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

Igitabo cya Daniyeli — Nimero Ijana na Mirongo Cyenda n’Itatu

The Unveiling of End Times: From Russia’s Fate to Trump’s Return and the Formation of the Image of the Beast

Ihishurwa ry’Ibihe by’Imperuka: Uhereye ku Iherezo ry’u Burusiya ukageza ku Kugaruka kwa Trump no ku Iremwa ry’Ishusho y’Inyamaswa

Author

Jeff Pippenger

Published

April 23, 2024

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In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

Mu gihe cya vuba, Uburusiya buzarangiza intambara yo muri Ukraine butsinnye, kandi iyo ntsinzi izagaragara ko ari intangiriro y’iherezo rya Putin n’Uburusiya. Nk’uko Gorbachev yongeye gutunganya ubwami bwe (perestroika) hanyuma agahungira Umuryango w’Abibumbye, ni ko Uburusiya bwa politiki buzashyirwa munsi y’ububasha bw’Umuryango w’Abibumbye, naho Uburusiya bw’iyobokamana bukazanwa munsi y’ubugenzuzi bwa Papa. Trump azatorwa mu wa 2024, kandi azanesha Abademokarate b’abanyamubumbe bose hamwe n’Abarepubulikani biyita bo muri uwo murongo w’abanyamubumbe bose, maze agire ubumwe n’abanyamubumbe bose bo mu Muryango w’Abibumbye, agamije gukemura ingaruka ziturutse ku irimbuka rya Putin n’Uburusiya. Hanyuma maraya w’i Tiro azahagararira Uburusiya.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.

Mu Ntambara ya Panium, amateka y’intambara ya mbere muri izo ntambara eshatu zo ku murongo wa mirongo ine arasubirwamo. Mu ntambara ya mbere, ishushanywa n’isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989, uwa mbere mu baperezida umunani ba nyuma yabaye ingabo zihagarariye ubupapa. Uwo perezida wa mbere yari uwo mu ishyaka ry’Abaripubulikani, bikaba byerekana ko uwa nyuma na we azaba ari perezida w’Umunyaripubulikani. Uwo perezida wa mbere yari azwiho amagambo ye yerekeye urukuta rw’umwenda w’icyuma, urwo nk’ikimenyetso cy’ubuhanuzi rwaguye igihe Urukuta rwa Berlin rwagwaga ku itariki ya 9 Ugushyingo 1989. Perezida wa nyuma w’Umunyaripubulikani azamenyekana ku bw’amagambo ye yerekeye urukuta rwo ku mupaka wo mu majyepfo wa Leta Zunze Ubumwe z’Amerika, kandi ikimenyetso kizagaragaza ubuhamya bwa Trump bwo kubaka urwo rukuta kizaba ari itegeko ryo ku Cyumweru, aho “urukuta rw’itandukanya rw’ikigereranyo hagati y’itorero na Leta” ruzakurwaho.

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Perezida wa mbere yari icyamamare cyahoze mu itangazamakuru, uzwiho ubuhanga bwo kuvuga butyaye n’umutima wo gusetsa. Perezida wa nyuma ni icyamamare cyahoze mu itangazamakuru, uzwiho ubuhanga bwo kuvuga butyaye n’umutima wo gusetsa. Umwaka wa 1989 waranze isenyuka ry’ubwami bwari buzwi ku izina ry’Ubumwe bw’Abasoviyeti, kandi intambara ya nyuma muri eshatu zivugwa mu murongo wa mirongo ine ihagarariye isenyuka ry’ubwami buzwi ku izina ry’u Burusiya.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Intambara ya Panium ni intambara ya gatatu kandi ya nyuma ivugwa mu murongo wa mirongo ine, kandi yari yaragereranyijwe n’intambara ya mbere. Igihe intambara ya mbere yari irangiye, isi yose yemeye ko ubutegetsi rukumbi bw’ikirenga ku isi bwari Leta Zunze Ubumwe z’Amerika. Uko gutegeka isi yose kuzasubirwamo ku musozo w’intambara ya nyuma, kuko ari ho, nubwo hari harabayeho ubumwe bwashyizweho hagati ya Antiochus III na Filipo w’i Makedoniya, (Leta Zunze Ubumwe z’Amerika n’Umuryango w’Abibumbye), Leta Zunze Ubumwe z’Amerika (umuhanuzi w’ibinyoma) zizashyirwaho nk’umwami w’ikirenga w’abami icumi (ikiyoka—Umuryango w’Abibumbye.)

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Intambara eshatu zivugwa mu murongo wa mirongo ine zitwaje ikimenyetso cya “Ukuri,” kuko iya mbere ihagarariye iya nyuma, naho intambara yo hagati igahagararira ubugome bwo kwigomeka. Ingabo ya mbere n’iya nyuma y’intumwa zatsinze (Leta Zunze Ubumwe z’Amerika) iranesha, ariko ingabo ya kabiri y’intumwa iratsindwa, kandi iyo ngabo ya kabiri y’intumwa ni Umunazi, ikimenyetso cy’isi yose cy’ubwigomeke.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”

Imyiyereko itatu ya politike ya Donald Trump itwaye ikimenyetso cy’“Ukuri,” kuko atsinda amatora mu kwiyamamaza kwe kwa mbere no kwa nyuma, ariko mu kwiyamamaza kwo hagati atsindwa n’inyamaswa y’ubuhakanyi, ari yo mbaraga z’ikiyoka, na bwo nanone ikaba ikimenyetso cy’ubwigomeke buhagarariwe n’inyuguti ya cumi n’eshatu y’inyuguti z’Igiheburayo, iyo ishyizwe hamwe n’inyuguti ya mbere n’iya nyuma kigakora ijambo ry’Igiheburayo “Ukuri.”

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.

Umurongo wa cumi wa Daniyeli 11 ugaragaza igihe cy’iherezo mu wa 1989, kandi umurongo wa cumi na gatandatu ugaragaza itegeko rya vuba ry’Umunsi wa Ku Cyumweru. Imirongo ya cumi kugeza ku wa cumi na gatanu ihagarariye amateka yahishwe y’umurongo wa mirongo ine, akaba ari wo mugabane w’igitabo cya Daniyeli wari warashyizweho ikimenyetso kugeza mu minsi y’imperuka. Iyo imirongo ya cumi kugeza ku wa cumi na gatanu ishyizwe (umurongo ku wundi murongo) muri ayo mateka yahishwe y’umurongo wa mirongo ine, umugabane wa Daniyeli werekeye iminsi y’imperuka ukurwaho ikimenyetso. Uwo mugabane ukurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa gisozwa ku barinda Isabato ku itegeko rya vuba ry’Umunsi wa Ku Cyumweru. Bityo rero, ugereranya ikimenyetso cya nyuma, ari na cyo cya karindwi.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

> Nuko amaze gufungura ikimenyetso cya karindwi, haba ituze mu ijuru nk’iry’igihe cy’igice cy’isaha. Nuko mbona abamarayika barindwi bahagarara imbere y’Imana; bahabwa impanda ndwi. Haza undi mumarayika ahagarara ku gicaniro, afite icyotero cya zahabu; ahabwa imibavu myinshi, kugira ngo ayitambane n’amasengesho y’abera bose ku gicaniro cya zahabu cyari imbere y’intebe y’ubwami. Umwotsi w’imibavu, wazamukanaga n’amasengesho y’abera, uzamukira imbere y’Imana uvuye mu kuboko k’umumarayika. Uwo mumarayika afata icyotero, akuzuza umuriro wavuye ku gicaniro, awujugunya mu isi; maze haba amajwi, n’inkuba, n’imirabyo, n’umutingito. Nuko ba bamarayika barindwi bari bafite impanda ndwi bitegura kuvuza. Ibyahishuwe 8:1–6.

The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.

Abamarayika barindwi bafite impanda ndwi bahagarariye urubanza nyubahirizabikorwa rutangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, kandi bahagarariye urubanza nyubahirizabikorwa rutangira igihe Mikayeli ahagurutse maze igihe cy’igeragezwa cy’abantu kigafungwa. Mu gihe cya mbere, uhereye ku itegeko ryo ku Cyumweru kugeza igihe Mikayeli ahagurukiye, imanza z’Imana zivanganyijwe n’imbabazi; ariko hanyuma ibyago birindwi bya nyuma ni imanza z’Imana zitavanganyijwe n’imbabazi. Gufungurwa kw’ikimenyetso cya karindwi ni igihe imanza nyubahirizabikorwa zirimo gutegurwa, nk’uko bigaragazwa n’abo bamarayika barindwi.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Igice cya kabiri n’icya cyenda byo mu gitabo cya Daniyeli byerekana “amasengesho y’abera” nk’isengesho ryo gusobanukirwa n’ibyabaye bifitanye isano n’inzozi yahishwe ya Nebukadinezari yerekeye cya gishushanyo cy’inyamaswa, hamwe no kwihana no kwatura ibyaha bifitanye isano n’“ibihe birindwi,” byo mu gice cya makumyabiri na gatandatu cy’Abalewi. Amasengesho avanzwe n’umubavu mu “cyotezo cya zahabu” yazamutse akagera imbere y’Imana, asengwa n’abahamagariwe kuba mu bihumbi ijana na mirongo ine na bine, abo muri icyo gihe bahabwa ikimenyetso cy’Imana ihoraho, igihe umuriro wo ku gicaniro utererwa mu isi.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

Mu gice cya cyenda cya Ezekiyeli, abo bera nyene bari kuniha no gutaka kubera ibizira bikorerwa mu gihugu no mu itorero, kandi uko bagaragaza agahinda kabo kenshi batewe n’icyaha, marayika ushyiraho ikimenyetso agashyira ku gahanga habo ikimenyetso. Nk’uko bimeze no mu gice cya munani cy’Ibyahishuwe, imanza zigereranywa n’abamarayika barimbura ziba ziri aho inyuma zitegereje itegeko rivuga ko gushyirwaho ikimenyetso birangiye.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Mu buryo butayoba na busa, Nyir’Ubuziraherezo aracyabarurira amahanga yose. Mu gihe imbabazi ze zigihabwa ziherekejwe n’ihamagarirwa ryo kwihana, iyi nyandiko y’ibarura izaguma ifunguye; ariko iyo imibare igeze ku rugero runaka Imana yashyizeho, umurimo w’umujinya wayo ni bwo utangira. Ibarura rirafungwa. Ukwihangana kw’Imana kurahagarara. Nta kongera kubabazirwa ngo bagirirwe imbabazi.”

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Umuhanuzi, arebeye mu bihe by’igihe kirekire bizaza, yabonye iki gihe gishyizwe imbere y’iyerekwa rye. Amahanga yo muri iki gihe yakiriye imbabazi zitigeze zibaho mbere hose. Yahawe imigisha iruta iyindi yo mu ijuru; ariko kwiyongera kw’ubwibone, umururumba, gusenga ibigirwamana, gusuzugura Imana, no kudashima guciye bugufi byanditswe bibashinja. Bari hafi kurangiza vuba cyane ibarura ryabo imbere y’Imana.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Ariko igitera kunjugunyisha ni uko abafite umucyo mwinshi kurusha abandi n’amahirwe menshi kurusha abandi bandujwe n’ubugome bwiganje hose. Bayobowe n’abakiranirwa babakikije, benshi, ndetse n’abavuga ko bemera ukuri, barakonje kandi batsindagizwa n’umuvuduko ukomeye w’ikibi. Agasuzuguro rusange kerekwa kubaha Imana by’ukuri n’ubutungane gatuma abifatanya n’Imana mu buryo bwa bugufi bahomba icyubahiro bakwiye kugirira amategeko yayo. Iyo baza kuba bakurikira umucyo kandi bakumvira ukuri babikuye ku mutima, iri tegeko ryera ryari kurushaho kuba iry’igiciro kuri bo muri ubwo buryo risuzugurwa kandi rigatereranwa. Uko kutubaha amategeko y’Imana kurushaho kugaragara, ni ko umurongo utandukanya abayitondera n’ab’isi urushaho kugaragara neza. Gukunda amategeko mvajuru kwiyongera mu itsinda rimwe uko gusuzugura ayo mategeko kwiyongera mu rindi tsinda.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Ingorane iragenda yegereza byihuse. Imibare ikomeza kwiyongera vuba igaragaza ko igihe cyo gusurwa kw’Imana gisigaye hafi cyane. Nubwo idashaka guhana, ariko izahana, kandi izabikora bidatinze. Abagenda mu mucyo bazabona ibimenyetso by’akaga kegereje; ariko ntibagomba kwicara batuje, bategereje nta cyo bitayeho ko kurimbuka kuza, bihumuriza ko Imana izarinda ubwoko bwayo ku munsi wo gusurwa. Si ko biri na busa. Bagomba kumenya ko ari inshingano yabo gukora umurimo bashyizeho umwete kugira ngo bakize abandi, barebesheje kwizera gukomeye ku Mana ngo ibafashe. ‘Gusenga k’umukiranutsi gufite imbaraga nyinshi kandi kugira umumaro mwinshi.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> Umusemburo w’ubumana nturabura rwose imbaraga zawo. Mu gihe akaga n’agahinda by’itorero bigeze ku rwego rukomeye kurushaho, agatsiko gato gahagaze mu mucyo kazaba kuniha no gutaka kubera ibizira bikorwa mu gihugu. Ariko cyane cyane amasengesho yabo azazamukira ku bw’itorero, kuko abayoboke baryo bakora bakurikije imigenzereze y’isi.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Amasengesho akomeje y’aba bake bizerwa ntazaba ay’ubusa. Igihe Uwiteka azasohokera nk’umuhorera, azazanira hamwe no kuba umurinzi w’abose barinze ukwizera kuguma mu butungane bwako kandi bakirinda kutanduzwa n’isi. Ni muri iki gihe Imana yasezeranye guhorera intore zayo bwite ziyitakira ku manywa na nijoro, nubwo ibimara igihe kirekire.”

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> “Itegeko ni iri: ‘Ca mu gisagara hagati, uce no hagati muri Yerusalemu, ushire ikimenyetso ku ruhanga rw’abantu banihira kandi bataka kubera ibizira vyose bikorerwa hagati yaho.’ Abo banihira, bagataka, ni bo bari baramamazaga amajambo y’ubugingo; barakebuye, barahanura, kandi baringingira. Bamwe mu bari barasuzuguye Imana barigaye, baca bicisha bugufi mu mitima yabo imbere yayo. Ariko ubwiza bw’Uhoraho bwari bwavuye muri Isirayeli; naho benshi bagumye babandanya imigenzo y’idini, ubushobozi bwayo n’ukubaho kwayo ntivyari bikiharangwa.” Testimonies, volume 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Umurongo wa cumi kugeza ku wa cumi na gatanu ukuraho ikimenyetso cy’amateka yahishwe yo mu murongo wa mirongo ine, kandi mu kubikora ugahita ugaragaza icyarimwe ko gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine ubu biri gukorerwa abujuje ibisabwa by’amasengesho ahagarariwe na Daniyeli n’abagabo batatu b’icyubahiro bo mu gice cya kabiri, ndetse na Daniyeli mu gice cya cyenda. Itandukaniro riri hagati y’ayo masengesho yombi rishobora kumenyekana nk’isengesho ryo gusobanukirwa ibyabaye byo hanze by’ubuhanuzi (Daniyeli 2), n’isengesho ryo kugera ku mibereho yo imbere y’ubuhanuzi (Daniyeli 9). Irindi tandukaniro ni uko abera, nk’umubiri umwe, bashaka gusobanukirwa ubutumwa bw’ikigeragezo cy’ishusho ya ya nyamaswa (Daniyeli 2), ariko buri wese ku giti cye agomba gusohoza umurimo wo kwihana kuzuye (Daniyeli 9). Amasengesho yabo agomba kuba mu rwego rwa Ezekiyeli 9, kuko bagomba kubabarira ibyaha byo mu gihugu no mu itorero.

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> “Mu gihe uburakari Bwe buzaba busohotse buciye mu manza, aba bakurikira Kristo bicisha bugufi kandi bamwiyeguriye bazatandukanywa n’isi yose isigaye n’agahinda kenshi ko mu mutima, kagaragarira mu miborogo no mu kurira, mu gucyaha no mu kuburira. Mu gihe abandi bagerageza gutwikira ikibi kiriho, no kwisobanura ku bugome bukomeye bwogeye hose, abafite ishyaka ryo guharanira icyubahiro cy’Imana n’urukundo bakunda imitima y’abantu ntibazaceceka kugira ngo babone gutoneshwa n’umuntu uwo ari we wese. Imitima yabo ikiranuka ibabazwa umunsi ku wundi n’imirimo n’imvugo bitari byera by’abakiranirwa. Nta bushobozi bafite bwo guhagarika umwuzure ukomeye w’ibicumuro ugenda uhushye, bityo bakuzura umubabaro n’ubwoba. Baborogera imbere y’Imana babona idini risuzugurwa no mu ngo z’abo bahawe umucyo mwinshi. Baraboroga kandi bakababaza imitima yabo kuko ubwibone, umururumba, kwikunda, n’uburiganya bw’ubwoko hafi ya bwose biri mu itorero. Umwuka w’Imana, utera gucyaha, ukandagirwa n’ibirenge, mu gihe abagaragu ba Satani bishima. Imana isuzugurwa, ukuri kugahindurwa ubusa.”

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Itsinda ry’abatababazwa n’ugusubira inyuma kwabo mu by’umwuka, kandi ntibaririre ibyaha by’abandi, bazasigara badafite ikimenyetso cy’Imana. Uwiteka atuma intumwa Ze, abagabo bafite intwaro zo kwica mu maboko yabo, ati: ‘Mugende mumukurikire munyure mu murwa, mukubite: ijisho ryanyu ntirigare, kandi ntimugire impuhwe: mutsembe rwose abasaza n’abasore, abakobwa n’abana bato, n’abagore: ariko ntimukegere umuntu n’umwe ufite ikimenyetso; kandi muhere ku buturo bwanjye bwera. Nuko batangirira ku basaza bari imbere y’inzu.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> “Aha ni ho tubona ko Itorero—Ubuturo bwera bw’Umwami—ari ryo rya mbere ryumvise inkoni y’uburakari bw’Imana. Abasaza, ari bo Imana yari yarahaye umucyo mwinshi kandi bakaba bari barahagaze nk’abarinzi b’inyungu z’umwuka z’ubwoko, bari baragambaniye icyo bari barabikijwe. Bari barihafasheho umwanya wo kuvuga ko tudakwiriye gutegereza ibitangaza no kwigaragaza kugaragara kw’imbaraga z’Imana nk’uko byari bimeze mu minsi ya kera. Ibihe byarahindutse. Ayo magambo akomeza kutizera kwabo, maze bakavuga bati: Umwami ntazakora icyiza, kandi ntazakora ikibi. Agira imbabazi cyane ku buryo adashobora gusura ubwoko bwe azanye urubanza. Bityo rero “Amahoro n’umutekano” ni yo gutaka kw’abagabo batazongera ukundi kuzamura ijwi ryabo nk’impanda kugira ngo bereke ubwoko bw’Imana ibicumuro byabwo n’inzu ya Yakobo ibyaha byayo. Izo mbwa z’ikiragi zitashakaga kuvuga ni zo zizagerwaho n’ihorera rikiranuka ry’Imana yarakajwe. Abagabo, inkumi, n’abana bato bose barimburirwa hamwe.” Testimonies, volume 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Umurongo wa mbere n’uwa kabiri wa Daniyeli igice cya cumi na kimwe utangirira mu gihe cy’iherezo mu 1989, nk’uko n’umurongo wa cumi ubigenza. Umurongo wa kabiri ugeza amateka kuri manda ya mbere ya Donald Trump, hanyuma ugasiga amateka ahishwe ava kuri uwo perezida wa gatandatu ukize kurusha abandi kugeza ku bwami bwa karindwi (Umuryango w’Abibumbye), bugereranywa na Alegizandere Mukuru. Hagati ya Xerxes, umwami umukire uvugwa mu murongo wa kabiri, na Alegizandere Mukuru, habayeho abami b’Abaperesi umunani. Amateka ahishwe yo mu murongo wa kabiri kugeza ku murongo wa gatatu agereranya abami umunani. Bityo rero, uhereye ku iherezo rya manda ya mbere ya Trump kugeza ku bwami bwa karindwi bw’ubuhanuzi bwo muri Bibiliya, hari abami icumi bose hamwe bakwirakwiye mu mateka ahishwe yo kuva ku murongo wa kabiri kugeza ku wa gatatu w’igice cya cumi na kimwe cya Daniyeli.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.

Umubare icumi ni ikimenyetso cy’igeragezwa, kandi igeragezwa ribaho muri ayo mateka nyir’izina ni ugushingwa kw’ishusho y’inyamaswa. Perezida wa gatandatu mu bakize kurusha abandi akangura abanyamajyepfo batangira ku gikorwa cye cya mbere cyo kwiyamamaza mu mwaka wa 2015, kandi muri uko kubikora agashyiraho intangiriro y’urugamba hagati y’abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe n’inyamaswa y’ikiyoka y’ubuhakanyi, rutarangira kugeza ku cyumweru cy’amategeko cyo mu mirongo ya cumi na gatandatu na mirongo ine n’umwe. Muri iyo ntambara Donald Trump ni we perezida wa mbere wakanguye ikiyoka kandi ni na we wa nyuma. Trump ni we perezida wa nyuma w’inyamaswa yo ku isi, kandi Trump azahinduka umutegetsi wa mbere w’ubwami bwa karindwi. Muri uko kubikora, Trump ahagarariye uwa mbere n’uwa nyuma mu bami icumi, kandi icumi gihagarariye igeragezwa.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 na 1798 bigaragaza amateka atatu ashyiraho ko perezida wa munani akomoka muri ba barindwi. 1776 ihagarariye itangazwa ry’Inyandiko y’Ubwigenge, hamwe n’amateka ya Kongere ya Mbere n’iya Kabiri y’Umugabane. 1789 ihagarariye igihe cy’amateka ubwo Ingingo z’Ihuriro zategurwaga. Icyo gihe cyatangiye mu 1781, kirangirana no gutangazwa kw’Itegeko Nshinga mu 1789. 1798 ihagarariye itangazwa ry’Amategeko y’Abanyamahanga n’Ay’Ubushotoranyi, hamwe n’itangiriro ry’inyamaswa yo mu isi nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

Inteko za Kontinenti zigabanyijemo ibihe bibiri by’ubuhanuzi: ikoraniro rya mbere n’ikoraniro rya nyuma. Inteko ya Mbere ya Kontinenti yari ifite ba perezida babiri, kandi Peyton Randolph ni we wari perezida wa mbere. Inteko ya Kabiri ya Kontinenti yari ifite ba perezida batandatu. Peyton Randolph ni we wari perezida wa mbere w’Inteko ya Mbere, kandi ni na we wari perezida wa mbere w’Inteko ya Kabiri ya Kontinenti. Mu mateka y’Inteko za Mbere n’iya Kabiri za Kontinenti habayeho ba perezida umunani bose hamwe. Peyton Randolph ni we wari perezida wa mbere w’Inteko ya Mbere n’iya Kabiri ya Kontinenti, mu gihe cy’ubuhanuzi cyarimo ba perezida umunani, ariko perezida wa mbere wa buri kimwe muri ibyo bihe byombi yari umuntu umwe. Ni cyo gituma, nubwo habayeho manda umunani z’ubuperezida, mu by’ukuri habayeho ba perezida barindwi gusa. Perezida wa mbere yabaye incuro ebyiri perezida wa mbere w’abantu barindwi babaye ba perezida, bityo rero Randolph agereranya uwa munani, wari uwo muri abo barindwi; kandi ku buhamya bw’abagabo babiri, ashushanya perezida wa mbere nyakuri, ari we George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

Washington ahagarariwe na Randolph, bityo rero Randolph, nk’ikimenyetso cya Washington, agaragaza icyarimwe ibiranga ubuhanuzi bya Randolph perezida wa mbere, kandi ko Randolph yari uwa munani, akaba yarakomotse kuri ba barindwi. Nuko rero George Washington, nk’umukuru w’igihugu wa mbere kandi nk’Umugaba w’Ikirenga wa mbere, mu buryo bw’ubuhanuzi yari na we uwa munani, kandi yarakomotse kuri ba barindwi; kandi Trump, nk’umukuru w’igihugu wa nyuma, na we azaba uwa munani, ni ukuvuga ukomoka kuri ba barindwi.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Perezida wa kabiri wa Kongere ya Kabiri y’Umugabane yari John Hancock. Kongere ya Kabiri y’Umugabane yarangiye mu 1781. Kuva mu 1781 kugeza mu 1789, hagaragaza amateka y’Ingingo z’Ihuriro. Icyo gihe gishushanywa n’umwaka wa 1789, hamwe no gutangazwa kw’Itegeko Nshinga. Muri icyo gihe habayeho na ba perezida umunani. Ingingo z’Ihuriro zagereranyaga Itegeko Nshinga rya mbere, ariko intege nke z’Ingingo z’Ihuriro zatumye zisimburwa, kandi mu 1789 koloni cumi n’eshatu zemeza Itegeko Nshinga.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Muri icyo gihe, abo baperezida umunani bari bagizwe n’abaperezida barindwi batari abaperezida mu mateka y’igihe cyari gihagarariwe n’izo Kongere ebyiri za Kontinante zabanje, hamwe n’umwe wari perezida muri cya gihe cya mbere cy’ubuhanuzi. John Hancock yakoreye muri Kongere ya kabiri ya Kontinante, kandi nanone no mu gihe cyari gihagarariwe n’Amategeko y’Ihuriro. Ku rwego rw’ubuhanuzi, mu bagabo babaye perezida muri za Kongere ebyiri za Kontinante harimo barindwi gusa; bityo rero ku rwego rw’ubuhanuzi John Hancock yari umwe muri ba munani bo mu gihe cy’Amategeko y’Ihuriro, ariko kandi yari umwe muri ba bagabo barindwi bo mu gihe cyabanje. Ni cyo gituma yabaye uwa munani, kandi yari uwo muri ba barindwi.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Igihe cya kabiri cy’ubuhanuzi, gishushanyijwe n’imyaka ya 1781 kugeza ku wa 1789, kimwe n’igihe cya mbere, cyari gifite perezida (Hancock) wari uwa munani kandi wo muri ba barindwi, nk’uko byari bimeze kuri Randolph mu gihe cya mbere cy’ubuhanuzi cyashushanyijwe na 1776.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

Muri ibyo bihe byombi by’abaperezida umunani, haserukwamo urujijo rw’ubuhanuzi rw’uko uwa munani akomoka muri ba barindwi. Ibyo bihe byombi bitanga ubuhamya ko perezida wa mbere nyakuri (Washington) na we yari afitanye isano n’urwo rujijo rw’ubuhanuzi rufatanye n’ikimenyetso cye, binyuze mu ishusho ye yagaragajwe na Randolph. Abo bahamya batatu bavuga kuri Trump. Trump, nk’uko aserukirwa mu mirongo ya mbere n’iya kabiri yo mu gice cya cumi na kimwe, agaragazwa gusa binyuze muri manda ye ya mbere, yarangiye igihe amatora ya kabiri yibwaga n’inyamaswa yavuye ikuzimu.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Amateka yasohoreje iyo mirongo, arimo amateka ahishwe ari hagati y’icyo gihe cy’umwami w’umutunzi kurusha abandi (Xerxes) no kwinjizwa kwa Alekisanderi Mukuru, agereranya itegeko ryo ku Cyumweru, igihe abami icumi bahinduka ubwami bwa karindwi mu gihe gito. Hagati y’umwami w’umutunzi n’abami icumi bemera guha ubutegetsi bwabo bwa karindwi ubupapa, habayeho abami umunani. Abo bami umunani bagize amateka ahishwe yo muri umurongo wa kabiri kugera ku murongo wa gatatu, babona abahamya babiri b’abaperezida umunani mu mateka ya 1776, 1789 na 1798.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Iyo mateka afite ikimenyetso cy’imyaka makumyabiri n’ibiri, kikayagaragaza nk’amateka yo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane, igihe Ubumana bwifatanya n’ubumuntu. Anatanga kandi ubuhamya bw’“Ukuri,” kuko intangiriro iranga ubwigenge naho iherezo rikagaragaza gukurwaho k’ubwigenge, kandi nyuma y’imyaka cumi n’itatu uhereye mu 1776, amakoloni cumi n’atatu yemeje Itegeko Nshinga. Anagaragaza ibihe bibiri by’abami umunani (abaperezida), byombi bikaba bikubiyemo amayobera y’uko uwa munani akomoka kuri ba barindwi.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump nk’umukuru w’igihugu wa gatandatu mu mwaka wa 2016, kandi nk’umuyobozi wa nyuma w’ubwami bwa gatandatu, na we kandi agereranya uwa mbere n’uwa nyuma mu bami icumi bakurikirana. Umubare icumi ugaragaza igikorwa cyo kugeragezwa kw’ayo mateka, kandi ikigeragezo kibanziriza kandi gisozwa n’itegeko ryo ku cyumweru ni ugukorwa kw’ishusho y’inyamaswa. Ishusho yo mu nzozi za Nebukadinezari yerekeye inyamaswa ihagarariye ubwami umunani, kandi bityo igatanga igihamya ko ikigeragezo cy’ishusho y’inyamaswa gihagarariwe n’umubare “umunani”.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

Mu mateka y’igeragezwa y’umurongo w’Abamakabeyi, ugereranya umurongo w’ihembe ry’Uprotesitanti bw’ubuhakanyi n’umurongo w’ihembe ry’Urepubulikani bw’ubuhakanyi bihagarariwe na Antiochus III, iyo mirongo n’amahembe bihurira hamwe bikaba ihembe rimwe, ari ryo shusho y’ubupapa. Muri ayo mateka nyene, ishusho y’Imana isubirwamo byuzuye kandi burundu mu bahagarariwe nk’abihumbi ijana na mirongo ine na bine.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

Amateka ahishwe y’umurongo wa mirongo ine ahishurwa mu mateka ahishwe y’umurongo wa kabiri kugeza ku murongo wa gatatu, no mu mateka y’imirongo ya cumi kugeza kuri cumi n’itanu. Igihe Trump azaba Perezida wa munani ukomoka kuri ba barindwi mu irahira rye ryo ku wa 20 Mutarama 2025, abami umunani bari hagati ya Xerxes na Alexandre le Grand bazaranga ukuza kw’ikorwa ry’ishusho ya ya nyamaswa, kandi Trump ahagarariye uwa mbere n’uwa nyuma mu bami icumi bakurikirana.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

> Nuko mbona mu kuboko kw’iburyo k’Uwicaye ku ntebe y’ubwami igitabo cyanditswe imbere no inyuma, gifatanyishijwe ibimenyetso birindwi. Nuko mbona marayika ukomeye atangaza n’ijwi rirenga ati: Ni nde ukwiriye gufungura icyo gitabo no gukuraho ibimenyetso byacyo? Ariko nta muntu n’umwe mu ijuru, cyangwa mu isi, cyangwa munsi y’isi, washoboye gufungura icyo gitabo, cyangwa no kukirebaho. Nuko ndarira cyane, kuko hataabonetse n’umwe ukwiriye gufungura no gusoma icyo gitabo, cyangwa no kukirebaho. Maze umwe mu bakuru arambwira ati: Wirira; dore Intare yo mu muryango wa Yuda, Umuzi wa Dawidi, yanesheje kugira ngo ifungure icyo gitabo no gukuraho ibimenyetso birindwi byacyo. Nuko ndareba, maze dore hagati y’intebe y’ubwami n’ibifite ubugingo bine, no hagati y’abo bakuru, hahagaze Umwana w’intama umeze nk’uwatambwe, ufite amahembe arindwi n’amaso arindwi, ari yo Myuka irindwi y’Imana yoherejwe mu isi yose. Araza, afata icyo gitabo mu kuboko kw’iburyo k’Uwicaye ku ntebe y’ubwami. Amaze gufata icyo gitabo, bya bifite ubugingo bine n’abo bakuru makumyabiri na bane bikubita imbere y’Umwana w’intama, buri wese afite inanga n’inzabya z’izahabu zuzuyemo imibavu, ari byo masengesho y’abera. Nuko baririmba indirimbo nshya bati: Ukwiriye gufata icyo gitabo no gufungura ibimenyetso byacyo; kuko watambwe, kandi ku bw’amaraso yawe wacunguye abantu ubazanira Imana, ubakuye mu miryango yose no mu ndimi zose no mu moko yose no mu mahanga yose; kandi wabagize abami n’abatambyi b’Imana yacu; kandi bazategeka isi. Ibyahishuwe 5:1–10.

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