೂಕದ್ನೆಚ್ಚರನ ಆಳ್ವಿಕೆಯ ಎರಡನೆಯ ವರ್ಷದಲ್ಲಿ ನೆಬೂಕದ್ನೆಚ್ಚರನು ಕನಸುಗಳನ್ನು ಕಂಡನು; ಅವುಗಳಿಂದ ಅವನ ಆತ್ಮವು ಕಲಕಿತವಾಯಿತು, ಮತ್ತು ಅವನ ನಿದ್ರೆಯು ಅವನನ್ನು ಬಿಟ್ಟುಹೋಯಿತು. ಆಗ ರಾಜನು ಮಂತ್ರಿಕರನ್ನು, ಜ್ಯೋತಿಷಿಗಳನ್ನು, ಮಾಂತ್ರಿಕರನ್ನು, ಮತ್ತು ಕಲ್ದಾಯರನ್ನು ಕರೆಯಿಸಬೇಕೆಂದು ಆಜ್ಞಾಪಿಸಿದನು, ರಾಜನಿಗೆ ಅವನ ಕನಸುಗಳನ್ನು ತಿಳಿಸಲೆಂದು. ಹೀಗಾಗಿ ಅವರು ಬಂದು ರಾಜನ ಸಮ್ಮುಖದಲ್ಲಿ ನಿಂತರು. ಆಗ ರಾಜನು ಅವರಿಗೆ ಹೇಳಿದನು, ನಾನು ಒಂದು ಕನಸನ್ನು ಕಂಡಿದ್ದೇನೆ; ಮತ್ತು ಆ ಕನಸನ್ನು ತಿಳಿದುಕೊಳ್ಳಬೇಕೆಂದು ನನ್ನ ಆತ್ಮವು ಕಲಕಿತವಾಗಿದೆ. ದಾನಿಯೇಲ 2:1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
Mu “mwijima” y’ijoro, Nebukadinezari yarose ikigirwamana, ariko ntiyashoboye kwibuka iyo nzozi. Mu nzozi zo mu ijoro, yarose ikigirwamana, ariko inzozi z’icyo kigirwamana zari umwijima ku bwenge bwe nk’uko ijoro yaroteyemo iyo nzozi na ryo ryari umwijima.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
칼데아 사람들이 아람 말로 왕에게 아뢰되, 왕이여, 만수무강하옵소서. 왕께서 그 꿈을 종들에게 말씀하소서. 그리하시면 우리가 그 해석을 보여 드리겠나이다. 왕이 칼데아 사람들에게 대답하여 이르되, 그 일이 내게서 떠났나니, 너희가 그 꿈과 그 해석을 내게 알게 하지 아니하면, 너희는 사지가 찢기고 너희 집들은 거름더미가 되리라. 그러나 너희가 그 꿈과 그 해석을 보여 주면, 너희가 내게서 예물과 상과 큰 영예를 받으리니, 그러므로 그 꿈과 그 해석을 내게 보여 주라. 다니엘 2:4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Nabukadnezzar’ın heykel düşü sınavı, karanlıkla örtülmüş bir heykelin doğru peygamberlik tanımını ve bununla birlikte düşün içeriğinin yorumunu kimin sağlayabileceğini belirlemek üzere tasarlanmış bir sınavdı. Millerci tarihte Gece Yarısı Feryadı mesajıyla birleşen ikinci meleğin mesajı, Karmel Dağı’ndaki karşılaşmada İlyas tarafından örneklendirilmişti. Bu da yalnızca gerçek Tanrı’nın kim olduğunu değil, aynı zamanda gerçek peygamberin kim olduğunu da ortaya koyacak bir sınavdı. Kız Kardeş White’ın açıkça İlyas tarafından örneklendirildiğini söylediği William Miller, Karmel Dağı’nda İlyas’ı temsil ediyordu. Ne var ki temsil edilen, William Miller’ın şahsından çok, onun anlamaya yönlendirildiği peygamberlik yorumlama kurallarıydı. Karmel Dağı’nda erkek tanrı Baal’ın peygamberleri ile kadın tanrı Aştoret’in peygamberlerinin sahte peygamberler olduğu gösterildi. Millercilerin tarihinde ise, Karmel Dağı tarafından örneklendirildiği üzere, Protestan kiliselerinin sahte peygamberler olduğu gösterildi.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
When the Protestant churches manifested their rejection of William Miller’s rules of prophetic interpretation, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in so doing, he was providentially involved in producing a manifestation of both the false and the true prophets.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Bakaikubuliza kandi ne bagamba nti: “Kabaka abuulire abaddu be ekirooto, naffe tunaalaga amakulu gaakyo.” Kabaka naddamu n’agamba nti: “Nkimanyi ddala nga mwagala kuwangayo budde, kubanga mulabye ng’ekigambo kino kinvuddeko. Naye bwe mutaambuulire ekirooto, mulina ekiragiro kimu kyokka: kubanga mwetegekedde ebigambo eby’obulimba n’ebivundu okwogera mu maaso gange okutuusa ebiseera lwe binaakyuka. Kale mumbuulire ekirooto, nange ndimanya nga musobola okulaga amakulu gaakyo.” Danyeri 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Mikolo ya meseko ntangu isukaki, bokeseni oyo emonisamaki na Ngomba Karmeli mpe na mokolo mwa 22 Octobre 1844, emonisamaki mpe kati na Daniel mokapo ya mibale. Na bililingi misato ya esakweli ya Ngomba Karmeli, lisolo ya ba-Millerite, mpe ndoto ya Nebukadenezare ya ekeko, motuya ya makasi ezali likoló ya ndimbola ya solo ya esakweli, ndenge emonisami na Eliya, Miller, mpe Daniel. Ndimbola ya ndoto yango nde nsango oyo efungolami na lisolo epai wapi bituluku mibale ya baprofeta bimonisami.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Wakaldea wakamjibu mfalme na kusema, Hakuna mtu juu ya dunia awezaye kumwonyesha mfalme jambo lake; kwa hiyo hakuna mfalme, wala bwana, wala mtawala, aliyepata kuwataka mambo kama hayo mganga yeyote, au mnajimu, au Mkaldea. Nalo jambo analolitaka mfalme ni gumu mno, wala hakuna mwingine awezaye kulionyesha mbele ya mfalme, ila miungu, ambao makao yao hayako pamoja na wenye mwili. Kwa sababu hiyo mfalme akakasirika na kughadhibika sana, akaamuru kuwaangamiza watu wote wenye hekima wa Babeli. Danieli 2:10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Ku Muso wa Karamele, Eliya alipendekeza jaribu, na jaribu alilopendekeza halikuwa tu la kudhihirisha ni nani aliyekuwa Mungu wa kweli, bali pia ni nani aliyekuwa nabii wa kweli. Katika Danieli sura ya pili, ni Wakaldayo wanaolitambua jaribu lililodhihirisha tofauti kati ya yaliyo ya kweli na yaliyo ya uongo. Wanaeleza kwamba tafsiri ambayo Nebukadreza anaitafuta yaweza kutambuliwa na Mungu peke yake, wala si na wanadamu. Pia walilalamika kwamba uhusiano kati ya Nebukadreza na watu wake wenye hekima wa kidini ulikuwa uhusiano usio sahihi waliposema kwamba “ni jambo adimu ambalo mfalme analidai.” Wanatamani kwamba mfalme, akiwakilisha Serikali, angebaki nje ya nyanja ya kidini ambayo ndani yake wameeleweka kuwa wenye mamlaka. Hawapingi kanuni za muungano wa kanisa na serikali, wanapinga kwamba Nebukadreza, akiwakilisha Serikali, anataka kuwa ndiye mwenye kuitawala kanisa. Wangekuwa na urahisi na uhusiano wa kanisa na serikali, kama viongozi wa kidini wangetawala juu ya serikali. Jaribu la sanamu ya mnyama ndiko tunakoamua hatima yetu ya milele—kama ilivyokuwa ndoto ya sanamu ya Nebukadreza—ni jaribu la uzima au mauti.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
ꞌƗhꞌa tsꞌin ndza̱h ꞌe̱n ya̱n, ndzin nda̱a̱n da̱hniꞌin ꞌu̱n ntseje̱n; ne bi nduku̱ Daniel ne ya̱ ni̱nꞌi̱nra, da xi da̱hniꞌinꞌi̱n. Tɨꞌi̱n Daniel bi ndakone̱he̱n ɨhɨꞌin consejo ne sabiduría ni Arioch, capitán ni guardia ni rey, nú bi zéꞌen xi da̱hniꞌinꞌi̱n ya̱ ntseje̱n ni Babilonia. Bi ndakone̱he̱n ne bi ndeꞌe̱: “¿Ndáa ní tsꞌin decreto ni rey kuáa̱n xi hasty?” Tɨꞌi̱n Arioch bi ka̱ma ko̱no̱o̱ Daniel xa̱n tsꞌin. Daniel 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Ekyo Daniel amanyisibwa ku kutegeera embeera z’obulamu n’okufa ezikwata ku kirooto ky’ekifaananyi ekyali tekinnamanyibwa, aba akiikirira okumanyisibwa kw’abantu obukumi kikumi mu enkumi nnya mu enkumi nnya nti bali mu byafaayo eby’okugezebwa okwokubiri era okulabika obulungi mu nkola ey’okugezebwa ey’emitendera esatu. Naye Daniel takoma ku kukiikirira abo abaasalawo okulya emmere entuufu, era bwe batyo ne bayita mu kugezebwa okw’olubereberye, naye era akiikirira omukiikirizi ow’obuntu Katonda gwe yali awadde okutegeera okw’enjawulo mu bunnabbi bwa Bayibuli.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Ná wana bane, Nzambe apesaki bango boyebi mpe mayele na mateya nyonso mpe na bwanya nyonso; mpe Danyele azalaki na bososoli na bimonaneli nyonso mpe na bandoto nyonso. Danyele 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Nors keturi ištikimieji hebrajai visi išlaikė mitybos išbandymą, Danielius buvo išrinktas regėjimų ir sapnų pasiuntiniu. Danielius vaizduoja pranašiškąjį pasiuntinį, kurį taip pat vaizduoja Elijas, Jonas Krikštytojas, Jonas Apreiškėjas, William Miller ir Future for America. Pranašiškasis pasiuntinys niekada nėra atskiriamas nuo pranašiškojo išbandymo.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
Di dema Mesîh de, yên ku şahidiya Yûhenna red kirin, ji Îsa re nikaribûn sûdê bistînin. Di dîroka Millerî de, yên ku peyama yekem (ku bi William Miller hate temsîl kirin) red kirin, ji peyama duyem re nikaribûn sûdê bistînin. Di herdu dîrokan de, dilsoz nekarîn bibînin ku pêvajoya ceribandinê ber bi ku ve dibir. Şagirtan xaçê qebûl nekirin, her çend bi eşkereyî jê re hate gotin ku ew ê pêk were. Millerîyan nekarîn şikestina mezin bibînin. Daniel, dema ku ji aliyê Aryok ve li ser şert û mercên jiyan û mirinê yên girêdayî bi xewna peykerê Nebukednezar hate agahdarkirin, nizanibû naveroka xewnê çi bû an ceribandina peykerê ber bi ku ve dibir. Tişta ku tenê dizanibû ev bû ku rewşek jiyan û mirinê bû. Ji ber vê yekê, Daniel hewceyê demê bû da ku şirovekirinê fam bike.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Kani Danieri akota kwa mfalme, akamwomba ampe wakati, ili amwonyeshe mfalme tafsiri yake. Danieli 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Daniel akalangijia kwitikia katika chakula (mbinu) alichokuwa ameamua kula katika jaribu la kwanza. Kwa hiyo akapewa wakati, kama vile wanafunzi walivyopewa katika wakati wa Kristo. Wakati waliopewa wanafunzi ulikuwa ni kipindi cha kifo cha Kristo, kuzikwa kwake, kufufuka kwake, na kupaa kwake kwa kwanza, kabla hajakutana na wanafunzi katika njia ya kwenda Emau, kisha tena katika chumba cha juu. Ndipo mwisho wa wakati huo akawavuvia Roho Mtakatifu.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Na alipokwisha kusema hayo, akawapulizia, akawaambia, Pokeeni Roho Mtakatifu. Yohana 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Ezekiel akahanura, kandi amagufwa yapfuye arahurizwa hamwe. Hanyuma Ezekiel yongera guhanura, kandi Umwuka Wera ahumekwa kuri iyo mibiri yari imaze kuremwa bushya, maze ihaguruka nk’ingabo ikomeye. Igihe Kristo yahumekeraga ku bigishwa, yabuguruye ubwenge.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
ئینجا تێگەیشتنییان بۆ کردەوە، تاکو نووسراوە پیرۆزەکان تێبگەن. لۆقا 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Abahanuzikizi bose bavuga ibyerekeye iherezo ry’isi, kandi Daniyeli na we si uwihariye. Igihe yasabye cyari igihe kugira ngo ahabwe kumurikirwa. Igihe cyo gutegereza ku ba Millerites cyari kuva ku gutenguha kwa mbere kugeza igihe bamenyeye ko bari mu gihe cyo gutinda gifitanye isano n’ubuhanuzi bwo muri Matayo igice cya makumyabiri na gatanu n’ubwo muri Habakuki igice cya kabiri. Amateka y’igihe cyo gutinda mu mateka y’Abamillerite yasohorejwe mu gihe cy’ubutumwa bw’umumarayika wa kabiri. Daniyeli igice cya kabiri kigaragaza ayo mateka nyene, bityo gusaba kwa Daniyeli igihe guhuza mu buryo bw’ubuhanuzi n’igihe cyo gutinda kw’Abamillerite. Ni cyo gituma gusaba kwa Daniyeli igihe n’igihe cyo gutinda kw’Abamillerite bishushanya igihe cyo gutinda cy’abihumbi ijana na mirongo ine na bine, cyatangiye ku itariki ya 18 Nyakanga 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
삐물 예한날 온상 느부갓네살의 신상 꿈을 깨닫기 위하여 시간을 구한 다니엘의 요청은 요한계시록 11장에서 두 증인이 거리에 죽어 누워 있는 삼 일 반으로 표상된다. 요한계시록 11장의 그 삼 일 반의 역사, 곧 예언적 광야를 상징적으로 나타내는 그 삼 일 반의 역사 가운데에는 외치는 한 음성이 있다. 죽은 마른 뼈들을 일깨워 생명에 이르게 하기 위하여 위로자께서 사용하시는 인간의 음성은, 그 꿈이 무엇이었으며 그것이 무엇을 표상하는지를 밝히는 예언적 계시를 받은 다니엘로 표상된다. 광야에서 외치는 그 음성은 다니엘로 표상되듯이 꿈들과 이상들에 대한 예언적 이해를 부여받았다. 그 음성은 외치고 있으니, 이로써 그가 자정의 외침의 기별을 받았음이 드러나며, 그 외침은 어두움을 표상하는 자정에 주어진다.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
Nakusama yovene kumutwe wa ufuku, izwi (Daniel) lyapewa kuumvwisisa ubutumwa bwali bwafimbilwa mu mfifi. Ilamulo ilyapelwa ku izwi (Ezekiel), lyakuti ashinge ubusesemo ku mafupa yumile aya bafwa. Apo akucita ifyo, Umunyamfwa alepumulwa pa bafwa abali mu musebo, kabili “balabushiwa.” Nomba ukubushiwa kwine kwafikilishiwa fye ku mupashi wa mapepo. Ipepo ni cishininkisho ca munshila mu lyashi lya kubushiwa kwa mafupa yumile aya bafwa, ayesulwa mu musebo. Daniel mu busesemo aleimininako ico cishininkisho ca munshila, pene pa ncende iyalinga apo ico cishininkisho ca munshila cailulwa.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Katŭlĩ kamũtwega wa kũhooya ũnene wa ũrũa rwa maũndũ ma Ngai gatagatĩ-inĩ gatũ ni nĩ kĩrĩa gĩkuru mũno na gĩa ũhoro wa mbiro gukira indo ciothe iria twĩ na cio. Gũcaria ũguo no guoya gũtuĩke wĩra witũ wa mbere. No nginya kũrĩ na wĩra wa maũndũ maingĩ, wa kwĩhũthĩra na mĩoyo yothe, nĩguo tũnyitĩre kĩrathimo kĩa Mwathani, ti atĩ Ngai ndarĩ mũtwega wa gũtũhe kĩrathimo gĩake, no nĩ tondũ ithuĩ tũtirĩ andũ a kwĩyũrĩrwo nĩ kĩrĩa kĩu. Ithe witũ wa igũrũ nĩ mũtwega mũno gũhe Roho Mũtheru wake arĩa mamũhooya, gũkĩra atĩa atĩ aciari a thĩ mamaga kũhe ciana ciao iheo njega. No nĩ wĩra witũ, na kwĩyũrĩra mehia, na kwĩnyihia, na kwĩrutĩra mehia, na mahooya ma mĩoyo yothe, gũhingia meciiria marĩa Ngai araaganĩte gũtwĩra kĩrathimo gĩake. Gũcookio kwa ũrũa rwa maũndũ ma Ngai no kũragĩrĩrwo tu rĩrĩa kwĩ na marĩmũ ma mahooya. Rĩrĩa andũ marĩ a gũkena mũno kwa gũkorwo matina Roho Mũtheru wa Ngai, matikũhota kũigua na kũrũgamĩrĩra ũhunjia wa Kiugo; no hĩndĩ ĩrĩa hinya wa Roho ũgũtina ngoro ciao, nĩho mahunjio marĩa meheanĩtio matigakorwo matirĩ na maciaro. Matarĩte nĩ mahĩtũ ma Kiugo kĩa Ngai, hamwe na kwonania kwa Roho wake, na rĩrĩa magĩthiĩ na mbele kũrĩ mĩtugo ya ũhoro mwega na wa ũmenyo mũgima, arĩa maathii ngurario ciitũ nĩmagĩcooka makorwo marĩ na ũtonga mũiganu wa mĩoyo, na magĩcooka kwao nĩmagĩtuĩka a kwĩhota gũruta watho wa ũgima na wa kũhonokia.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Babataki ba kale ba bendera bajulile icyo ari cyo kurwanana n’Imana mu isengesho, no kunezezwa no gusukwa k’Umwuka wayo. Ariko aba baragenda bava ku rubyiniro rw’ibikorwa; none ni ba nde bazamuka gusimbura imyanya yabo? Bimeze bite ku gisekuru kizamuka? Bihindukiriye Imana? Mbese turi maso ku murimo ukorerwa mu buturo bwo mu ijuru, cyangwa dutegereje ko hari imbaraga runaka zihata ziza ku itorero mbere y’uko dukanguka? Mbese twiringiye kuzabona itorero ryose rihagurutswa mu bugingo? Icyo gihe ntikizigera kibaho.”
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Kanisani harimo abantu batarahindutse rwose, kandi batazifatanya mu gusenga kudacogora, kuvuye ku mutima, kandi kunesha. Tugomba gutangira uwo murimo umuntu ku giti cye. Tugomba gusenga cyane kurushaho, kandi tukavuga bike. Ubugoryi bw’icyaha buragwiriye, kandi abantu bagomba kwigishwa kutanyurwa n’ishusho yo kubaha Imana idafite umwuka n’imbaraga. Niba dushyize umutima ku gusuzuma imitima yacu, tukareka ibyaha byacu, kandi tugakosora impengamiro zacu mbi, ubugingo bwacu ntibuzishyira hejuru ku busa; tuzaba tutiyiringira, dufite mu mutima ihoraho ko ubushobozi bwacu buva ku Mana.” Selected Messages, igitabo cya 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Kulingana na imani katika lishe ambayo Danieli alikuwa amechagua kula, ndipo akaingizwa katika mchakato wa majaribio wa kuona uliomtaka atumie mbinu iliyowakilishwa na lishe yake, kwanza kuahidi kwamba Mungu wake angebainisha na kuifafanua ndoto hiyo, na baadaye kutekeleza kuiwasilisha ndoto hiyo kwa mfalme. Alikuwa na lishe sahihi, au mbinu sahihi, kisha akapaswa kudhihirisha imani yake kwa namna ya kuona kwa kuwasilisha ujumbe wa ndoto ya sanamu ya Nebukadreza iliyokuwa katika “giza” kamili. Tendo lake lililofuata lilikuwa udhihirisho wake wa kuona wa imani, kwa maana ndipo alipotumia kanuni ya kimungu kwa watu wa Mungu wanapojikuta katika giza.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
«تاریکیِ آن شریر کسانی را در بر میگیرد که از دعا غفلت میورزند. وسوسههای نجواگونهٔ دشمن آنان را به گناه میفریبد؛ و همهٔ این از آن روست که از امتیازاتی که خدا در تعیین الهیِ دعا به ایشان عطا کرده است بهره نمیگیرند. چرا پسران و دختران خدا باید در دعا کردن بیمیل باشند، حال آنکه دعا کلیدی است در دست ایمان برای گشودن خزانهٔ آسمان، جایی که ذخایر بیکرانِ قادرِ مطلق در آن نهفته است؟ بدون دعای بیوقفه و بیداریِ کوشا، در خطر آن هستیم که سهلانگار شویم و از راه راست منحرف گردیم. خصم پیوسته میکوشد راهِ رسیدن به مسندِ رحمت را سد کند، تا مبادا بهوسیلهٔ تضرعِ جدّی و ایمان، فیض و قدرتی برای مقاومت در برابر وسوسه به دست آوریم.» Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Li gorî tarîtiya naveroka xewna şevê ya Nebukadnezar, Danîel bi sê hevalên xwe re civiyan û dua kirin.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Basi Daniel akendaga ku nyumba yakwe, akabamanyisha Hanania, Mishaeli, na Azaria, banu bakwe: ukuti basabe luse ku Nkulunkulu wa mwilu pa ino nsinsimu; ukuti Danieli na banabakwe baleke kufwa pamo ne bambi bonse abamano ba mu Babuloni. Elyo insinsimu yalamwenekelwanga Danieli mu kimwesho kya bushiku. Elyo Danieli akapalaminanga Nkulunkulu wa mwilu. Danieli akaswanga no kwamba ati, Libe ilina lya Nkulunkulu ilyapalaminwa imyaka ne myaka: pantu amano na amaka fyakwe. Kandi ashintha ibihe ne nsita: afumyapo bashemi, kandi abikapo bashemi: apana amano ku bano abamano, ne kumanya ku bano bamanya ukuteganya: Asokolola ifintu ifitala ne fyansinsimu: amanya ifili mu mfifi, ne lubuuto lubelekala pamo naye. Nkukusansha, kandi nkukulumbanya, we Nkulunkulu wa bashikulu bange, wewampela amano na amaka, kandi none wanjimanyisha ifyo twakulombile kuli iwe: pantu none watumanyisha ilyashi lya mfumu. Danieli 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Daniele bwasheebwa awo n’Oyo “amanyire ekiri omu mwirima.” Enteko y’okuteekaho amateeka ga Sande erikugyenda omu mwirima, kandi abo abariko bemereza ngu balya ebyokurya by’Obwaruhanga bashemereire kumanya oku ekishushani ky’enshamba kirikukorwa, ekirikuteekateekyera omusingye gw’eby’ediini n’eby’obutegyeki ogw’okukakasa akamanyiso k’obushoboorozi bwa papa.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Mu Daniel kapetala mbili hakitambulishi tu historia ya malaika wa pili katika historia ya Wamillerite, bali kwa njia ya moja kwa moja zaidi kinaonyesha historia ya malaika wa pili katika mwendo wa malaika wa tatu. Katika kupimwa kwa ndoto ya sanamu ya Nebukadneza, jaribu la sanamu ya mnyama linawakilishwa. Hatua za kinabii za watu wa Mungu kuamshwa kwa hali za uzima na mauti za sheria ya Jumapili inayokaribia zinatambulishwa kwa umahususi mkubwa sana katika vitabu vya Danieli na Ufunuo.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Danyeli, amagerero y’amateka aho ubutumwa bw’ubugingo n’urupfu bw’inzozi z’ishusho busohokera ahagarariwe na we. Ahagarara ku mirire yagezeho arayisobanukirwa, kandi kubw’ukwizera avuga ko Imana ishobora kumenyekanisha iyerekwa, ariko agasaba igihe. Icyo gihe ni igihe cyo gutinda. Ku iherezo ry’igihe cyo gutinda, ahabwa ubumenyi bw’ibyari mu nzozi z’umwijima za Nebukadinezari, ariko si ibyo gusa. Ntabwo yakiriye gusa gusobanukirwa inzozi z’ishusho, zigereranya ishusho ya ya nyamaswa n’ikigeragezo cyayo kijyana na yo, ahubwo ku iherezo ry’igihe cyo gutinda anasingiza Imana kuko Imana “itanga ubwenge ku banyabwenge, kandi igaha ubumenyi abazi gusobanukirwa: ihishura ibintu byimbitse n’ibihishwe: izi ibiri mu mwijima, kandi umucyo ubana na yo.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Nabii Daan'el asiri hano kusifu kwake katika muktadha wa kuwapo kwa “kuongezeka kwa maarifa”; kwa maana yeye ambaye katika sura ya kumi na mbili anatambulisha kwamba “wenye hekima” wataelewa “kuongezeka kwa maarifa”, naye pia anamsifu Mungu kwa kuwa Yeye amewapa “hekima” na “maarifa” “wenye hekima.” Anawarejelea moja kwa moja wanawali wenye hekima, na kuiunganisha nyakati zake na wakati wa kukawia. Anaweka moja kwa moja mfano unaopatikana katika sura ya pili ndani ya utimilifu mkamilifu wa wakati wa kukawia wa Mathayo ishirini na tano katika uamsho wa malaika wa tatu. La maana zaidi ni ukweli kwamba kitabu cha Ufunuo kinatambulisha ya kuwa, muda mfupi kabla ya kufungwa kwa muda wa rehema, Yohana aliambiwa asiyatie muhuri maneno ya unabii wa vitabu vya Daan'el na Ufunuo, kwa maana ni kitabu kilekile.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Na akaniambia, Usiyatie muhuri maneno ya unabii wa kitabu hiki, kwa maana wakati umekaribia. Yeye asiye haki, na azidi kuwa asiye haki bado; na yeye aliye mchafu, na azidi kuwa mchafu bado; na yeye aliye mwenye haki, na azidi kuwa mwenye haki bado; na yeye aliye mtakatifu, na azidi kuwa mtakatifu bado. Ufunuo 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Muda lapho iziprofetho zikaDanyela nezeSambulo kuyakuvululwa khona kusemkhathini wokulibala womfanekiso wezintombi eziyishumi, futhi leso sikhathi simelwe yisicelo sikaDanyela sokunikwa isikhathi. Isicelo sakhe sesikhathi salandelwa ngumkhuleko, okumelwe kwenzeke ngaphambi kovuko lwamathambo omile abafileyo. Esikhathini lapho kwembulwa khona ukwanda kolwazi nokuqonda komfanekiso wephupho owembeswe ubumnyama, uNkulunkulu wamenzela uDanyela okunye futhi. “Wembula izinto ezijulileyo neziyimfihlo.” Into eyimfihlo emlandweni weSikhalo Saphakathi Kwamabili iyisiprofetho esiseSambulweni esivulwa kancane ngaphambi kokuba umusa wokuhlolwa uvalwe. Leyo nto “ejulileyo neyimfihlo” iyi “qiniso.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Ukuri kuba urufunguzo rw’ubuhanuzi rufungurirwa intumwa igereranywa na Daniyeli, rugatuma amateka ahishwe y’“inkuba ndwi” amenyekana. Ayo mateka ahishwe ni amateka y’ibimenyetso bitatu by’inzira. Icya mbere ni ugucika intege, kandi icya nyuma ni ugucika intege, nk’uko byagaragajwe mu mateka y’Abamilerite. Ijambo ry’Igiheburayo risobanurwa ngo “ukuri” ryaremwe n’“Umuhanga w’Indimi w’Igitangaza,” binyuze mu guhuza inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma yo mu nyuguti z’Igiheburayo. Yesu ni Uwa mbere n’Uwa nyuma, kandi ni we “kuri.” Imiterere y’iryo jambo ryaremwe n’“Umuhanga w’Indimi w’Igitangaza” igaragaza ibimenyetso bitatu by’ubuhanuzi byari amateka ahishwe y’“inkuba ndwi,” byagombaga gushyirwaho ikimenyetso kugeza Daniyeli asabye “igihe” maze akajya gusenga.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Хәбәрдарбуунигә، 2020-жил 18-июлдики көңүл қайтиш биринчи бәлгү нуқтиси иди، вә у үч бәлгү нуқтисиниң ахирқиси болған Йәкшәнбә қануниға мунасивәтлик көңүл қайтишни тәсвирләйду. Оттуридики һәрп, он үчинчи һәрп, исиянниң рәмзидур, шундақла у йәттә гүлдүрмаминиң йошурун тарихидики оттура бәлгү нуқтисиниң рәмзидур. Бу исиян Түн йеримдики Чақириқ вақтида әқилсиз қизлар арқилиқ ипадилиниду, чүнки Түн йеримдики Чақириқ 2020-жил 18-июлниң үч басқучлуқ тарихи, Түн йеримдики Чақириқ вә тез арида келидиған Йәкшәнбә қанунидин ибарәт болған тарихниң оттура бәлгү нуқтисидур. Түн йерим болған һаман, вақит он үчинчи саәткә кириду; шу йәрдә әқилсиз қизларниң көзгә көрүнәрлик ипадиси уларниң алтун йеғи йоқлуқини тонуп йетиши арқилиқ намайән болиду.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
Ufunuo wa ishara wa “jangwani” wa “siku tatu na nusu” wa Ufunuo sura ya kumi na moja unaonyesha kwamba watu wa Mungu wamo katika historia ya kiishara ya laana ya “nyakati saba.” Mwishoni mwa kipindi hicho, wanapaswa kutambua kwamba wametawanywa, kwamba wametenda dhambi, kwamba baba zao wametenda dhambi, kwamba wamekuwa wakienenda kinyume na Mungu, na kwamba Mungu amekuwa akienenda kinyume nao. Utambuzi huo unapaswa kuwaongoza kuomba sala ya Mambo ya Walawi ishirini na sita. Utambuzi huo, kwamba ni lazima waombe sala ya Mambo ya Walawi ishirini na sita, unaafikiana kinabii na sala ya Danieli ya Danieli sura ya pili, na unaonyeshwa kwa mfano na sala ya Danieli katika sura ya tisa. Sababu iliyomfanya Danieli kuomba sala ya Mambo ya Walawi ishirini na sita katika sura ya tisa ilitegemea utambuzi wake kwamba alikuwa kwenye mwisho wa ile miaka sabini ya unabii wa Yeremia kuhusu utumwa wa watu wa Mungu.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
A myaka makumi musanvu ayo nyene aserukira amateka y’ugushirwako ikimenyetso kw’ubwoko bw’Imana. Ayo myaka makumi musanvu aserukira uguhumanurwa kwa Malaki igice ca gatatu n’uguhumanura urusengero kwa Kristo incuro zibiri. Aserukira amateka y’ikigeragezo c’ishusho y’inyamaswa. Ayo mateka yatanguye ku wa 11 Nyakanga 2001, kandi arangirira ku tegeko ryo ku wa Mungu rigiye kuza vuba. Ku mpera y’ico kiringo c’ikigereranyo c’imyaka makumi musanvu, Daniyeli arondera “igihe co guteba” kugira ngo ashobore gusenga. Isengesho ryiwe ryarishuwe igihe ibanga rya nyuma ry’ubuhanuzi ryahishurirwa we. Iryo hishurwa ryaje igihe ubwoko bw’Imana nyakuri bw’Abaporotesitanti bwari bukiri mu “bugaragwa” mu gihe c’ugusabagurikira inyuma ya 18 Mukakaro 2020. Muri ico gihe “ukuri” kwahishuriwe “ijwi rivugiriza mu bugaragwa”.
We will continue Daniel chapter two in the next article.
Tukwendelea na Danieli sura ya pili katika makala inayofuata.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Û hêrsa Xudan li ser vê welatê hate şewitandin, da ku hemû nifirên ku di vê pirtûkê de hatine nivîsandin bi ser wê bîne; û Xudan wan bi hêrs, bi gazeb, û bi xezeba mezin ji axa xwe derqetand û avêtin welatekî din, wek ku îro ye. Tiştên veşartî ji Xudanê me yê Xwedê ne; lê tiştên ku hatine eşkerekirin ji me û ji zarokên me re heta hetayê ne, da ku em hemû gotinên vê zagona pêk bînin. Tesniye 29:27–29.