Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.
Umurongo wa mirongo ine wo mu gice cya cumi na kimwe cya Daniyeli utangirira ku gihe cy’imperuka mu 1798, ubwo umwami wo mu majyaruguru yahabwaga igikomere cye cyica n’umwami wo mu majyepfo. Ayo mateka yashushanywaga n’umwaka wa 246 Mbere ya Kristo, ubwo Ptolémée yihoreraga ku bwami bwo mu majyaruguru, kandi nanone n’u Bufaransa bwa Napoléon ubwo bwajyanaga papa mu bunyage mu 1798. Nyuma y’uko umwami wo mu majyepfo agarutse muri Egiputa mu murongo wa cyenda, ni bwo umurongo wa cumi ugaragaza ko umwami wo mu majyaruguru yari kugaba igitero cyo kwihimura ku mwami wo mu majyepfo.
So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.
Nuko umwami wo mu majyepfo azinjira mu bwami bwe, hanyuma asubire mu gihugu cye. Ariko abahungu be bazakangurirwa kurwana, kandi bazateranya igitero cy’ingabo nyinshi zikomeye; maze umwe muri bo azaza rwose, atembane nk’umwuzure, anyuremo; hanyuma azagaruka, yongere akangurirwe kurwana, ageze no ku gihome cye. Danieli 11:9, 10.
Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.
Mbere y’uko dusuzuma ibisobanuro bya Uriah Smith ku mateka yasohoye umurongo wa cumi, turabanza kwitegereza imvugo ngo “kurenza urugero no kunyuramo.” Interuro y’Igiheburayo yahinduwemo muri ubu buryo na yo yongeye guhindurwa mu murongo wa mirongo ine ngo “kurenza urugero no kurenga.” Ni yo nteruro imwe mu Giheburayo cy’umwimerere. Iboneka ahandi hantu hamwe gusa mu Byanditswe.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Kandi azanyura mu Buyuda; azarenga imbibi kandi asandaze, ageze no ku ijosi; kandi kurambura amababa ye kuzuzura ubugari bw’igihugu cyawe, yewe Imanuweli. Yesaya 8:8.
In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.
Mu gice cya cumi na kimwe cya Daniyeli, umurongo wa cumi n’umurongo wa mirongo ine, hanyuma nanone mu gice cya munani cya Yesaya, umurongo wa munani, interuro imwe rwose y’Igiheburayo yahinduwemo uburyo butatu butandukanye, nubwo byerekana igisobanuro kimwe. Ijambo rya nyuma ry’iyo nteruro, ari ryo jambo ry’Igiheburayo “abar,” ryasobanuwe nka “kunyuramo” mu murongo wa cumi, “kurenga” mu murongo wa mirongo ine, hanyuma muri Yesaya rigasobanurwa nka “kwambuka.” Igisobanuro muri ayo magambo uko ari atatu ni kimwe mu by’ukuri, ariko muri Yesaya hariho n’indi sano ya gihanuzi ihuza ayo masomo.
The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”
Umurongo wo muri Yesaya wasohoye ubwo umwami wa Ashuri yigaruriraga u Buyuda agera i Yerusalemu, ariko ntiyigeze yigarurira umujyi ubwawo. Yarazamutse ageza “ku ijosi,” ariko ntiyigeze yigarurira “umutwe.” Muri ubwo buhanuzi nyir’izina, Yesaya atanga ikimenyetso cy’ubuhanuzi cy’icyo “umutwe” ushushanya, kandi agaragaza ko “umutwe” ari umurwa mukuru w’ubwami, kandi ko umwami w’ubwo bwami na we ari “umutwe.” Atanga abagabo babiri bo guhamya ukuri k’ubuhanuzi ko umutwe ari umwami n’ubwami, hanyuma akagaragaza mu buryo bw’amayobera ko, umunyeshuri w’ubuhanuzi natemera kandi ngo asobanukirwe uku kuri, atazashikama. Uwo murongo w’amayobera ni umwe mu bigize ubwo buhanuzi nyir’izina bugaragaza ko umwami wo mu majyaruguru azuzura akarenga, ariko akagera gusa “ku ijosi.”
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Kuko umutwe wa Siriya ari Damasiko, kandi umutwe wa Damasiko ni Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izavunagurwa, ku buryo itazaba ikiri ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni mwene Remaliya. Nimudashaka kwizera, ni ukuri ntimuzakomera. Yesaya 7:8, 9.
The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.
“Umutwe” w’ishyanga rya Siriya wari umurwa mukuru waryo, “Damasiko,” kandi “umutwe” wa “Damasiko” (umurwa mukuru) wari “Rezini,” umwami wa Siriya. Ni na ko kandi “umutwe” w’ishyanga rya Efurayimu wari umurwa mukuru waryo, “Samariya,” kandi “umutwe” wa “Samariya” (umurwa mukuru) wari “umuhungu wa Remaliya” (Peka), umwami wa Samariya. Muri ubwo buhanuzi nyene, mu gice gikurikiraho, ku murongo wa munani, Umwami Senakeribu wa Ashuri yagose Yerusalemu, kandi ku murongo wa munani havuga ko uko kugota Yerusalemu kwe kwageze ku ijosi.
Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.
Umurongo wa karindwi n’uwa munani, ushyira imbere, ku buhamya bw’abahamya babiri, ikimenyetso cy’ubuhanuzi cy’“umutwe,” gishushanya icyarimwe umwami n’umurwa mukuru w’ishyanga ry’uwo mwami, ni bwo buhanuzi bw’imyaka mirongo itandatu n’itanu bugaragaza aho ubuhanuzi bwombi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri butangirira, ari bwo bwari bwerekeye ubwami bw’amajyaruguru n’ubw’amajyepfo bwa Isirayeli. Ni cyo gituma rero uwo murongo uba umurongo ugoranye cyane, kuko ufitanye isano n’umurongo wa cumi n’uwa mirongo ine w’igice cya cumi na kimwe cya Daniyeli, na yo yombi ikaba igaragaza ibitero by’umwami w’amajyaruguru atera umwami w’amajyepfo, nk’uko Senakeribu, umwami w’amajyaruguru, yateye Yuda, umwami wo mu majyepfo, mu murongo wa munani w’igice cya munani cya Yesaya.
The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”
Urufunguzo ruhuza hamwe izi ntambara z’abami bo mu majyaruguru n’abo mu majyepfo ni “umutwe,” no “kwuzura ugasendera ugakomeza.” Igihe umwami wo mu majyaruguru yihoreraga ku mwami wo mu majyepfo mu murongo wa cumi, mu gice cya cumi na rimwe, atsinda urugamba, ariko agasiga “umutwe,” kuko “aza, akuzura, agasendera, agaca” “agera ku” “igihome” cy’umwami wo mu majyepfo. Amateka yo mu murongo wa cumi agereranya gutsinda k’umwami wo mu majyaruguru ku mwami wo mu majyepfo, ariko ntiyinjira muri Egiputa (igihome), umurwa mukuru—“umutwe.”
When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.
Igihe umwami wo mu majyepfo yabanje kunesha umwami wo mu majyaruguru mu mirongo ya karindwi n’iya munani, “yinjiye mu gihome cy’umwami wo mu majyaruguru, kandi” “aramunesha kandi” “ajyana imbohe” azisubiza muri “Egiputa.” Mu ntsinzi yo kwihimura y’umwami wo mu majyaruguru, ntiyigeze yinjira muri Egiputa, bityo bishushanya ko igihe Leta Zunze Ubumwe z’Abasoviyeti zasibirwagaho mu mwaka wa 1989, Uburusiya, umurwa mukuru wabwo—umutwe wabwo, bwagumye buhagaze. “Nimutemera, ni ukuri ntimuzakomezwa.” Ni Uburusiya, bugereranywa nk’umwami wo mu majyepfo mu mirongo ya cumi n’umwe n’iya cumi na kabiri, butsinda urugamba rw’akarere k’umupaka, rwari Rafiya mu bihe bya kera, kandi ubu ni Ukraine.
“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’
“‘UMURONGO WA 10. Ariko abahungu be bazakangurwa, bateranye ingabo nyinshi zikomeye; kandi umwe azaza rwose, asandare, anyuremo; hanyuma azagaruka, akangurwe, ageze no ku gihome cye.’
“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.
“Igice cya mbere cy’uyu murongo kivuga iby’abahungu, mu bwinshi; igice cya nyuma kikavuga iby’umwe, mu bumwe. Abahungu ba Seleucus Callinicus bari Seleucus Ceraunus na Antiochus Magnus. Bombi binjiye muri uwo murimo bafite ishyaka ryo kurengera no guhorera urubanza rwa se n’urw’igihugu cyabo. Umukuru muri bo, Seleucus, ni we wabanje kujya ku ngoma. Yakoranyije imbaga nyinshi kugira ngo agarure ubutegetsi bwa se; ariko kuko yari igikomangoma gifite intege nke kandi cy’ubugwari, haba mu mubiri no mu mutungo, adafite amafaranga, kandi adashobora gutuma ingabo ze ziguma mu kumvira, yarozwe n’abagaba be babiri nyuma y’ingoma y’isoni yamaze imyaka ibiri cyangwa itatu. Murumuna we warushagaho ubushobozi, Antiochus Magnus, ni bwo yatangajwe ko ari umwami; maze amaze gufata ubuyobozi bw’ingabo, yongera kwigarurira Seleucia kandi agarura Siriya, yigarurira ahantu hamwe binyuze mu masezerano, n’ahandi akoresheje imbaraga z’intambara. Hahise hakurikiraho agahenge, aho impande zombi zagiranaga ibiganiro by’amahoro, nyamara zitegura intambara; nyuma y’aho Antiochus agaruka maze atsinda ku rugamba Nicolas, umugaba w’Abanyegiputa, kandi agatekereza no gutera Egiputa ubwayo. Uwo ni we ‘umwe’ wagombaga rwose gusandara no kunyura.” Uriah Smith, Daniel and the Revelation, 253.
The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.
Gusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989 kwaranzwe nk’“igihe cy’imperuka,” kandi ba bahungu babiri bavugwa muri uwo murongo bahagarariye ibimenyetso bibiri bya Reagan na Bush wa mbere. Uhereye ku “gihe cy’imperuka,” mu 1798, ari na ho umurongo wa mirongo ine wa Daniyeli cumi n’umwe watangiriye, maraya w’i Roma yaribagiranye, kuko we, nka Yezebeli, aguma inyuma muri Samariya, mu gihe umugabo we Ahabu avugana na Eliya ku Musozi wa Karumeli. Yari yihishe, ariko mu ibanga ari we ukurura imigozi, nk’uko yari ameze mu Ntambara ya Mbere y’Isi no mu Ntambara ya Kabiri y’Isi. Umugabo we ni we ngabo ze zikora mu izina rye zirwanya umwami w’ikusi. Igihe yihoraga mu 1989, we, nk’umwami w’amajyaruguru, yazanye amagare y’intambara, amato n’abagendera ku mafarashi.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Kandi mu gihe cy’imperuka umwami w’ikusi azamukuraho igitero; kandi umwami w’amajyaruguru azamutera nk’igihuhusi, azanye amagare y’intambara n’abagendera ku mafarashi n’amato menshi; kandi azinjira mu bihugu, abisesekareho maze abirenze. Daniel 11:40.
Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.
Umukozi we wo guhorera agaragazwa n’“amato,” ari ubushobozi bw’ubukungu, kandi n’“amagare n’abagenderaho amafarashi,” ari imbaraga za gisirikare. Imbaraga za gisirikare n’ubushobozi bw’ubukungu ni byo biranga bibiri by’Ubuhanuzi by’Amerika mu buhanuzi bwo mu minsi y’imperuka, kuko Amerika izabuza abatazapfukamira Yezebeli kugura no kugurisha, kandi nibakomeza kwanga ikimenyetso cy’ubutware bwa Yezebeli, bazicwa. Ni ubushobozi bw’ubukungu n’imbaraga za gisirikare bya Amerika byakoreshejwe bifatanyije n’ubupapa, bikaba ari byo byazanye isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989, nubwo Uburusiya bwasigaye bugihagaze.
The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”
Amateka yujuje umurongo wa cumi wo muri Daniyeli igice cya cumi na kimwe yongeye kwisubiramo mu mateka y’igice cya kabiri cy’umurongo wa mirongo ine, aricyo kigaragaza igihe cy’imperuka mu mwaka wa 1989. Amateka y’imirongo ya gatandatu kugeza ku wa cyenda agereranya amateka yayoboye ku gihe cy’imperuka, kigaragazwa mu gice cya mbere cy’umurongo wa mirongo ine. Imirongo ya gatanu kugeza ku wa cumi yo muri Daniyeli igice cya cumi na kimwe isobanura mu buryo bwuzuye amateka y’umurongo wa mirongo ine wa Daniyeli 11, kuko nk’uko Sister White yabyanditse, “igice kinini cy’amateka yamaze gusohozwa muri Daniyeli 11 kizongera gusubirwamo.”
Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.
Imirongo ya mbere kugeza ku ya kane yo muri Daniyeli cumi n’umwe igaragaza Kuro, umwami wa kabiri w’ishyanga rifite amahembe abiri mu gihe cy’imperuka mu minsi ya nyuma. “Igihe cy’imperuka” mu minsi ya nyuma cyari mu 1989, kandi perezida wa kabiri, ugereranywa na Kuro, ashyiraho urukurikirane rw’ubuhanuzi rutuma umunyeshuri w’ubuhanuzi abarura akagera kuri perezida wa gatandatu nyuma ya 1989, akaba ari we perezida wari umukire kurusha abandi, kandi wazabyutsa (akangura) imbaraga z’ikiyoka cy’abanyabwishyize hamwe ku rwego rw’isi, haba abanyabwishyize hamwe bo mu isi, cyangwa abo muri Leta Zunze Ubumwe za Amerika. Ubwo mateka y’ubuhanuzi ahita asimbukira ku bwami bwa karindwi bw’ubuhanuzi bwa Bibiliya, ari bwo abami icumi b’Umuryango w’Abibumbye, kandi bukagaragaza umwami wabwo mukuru kandi wa mbere, nk’uko agereranywa na Alegizanderi Mukuru (bisobanura “Umurwanyi w’Abantu”), ndetse n’iseswa rya nyuma ry’ubwami bwe igihe imiyaga ine ya Isilamu irekuriwe burundu igihe imbabazi z’umuntu zifungwa burundu.
Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.
Nuko imirongo ya gatanu kugeza ku ya cyenda yerekana amateka ahagarariwe n’igihe cyabanje ishyirwaho ry’ubupapa ku ntebe y’ubwami mu 538, kuko mbere na mbere ububasha bugomba kuzahinduka umwami w’amajyaruguru bugomba gutsinda inzitizi eshatu z’ahantu, nk’uko byagenze kuri Seleucus, wahise ashyirwaho nk’umwami w’amajyaruguru. Nyuma yaho, mu gihe cy’imyaka itatu n’igice, ihagarariwe n’imyaka nyakuri mirongo itatu n’itanu, umwami w’amajyaruguru yategetse, kugeza ubwo umwami w’amajyepfo yinjiye mu gihome cye akamufata mpiri, aho nyuma yapfiriye muri Egiputa azize kugwa ku ifarashi. Bityo, iyo mirongo igaragaza amateka yasojwe mu gihe cy’imperuka mu 1798.
Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.
Umurongo wa cumi ugaragaza amateka y’igihe cy’imperuka mu 1989, kandi ufatanije n’imirongo ya gatanu kugeza ku wa cyenda, uhagarariye amateka y’umurongo wa mirongo ine, nk’uko n’amateka y’imirongo ya mirongo itatu kugeza kuri mirongo itatu n’itandatu abigenza. Ni cyo gituma, kuva ku murongo wa mbere kugeza ku wa cumi, umurongo ku wundi murongo, habaho imirongo ibiri y’ubuhanuzi. Uwa mbere werekeye abayobozi b’ubwami bwa gatandatu n’ubwa karindwi, nubwo hagati y’umwami wa gatandatu n’umukire kurusha abandi w’ubwami bwa gatandatu n’ubwami bwa karindwi harimo umwanya usigaye ubusa.
The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.
Umurongo wa kabiri ukubiyemo amateka y’ivanwaho ry’inzitizi eshatu, igihe umwami wo mu majyaruguru yamaze ku ngoma, n’uwaje kuvanwaho mu 1798, no kugeza mu 1989, ndetse na perezida wa kabiri, wagereranyijwe mu murongo ubanza na Kuro.
Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.
Imirongo ya cumi n’umwe n’iya cumi n’ibiri igaragaza umurongo wa gatatu w’amateka ubaho nyuma ya perezida ukize uvugwa mu murongo wa kabiri, ariko nyuma y’isenyuka ry’Ubumwe bw’Abasoviyeti mu gihe cy’iherezo mu 1989, kandi mbere y’itegeko ry’icyumweru muri Leta Zunze Ubumwe z’Amerika nk’uko rigereranywa mu murongo wa cumi n’itandatu.
The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.
Amateka akurikira igihe cy’iherezo cyo mu 1989, agezwa ku muperezida wa gatandatu kandi ukize kurusha abandi, uhagurutsa abashyigikiye ubutegetsi bw’isi yose guhera mu 2016, ku murongo wa mbere. Amateka y’ubuhanuzi agezwa ku 1989, ku murongo wa kabiri. Intambara ya Raphia (“Umupaka”) mu mirongo ya cumi na rimwe n’iya cumi na kabiri, ibanziriza umurongo wa cumi na gatatu, aho umwami w’amajyaruguru wari umaze gutsindwa vuba aha yongera kubaka ingabo ze maze agatsinda umwami w’amajyepfo, mbere gato y’itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu. Ububasha bw’intumwa y’umwami w’amajyaruguru mu murongo wa cumi na gatatu, ni ubwa nyuma mu baperezida umunani bategeka kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru. Ni yo mpamvu umurongo wa cumi na gatatu ugomba kuba uba ku matora cyangwa nyuma y’amatora y’umuperezida wa munani, ukomoka kuri ba barindwi. Imirongo ya cumi na rimwe n’iya cumi na kabiri itangira mbere gato y’umuperezida wa gatandatu, ukize kurusha abandi, kandi bishoboka ko irangira mbere gato y’amatora y’uwo muperezida nyirizina, uba uwa munani ukomoka kuri ba barindwi, kandi akaba ari we utsinda mu ntambara ya gatatu y’intambara ikoreshejwe intumwa, mu mirongo ya cumi na gatatu kugeza ku wa cumi na gatanu.
The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.
Kwihorera k’umwami wo mu majyepfo kuvugwa mu mirongo ya cumi n’umwe na cumi n’ibiri, ni ugusubiza ku gutsindwa umwami wo mu majyepfo yagize mu murongo wa cumi. Umurongo wa cumi werekana intsinzi y’umwami wo mu majyaruguru mu mwaka wa 1989, yazanywe n’ubufatanye bw’ibanga hagati ya Leta Zunze Ubumwe za Amerika na Vatikani. Intsinzi y’ingabo zo mu majyaruguru yari urugamba rwa mbere rw’intambara y’intumwa. Intambara ishyushye nyakuri yasohoye mu bihe bya kera yagereranyaga intambara y’intumwa mu minsi y’imperuka, bityo intsinzi ivugwa mu mirongo ya cumi n’umwe na cumi n’ibiri izaba intsinzi y’umwami wo mu majyepfo, mu rugamba rwa kabiri rw’intambara z’intumwa.
There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.
Hari intambara eshatu mu mirongo ya cumi kugeza kuri cumi n’itanu, kandi zose zasohoye mu bihe bya kera binyuze mu ntambara zifatika z’urudaca, ariko zigereranya intambara eshatu zo mu ntambara zihagarariwe n’ababurana mu minsi y’imperuka. Intambara ya mbere yatsinzwe n’ubufatanye bw’ibanga bw’inyamaswa n’umuhanuzi w’ibinyoma, batsinda ikiyoka mu 1989. Intambara ya kabiri yo muri izo ntambara zihagarariwe n’ababurana izatsindwa n’ububasha bw’ikiyoka butemera Imana bw’umwami w’ikusi, bugatsinda ubufatanye bwa papa n’ingabo ze zimuhagarariye. Intambara ya gatatu yo muri izo ntambara zihagarariwe n’ababurana izatsindwa n’ingabo zihagarariye umwami w’ikusi y’amajyaruguru, nk’uko bigaragazwa mu mirongo ya cumi na gatatu kugeza kuri cumi n’itanu.
Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.
Mu buryo bw’ubuhanuzi, hari intambara eshatu zikomeye z’isi, intambara eshatu z’intumwa, zigizwe n’imirwano itatu, n’urugamba rw’imibabaro itatu ya Islamu. Hari kandi Intambara y’Abaturage n’Intambara y’Impinduramatwara. Umurwano wa kabiri w’intambara z’intumwa urimo urakorwa ubu muri Ukraine, “Umupaka”, nk’uko ushushanywa na Raphia, wari umupaka hagati y’umwami w’ikusi n’umwami w’ikusi y’amajyaruguru, igihe umurongo wa cumi na umwe n’uwa cumi na kabiri byasohoraga bwa mbere mu mateka.
At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.
Muri icyo gihe nyir’izina intambara ya kabiri yo mu ntambara z’intumwa zirwanirira abandi muri Ukraine iri gukorwa, ni na bwo kandi igitero cya kabiri muri bitatu by’ubuyisilamu birwanya igihugu cy’ikuzo na cyo kiri kuba. Igitero cya mbere cy’ibyago bya gatatu cyageze ku wa 11 Nzeri 2001, maze igikorwa cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine kiratangira. Igihe cyo gushyirwaho ikimenyetso kirangira ku itegeko rya ku Cyumweru rigiye kuza muri Leta Zunze Ubumwe za Amerika, ubwo ubuyisilamu bwo mu cyago cya gatatu buzongera gutera Leta Zunze Ubumwe za Amerika. Igitero cya mbere n’icya nyuma ni kimwe, kandi byombi biranga ijwi ry’umumarayika wo mu Byahishuwe cumi n’umunani, ari na ryo jwi ry’umumarayika wa gatatu, ari na ryo kuvuza impanda ya karindwi, ari na cyo cyago cya gatatu.
In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.
Hagati muri ibyo bitero byombi, ari byo majwi abiri, ari na yo rusaku rw’impanda ya karindwi, Isilamu y’amakuba ya gatatu yateye, si igihugu cy’icyubahiro cya none cyo mu buryo bw’umwuka, ahubwo igihugu cy’icyubahiro cya kera cyo mu buryo busanzwe, ku wa 7 Ukwakira 2023.
The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”
Intambara zatangiye icyo gihe, ubu zirimo kubera ahantu nyir’izina Intambara ya Rafiya yabereye nk’uko bisobanurwa mu murongo wa cumi na umwe n’uwa cumi na kabiri. Agace ka Gaza ni umupaka uri hagati y’ubwami bw’amajyepfo bwa Yuda na Egiputa. Itariki ya 7 Ukwakira 2023 ni uruziga ruri mu zindi nziga, ruranga ubugome bwo kwigomeka, cyangwa inyuguti ya cumi na gatatu mu nyuguti z’Igiheburayo, ari yo ifatanyije n’inyuguti ya mbere n’iya nyuma igakora ijambo “ukuri.”
The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.
Igitero rya kabiri ryagabwe ku gihugu cy’ikuzo n’Isilamu y’akaga ka gatatu, ryabaye ku wa 7 Ukwakira 2023, kandi ryabereye ahantu nyakuri intambara ya kera ya Raphia yabereye, mu isohozwa ry’imirongo ya cumi n’umwe n’iya cumi na kabiri. Igitero cya kabiri cyagabwe ku gihugu cy’ikuzo, binyuze mu kimenyetso cy’ubuhanuzi gishingiye ku miterere y’akarere, gifitanye isano n’intambara ya kabiri y’intambara z’intumwa, nk’uko bigaragazwa n’intambara yo muri Ukraine.
Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”
Umurongo ku murongo, intambara ya kabiri yo mu ntambara z’intumwa zirwanira abandi ubu iri kubera muri Ukraine (Igihugu cyo ku Mupaka), ikubiyemo ijwi rya kabiri ry’impanda ry’akaga ka gatatu (7 Ukwakira 2023), risohozwa mu gihe cya nyuma cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Icyo gikorwa cyo gushyirwaho ikimenyetso cyashushanyijwe na Daniyeli mu gice cya cumi, ubwo abonaga iyerekwa rya “marah” nyuma y’igihe cy’iminsi makumyabiri n’umwe cyo kuboroga, ari byo minsi itatu n’igice ubwo abahanuzi babiri bari bapfuye baryamye mu muhanda. Iryo yerekwa ryasobanuwe nk’ubusobanuro bw’“ibizagera ku bwoko bw’Imana mu minsi y’imperuka.”
The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.
Ukuri gushushanywa n’iyerekwa ry’Uruzi Hiddekel, ari bwo kuri ukuri k’ikirango, gusohorerwa mu mateka y’ubuhanuzi yo mu mirongo ya cumi n’umwe kugeza kuri cumi n’itanu. Ni amateka yo mu murongo wa mirongo ine atangira mu 1989, agakomereza ku murongo wa mirongo ine n’umwe no ku itegeko ryo ku Cyumweru rigiye kuza vuba. Ni amateka ya perezida wa gatandatu, w’umukire kurusha abandi, uvugwa mu murongo wa kabiri, agashushanywa kugeza ku bwami bwa karindwi bwa “Alexandre le Grand” nk’uko bigaragazwa mu murongo wa gatatu.
The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.
Amateka yatangiye mu ntangiriro z’intambara ya kabiri y’intambara z’intumwa mu mwaka wa 2014, yakurikiwe n’uko perezida w’umukire kurusha abandi atangira kwiyamamaza kwe mu mwaka wa 2015, ni cyo gice kirimo ubusa cyo ku murongo wa mirongo ine, kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru riri ku murongo wa mirongo ine n’umwe, kandi ni na cyo gice kirimo ubusa kuva kuri perezida wa gatandatu, umukire kurusha abandi, uvugwa ku murongo wa kabiri, kugeza ku bwami bwa karindwi. Ni amateka yatangijwe n’ijwi rya mbere ryo mu Byahishuwe igice cya cumi n’umunani ku wa 11 Nzeri 2001, kandi arangirana n’ijwi rya kabiri mu isaha y’umutingito ukomeye uvugwa mu Byahishuwe igice cya cumi na kimwe. Ayo mateka kandi ni cyo gihe cy’amateka kigaragazwa na Ezekiyeli mu gice cya cumi na kabiri, aho iyerekwa ryose risohorerwa. Icyo gihe ni igihe cyo gushyirwaho ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine. Kwezwa kw’ubwoko bw’Imana kugerwaho binyuze mu Ijambo ryayo.
Sanctify them through thy truth: thy word is truth. John 17:17.
Uberesheze mu kuri kwawe: ijambo ryawe ni ukuri. Yohana 17:17.
We will continue this study in the next article.
Tuzakomeza iri somo mu ngingo ikurikira.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Iki cyerekezo Ezekiyeli yagihawe mu gihe ibitekerezo bye byari byuzuye uguhangayika kw’umwijima. Yabonaga igihugu cya ba sekuruza be kirambaraye ari umusaka. Umurwa wari warigeze kuzura abantu ntiwari ugituwe. Ijwi ry’ibyishimo n’indirimbo yo guhimbaza ntibyari bikigirwa mu nkike zawo. Naho umuhanuzi ubwe yari umushyitsi mu gihugu cy’abanyamahanga, aho ukwifuza gutegeka kutagira umupaka n’ubugome bw’inkazi byari byaramaze gufata ubutegetsi bw’ikirenga. Ibyo yabonaga kandi yumvaga by’igitugu n’akarengane by’abantu byababarizaga umutima we, maze akarira cyane ku manywa na nijoro. Ariko ibimenyetso bitangaje byamwerekejwe ku ruzi Kebari byahishuraga ububasha bugenga byose, bukomeye kuruta ubw’abategetsi bo ku isi. Hejuru y’abami b’abibone kandi b’abagome b’i Ashuri n’i Babuloni, Imana y’imbabazi n’ukuri yari yicaye ku ntebe y’ubwami.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
Ingorane zisa n’iz’ibiziga, umukiranutsi yabonaga zizingiye mu rujijo nk’urwo, zari ziyobowe n’ukuboko kutagira iherezo. Umwuka w’Imana, wamuhishuriwe nk’uwari utwara kandi uyobora ibyo biziga, yazanye ubwuzuzanye ava mu rujijo; ni ko n’isi yose yari iri munsi y’ubutware bwayo. Inzovu z’ibihumbi n’ibihumbi z’ibiremwa byahawe ikuzo zari ziteguye, ku ijambo rye, kuganza imbaraga n’imigambi y’abanyabyaha, no kuzana ibyiza ku bamwizerwa be.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Muri ubwo buryo na bwo, igihe Imana yari hafi guhishurira Yohana ukundwa amateka y’itorero mu bihe bizaza, yamuhaye icyizere cy’uko Umukiza yita ku bwoko Bwe kandi abwitaho, imwereka ‘umeze nk’Umwana w’umuntu,’ agenda hagati y’ibitereko by’amatabaza, byagereranyaga amatorero arindwi. Mu gihe Yohana yerekwaga intambara zikomeye ziheruka z’itorero n’ubushobozi bwo ku isi, yanemerewe no kubona intsinzi ya nyuma no kurokorwa kw’abizerwa. Yabonye itorero ryinjijwe mu ntambara yica n’inyamaswa n’igishushanyo cyayo, kandi kuramya iyo nyamaswa bigahatozwa abantu ku bw’iterabwoba ry’urupfu. Ariko arebye hirya y’umwotsi n’urusaku rw’urugamba, yabonye abantu bari ku musozi Siyoni bari kumwe n’Umwana w’Intama, bafite, mu cyimbo cy’ikimenyetso cy’inyamaswa, ‘izina rya Se ryanditswe mu ruhanga rwabo.’ Yongera kubona ‘abari banesheje ya nyamaswa, n’igishushanyo cyayo, n’ikimenyetso cyayo, n’umubare w’izina ryayo, bahagaze ku nyanja y’ibirahure, bafite inanga z’Imana’ kandi baririmba indirimbo ya Mose n’iy’Umwana w’Intama.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Aya masomo ni ayo kudufaa. Dukeneye gushinga ukwizera kwacu ku Mana, kuko imbere yacu hari igihe kigiye kuza kizagerageza imitima y’abantu. Kristo, ari ku Musozi w’Imyelayo, yasubiyemo imanza ziteye ubwoba zagombaga kubanziriza ukuza kwe kwa kabiri ati: ‘Muzumva iby’intambara n’amakuru y’intambara.’ ‘Ishyanga rizaterana n’ishyanga, n’ubwami bugaterana n’ubwami; kandi hazabaho inzara, n’ibyorezo, n’imitingito ahantu hatandukanye. Ibyo byose ni intangiriro y’imibabaro.’ Nubwo ubwo buhanuzi bwagize isohozwa ry’igice mu irimbuka rya Yerusalemu, burushaho kwerekezwa ku buryo butaziguye ku minsi y’imperuka.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Duhagaze ku irembo ry’ibintu bikomeye kandi bikomeye mu rwego rw’uburemere bwabyo. Ubuhanuzi buri gusohozwa vuba. Umwami ari ku muryango. Hafi aha hagiye kudukingukira imbere igihe kizaba gifitiye inyungu ikomeye cyane abariho bose. Impaka zo mu bihe byahise zizongera kubyutswa; kandi hazaduka n’izindi nshya. Ibyo bizakorerwa mu isi yacu ntibirarotwa habe na gato. Satani ari gukora akoresheje abantu nk’ibikoresho. Abakora uko bashoboye ngo bahindure Itegeko Nshinga kandi babone itegeko rishyiraho ugukomeza Isabato y’icyumweru, ntibazi na busa ingaruka bizagira. Akaga gakomeye kari hafi kudusohokaho.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Ariko abagaragu b’Imana ntibagomba kwishingikiriza kuri bo ubwabo muri iri hungabana rikomeye. Mu iyerekwa ryahawe Yesaya, Ezekiyeli, na Yohana tubona ukuntu ijuru rifitanye isano ya bugufi n’ibibera ku isi n’ukuntu Imana yita cyane ku bayikiranukira. Isi ntiyariho idafite uyitegeka. Gahunda y’ibizabaho iri mu maboko y’Umwami. Nyiricyubahiro wo mu ijuru ni We ufite mu nshingano ze iherezo ry’amahanga, kimwe n’ibirebana n’itorero rye.” Testimonies, volume 5, 752, 753.