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# The Book of Daniel - Number One-Hundred and Sixty-Three

Igitabo cya Daniyeli — Ijana na Mirongo Itandatu na Bitatu

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Guhishura Ubuhanuzi: Gusuzuma Igice cya Cumi na Kimwe cya Daniyeli

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Ubu noneho tugiye gutangira gukomeza gusuzuma igice cya cumi na rimwe cya Daniyeli.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Ni nanjye ubwanjye, mu mwaka wa mbere wa Dariyo w’Umumedi, nahagaze ngo mukomeze kandi mumwongerere imbaraga. Kandi none ngiye kukwereka ukuri. Dore, hazahaguruka abami batatu b’i Buperesi; uwa kane azaruta bose ubukire cyane; kandi ku bw’imbaraga ze zituruka ku bukire bwe, azakangurira bose gutera ubwami bw’u Bugiriki. Kandi hazahaguruka umwami ukomeye, uzategeka ubutware bukomeye kandi akore ibyo ashaka. Ariko namara guhaguruka, ubwami bwe buzasenyuka, kandi buzagabanywa bujyanwe mu muyaga ine zo mu ijuru; kandi ntibuzajya ku rubyaro rwe, habe no gukurikiza ubutware bwe yategekanye: kuko ubwami bwe buzarandurwa, bukajya ku bandi batari bo. Daniyeli 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gaburiyeli atangira amenyesha Daniyeli ko na we yakoranye na Dariyo mu mwaka wa mbere w’ingoma ye, ari wo mwaka mwishywa wa Dariyo, ari na we wari umugaba w’ingabo ze, yafatiyemo Babuloni akica Belushazari. Daniyeli arimo guhabwa iri yerekwa mu mwaka wa gatatu wa Kuro, nk’uko umurongo wa mbere w’igice cya cumi ubivuga, bityo Gaburiyeli akaba arimo agaragaza ko Dariyo na Kuro bombi ari ibimenyetso bihagarariye “igihe cy’imperuka.” Belushazari na Babuloni byafashwe n’Ubwami bw’Abamedi n’Abaperesi mu mwaka wa 538 mbere ya Kristo.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Kuro yagose Babuloni, ayifata ku mayeri mu wa 538 mbere ya Kristo, kandi urupfu rwa Belushazari, uwo Abaperesi bishe, rwatumye ubwami bwa Babuloni buhagarika kubaho.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Mu mwaka wa 538 mbere ya Kristo, Daniyeli yanditse igice cya cyenda.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Iyerekwa ryanditswe mu gice kibanziriza iki [igice cya munani] ryatanzwe mu mwaka wa gatatu wa Belushazari, mbere ya Kristo 538. Muri uwo mwaka nyine, wari n’uwa mbere wa Dariyo, ni ho habereye ibyabaye bivugwa muri iki gice [igice cya cyenda].” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Mu mwaka wa mbere wa Dariyo, ari wo mwaka wa gatatu kandi uwa nyuma wa Belushazari, mu wa 538 mbere ya Kristo, Uwiteka yahannye igihugu cy’Abakaludaya, maze akigira umusaka.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Kandi iki gihugu cyose kizahinduka amatongo n’igiteye ubwoba; kandi aya mahanga azakorera umwami w’i Babuloni imyaka mirongo irindwi. Maze uko iyo myaka mirongo irindwi izashira, ni bwo nzahana umwami w’i Babuloni n’iryo shyanga, ni ko Uwiteka avuga, mbahora ubugome bwabo, kandi n’igihugu cy’Abakaludaya, maze nkigire amatongo y’iteka ryose. Yeremiya 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Mu murongo wa cumi, Uwiteka akoresha ijambo “nyuma,” mu gihe atangiza igihano cya Babuloni. “Nyuma” y’uko Babuloni ihinduwe umusaka, Uwiteka yari kuzakorera umurimo we mwiza ubwoko bw’Imana.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Kuko Uwiteka avuga ati: Imyaka mirongo irindwi nirangira i Babuloni, nzabagarukira, kandi nzabasohozeraho ijambo ryanjye ryiza, mbagarure aha hantu. Yeremiya 25:10.

The captivity of seventy years began in 606 BC.

Ubunyage bw’imyaka mirongo irindwi bwatangiye mu mwaka wa 606 mbere ya Kristo.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Atangiye mu mwaka wa 606 M.K., iyo myaka mirongo irindwi, Daniyeli yasobanukiwe ko noneho yari igeze hafi kurangira.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Ubugwate bw’imyaka mirongo irindwi bwatangiye mu mwaka wa 606 mbere ya Kristo, burangira mu mwaka wa 536 mbere ya Kristo, ari wo wari hashize imyaka ibiri nyuma y’urupfu rwa Belushazari n’ikorwa ry’ubutayu rya Babuloni mu mwaka wa 538 mbere ya Kristo. Hari mu mwaka wa gatatu wa Kuro. Gaburiyeli ashyira ubuhanuzi bw’Uruzi Hidekeli mu mwaka wa gatatu wa Kuro, kandi atangiza inkuru yo mu gice cya cumi na kimwe yerekeza ku mwaka wa mbere wa Dariyo, kandi mu kubigenza atyo aba agaragaza imyaka ibiri yihariye. Umwaka wa 538 mbere ya Kristo n’uwa 536 mbere ya Kristo byombi byari ibihe byagenwe; 538 mbere ya Kristo cyari igihe cyagenwe kugira ngo ubuhanuzi bw’imyaka mirongo irindwi bugere ku iherezo, naho 536 mbere ya Kristo kikaba cyari igihe cy’ubuhanuzi cyagenwe ubwo “nyuma” ya 538 mbere ya Kristo, Uwiteka yari kuzakorera ubwoko Bwe umurimo We mwiza.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

Mu mwaka wa 538 mbere ya Kristo no mu mwaka wa 536 mbere ya Kristo, byombi ni ibihe byagenwe, kandi bigaragazwa n’abantu babiri bo mu mateka; umwe yari umwami wa mbere w’Abamedi, undi akaba umwami wa mbere w’Abaperesi. Iherezo ry’imyaka mirongo irindwi Isirayeli nyakuri yari yarajyanywe ho iminyago muri Babuloni nyakuri, ryashushanyaga imyaka igihumbi na magana abiri na mirongo itandatu Isirayeli y’umwuka yari yarabereye imbohe muri Babuloni y’umwuka, kuva mu mwaka wa 538 nyuma ya Kristo kugeza mu 1798. Mu 1798 hari “igihe cyagenwe”, maze icyo gihe hatangira igihe gihanuwe kizwi nk’“igihe cy’imperuka”. Mu mwaka wa 538 mbere ya Kristo no mu mwaka wa 536 mbere ya Kristo, bigaragazwa nk’“igihe cyagenwe”, na byo kandi biranga itangira ry’igihe kigaragazwa nk’“igihe cy’imperuka”.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Itorero ry’Imana riri ku isi ryari rwose mu bunyage muri icyo gihe kirekire cy’itotezwa ridacogora, nk’uko abana ba Isirayeli bari mu bunyage i Babuloni mu gihe cy’ukujyanwa bunyago.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Ubuhanuzi bwose bwerekeza mu buryo bwihariye cyane ku minsi y’imperuka kurusha ku minsi bwabanje gusohoreramo bwa mbere; bityo rero, 538 BC n’umwami Dariyo, hamwe na 536 BC n’umwami Kuro, bigereranya “igihe cy’imperuka” mu 1989, kandi abo bami bombi bashushanya Perezida Reagan na Perezida Bush wa mbere. 538 BC na 536 BC bigereranya ikimenyetso, gisohorera mu gusobanukirwa ko ayo matariki yombi ahagarariye cya kimenyetso kimwe. Ikimenyetso cy’“igihe cy’imperuka” kigizwe n’ibimenyetso bibiri, kandi rimwe na rimwe, nko kuri Reagan na Bush wa mbere, ibyo bimenyetso byombi bisohorera mu mwaka umwe. Ariko ibyo ni byo bitari ibisanzwe; kuko ikimenyetso cy’“igihe cy’imperuka” mu gihe cya Mose cyari ukuvuka kwa Aroni na Mose bombi, kandi byatandukanyijwe n’imyaka itatu. Mu mateka ya Kristo, cyari ukuvuka kwa Yohana Umubatiza na Kristo, kwatandukanyijwe n’amezi atandatu.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Hamwe n’“igihe cy’imperuka,” mu mateka ya antikristo hari 1798 na 1799. Impinduramatwara y’Abafaransa ni ingingo y’ubuhanuzi, kandi yatangiye mu 1789, imara imyaka icumi irangirana na 1799, mu gihe cyayo cyagenwe, nk’uko 1798 na yo yari igihe cyagenwe. Byombi hamwe bigaragaza igikomere cyica cyahawe ya nyamaswa, kandi n’umugore wayicaragaho kandi akayitegekaho. Dariyo ni we mwami watsinze umwanzi we anyujije ingabo ze mu “rukuta”, kandi ahagarariye Reagan, watsinze umwanzi we asenya urukuta rw’“umwenda w’icyuma.” Kuro ahagarariye Bush wa mbere, kuko Kuro azwi nka Kuro Mukuru, kandi George Bush wa mbere ni Bush mukuru kurushaho, naho Bush wa nyuma ni Bush muto.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Kuko abo bami bombi n’amatariki abiri bahagarariye mu by’ukuri ari ikimenyetso kimwe. Umwe ugaragaza imyaka mirongo irindwi Babuloni yagombaga gutegeka. Icyo gihe cy’imyaka mirongo irindwi cyageze ku gihe cyacyo cyagenwe mu wa 538 Mbere ya Kristo kandi gihagarariwe na Dariyo. Irangira ry’ubunyage bw’imyaka mirongo irindwi ryageze ku gihe cyaryo cyagenwe mu wa 536 Mbere ya Kristo kandi rihagarariwe na Kuro. Bose hamwe bahagarariye “igihe cy’imperuka,” ubwo umucyo w’ubuhanuzi ugomba gukurwaho ikimenyetso. Mu wa 1798 marayika wa mbere wo mu Ibyahishuwe cumi na bine yageze ku “gihe cy’imperuka,” kandi Mushiki wacu White avuga ko uwo marayika “yari nta wundi muntu utari Yesu Kristo.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Mu mwaka wa gatatu wa Kuro, Mikayeli, umutware w’ubwoko bw’Imana, kandi ukaba n’umumarayika mukuru ku bamarayika, yaramanutse aza kugirana imishyikirano na Kuro no gukomeza umucyo wari kuyobora Kuro gutangaza itegeko rya mbere mu mategeko atatu yari kwemerera ubwoko bw’Imana gusubira i Yerusalemu, no kongera kubaka umurwa, ubuturo bwera, n’amayira n’inkuta. Uwo murimo washushanyaga umurimo w’abamarayika ba mbere n’uwa kabiri, watangiye mu “gihe cy’imperuka” mu 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Kumanuka kwa Mikayeli mu gihe cy’imperuka, mu minsi ya Dariyo na Kuro, kwagereranyaga ukuza kwa marayika wa mbere mu 1798; kandi byombi hamwe biranga ukuza kwa wa marayika umwe, mu “gihe cy’imperuka,” mu 1989. Umwaka wa 1989 watangiye igihe cy’“igihe cy’imperuka,” kandi na none wari igihe cyagenwe. Igihe cyagenwe kigaragaza iherezo ry’igihe cy’ubuhanuzi. Ubugome bwo kwigomeka bwo mu 1863, kuri “Kadeshi” ya mbere y’Isirayeli ya none yo mu mwuka, bwabaye intangiriro y’igihe cy’imyaka ijana na makumyabiri n’itandatu cyarangiye ku “gihe cyagenwe” mu 1989. Ijana na makumyabiri n’itandatu ni kimwe cya cumi, cyangwa icya cumi, cy’igihumbi na magana abiri na mirongo itandatu; kandi ku iherezo ry’imyaka igihumbi na magana abiri na mirongo itandatu mu 1798, umurimo wa marayika wa mbere winjiye mu mateka. Ku iherezo ry’imyaka ijana na makumyabiri n’itandatu, mu 1989, umurimo wa marayika wa gatatu winjiye mu mateka.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Mu murongo wa mbere wa Daniyeli igice cya cumi na rimwe, Gaburiyeli yitonda kandi akavuga neza mu kumenya kwe ko amateka ahagarariwe atangirana na Kuro, mu gihe cy’imperuka mu 1989. Kuro Mukuru aho ahagarariye Bush mukuru, wari gukurikirwa n’abami batatu, hanyuma hakaza umwami wa kane wari kuba umukire cyane kubarusha bose. Bityo rero, uwo mwami wa kane ukize, ukangurira Ubugiriki bwose, ni perezida wa gatandatu uhereye mu 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Mu byabaye mu gice cya cumi, Daniyeli agaragazwa ari mu cyunamo, kandi mu bunararibonye bwe bwo kuboroga ahindurwa ngo asa n’ishusho ya Kristo, uko areba iyerekwa. Igihe cy’iminsi makumyabiri n’umwe cyo kuboroga, gishushanya igihe cy’urupfu kirangizwa n’umuzuko. Mu gice cya cumi, Mikayeli yamanutse ava mu ijuru, kandi muri Yuda 7, amanutse, arazura Mose. Mu Ibyahishuwe igice cya cumi na kimwe, Mose (na Eliya) barishwe, kandi baryamye mu muhanda bapfuye iminsi itatu n’igice by’ikigereranyo. Hanyuma Mose, (hamwe na Eliya) bazurwa n’“ijwi rirenga”.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Maze iminsi itatu n’igice ishize, Umwuka w’ubugingo uturuka ku Mana abinjiramo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwira abababonye. Nuko bumva ijwi rikomeye rivuye mu ijuru ribabwira riti: Nimuzamuke muze hano. Nuko bazamuka bajya mu ijuru bari mu gicu; kandi abanzi babo barabireba. Ibyahishuwe 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Ijwi rikomeye” rizura ni ijwi ry’umumarayika mukuru, kandi uwo mumarayika mukuru ni Mikayeli.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Kuko Umwami ubwe azamanuka ava mu ijuru, aherekejwe n’ijwi rirenga, n’ijwi ry’umumarayika mukuru, n’impanda y’Imana; kandi abapfiriye muri Kristo ni bo bazabanza kuzuka. 1 Abatesalonike 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Amateka aho Mose na Eliya bicwa hanyuma bakazuka ni yo mateka yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Ayo mateka yatangiye ku wa 11 Nzeri 2001 n’“ijwi rya mbere” ry’umumarayika wo mu Ibyahishuwe igice cya cumi n’umunani, iryo Mushiki wa White agaragaza ko ryageze igihe amazu manini y’Umujyi wa New York yarimburwaga. “Ijwi rya kabiri” ryo mu Ibyahishuwe igice cya cumi n’umunani ryumvikana ku itegeko ryo ku Cyumweru rigiye kuza vuba, ubwo izindi ntama z’Imana zituruka i Babuloni zihamagarwa gusohoka. Ni muri ayo mateka, ari yo mateka yo gushyirwaho ikimenyetso, aho Daniyeli agaragazwa nk’uhindurwa akamera mu ishusho ya Kristo binyuze mu kwitegereza iyerekwa rya “marah”, ari ryo mvugo y’igitsina gore y’iyerekwa rya “mareh”. Ni iyerekwa “ritera” ikintu kuba, ari ryo “ritera” ishusho yitegerejwe kongera kubumbwa mu bayitegereza.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Iyo mateka y’ishyirwaho ikimenyetso, n’iy’ihindurwa rya Daniyeli mu gice cya cumi, bikubiyemo kumanuka kwa Mikayeli igihe azura kandi ahindura abahagarariwe na Mose, Eliya na Daniyeli. Isohora iryo zuka n’“ijwi rikomeye” rya marayika mukuru, bityo agatanga “ijwi” rya gatatu, hagati y’ijwi rya mbere n’iry’iherezo, ayo yombi akaba ari amwe, kuko yombi ari ijwi ryo mu Ibyahishuwe igice cya cumi n’umunani. Iryo jwi ryo hagati ni ho ubugome bwo kwigomeka bugaragarizwa, kuko ubwo Mikayeli yazuraga Mose, ntiyagiranye impaka na Satani, nubwo Satani, we nkomoko yo kwigomeka, yari aho kugira ngo yivumbure.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Ariko Mikayeli marayika mukuru, ubwo yarwanaga n’umwanzi Satani impaka zerekeye umurambo wa Mose, ntiyatinyuka kumurega amutuka, ahubwo yaravuze ati: Uwiteka agucyahe. Yuda 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Intangiriro y’igihe cyo gushyirwaho ikimenyetso yatangiye ku wa 11 Nzeri 2001, kandi izarangira ku itegeko ryo ku Cyumweru rigiye kuza vuba, irangwa n’umukono wa “Ukuri,” kuko hagati muri icyo gihe, muri Nyakanga 2023, ijwi rikomeye ry’umumarayika mukuru ryatangiye umurimo wo kuzura abapfuye bari muri Kristo, bahitamo kumva ijwi Rye ryo hagati. Wite ku kuba 2023 iza nyuma y’imyaka makumyabiri n’ibiri uhereye kuri 2001, kandi makumyabiri n’ibiri ni kimwe cya cumi cya magana abiri na makumyabiri, kikaba ari ikimenyetso cy’isano iri hagati y’Ubumana n’ubumuntu, kandi kikaba nanone ari ikimenyetso cyo gusubizwaho.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Muri Nyakanga 2023, marayika ukomeye utari undi muntu uretse Yesu Kristo, kandi ari We kuri, akaba ari na Mikayeli, kandi akaba ari Alufa na Omega, yamanutse afite ubutumwa mu kuboko kwe. Igitabo gitoya kiri mu kuboko kwe ni cya gice cya Daniyeli cyari gifunzwe kugeza mu minsi y’imperuka.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Mu Ibyahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi bikarangirira. Aha ni ho haboneka icyuzuzo cy’igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ihishurirwa. Igitabo cyashyizweho ikimenyetso si Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli gifitanye isano n’iminsi y’imperuka. Marayika yategetse ati: ‘Ariko wowe, Daniyeli, hisha ayo magambo, ushire ikimenyetso ku gitabo, kugeza mu gihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Igice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka ni igice cya cumi na rimwe. Ni imirongo itandatu ya nyuma y’icyo gice cya cumi na rimwe, ariko cyane cyane ni amateka aboneka muri icyo gice yongeye gusubirwamo muri iyo mirongo itandatu ya nyuma.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Nta mwanya dufite wo guta. Ibihe by’amakuba biri imbere yacu. Isi iri gukangurirwa n’umwuka w’intambara. Vuba aha ibihe by’amakuba byavuzwe mu buhanuzi bizaba. Ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe buri hafi kugera ku isohozwa ryabwo ryuzuye. Byinshi mu mateka yabaye mu isohozwa ry’ubu buhanuzi bizasubirwamo.” Manuscript Releases, nimero 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Umurongo wa cumi na gatandatu w’igice cya cumi na kimwe cya Daniyeli, ugaragaza amateka asubirwamo mu murongo wa mirongo ine na rimwe, kuko muri uwo murongo umwami w’amajyaruguru ahagarara mu gihugu cy’ikuzo. Amateka yo mu murongo wa cumi na gatandatu agaragaza igihe umusirikare mukuru w’Abaroma witwaga Pompei yajyanaga u Buyuda na Yerusalemu mu bunyage.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ariko uje kumurwanya azakora uko yishakiye, kandi nta n’umwe uzahagarara imbere ye; kandi azahagarara mu gihugu cy’ikuzo, na cyo kizamarwa n’ukuboko kwe. Daniyeli 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Ndashaka gukoresha uyu murongo nk’inkingi y’ibitekerezo byacu ku mirongo ibanziriza uyu murongo; ni cyo gituma mbanza gushyiraho mbere uku gusobanukirwa. Dufite umugambi wo kwerekana ko amateka akurikirana isenyuka ry’ubwami bwa Alegizanderi Mukuru mu mirongo ya gatatu n’iya kane atangira mu mwaka wa 1989, maze akagaragaza intambara iriho ubu yo muri Ukraine, intsinzi ya Putin ku mbaraga z’Uburasirazuba bw’Iburengerazuba, n’intsindwa ye yakurikiyeho, ari na yo iyobora mu murongo wa cumi na gatandatu.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Nubwo Misiri itashoboye guhagarara imbere ya Antiyokusi, umwami wo mu majyaruguru, Antiyokusi na we ntiyashoboye guhagarara imbere y’Abaroma, bari bamaze kuza kumutera. Nta bwami na bumwe bwari bugishoboye kurwanya ubwo butegetsi bwari bugenda buzamuka. Siriya yaratsinzwe, yongerwa ku bwami bw’Abaroma, igihe Pompiyo, mu mwaka wa 65 mbere ya Kristo, yamburaga Antiyokusi Aziyatikusi ibyo yari atunze, maze ahindura Siriya intara y’Abaroma.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Ubwo butegetsi nyine bwagombaga no guhagarara mu Gihugu Cyera, bukagikongora. Roma yagiranye isano n’ubwoko bw’Imana, ari bo Bayuda, binyuze mu isezerano ry’ubufatanye mu mwaka wa 161 Mbere ya Kristo, kandi uhereye kuri uwo munsi igira umwanya ukomeye muri kalendari y’ubuhanuzi. Nyamara ariko, ntiyabonye ububasha bwo gutegeka Yudaya binyuze ku kuyitsinda by’ukuri kugeza mu mwaka wa 63 Mbere ya Kristo; kandi ibyo byabaye muri ubu buryo bukurikira.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Pompeyo amaze kugaruka avuye mu rugendo rwe rwo kurwanya Mitridate, umwami wa Ponto, habonetse abahanganiye ikamba rya Yudaya babiri, Hyrcanus na Aristobulo. Ikirego cyabo cyashyikirijwe Pompeyo, maze bidatinze abona akarengane kari mu byo Aristobulo yasabaga, ariko yifuza gusubika icyemezo cy’icyo kibazo kugeza arangije urugendo rwe yari amaze igihe kirekire yifuza kugirira muri Arabiya, asezeranya ko nyuma yaho azagaruka akabakemurira ibibazo byabo nk’uko bizagaragara ko bikwiye kandi biboneye. Aristobulo, amaze gutahura neza ibyari mu mutima wa Pompeyo, yihutira gusubira i Yudaya, ategera intwaro abo yayoboraga, kandi yitegura kwirwanaho n’imbaraga nyinshi, yiyemeje, uko byagenda kose, kugumana ikamba yabonaga mbere y’igihe ko rizahabwa undi. Pompeyo akurikira uwo wahunze adacogora. Igihe yegeraga i Yerusalemu, Aristobulo, atangiye kwicuza inzira yari yafashe, arasohoka ajya kumusanganira, ashaka gukemura icyo kibazo asezeranya kumwumvira rwose no gutanga amafaranga menshi. Pompeyo yemeye icyo cyifuzo, maze yohereza Gabinio, ayoboye umutwe w’abasirikare, kujya kwakira ayo mafaranga. Ariko igihe uwo muyobozi mukuru w’ingabo yageraga i Yerusalemu, asanga amarembo amukingiranye, maze bamubwira bari hejuru y’inkuta ko uwo murwa utazubahiriza ayo masezerano.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, kugira ngo atabeshywa muri ubwo buryo adahanwa, yabohesheje ibyuma Aristobule, uwo yari yaragumanye, maze ako kanya atera i Yerusalemu ajyanye n’ingabo ze zose. Abari ku ruhande rwa Aristobule bashakaga kurwanira uwo murwa; naho abari ku ruhande rwa Hyrcanus bo bashakaga gukingura amarembo. Abo ba nyuma, kuko ari bo bari benshi kandi bakagira ijambo rirenga, Pompey ahabwa kwinjira mu murwa nta nkomyi. Nuko abayoboke ba Aristobule basubira ku musozi w’urusengero, biyemeje rwose kuhaharanira nk’uko na Pompey yari yiyemeje kuhafata. Nyuma y’amezi atatu, mu rukuta hacukuwemo icyuho gihagije ngo hashorweho igitero, maze aho hantu hafatwa ku mbaraga z’inkota. Mu bwicanyi buteye ubwoba bwakurikiyeho, hicwa abantu ibihumbi cumi na bibiri. Umwanditsi w’amateka aravuga ati: byari biteye agahinda kubona abatambyi, bari muri uwo mwanya bahugiye mu murimo wera wo gukorera Imana, bakomeza imirimo yabo isanzwe n’ukuboko kudahinda kandi bafite umugambi udahungabana, basa n’aho batazi umuvurungano ukaze wabakikije, nubwo impande zose incuti zabo zicwaga, kandi nubwo kenshi amaraso yabo bwite yivanze n’ay’ibitambo byabo.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> “Pompeyo amaze kurangiza intambara, yasenye inkuta za Yerusalemu, yimurira imigi myinshi ava ku butegetsi bw’u Buyuda ayishyira ku bw’igihugu cya Siriya, kandi asoza Abayahudi umusoro. Bityo ni bwo ku ncuro ya mbere Yerusalemu yashyizwe, binyuze mu kuneshwa, mu maboko y’ubwo butegetsi bwari kuzagundira “igihugu cy’ikuzo” mu kiganza cyabwo cy’icyuma kugeza igihe bwari kuzagikongora rwose.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Tuzakomeza iki cyigisho mu ngingo yacu itaha.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Kuba mu bwoko bw’Imana hatabamo impaka cyangwa imidugararo ntibikwiye gufatwa nk’ikimenyetso kidashidikanywaho cy’uko bafashe bashikamye ku nyigisho nzima. Hari impamvu yo gutinya ko bashobora kuba batarimo gutandukanya neza ukuri n’ikinyoma. Iyo nta bibazo bishya bivuka biturutse ku gusuzuma Ibyanditswe, iyo nta kutumvikana mu bitekerezo kuvuka kuzatera abantu gushakashaka Bibiliya ubwabo kugira ngo bamenye neza ko bafite ukuri, hazabaho benshi muri iki gihe, nk’uko byari bimeze mu bihe bya kera, bazakomeza gukomera ku migenzo no gusenga ibyo batazi icyo ari cyo.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Neretswe ko benshi bavuga ko bafite ubumenyi bw’ukuri kw’iki gihe batazi icyo bizera. Ntibasobanukiwe ibihamya by’ukwizera kwabo. Nta gushima nyakuri bafite ku murimo ugenewe iki gihe. Igihe cy’igeragezwa nikigera, hari abantu ubu babwiriza abandi bazasanga, nibasuzuma imyanya bahagazeho, ko hari ibintu byinshi badashobora gutangaho impamvu ibanyuze. Kugeza ubwo bageragejwe batyo, ntibari bazi ubujiji bwabo bukabije. Kandi hari benshi mu itorero bafata nk’aho byumvikana ko basobanukiwe ibyo bizera; ariko, kugeza igihe impaka zivukiye, ntibamenya intege nke zabo bwite. Iyo batandukanijwe n’abafite ukwizera kumwe na bo kandi bagahatirwa guhagarara bonyine, ari ukwabo gusa, kugira ngo basobanure ibyo bizera, bazatungurwa no kubona uburyo ibitekerezo byabo byari urujijo ku byerekeye ibyo bari baremeye nk’ukuri. Nta gushidikanya ko muri twe habayeho kuva ku Mana nzima no guhindukirira abantu, hagashyirwa ubwenge bwa kimuntu mu mwanya w’ubwenge bw’Imana.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Imana izakangura ubwoko bwayo; nibiba ngombwa ko ubundi buryo bwananirana, ubuyobe buzinjira muri bo, bubunguremo, butandukanye ibisigazwa n’ingano. Uwiteka arahamagarira abizera ijambo rye bose gukanguka bave mu bitotsi. Umucyo w’igiciro cyinshi waraje, ubereye iki gihe. Ni ukuri kwa Bibiliya, kugaragaza akaga kadukikije kari hafi cyane. Uwo mucyo ukwiriye kutuyobora ku kwiga Ibyanditswe dushishikaye no gusuzuma mu buryo bukomeye cyane imyizerere dufite. Imana ishaka ko impande zose n’imyanya yose y’ukuri bisuzumwa mu buryo bwimbitse kandi budacogora, bifatanije n’isengesho no kwiyiriza ubusa. Abizera ntibagomba kunyurwa n’ibitekerezo bikingaraye n’amagambo adasobanutse neza ku byerekeye icyo ukuri ari cyo. Ukwizera kwabo kugomba gushingira rwose ku ijambo ry’Imana, kugira ngo igihe cy’igeragezwa nikigera, kandi bakagezwa imbere y’inama z’abacamanza ngo bisobanure ku kwizera kwabo, bazabone uko batanga impamvu y’ibyiringiro biri muri bo, babikorane ubugwaneza no gutinya.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Mukangure, mukangure, mukangure. Ingingo tubwira ab’isi zigomba kutubera ukuri kuzima. Ni iby’ingenzi ko, mu kurwanirira inyigisho tubona ko ari amahame y’ingenzi y’ukwizera, tutigera twemerera ubwacu gukoresha ingingo z’ibihamya bidafite ukuri kudashidikanywaho mu buryo bwose. Izo zishobora gufasha gucecekesha utwemera ibitekerezo byacu, ariko ntizubahisha ukuri. Dukwiriye gutanga ingingo z’ibihamya zikomeye, zitazacecekesha gusa abatugwanya, ahubwo zizanihanganira isuzumwa rya hafi cyane kandi risesenguye cyane kurusha ibindi. Ku bireze kuba impaka z’ubumenyi, hari akaga gakomeye ko batakoresha ijambo ry’Imana mu buryo buboneye kandi butabera. Mu guhura n’utavuga rumwe natwe, ukwihatira kwacu gukomeye gukwiriye kuba ugutanga ingingo mu buryo butuma havuka ukwemezwa mu bwenge bwe, aho gushaka gusa guha uwizera icyizere.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> “N’uko umuntu yaba yarateye imbere ate ku byerekeye ubwenge bwe, ntakatekereze n’akanya gato ko bitagikenewe gusuzuma Ibyanditswe Byera mu buryo bwimbitse kandi buhoraho kugira ngo haboneke umucyo urushijeho. Twebwe nk’ubwoko twahamagawe, buri wese ku giti cye, kuba abigishwa b’ubuhanuzi. Tugomba kuba maso tubigiranye umwete mwinshi kugira ngo tubashe gutahura imirasire yose y’umucyo Imana izatwereka. Dukwiriye kwakira ukumurikirwa kwa mbere k’ukuri; kandi binyuze mu kwiga guherekejwe n’isengesho, haboneka umucyo usobanutse kurushaho, ushobora kugezwa no imbere y’abandi.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> “Iyo ubwoko bw’Imana bwibereye mu mutekano kandi bunejejwe n’umucyo bufite ubu, dushobora kwizera tudashidikanya ko Itazabemerera. Ni ubushake Bwayo ko bakomeza guhora batera imbere kugira ngo bahabwe umucyo wongereweho kandi ugenda urushaho kwiyongera ubamurikira. Imimerere y’itorero muri iki gihe ntishimisha Imana. Haje kwinjiramo kwiyiringira kwatumye bumva ko batagikeneye ukuri kurushijeho n’umucyo urushijeho kuba mwinshi. Turiho mu gihe Satani akorera iburyo n’ibumoso, imbere n’inyuma yacu; nyamara twe nk’ubwoko turyamye. Imana ishaka ko ijwi ryumvikana rikangura ubwoko Bwayo rikabatera kujya mu gikorwa.” Testimonies, voliyumu ya 5, 707, 708.

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