A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Ijambo cyangwa interuro byikubye kabiri mu Ijambo ryahumetswe ni ikimenyetso cy’ubutumwa bw’umumarayika wa kabiri.
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.
Mu mwaka wa kabiri w’ingoma ya Nebukadinezari, Nebukadinezari yarose inzozi; umutima we urahagarika, kandi ibitotsi biramushiraho. Nuko umwami ategeka guhamagaza abarozi, n’abapfumu, n’abakonikoni, n’Abakaludaya, kugira ngo basobanurire umwami inzozi ze. Nuko baraza bahagarara imbere y’umwami. Umwami arababwira ati: Narose inzozi, kandi umutima wanjye wahagaritswe no kumenya iyo nzozi. Daniyeli 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” w’ijoro, Nebukadinezari yarose igishushanyo, ariko ntiyabasha kwibuka iyo nzozi. Mu nzozi zo mu ijoro, yarose igishushanyo, ariko inzozi z’icyo gishushanyo zari zijimye ku bwenge bwe nk’uko ijoro yarosemo izo nzozi na ryo ryari rijimye.
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.
Nuko Abakaludaya babwira umwami mu rurimi rw’Igisiriyake bati: Mwami, urame iteka ryose; bwira abagaragu bawe iyo nzozi, natwe turakumenyesha ibisobanuro byazo. Umwami arabasubiza ati: Icyo kintu cyandenze; nimutambwirira iyo nzozi n’ibisobanuro byazo, muzatemagurwamo ibice, kandi amazu yanyu azahindurwa ikirundo cy’umwanda. Ariko nimunyereka iyo nzozi n’ibisobanuro byazo, muzahabwa impano n’ibihembo n’icyubahiro gikomeye biva iwanjye; nuko munyereke iyo nzozi n’ibisobanuro byazo. Daniyeli 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.
Ikigeragezo cy’inzozi z’ishusho ya Nebukadinezari cyari ikigeragezo cyagenewe kugaragaza ushobora gutanga ibisobanuro by’ubuhanuzi bikwiye by’ishusho itwikiriwe n’umwijima, hamwe no gusobanura ibikubiye muri iyo nzozi. Ubutumwa bwa marayika wa kabiri bwahujwe n’ubutumwa bw’Induru yo mu Gicuku mu mateka y’Abamilerite, bwari bwarashushanyijwe na Eliya mu mpaka zabereye ku Musozi wa Karumeli. Na bwo kandi, bwari ikigeragezo cyari kugaragaza, atari gusa uwo Imana y’ukuri ari yo, ahubwo n’uwari umuhanuzi w’ukuri. William Miller, uwo Mushiki wa White avuga mu buryo bweruye ko yashushanyijwe na Eliya, yari ahagarariye Eliya kuri Karumeli. Nyamara si William Miller ubwe wari ushushanyirizwa, ahubwo icyarushagaho gushushanyirizwa ni amahame yo gusobanura ubuhanuzi yari yarayobowe gusobanukirwa. Kuri Karumeli, abahanuzi b’imana y’umugabo Bayali n’abahanuzi b’imana y’umugore Ashtaroti bagaragajwe ko ari abahanuzi b’ibinyoma. Mu mateka y’Abamilerite, amatorero y’Abaporotesitanti yagaragajwe ko ari abahanuzi b’ibinyoma nk’uko byashushanyijwe na Karumeli.
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.
Igihe amatorero y’Abaporotesitanti yagaragazaga ko yanze amategeko ya William Miller yerekeye gusobanura ubuhanuzi, yahindutse abakobwa ba Roma. Mu buryo bw’ubuhanuzi, umukobwa ni ishusho ya nyina. Ikigeragezo Abaporotesitanti batsinzwe mu mateka y’Abamillerite ni cyo kigeragezo cyagaragaje kandi kigatanga ishusho (umukobwa) y’inyamaswa. Ni aho ihembe ry’Abaporotesitanti nyakuri ryagaragajwe rihanganye n’ihembe ry’Abaporotesitanti b’ubuhakanyi. Nebukadinezari yashakaga ko hatangwa ubusobanuro, kandi mu kubikora atyo, ku bw’ubuyobozi bw’Imana yagize uruhare mu gutuma habaho ukugaragazwa kw’abahanuzi b’ibinyoma n’abahanuzi b’ukuri.
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.
Bongera gusubiza baravuga bati: Umwami nabwire abagaragu be iyo nzozi, natwe turayimusobanurira. Umwami arasubiza ati: Ndabizi rwose ko mushaka kurindiriza igihe, kuko mubonye ko icyo kintu cyamvuyeho. Ariko nimutambwira iyo nzozi, mufitiwe itegeko rimwe gusa; kuko mwateguye amagambo y’ibinyoma n’ayononekaye yo kumbwira imbere yanjye, kugeza igihe gihindukiye. Nuko nimumbwire iyo nzozi, nanjye nzamenya yuko mushobora kuyinsobanurira. Daniel 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.
Ku iherezo ry’ibihe byo kugeragezwa, itandukaniro ryari ryagaragajwe ku Musozi wa Karumeli, no ku wa 22 Ukwakira 1844, ryarongeye ryerekanwa no muri Daniyeli igice cya kabiri. Muri ibyo bishushanyo bitatu by’ubuhanuzi byerekeye Umusozi wa Karumeli, amateka y’Abamillerite n’inzozi za Nebukadinezari z’ishusho, ishimikiro riri ku gusobanura ubuhanuzi uko bikwiye nk’uko bigaragazwa na Eliya, Miller na Daniyeli. Ubusobanuro bw’izo nzozi ni bwo butumwa bukuweho ikimenyetso mu mateka ahagaragaramo ibyiciro bibiri by’abahanuzi.
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.
Abakaludaya basubiriza imbere y’umwami, baravuga bati: Nta muntu n’umwe uri ku isi ushobora kwereka umwami ibyo abaza; ni cyo gituma nta mwami, cyangwa umutware, cyangwa umutegetsi, wigeze abaza ibintu nk’ibyo umupfumu uwo ari we wese, cyangwa umunyenyeri, cyangwa Umukaludaya. Kandi ibyo umwami asaba ni ikintu gikomeye cyane, kandi nta wundi ushobora kubyereka umwami, keretse imana, zo ubuturo bwazo butari kumwe n’abafite umubiri. Ni cyo cyatumye umwami arakara kandi arushaho kugira umujinya mwinshi, ategeka ko bicwa abanyabwenge bose b’i Babuloni. Daniyeli 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 musozi wa Karumeli, Eliya yatanze ikigeragezo, kandi ikigeragezo yatanze nticyari icyo kugaragaza gusa uwari Imana y’ukuri, ahubwo n’uwari umuhanuzi w’ukuri. Mu gice cya kabiri cya Daniyeli ni Abakaludaya bagaragaza ikigeragezo cyerekanye itandukaniro riri hagati y’ukuri n’ikinyoma. Basobanura ko ubusobanuro Nebukadinezari ashaka bushobora kumenyekana n’Imana yonyine, atari n’abantu. Baninubira kandi ko isano iri hagati ya Nebukadinezari n’abanyabwenge be bo mu by’idini yari isano itari yo, ubwo bavuga bati “icyo umwami asaba ni ikintu kigoye.” Barifuzaga ko umwami, uhagarariye Leta, yakwigumiza kure y’urwego rw’idini, urwego bari basanzwe bumva ko ari bo barufiteho ububasha. Ntabwo barimo barwanya amahame yo guhuza itorero na Leta, ahubwo barimo barwanya ko Nebukadinezari, uhagarariye Leta, asaba kuba ari we ugenzura itorero. Bari kuba bumva bisanzuye mu mubano w’itorero na Leta, iyo abayobozi b’idini baba ari bo bategeka Leta. Ikigeragezo cy’ishusho y’inyamaswa ni ho dufatira icyemezo cy’iherezo ryacu ry’iteka ryose—nk’inzozi za Nebukadinezari z’ishusho—ni ikigeragezo cy’ubuzima cyangwa urupfu.
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.
Nuko itegeko risohoka ko abanyabwenge bicwa; maze bashaka Daniyeli na bagenzi be ngo bicwe. Nuko Daniyeli asubiza Ariyoki, umutware w’abarinzi b’umwami, wari wasohotse kujya kwica abanyabwenge b’i Babuloni, amubwira abigiranye inama n’ubwenge ati: “Ni iki gitumye iri tegeko rivuye ku mwami ryihutishwa bene aka kageni?” Nuko Ariyoki abimenyesha Daniyeli. Daniyeli 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.
Iyo Daniyeli ahishuriwe gusobanukirwa n’imimerere y’ubuzima n’urupfu by’iroto ry’icyo gishushanyo cyari kitaramenyekana, aba agaragaza guhabwa umucyo kw’abihumbi ijana na mirongo ine na bane ku byerekeye ukuri ko bari mu mateka y’ikigeragezo cya kabiri kandi kigaragara cy’inzira y’ibigeragezo bitatu. Ariko Daniyeli ntagaragaza gusa abahisemo kurya indyo ikwiriye, bityo bakaba baratsinze ikigeragezo cya mbere, ahubwo anagaragaza umuhagarariye muntu Imana yari yahaye ubushishozi bwihariye mu buhanuzi bwa Bibiliya.
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.
Abo bana bane, Imana yabahaye ubumenyi n’ubuhanga mu nyigisho zose no mu bwenge bwose; kandi Daniyeli yari afite gusobanukirwa n’amayerekwa yose n’inzozi. Daniyeli 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.
Nubwo Abaheburayo bane b’indahemuka bose batsinze ikigeragezo cy’ibyokurya, Daniyeli ni we watoranyijwe ngo abe intumwa y’amayerekwa n’inzozi. Daniyeli ahagarariye intumwa y’ubuhanuzi nk’uko ihagarariwe na Eliya, Yohana Umubatiza, Yohana Umuhishuzi, William Miller na Future for America. Intumwa y’ubuhanuzi ntijya itandukanywa n’ikigeragezo cy’ubuhanuzi.
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.
Mu gihe cya Kristo, abanze kwakira ubuhamya bwa Yohana ntibashoboraga kugirirwa umumaro na Yesu. Mu mateka y’Abamillerite, abanze kwakira ubutumwa bwa mbere (bugereranywa na William Miller) ntibashoboraga kugirirwa umumaro n’ubutumwa bwa kabiri. Muri ayo mateka yombi, abizerwa ntibamenye aho inzira y’igeragezwa yari ibagejeje. Abigishwa banze kubona umusaraba, nubwo bari barabibwiwe mu buryo busobanutse ko byari kuzaba. Abamillerite ntibashoboye kubona ugucika intege gukomeye. Daniyeli, igihe Aruyoki yamumenyeshaga iby’imimerere y’ubuzima n’urupfu bifitanye isano n’inzozi z’igishushanyo cya Nebukadinezari, ntiyari azi ibikubiye muri izo nzozi cyangwa aho igeragezwa ry’igishushanyo ryerekezaga. Icyo yari azi gusa ni uko byari ikibazo cy’ubuzima n’urupfu. Ni cyo cyatumye Daniyeli akenera igihe kugira ngo asobanukirwe ubusobanuro bwabyo.
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.
Nuko Daniyeli arinjira, asaba umwami kumuha igihe, kugira ngo azamwereke uko iyo nzozi zisobanurwa. Daniyeli 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.
Daniyeli yari yagaragaje ukwizera mu byokurya (uburyo) yari yiyemeje kurya mu kigeragezo cya mbere. Ni cyo cyatumye ahabwa igihe, nk’uko n’abigishwa bahawe igihe mu gihe cya Kristo. Igihe abigishwa bahawe cyari ikiringo cy’urupfu rwa Kristo, ugushyingurwa kwe, ukuzuka kwe no kuzamuka kwe kwa mbere, mbere y’uko ahura n’abigishwa mu nzira ijya Emawusi, hanyuma akongera kubasanga mu cyumba cyo hejuru. Nuko ku iherezo ry’icyo gihe abahuhaho Umwuka Wera.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Ama amaze kuvuga atyo, abahuhaho umwuka, arababwira ati: Nimwakire Umwuka Wera. 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.
Ezekiyeli yarahanuriye, kandi ayo magufa yumye arahurizwa hamwe. Hanyuma Ezekiyeli yongera guhanura, maze Mwuka Wera ahumekezwa muri iyo mibiri yari imaze kuremwa bundi bushya, nuko irahaguruka iba ingabo ikomeye cyane. Igihe Kristo yahumekeraga ku bigishwa, yabumbuye ubwenge bwabo.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Maze arabumbura ubwenge, kugira ngo basobanukirwe n’Ibyanditswe. Luka 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.
Abahanuzi bose bavuga iby’imperuka y’isi, kandi Danieli na we si uw’inyuma muri ibyo. Igihe yasabye cyari igihe kugira ngo ahabwe kumurikirwa. Igihe cyo gutegereza ku ba Millerite cyari uhereye 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’Aba-Millerite yasohoye mu gihe cy’ubutumwa bw’umumarayika wa kabiri. Danieli igice cya kabiri ihagarariye ayo mateka nyene, bityo rero ugusaba kwe igihe guhuje mu buryo bw’ubuhanuzi n’igihe cyo gutinda kw’Aba-Millerite. Ni cyo gituma ugusaba kwa Danieli igihe n’igihe cyo gutinda kw’Aba-Millerite bihagarariye igihe cyo gutinda kw’abihumbi ijana na mirongo ine na bane, cyatangiye ku wa 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.
Icyifuzo Daniyeli yasabye kugira ngo amenye inzozi z’ishusho ya Nebukadinezari gihagarariwe mu Ibyahishuwe igice cya cumi na kimwe nk’iminsi itatu n’igice aho abahamya babiri baryamye bapfuye mu muhanda. Mu mateka y’iyo minsi itatu n’igice yo mu Ibyahishuwe igice cya cumi na kimwe, iyo minsi itatu n’igice ihagarariye mu buryo bw’ikigereranyo ubutayu bw’ubuhanuzi, hari ijwi rirangurura. Ijwi rya kimuntu Umufasha akoresha kugira ngo akangure kandi aheshe amagufwa yumye yapfuye kongera kubaho rihagarariwe na Daniyeli, wahawe ihishurirwa ry’ubuhanuzi ry’ibyo inzozi zari byo n’ibyo zashushanyaga. Ijwi rirangururira mu butayu ryahawe gusobanukirwa kw’ubuhanuzi kw’inzozi n’ibyerekwa, nk’uko bihagarariwe na Daniyeli. Iryo jwi rirarangurura, bityo rikagaragaza ko ryahawe ubutumwa bw’Induru yo mu Gicuku, kandi iyo nduru itangwa mu gicuku, kikaba kigereranya umwijima.
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.
Mu mwijima mwinshi wo mu gicuku, ijwi (Daniyeli) ryahawe gusobanukirwa ubutumwa bwari butwikiriwe n’umwijima. Itegeko ijwi (Ezekiyeli) ryahawe ni ukuhanurira amagufa yumye y’abapfuye. Ubwo abikora, Umuhumuriza ahuhwaho ku bapfuye bari mu muhanda, maze “barazurwa.” Ariko uko kuzurwa kugerwaho gusa binyuze mu isengesho. Isengesho ni ikimenyetso cy’inzira mu mateka yo kuzurwa kw’amagufa yumye y’abapfuye bishwe mu muhanda. Daniyeli ahagarariye icyo kimenyetso cy’inzira mu buryo bw’ubuhanuzi, neza rwose aho icyo kimenyetso cy’inzira kigaragazwa.
“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.
“Ububyutse bw’ukuri bwo kubaha Imana muri twe ni bwo bukene bukomeye kurusha ubundi bwose kandi bwihutirwa cyane. Kubushaka ni byo bigomba kuba umurimo wacu wa mbere. Hagomba kubaho umuhati ukomeye wo kubona umugisha w’Umwami, atari uko Imana idashaka kudusukaho umugisha Wayo, ahubwo ni uko tutiteguye kuwakira. Data wo mu ijuru arushaho kugira ubushake bwo guha Umwuka Wera We abamusaba, kuruta uko ababyeyi bo mu isi bashaka guha abana babo impano nziza. Ariko ni umurimo wacu, binyuze mu kwatura ibyaha, kwicisha bugufi, kwihana, no gusenga dushyizeho umwete, kuzuza ibisabwa Imana yasezeranyijeho kuduha umugisha Wayo. Ububyutse bushobora gutegerezwa gusa nk’igisubizo cy’isengesho. Igihe abantu bakiri mu bukene bukabije bwo kubura Umwuka Wera w’Imana, ntibashobora guha agaciro kubwiriza kw’Ijambo; ariko igihe imbaraga z’Umwuka zikora ku mitima yabo, ni bwo inyigisho zitanzwe zitazabura kugira ingaruka. Bayobowe n’inyigisho z’Ijambo ry’Imana, hamwe no kwigaragaza k’Umwuka Wayo, mu gukoresha ubushishozi nyakuri, abazitabira amateraniro yacu bazagira uburambe bw’agaciro kenshi, kandi nibasubira iwabo, bazaba biteguye kugira umumaro mwiza ku bandi.”
“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.
“Abakomeje ibendera ba kera bari bazi icyo bisobanura guhangana n’Imana mu masengesho, no kunezezwa no gusukwa k’Umwuka Wayo. Ariko aba barimo kuva ku rubuga rw’ibikorwa; kandi ni bande bazazamuka basimbure mu myanya yabo? Bimeze bite ku rubyiruko rugenda ruzamuka? Mbese bahindukiriye Imana? Mbese twakangutse ku murimo uri gukorerwa ahera ho mu ijuru, cyangwa se dutegereje ko hari imbaraga runaka zikangura zizaza ku itorero mbere y’uko natwe dukanguka? Mbese twiringiye kuzabona itorero ryose rivugururwa? Icyo gihe ntikizigera kigera.”
“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.
“Mu itorero harimo abantu batihannye by’ukuri, kandi batazigera bifatanya mu isengesho rikomeye, rifite umwete kandi rinesha. Tugomba gutangira uwo murimo buri wese ku giti cye. Tugomba gusenga cyane kurushaho, kandi tukavuga bike. Ubugome buraganje, kandi abantu bagomba kwigishwa kudahazwa n’ishusho yo kubaha Imana idafite umwuka n’imbaraga byayo. Niba twiyemeje gusuzuma imitima yacu, kwitandukanya n’ibyaha byacu, no gukosora imigendere yacu mibi, ubugingo bwacu ntibuzishyira hejuru mu by’ubusa; tuzajya twikeka ubwacu, dufite kumva kudashira 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.
Hashingiwe ku kwizera yari afite mu mirire Daniyeli yari yaratoranyije kurya, yahise agezwa mu nzira yo kugeragezwa kugaragara n’amaso yasabaga ko akoresha uburyo bwari bwarashushanyijwe n’iyo mirire ye, akabanza gusezeranya ko Imana ye izamenyekanisha kandi igasobanura inzozi, hanyuma nyuma yaho akazishyikiriza umwami. Yari afite indyo ikwiriye, cyangwa uburyo bukwiriye, maze agomba kugaragaza ukwizera kwe mu buryo bugaragara, atanga ubutumwa bw’inzozi z’igishushanyo cya Nebukadinezari bwari mu “mwijima” wuzuye rwose. Igikorwa cye cyakurikiyeho cyari ukugaragaza ukwizera kwe mu buryo bugaragara, kuko icyo gihe yakoresheje ihame ry’Imana ryagenewe ubwoko bwayo igihe bisanze bari mu mwijima.
“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.
“Umwijima w’umubi ugota abirengagiza gusenga. Ibishuko by’umwanzi byongorerwa buhoro bibakururira gukora ibyaha; kandi ibyo byose biterwa n’uko badakoresha amahirwe bahawe n’Imana mu iteganyirizwa ryayo ryera ryo gusenga. Ni iki cyatuma abahungu n’abakobwa b’Imana batinya gusenga, kandi gusenga ari rwo rufunguzo mu kuboko kw’ukwizera rufungura ububiko bwo mu ijuru, aho ubutunzi butagira iherezo bw’Ububasha Busesuye bubitswe? Tudafite gusenga ubudasiba no kuba maso tubigiranye umwete, turi mu kaga ko kuba abanyamwaga no kuyoba inzira ikwiriye. Umurwanizi ahora ashaka gukinga inzira igana ku ntebe y’imbabazi, kugira ngo tudaheshwa, binyuze mu kwinginga tubikuye ku mutima no mu kwizera, ubuntu n’imbaraga byo kunesha ibishuko.” Intambwe Ujya kuri Kristo, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Kubera ko ibikubiye mu nzozi Nebukadinezari yarose nijoro byari byijimye, Daniyeli yifatanya cyane na bagenzi be batatu, maze basenga.
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.
Nuko Daniyeli ajya iwe, abimenyesha Hananiya, Mishaeli na Azariya, bagenzi be; kugira ngo basabe imbabazi ku Mana yo mu ijuru ku by’iri banga, kugira ngo Daniyeli na bagenzi be batarimburanwa n’abasigaye mu banyabwenge b’i Babuloni. Nuko iryo banga rihishurirwa Daniyeli mu iyerekwa rya nijoro. Maze Daniyeli ahimbaza Imana yo mu ijuru. Daniyeli aramusubiza ati: Izina ry’Imana rihimbazwe iteka ryose, kuko ubwenge n’imbaraga ari ibyayo. Ihindura ibihe n’ibihe byagenwe; ikuraho abami, igashyiraho abami; iha abanyabwenge ubwenge, kandi iha abazi kujijuka ubumenyi. Ihishura ibyimbitse n’ibihishwe; izi ibiri mu mwijima, kandi umucyo ubanana na yo. Ndagushimira kandi ndagusingiza, yewe Mana ya ba sogokuruza, kuko umpaye ubwenge n’imbaraga, kandi ukaba umenyekanishije noneho icyo twagusabye; kuko noneho utumenyesheje iby’umwami. Daniyeli 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.
Nuko Daniyeli aza guhembwa n’Uwo “umenya ibiri mu mwijima.” Gahunda yo gushyiraho amategeko yerekeye ku Cyumweru iri gukorwa mu mwijima, kandi abasahuye bavuga ko bafata indyo mvajuru basabwa kumenya ishyirwaho ry’ishusho y’inyamaswa ritegura urubuga rw’idini n’urwa politiki rwo gushyira mu bikorwa ikimenyetso cy’ubutegetsi bwa gipapa.
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.
Igice cya kabiri cya Daniyeli ntikigaragaza gusa amateka ya marayika wa kabiri mu mateka y’Abamilerite, ahubwo mu buryo bugaragara kurushaho kigaragaza amateka ya marayika wa kabiri mu rugendo rwa marayika wa gatatu. Mu igeragezwa ry’inzozi za Nebukadinezari zerekeye igishushanyo, hageretswe igeragezwa ry’igishushanyo cy’inyamaswa. Intambwe z’ubuhanuzi zigaragaza ubwoko bw’Imana bukangukira imimerere y’ubuzima n’urupfu ijyanye n’itegeko ryo ku Cyumweru riri hafi kuza zirimo zigaragazwa mu buryo bwihariye cyane mu bitabo bya Daniyeli n’Ibyahishuwe.
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.”
Daniyeli agereranya n’intumwa y’ayo mateka aho ubutumwa bw’ishusho, buzana ubuzima cyangwa urupfu, busohokera. Ahagarara ku ndyo yaje gusobanukirwa, kandi ku bwo kwizera akavuga ko Imana ishobora kumenyekanisha iyerekwa, ariko agasaba igihe. Icyo gihe ni cyo gihe cyo gutinda. Ku musozo w’igihe cyo gutinda, ahabwa kumenya ibyari mu nzozi zijimye za Nebukadinezari, ariko si ibyo gusa. Ntiyakiriye gusa gusobanukirwa n’inzozi z’ishusho, zigereranya ishusho y’inyamaswa n’ikigeragezo kiyiherekeje, ahubwo no ku musozo w’igihe cyo gutinda ahimbaza Imana kuko “itanga ubwenge ku banyabwenge, n’ubumenyi ku bazi gusobanukirwa: ihishura ibyimbitse n’ibihishwe: izi ibiri mu mwijima, kandi umucyo ubanana 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.
Daniyeli aha ashyira ishimwe rye mu rwego rw’uko habayeho “kwiyongera k’ubumenyi”, kuko ari we, mu gice cya cumi na kabiri, ugaragaza ko “abanyabwenge” bazasobanukirwa “ukwiyongera k’ubumenyi”, kandi nanone akaba ari gushima Imana ko yahaye “ubwenge” n’“ubumenyi” “abanyabwenge.” Arimo yerekeza mu buryo butaziguye ku bakobwa b’abanyabwenge, kandi agahuza igihe cye n’igihe cyo gutinda. Arimo ashyira ikigereranyo kiboneka mu gice cya kabiri mu isohozwa nyakuri kandi ryuzuye ry’igihe cyo gutinda cyo muri Matayo makumyabiri n’itanu, mu murimo wa marayika wa gatatu. Icy’ingenzi kurushaho ni uko igitabo cy’Ibyahishuwe kigaragaza ko mbere gato y’isozwa ry’igihe cy’igeragezwa, Yohana yabwiwe kudashyira ikimenyetso ku magambo y’ubuhanuzi bwo mu bitabo bya Daniyeli n’Ibyahishuwe, kuko ari igitabo kimwe.
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.
Nuko arambwira ati: Ntugafate ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa akomeze akarengane; uwanduye akomeze kwandura; umukiranutsi akomeze gukiranuka; kandi uwera akomeze kwezwa. Ibyahishuwe 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.”
Igihe ubuhanuzi bwa Daniyeli n’Ibyahishuwe bugomba gukurwaho ikimenyetso ni mu gihe cyo gutinda kw’umugani w’abakobwa cumi b’amasugi, kandi icyo gihe kigereranywa n’ugusaba kwa Daniyeli igihe. Ugusaba kwe igihe kwakurikiwe n’isengesho, rigomba kubanza kuba mbere y’umuzuko w’amagufwa yumye y’abapfuye. Mu gihe ubwo bwiyongere bw’ubumenyi no gusobanukirwa igishushanyo cy’inzozi gitwikiriwe n’umwijima byahishurwaga, Imana yakoreye Daniyeli ikindi kintu. “Ahishura ibikomeye n’ibihishwe.” Ikintu gihishwe cy’amateka y’Induru yo mu Gicuku ni ubuhanuzi bwo mu Byahishuwe bukurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa gifungwa. Icyo kintu “cyimbitse kandi gihishwe” ni “ukuri.”
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 buhinduka urufunguzo rw’ubuhanuzi rufungurirwa intumwa ishushanyijwe 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 na cyo ni ugucika intege, nk’uko byagaragajwe mu mateka y’Abamilerite. Ijambo ry’Igiheburayo ryahinduwemo “ukuri” ryaremwe n’“Umuhanga w’Indimi Utangaje,” binyuze mu guhuza inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma y’inyuguti z’Igiheburayo. Yesu ni We wa mbere kandi ni We wa nyuma, kandi ni We “kuri.” Imiterere y’iryo jambo ryaremwe n’“Umuhanga w’Indimi Utangaje” igaragaza ibimenyetso bitatu by’ubuhanuzi by’inzira ari byo mateka ahishwe y’“inkuba ndwi,” byagombaga kudodombwa kugeza ubwo Daniyeli yasabaga “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.
Gucika intege ko ku wa 18 Nyakanga 2020 kwari ikimenyetso cya mbere, kandi kigaragaza gucika intege kujyana n’icya nyuma mu bimenyetso bitatu, ari cyo itegeko ryo ku Cyumweru. Inyuguti yo hagati, ari yo nyuguti ya cumi na gatatu, ni ikimenyetso cy’ubwigomeke, kandi ni ikimenyetso cy’ikimenyetso cyo hagati mu mateka ahishwe y’inkuba ndwi. Ubwigomeke bugereranywa n’abakobwa b’abapfu mu Gutaka kwa Saa Sita z’ijoro, kuko Gutaka kwa Saa Sita z’ijoro ari ikimenyetso cyo hagati cy’amateka y’intambwe eshatu ya 18 Nyakanga 2020, Gutaka kwa Saa Sita z’ijoro, n’itegeko ryo ku Cyumweru rigiye kuza vuba. Akimara kuba saa sita z’ijoro, igihe cyinjira mu isaha ya cumi na gatatu, aho ukugaragara kugaragara kw’abakobwa b’abapfu kugaragarizwa no kwemera kwabo ko badafite amavuta ya zahabu.
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.
Mu “butayu” bw’igereranyo bw’“iminsi itatu n’igice” yo mu Ibyahishuwe igice cya cumi na kimwe, ubwoko bw’Imana bugaragazwa nk’aho buri mu mateka y’igereranyo y’umuvumo w’“ibihe birindwi.” Ku iherezo ry’icyo gihe, bagomba kumenya ko batatanyijwe, ko bakoze icyaha, ko ba sekuruza babo bakoze icyaha, ko bagendeye Imana mu buryo bunyuranye na Yo, kandi ko Imana na Yo yabagendeye mu buryo bunyuranye na bo. Uku kumenya kugomba kubageza ku gusenga isengesho ryo muri Abalewi makumyabiri na gatandatu. Uku kumenya ko bagomba gusenga isengesho ryo muri Abalewi makumyabiri na gatandatu guhuza mu buryo bw’ubuhanuzi n’isengesho rya Daniyeli ryo muri Daniyeli igice cya kabiri, kandi kugereranywa n’isengesho rya Daniyeli ryo mu gice cya cyenda. Impamvu Daniyeli yasengeye isengesho ryo muri Abalewi makumyabiri na gatandatu mu gice cya cyenda yari ishingiye ku kumenya kwe ko yari ageze ku iherezo ry’imyaka mirongo irindwi y’ubuhanuzi bwa Yeremiya bw’ubunyage bw’ubwoko bw’Imana.
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”.
Iyo myaka mirongo irindwi ni yo igereranya amateka yo gushyirwaho ikimenyetso ku bwoko bw’Imana. Iyo myaka mirongo irindwi igereranya kwezwa kuvugwa muri Malaki igice cya gatatu no kwezwa kw’urusengero kwa Kristo incuro ebyiri. Igereranya amateka y’ikigeragezo cy’ishusho ya ya nyamaswa. Ayo mateka yatangiye ku wa 11 Nzeri 2001, kandi arangira ku itegeko rya vuba ry’Umunsi wa Ku Cyumweru. Ku iherezo ry’icyo gihe cy’ikimenyetso cy’imyaka mirongo irindwi, Daniyeli asaba “igihe cyo gutinda” kugira ngo abashe gusenga. Isengesho rye ryashubijwe ubwo ibanga rya nyuma ry’ubuhanuzi ryamuhishurirwaga. Iryo hishurirwa ryaje mu gihe ubwoko nyakuri bw’Imana bw’Abaporotesitanti bwari bukiri mu “butayu” mu gihe cyo gutatanywa nyuma ya 18 Nyakanga 2020. Muri icyo gihe “ukuri” kwahishuriwe “ijwi rirangurura mu butayu”.
We will continue Daniel chapter two in the next article.
Mu ngingo ikurikira tuzakomeza Daniyeli igice cya kabiri.
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.
Nuko uburakari bw’Uwiteka bukongezwa kuri iki gihugu, kugira ngo akizaneho imivumo yose yanditswe muri iki gitabo: kandi Uwiteka arabakūra mu gihugu cyabo ababikujeho imizi, abitewe n’uburakari, n’ubushangashirwe, n’umujinya mwinshi, abajugunya mu kindi gihugu, nk’uko biri n’uyu munsi. Ibihishwe ni iby’Uwiteka Imana yacu: ariko ibyahishuwe ni ibyacu n’iby’abana bacu iteka ryose, kugira ngo dukore amagambo yose y’iri tegeko. Gutegeka kwa Kabiri 29:27–29.