A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Ijambo canke interuro isigura kabiri mu Jambo ryahumetswe ni ikimenyetso c’ubutumwa bw’umumalayika 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.
Uye mugore rechipiri rokutonga kwaNebhukadhinezari, Nebhukadhinezari akarota zviroto, mweya wake ukavhunduswa, hope dzikamubva. Ipapo mambo akaraira kuti vadanwe van'anga, navavuki venyeredzi, navaroyi, navaKaradhea, kuti varatidze mambo zviroto zvake. Naizvozvo vakauya vakamira pamberi pamambo. Mambo akati kwavari, Ndakarota kurota, uye mweya wangu wavhunduswa kuti ndizive kurota kwacho. Danieri 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 “mdima” wa usiku, Nebukadinezara analota ndoto ya sanamu, koma sanatha kukumbukira ndotoyo. M’ndoto ya usiku analota za sanamu, koma ndoto ya sanamuyo inali yamdima kwa kuzindikira kwake monga momwe usiku unalili mdima pamene analota ndotoyo.
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.
Ipapo vaKaradhea vakataura kuna mambo nomutauro wechiSiria, vachiti, Mambo, rarama nokusingaperi; udzai varanda venyu kurota kwacho, nesu ticharatidza dudziro yako. Mambo akapindura akati kuvaKaradhea, Chinhu ichi chandibva machiri: kana musingandizivisi kurota kwacho pamwe chete nedudziro yako, muchagurwa-gurwa, uye dzimba dzenyu dzichaitwa murwi wendove. Asi kana mukaratidza kurota kwacho nedudziro yako, muchagamuchira kubva kwandiri zvipo nemibayiro nokukudzwa kukuru; naizvozvo ndiratidzei kurota kwacho nedudziro yako. Danieri 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.
Muedzo wa hope ya chifananidzo chaNebhukadhinezari wakanga uri muedzo wakagadzirirwa kuzivisa kuti ndiani aigona kupa rondedzero yakarurama yechiporofita yechifananidzo chakafukidzwa nerima, pamwe chete nedudziro yezviri muhope yacho. Shoko remutumwa wechipiri rakabatanidzwa neshoko reKuchema kwePakati peUsiku munhoroondo yevaMillerite, rakanga rafananidzirwa naEriya pamakwikwi epaGomo reKarimeri. Irowo rakanga riri muedzo waizoratidza, kwete chete kuti Mwari wechokwadi ndiani, asiwo kuti muporofita wechokwadi ndiani. William Miller, uyo Sister White anotaura pachena kuti akafananidzirwa naEriya, akamirira Eriya paGomo reKarimeri. Asi chakanga chisiri chimiririrwa chaiva William Miller pachake, zvikuru sezvazvaiva mitemo yekududzira zviporofita yaakanga atungamirirwa kunzwisisa. PaGomo reKarimeri, vaporofita vamwari vechirume Bhaari nevaporofita vamwari vechikadzi Ashtaroti vakaratidzirwa kuva vaporofita venhema. Munhoroondo yevaMillerite, machechi ePurotesitendi akaratidzirwa kuva vaporofita venhema sezvakafananidzirwa neGomo reKarimeri.
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.
Tempele dzePurotesitendi padzakaratidza kuramba kwadzo mitemo yokududzira kwechiporofita kwaWilliam Miller, dzakava vanasikana veRoma. Muchiporofita, mwanasikana mufananidzo waamai vake. Muedzo wakakundikana nevaPurotesitendi munhoroondo yeMillerite ndiwo muedzo wakaonesa uye ukabereka mufananidzo (mwanasikana) wechikara. Ndipo pakaratidzwa runyanga rwePurotesitendi yechokwadi ruchipikisana norunyanga rwePurotesitendi yakatsauka. Nebhukadhinezari akanga achida dudziro, uye pakuita izvozvo, akanga, mukutungamirira kwaMwari, achibatanidzwa mukubudisa kuratidzwa kwavaporofita venhema pamwe chete nevaporofita vechokwadi.
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.
Vakapindura zvakare vakati, Mambo ngaaudze varanda vake kurota kwacho, uye isu tichamuratidza dudziro yacho. Mambo akapindura akati, Ndinoziva nechokwadi kuti muri kungotsvaka kuwedzera nguva, nokuti munoona kuti chinhu ichi chabva kwandiri. Asi kana musingazivisi kurota kwacho kwandiri, pane mutongo mumwe chete kwamuri; nokuti makagadzirira mashoko enhema akaora kuti mureve pamberi pangu kusvikira nguva yashanduka; naizvozvo ndiudzei kurota kwacho, uye ndichaziva kuti munogona kundiratidza dudziro yako. Danieri 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.
Pakupera kwenguva dzokuedzwa, mutsauko wakanga waratidzwa paGomo reKarimeri, uye musi wa22 Gumiguru 1844, wakaratidzwawo muna Danieri chitsauko chechipiri. Mumifananidzo mitatu yechiporofita yeGomo reKarimeri, nhoroondo yevaMillerite, uye kurota kwaNebhukadhinezari kwechifananidzo, kusimbiswa kuri pakududzirwa kwakarurama kwechiporofita sezvinomiririrwa naEria, Miller naDanieri. Kududzirwa kwechiroto ndiwo mashoko anosvinudzwa munhoroondo umo mapoka maviri evaprofita anoratidzwa.
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.
VaKardhea vakapindura pamberi pamambo, vakati, Hakuna munhu panyika anogona kuratidza mambo nyaya yake; naizvozvo hakuna mambo, kana ishe, kana mutongi, akambobvunza zvinhu zvakadai kun’anga ipi neipi, kana kuvazivi venyeredzi, kana muKardhea. Uye chinhu chinodiwa namambo ichi chinhu chisingawanzoitiki, uye hapana umwe angachiratidza pamberi pamambo, kunze kwavamwari, avo kugara kwavo kusiri panyika nenyama. Nemhaka iyi mambo akatsamwa uye akashatirwa kwazvo, akaraira kuti vaparadze varume vose vakachenjera veBhabhironi. Danieri 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.
Pa Gomo reKarimeri, Eriya akapa muedzo, uye muedzo waakapa wakanga usiri wokungoratidza chete kuti ndiani aiva Mwari wechokwadi, asiwo kuti ndiani aiva muporofita wechokwadi. Muna Danieri chitsauko 2 vaKaradhea ndivo vanotsanangura muedzo wakaratidza mutsauko pakati pechokwadi nenhema. Vanotsanangura kuti dudziro iri kutsvakwa naNebhukadhinezari inogona kuziviswa naMwari chete, kwete navanhu. Vakanyunyutawo kuti ukama hwaiva pakati paNebhukadhinezari nevarume vake vakachenjera vezvechitendero hwaiva hukama husiri ihwo apo vanoti, “chinhu chisingawanzoitiki ndicho chinodiwa namambo.” Vari kuda kuti mambo, anomirira Hurumende, asapinde munzvimbo yezvechitendero yavainzwisiswa kuti ndivo vane masimba pamusoro payo. Havasi kupikisa misimboti yokubatanidzwa kwechechi nenyika, vari kupikisa kuti Nebhukadhinezari, anomirira Hurumende, ari kuda kuva ndiye anotonga chechi. Vaizogutsikana noukama hwechechi nenyika dai vatungamiri vezvechitendero ndivo vaitonga pamusoro penyika. Muedzo wemufananidzo wechikara ndipo patinosarudza magumo edu okusingaperi—sehope yomufananidzo yaNebhukadhinezari—muedzo woupenyu kana worufu.
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.
Zvino mutemo ukabuda wokuti vakachenjera vaurayiwe; vakatsvaga Dhanieri navamwe vake kuti vaurayiwe. Ipapo Dhanieri akapindura kuna Arioki, mukuru wevarindi vamambo, akanga abuda kuti auraye vakachenjera veBhabhironi, nezano nouchenjeri. Akapindura akati kuna Arioki, mukuru wamambo, Ko mutemo uyu unobvepi kuti ukurumidzwe kudaro namambo? Ipapo Arioki akazivisa Dhanieri nyaya iyi. Dhanieri 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.
Inga Daniel anovhenekerwa maererano nokunzwisisa mamiriro ehupenyu nerufu ehope dzemufananidzo wakanga uchigere kuzivikanwa, anomiririra kuvhenekerwa kwezana namakumi mana nezvina zvezviuru pakuziva chokwadi chokuti vari munhoroondo yomuedzo wechipiri uye unooneka womuitiro wokuedzwa une nhanho nhatu. Asi Daniel haangomiririri avo vakasarudza kudya zvokudya zvakarurama, nokudaro vakapasa muedzo wokutanga, asiwo anomiririra mumiriri womunhu uyo Mwari waakanga apa nzwisiso yakakosha muporofita yeBhaibheri.
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.
Kana zviri kuvana ava vana, Mwari akavapa zivo nounyanzvi pakudzidza kose nouchenjeri hwose; uye Dhanyeri akava nokunzwisisa muzviono zvose nezviroto. Dhanyeri 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.
Kunyange hazvo vaHebheru vana vakatendeka vose vakapasa muedzo wezvokudya, Dhanieri ndiye akasarudzwa kuva mutumwa wezviratidzo nezviroto. Dhanieri ari kumiririra mutumwa wechiporofita sezvaanomiririrwa naEria, Johane Mubhabhatidzi, Johane Muprofita weZvakazarurwa, William Miller, uye Future for America. Mutumwa wechiporofita haambopatsanurwi nemuedzo wechiporofita.
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.
Munguva yaKristu, avo vakaramba uchapupu hwaJohani, vakanga vasingagoni kubatsirwa naJesu. Munhoroondo yevaMillerite, avo vakaramba shoko rokutanga (rinomiririrwa naWilliam Miller), vakanga vasingagoni kubatsirwa neshoko rechipiri. Munhoroondo mbiri idzi, vakatendeka havana kuziva kwainge kuchitungamirira nzira yokuedzwa. Vadzidzi vakaramba kuona muchinjikwa, kunyange zvazvo vakanga vaudzwa pachena kuti waizofanira kuitika. VaMillerite vakanga vasingagoni kuona kuora mwoyo kukuru. Danieri, paakaziviswa naArioki pamusoro pemamiriro oupenyu norufu aibatanidzwa nehope dzechifananidzo chaNebhukadhinezari, akanga asingazivi kuti hope dzacho dzaiva nezvei kana kuti kuedzwa kwechifananidzo kwainge kuchitungamirira kupi. Zvose zvaaiziva ndezvokuti yakanga iri nyaya youpenyu norufu. Naizvozvo Danieri akanga achida nguva yokunzwisisa dudziro yacho.
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.
Ndipo Danieri akapinda, akakumbira mambo kuti amupe nguva, kuti agozivisa mambo dudziro yacho. Danieri 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.
Dhaniyeli akanga aratidza kutenda pachikafu (maitiro) chaakanga asarudza kudya pamuedzo wokutanga. Naizvozvo akapiwa nguva, sezvakaitwawo kuvadzidzi panguva yaKristu. Nguva yakapiwa kuvadzidzi yakanga iri chinguva chakafukidza rufu rwaKristu, kuvigwa kwake, kumuka kwake, nokukwira kwake kokutanga kudenga, asati asangana nevadzidzi vari munzira inoenda kuEmausi, uyezve zvakare muimba yapamusoro. Ipapo pakuguma kwenguva iyoyo akavavhuvhutira Mweya Mutsvene.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Epi alipotisha haya, akawavutia pumzi, 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.
Hezekieri akaporofita, uye mapfupa akanga akafa akaunganidzwa pamwe chete. Zvino Hezekieri akaporofitazve, uye Mweya Mutsvene akafemerwa pamusoro pemiviri yakanga ichangobva kuumbwa, ikabva yamira netsoka dzayo seuto guru rine simba. Kristu paakafemera pamusoro pevadzidzi, akazarura kunzwisisa kwavo.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Ipapo akavazarurira kunzwisisa kwavo, kuti vanzwisise Magwaro. Ruka 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.
Vaporofita vose vari kutaura pamusoro pokuguma kwenyika, uye Danieri haasi mutsauko. Nguva yaakakumbira yakanga iri nguva yokuti agamuchire kujekerwa. Nguva yokumirira yavaMillerite yakabva pakuora mwoyo kwokutanga kusvikira vaziva kuti vakanga vari munguva yokunonoka maererano nezviporofita zvaMateo chitsauko makumi maviri neshanu nezvaHabhakuki chitsauko chechipiri. Nhoroondo yenguva yokunonoka munhoroondo yevaMillerite yakazadzikiswa munguva yeshoko romutumwa wechipiri. Danieri chitsauko chechipiri chiri kumiririra nhoroondo iyoyo imwe cheteyo, saka chikumbiro chake chenguva chinowirirana nechokuprofita nenguva yokunonoka yevaMillerite. Naizvozvo, chikumbiro chaDanieri chenguva nenguva yokunonoka yevaMillerite zvinomiririra nguva yokunonoka yevane chiuru chine zana namakumi mana nezvina, yakatanga musi wa18 Chikunguru 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.
Chikumbiro chaDanieri chokupiwa nguva kuti anzwisise hope dzaNebhukadhinezari dzechifananidzo chinomiririrwa muna Zvakazarurwa chitsauko chegumi nerimwe semazuva matatu nehafu ayo zvapupu zviviri zvakarara zvakafa mumugwagwa. Munhoroondo yemazuva matatu nehafu eZvakazarurwa chitsauko chegumi nerimwe, mazuva matatu nehafu anomiririra nenzira yokufananidzira renje rechiporofita, mune inzwi rinodanidzira. Inzwi romunhu rinoshandiswa noMunyaradzi kumutsa uye kuunza mapfupa akaoma akafa kuupenyu rinomiririrwa naDanieri, uyo anopiwa zaruriro yechiporofita yezvaive hope idzodzo nezvazvaimiririra. Inzwi rinodanidzira murenje rakapiwa kunzwisisa kwechiporofita kwezviroto nezviono, sezvinomiririrwa naDanieri. Inzwi iri riri kudanidzira, nokudaro richiratidza kuti rakapiwa shoko reKudanidzira kwapausiku, uye kudanidzira kunopiwa pakati pousiku, izvo zvinomiririra rima.
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.
Pakati pehusiku hwakadzama pakati pousiku, inzwi (Danieri) rakapiwa kunzwisisa kweshoko rakanga rakafukidzwa nerima. Murayiro wakapiwa inzwi (Ezekieri) ndewokuti aprofite kumapfupa akaoma avakafa. Paanodaro, Munyaradzi anofemerwa pamusoro pavakafa vari mumugwagwa, uye ivo “vanomutsidzirwa.” Asi rumutsiriro urwu runongozadzikiswa chete nomunyengetero. Munyengetero chiratidzo chenzira munhoroondo yerumutsiriro rwamapfupa akaoma avakafa akaurayiwa mumugwagwa. Danieri anomirira nenzira yechiprofita chiratidzo ichocho chenzira, panzvimbo chaiyo yakafanira apo chiratidzo chenzira ichocho chinozivikanwa.
“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.
“Kudzoka patsva kwekunamata kwechokwadi pakati pedu ndiko kudiwa kwedu kukuru uye kunokurumidza kupfuura zvose. Kutsvaka izvi kunofanira kuva basa redu rokutanga. Panofanira kuva nokushingaira kwechokwadi kuti tiwane chikomborero chaShe, kwete nokuti Mwari havadi kutidururira chikomborero Chavo, asi nokuti isu hatina kugadzirira kuchigamuchira. Baba vedu vokudenga vanoda zvikuru kupa Mweya Mutsvene wavo kuna avo vanovakumbira, kupfuura zvinoita vabereki vapasi pakupa vana vavo zvipo zvakanaka. Asi ibasa redu, kubudikidza nokureurura, kuzvininipisa, kutendeuka, uye munyengetero une shungu, kuzadzisa mitemo iyo Mwari vakapikira kuti kana yazadzikiswa vachazotipa chikomborero Chavo. Kudzoka patsva kunofanira kutarisirwa chete semhinduro yomunyengetero. Vanhu pavanenge vachishayiwa zvakanyanya Mweya Mutsvene waMwari, havagoni kukoshesa kuparidzwa kweShoko; asi kana simba roMweya rabata mwoyo yavo, ipapo mharidzo dzinopiwa hadzingashayi zvadzinobereka. Vachitungamirirwa nedzidziso dzeShoko raMwari, pamwe chete nokuratidzwa kwoMweya wavo, mukushandisa njere dzakanaka, avo vanopinda misangano yedu vachawana ruzivo runokosha, uye pakudzokera kumba vachange vagadzirira kushandisa simba rine utano hwakanaka kuvamwe.”
“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.
“វីរជនកាន់ទង់ជ័យជំនាន់មុនៗ បានស្គាល់ថា ការតស៊ូជាមួយព្រះក្នុងការអធិស្ឋានមានន័យដូចម្តេច ហើយក៏បានរីករាយនឹងការចាក់បង្ហូរព្រះវិញ្ញាណរបស់ទ្រង់ផងដែរ។ ប៉ុន្តែ ពួកគេកំពុងចាកចេញពីឆាកនៃសកម្មភាពនេះទៅហើយ; ហើយតើនរណាខ្លះកំពុងកើនឡើងមកដើម្បីបំពេញទីកន្លែងរបស់ពួកគេ? តើយ៉ាងណាដែរ ចំពោះជំនាន់ដែលកំពុងលេចឡើង? តើពួកគេបានប្រែចិត្តមកកាន់ព្រះហើយឬនៅ? តើយើងបានភ្ញាក់ដឹងខ្លួនចំពោះកិច្ចការដែលកំពុងប្រព្រឹត្តទៅក្នុងទីបរិសុទ្ធនៅស្ថានសួគ៌ហើយឬនៅ ឬក៏យើងកំពុងរង់ចាំឲ្យអំណាចបង្ខំមួយណាមកលើពួកជំនុំសិន មុនពេលដែលយើងនឹងភ្ញាក់ឡើង? តើយើងកំពុងសង្ឃឹមថានឹងឃើញពួកជំនុំទាំងមូលត្រូវបានស្តារឡើងវិញឬ? ពេលវេលានោះ នឹងមិនមកដល់ឡើយ។”
“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 kereke harimo abantu batihanye rwose, kandi batazifatanya mu isengesho ryo gusenga bashikamye kandi rinesha. Tugomba kwinjira muri uwo murimo buri wese ku giti cye. Tugomba gusenga cyane kurushaho, kandi tukavuga bike. Ubugome bwabaye bwinshi, kandi abantu bagomba kwigishwa kudashimishwa no kugira ishusho yo kubaha Imana badafite umwuka n’imbaraga byabyo. Niba twitaye ku gusuzuma imitima yacu bwite, tukareka ibyaha byacu, kandi tugakosora impengamiro zacu mbi, imitima yacu ntizizamurirwa ku by’ubusa; tuzaba tutiyiringira, dufite mu mutima wacu iteka ryose 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.
Zvichienderana nokutenda mukudya kwaakanga asarudza kudya Danieli, akazobva apinzwa munzira yokuedzwa inooneka yaimuda kuti ashandise nzira yaimiririrwa nokudya kwake, kutanga avimbise kuti Mwari wake aizozivisa nokutsanangura hope dzacho, uye pashure azadzikise kuunzwa kwehope idzodzo kuna mambo. Aiva nokudya kwakaringana, kana kuti nzira yakaringana, uye ipapo aifanira kuratidza kutenda kwake nenzira inooneka nokupa shoko rehope dzechifananidzo chaNebhukadhinezari dzaiva murima rakazara chose. Chiito chake chakatevera chaiva kuratidzwa kwake kunooneka kwokutenda, nokuti ipapo akashandisa nzira youmwari yavanofanira kushandisa vanhu vaMwari pavanenge vava murima.
“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.
“Ubumnyama bwalo okhohlakeleyo bubagubungela labo abangakunaki ukuthandaza. Izilingo ezikhashelwayo zesitha zibaholela esonweni; njalo konke lokhu kungenxa yokuthi abasebenzisi amalungelo uNkulunkulu abanike wona ekumisweni kwasezulwini komkhuleko. Kungani amadodana lamadodakazi kaNkulunkulu kufanele abe manqikanqika ukuthandaza, kanti umkhuleko uyisihluthulelo esandleni sokukholwa sokuvula inqolobane yasezulwini, lapho kugcinwe khona izinsiza ezingelamkhawulo zoSomandla? Ngaphandle komkhuleko ongapheliyo lokuqaphela ngenkuthalo sisengozini yokuba ngabanganakiyo lokuphambuka endleleni eqondileyo. Umphikisi uhlala efuna ukuvimba indlela eya esihlalweni somusa, ukuze singathi ngokunxusa okuqotho langokukholwa sithole umusa lamandla okumelana lesilingo.” 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.
Nokuti rima rwezviri mukati mehope dzaNebhukadhinezari dzaakaona usiku, Dhanieri akazvimanikidza pamwe chete neshamwari dzake nhatu, vakanyengetera.
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.
Ipapo Daniyeli akaenda nyumbani kwake, akawajulisha Hanania, Mishaeli, na Azaria, wenzake, jambo hilo; ili waombe rehema kutoka kwa Mungu wa mbinguni kuhusu siri hiyo, kusudi Daniyeli na wenzake wasiangamie pamoja na wale wenye hekima wengine wa Babeli. Ndipo siri hiyo ikafunuliwa kwa Daniyeli katika maono ya usiku. Ndipo Daniyeli akamhimidi Mungu wa mbinguni. Daniyeli akajibu na kusema, Jina la Mungu na lihimidiwe milele na milele; kwa maana hekima na uweza ni wake; naye hubadili nyakati na majira; huwaondoa wafalme, na kuwaweka wafalme; huwapa wenye hekima hekima, na wale walio na ufahamu huwapa maarifa; huyafunua mambo ya ndani na yaliyo siri; hujua kilicho gizani, na nuru hukaa pamoja naye. Nakushukuru, nami nakusifu, Ee Mungu wa baba zangu, uliyenipa hekima na uweza, na sasa umenijulisha yale tuliyokuomba kwako; kwa maana sasa umetujulisha jambo la mfalme. 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.
Dhanieri akazopiwa mubayiro naIye “anoziva zviri murima.” Sangano rekusimudzira mutemo weSvondo riri kuenderera mberi murima, uye avo vakaita chipupuriro chokudya zvokudya zvaMwari vanodikanwa kuziva kuumbwa kwechifananidzo chechikara, icho chinogadzirira hwaro hwechitendero nezvematongerwo enyika hwekumanikidza chiratidzo chesimba repapa.
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.
Chitsauko chechipiri chaDanieri hachisi kungoratidza chete nhoroondo yengirozi yechipiri munhoroondo yevaMillerite, asi zvakanyanya zvikuru chiri kuratidza nhoroondo yengirozi yechipiri mukufamba kwengirozi yechitatu. Mukuedzwa kwehope dzaNebhukadhinezari dzomufananidzo, muedzo womufananidzo wechikara unomiririrwa. Matanho ouprofita avanhu vaMwari pakumutswa kuti vazive mamiriro oupenyu norufu omurayiro weSvondo uri kuswedera ari kunyatsoratidzwa zvikuru mumabhuku aDanieri neZvakazarurwa.
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.”
Danyeri anomirira mutumwa wenhoroondo umo munobuda shoko remufananidzo wehope rinoreva upenyu kana rufu. Anomira akasimba pazvokudya zvaasvika pakunzwisisa, uye nokutenda anoti Mwari angazivisa chiratidzo, asi anokumbira nguva. Nguva iyoyo ndiyo nguva yokumirira. Pakupera kwenguva yokumirira, anopiwa ruzivo rwezvaiva muhope dzakasviba dzaNebhukadhinezari, asi kwete izvozvo chete. Haangogamuchiri kunzwisisa kwehope dzomufananidzo chete, dzinofananidzira mufananidzo wechikara nomuedzo wahwo wakabatana nawo, asiwo ari kurumbidza Mwari pakuguma kwenguva yokumirira nokuti Mwari “anopa vakachenjera uchenjeri, uye anopa vanoziiva njere ruzivo; anozarura zvinhu zvakadzama nezvakavanzika; anoziva zviri murima, uye chiedza chinogara naye.”
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.
Danieri pano ari kuisa rumbidzo yake muchirevo chokuti kwave ne“kuwedzera kwezivo”, nokuti iye anozivisa muchitsauko chegumi nembiri kuti “vakachenjera” vachanzwisisa “kuwedzera kwezivo”, uye ariwo kurumbidza Mwari kuti akanga apa “uchenjeri” ne“zivo” ku“vakachenjera.” Ari kureva zvakananga mhandara dzakachenjera, uye achibatanidza nguva yake nenguva yokunonoka. Ari kuisa mufananidzo unowanikwa muchitsauko chechipiri zvakananga mukuzadzisika kwakakwana kwenguva yokunonoka yaMateo makumi maviri neshanu muboka remutumwa wechitatu. Chinonyanya kukosha zvikuru inyaya yokuti bhuku raZvakazarurwa rinoratidza kuti nguva yokuyedzwa isati yavharwa, Johani akaudzwa kuti arege kuisa chisimbiso pamashoko ouprofita emabhuku aDanieri naZvakazarurwa, nokuti ibhuku rimwe chetero.
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.
Akaniudza kuti kwandiri, “Usasimbise mashoko echiporofita ebhuku iri nechisimbiso; nokuti nguva yava pedyo. Uyo asina kururama, ngaaarambe asina kururama; uye uyo ane tsvina, ngaaarambe ane tsvina; uye uyo akarurama, ngaaarambe akarurama; uye uyo mutsvene, ngaaarambe ari mutsvene.” Zvakazarurwa 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.”
Nguva iyo uporofita hwaDanieri na Zvakazarurwa hunofanira kusunungurwa iri munguva yokunonoka yomufananidzo wavasikana gumi, uye nguva iyoyo inomiririrwa nechikumbiro chaDanieri chokuti apiwe nguva. Chikumbiro chake chenguva chakateverwa nomunyengetero, izvo zvinofanira kuitika kutangira pakumutswa kwamapfupa akaoma akafa. Munguva iyo kuwedzera kwezivo nokunzwisiswa kwechifananidzo chehope chakanga chakafukidzwa nerima kwakazarurwa, Mwari akaitirawo Danieri chimwe chinhu. “Anozivisa zvinhu zvakadzika nezvakavanzika.” Chinhu chakavanzika chenhoroondo yeMidnight Cry ndicho chiporofita chiri muna Zvakazarurwa chinosunungurwa nguva pfupi nyasha dzisati dzapera. Icho chinhu “chakadzika nezvakavanzika” i“chokwadi.”
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.
Chokwadi chinova kiyi yechiporofita inozarurirwa mutumwa anomiririrwa naDanieri, iyo inoita kuti nhoroondo yakavanzika ye“kutinhira kunomwe” izivikanwe. Nhoroondo yakavanzika iyi inhoroondo yezviratidzo zvitatu zvenzira. Chekutanga kuodzwa mwoyo, uye chokupedzisira kuodzwa mwoyo, sezvinoratidzwa munhoroondo yevaMillerite. Shoko rechiHebheru rakashandurwa richinzi “chokwadi” rakasikwa no“Nyanzvi Inoshamisa yeMitauro”, kubudikidza nokubatanidzwa kwetsamba yokutanga, yegumi nenhatu, neyekupedzisira yealfabheti yechiHebheru. Jesu ndiye wokutanga nowokupedzisira, uye ndiye “chokwadi.” Chimiro cheshoko rakasikwa no“Nyanzvi Inoshamisa yeMitauro” chinoratidza zviratidzo zvitatu zvechiporofita zvenzira, zvinova ndizvo nhoroondo yakavanzika ye“kutinhira kunomwe,” zvaifanira kusimbirwa kusvikira Danieri akumbira “nguva” ndokuenda kumunyengetero.
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.
Kukhumudwa kwa pa 18 Julayi, 2020, kunali chizindikiro choyamba cha njira, ndipo kumasonyeza kukhumudwa kogwirizana ndi chizindikiro chomaliza mwa zizindikiro zitatu za njira, chomwe ndi lamulo la Lamlungu. Kalata yapakati, kalata ya khumi ndi chitatu, ndi chizindikiro cha kupanduka, ndipo ndi chizindikiro cha chizindikiro chapakati cha njira m’mbiri yobisika ya mabingu asanu ndi awiri. Kupandukako kukuyimiridwa ndi anamwali opusa pa Kulira kwa Pakati pa Usiku, pakuti Kulira kwa Pakati pa Usiku ndi chizindikiro chapakati cha njira m’mbiri ya magawo atatu ya pa 18 Julayi, 2020, Kulira kwa Pakati pa Usiku, ndi lamulo la Lamlungu lomwe layandikira kubwera. Nthawi yomweyo ikangokhala pakati pa usiku, nthawi imalowa mu ora la khumi ndi chitatu, pamene kuonekera kowoneka kwa anamwali opusa kumasonyezedwa mwa kuzindikira kwawo kuti alibe mafuta agolide.
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.
M’malo yophiphiritsa ya “chipululu” ya “masiku atatu ndi theka” ya Chivumbulutso chaputala 11, anthu a Mulungu akuimiridwa monga ali m’mbiri yophiphiritsa ya temberero la “nthawi zisanu ndi ziwiri.” Kumapeto kwa nthawi imeneyo, ayenera kuzindikira kuti anamwazikana, kuti anachimwa, kuti makolo awo anachimwa, kuti akhala akuyenda motsutsana ndi Mulungu, ndiponso kuti Mulungu wakhala akuyenda motsutsana nawo. Kuzindikira kumeneko kuyenera kuwatsogolera kupemphera pemphero la Levitiko 26. Kuzindikira kumeneko kwakuti ayenera kupemphera pemphero la Levitiko 26 kukugwirizana mwauprofeta ndi pemphero la Danieli la Danieli chaputala 2, ndipo kukusonyezedwa ndi pemphero la Danieli m’chaputala 9. Chifukwa chimene Danieli anapemphera pemphero la Levitiko 26 m’chaputala 9 chinakhazikika pa kuzindikira kwake kuti anali pa mapeto a zaka makumi asanu ndi awiri za ulosi wa Yeremiya wonena za ukapolo wa anthu a Mulungu.
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”.
Awo makore makumi manomwe iwayo anomiririrawo nhoroondo yokuiswa chisimbiso kwevanhu vaMwari. Awo makore makumi manomwe anomiririra kucheneswa kuri muna Maraki chitsauko chechitatu uye kucheneswa kuviri kwetemberi kwakaitwa naKristu. Anomiririrawo nhoroondo yomuedzo womufananidzo wechikara. Nhoroondo iyoyo yakatanga pana 11 Gunyana 2001, uye inoguma pamutemo weSvondo uri kuuya nokukurumidza. Pakupera kwenguva iyoyo yokufananidzira yemakore makumi manomwe, Danieri anotsvaka “nguva yokunonoka” kuti agone kunyengetera. Munyengetero wake wakapindurwa apo chakavanzika chokupedzisira chechiporofita chakazarurirwa kwaari. Zvakazarurwa izvozvo zvakauya panguva iyo vanhu vaMwari vechokwadi vechiPurotesitendi vachiri mu“renje” munguva yokuparadzirwa pashure pa18 Chikunguru 2020. Panguva iyoyo “chokwadi” chakazarurirwa ku“inzwi rinodanidzira murenje”.
We will continue Daniel chapter two in the next article.
Tichaenderera mberi naDhanieri chitsauko chechipiri muchinyorwa chinotevera.
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.
Na kutsamwa kwa Bwana kukawaka juu ya nchi hii, ili kuiletea laana zote zilizoandikwa katika kitabu hiki; naye Bwana akawang’oa kutoka nchi yao kwa hasira, na kwa ghadhabu, na kwa uchungu mwingi, akawatupa katika nchi nyingine, kama ilivyo leo hii. Mambo ya siri ni ya Bwana, Mungu wetu; lakini mambo yaliyofunuliwa ni yetu sisi na ya watoto wetu milele, ili tuyafanye maneno yote ya sheria hii. Kumbukumbu la Torati 29:27–29.