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# Panium - Number Seven

Paniyumu – Umubare Karindwi

Daniel 11 Unveiled: Prophetic Lines from 1989 to the Sunday Law

Daniyeli 11 Ihishuwe: Imirongo y’Ubuhanuzi kuva mu 1989 kugeza ku Itegeko ryo ku Cyumweru

Author

Jeff Pippenger

Published

March 15, 2025

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We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.

Turimo guhuriza hamwe imirongo yose ya Daniyeli igice cya cumi na kimwe tuyihuza n’amateka yahishwe yo mu murongo wa mirongo ine, ahagarariye igihe kuva mu mwaka wa 1989 kugeza ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Umuhamagaro wacu nk’abanyeshuri b’ubuhanuzi ni ugukata neza ijambo ry’ukuri.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Ihwire kugira ngo wiyereke ko wemerewe n’Imana, uri umukozi utagomba kugira isoni, ugabanya neza ijambo ry’ukuri. 2 Timoteyo 2:15.

Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.

Igice cya cumi na rimwe cya Daniyeli gishobora kugabanywamo imirongo icumi y’ubuhanuzi. Umurongo wa mbere w’ubuhanuzi uhagarariwe n’imirongo ya mbere kugeza ku wa kane. Umurongo wa kabiri uhagarariwe n’umurongo wa gatanu kugeza ku wa cyenda. Umurongo wa cumi uhagarariye umurongo wa gatatu. Imirongo ya cumi na rimwe n’iya cumi na kabiri ihagarariye umurongo wa kane. Umurongo wa gatanu ni imirongo ya cumi na gatatu kugeza ku wa cumi na gatanu. Umurongo wa gatandatu ni imirongo ya cumi na gatandatu kugeza ku wa makumyabiri na kabiri. Umurongo wa karindwi ni imirongo ya makumyabiri na gatatu n’uwa makumyabiri na kane. Umurongo wa makumyabiri na kane kugeza ku wa mirongo itatu na rimwe ni umurongo wa munani. Umurongo wa mirongo itatu na rimwe kugeza ku wa mirongo ine ni umurongo wa cyenda, kandi umurongo wa cumi kandi wa nyuma ni imirongo ya mirongo ine kugeza ku wa mirongo ine n’itanu. Iyo mirongo icumi igomba guhurizwa hamwe, umurongo ku wundi murongo.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Ni nde azigisha ubumenyi? Kandi ni nde azumvisha inyigisho? Ni abamaze gucukurwa ku mata, bakavanwa ku mabere.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha bikeya, n’ahandi bikeya:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Kuko azavugana n’ubu bwoko akoresheje iminwa idadaza n’urundi rurimi. Abo yabwiye ati: Uku ni ko kuruhuka, kugira ngo mubone uko muruhura urushye; kandi uku ni ko kugarurira ubuyanja: nyamara ntibashatse kumva.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku wundi murongo, umurongo ku wundi murongo; hato gato, hato gato; kugira ngo bagende, basubire inyuma bakagwa, bavunagurwe, bagwe mu mutego, bafatwe. Yesaya 28:9–13.

Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.

Buri murongo cumi y’ubuhanuzi birumvikana ko ifitanye isano n’indi, ariko muri buri murongo hashobora kumenyekana insanganyamatsiko yihariye. Nubwo buri murongo ufite insanganyamatsiko y’ingenzi, iyo mirongo ikubiyemo ibirenze ubuhamya bumwe gusa. Ndashaka kugaragaza buri nsanganyamatsiko muri iyo mirongo cumi.

## First Line

Umurongo wa Mbere

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew 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.

> Nanone ubwanjye, mu mwaka wa mbere wa Dariyo Umumedi, nahagaze kugira ngo mukomeze kandi mumuterere imbaraga. Kandi none ngiye kukwereka ukuri. Dore, hazahaguruka abami batatu b’i Buperesi; hanyuma uwa kane azarushaho kuba umutunzi cyane kubarusha bose; kandi kubw’imbaraga ze ziturutse ku butunzi bwe azakangurira bose kurwanya ubwami bw’u Bugiriki. Kandi hazahaguruka umwami ukomeye, uzategekana ubutware bukomeye, kandi agakora uko yishakiye. Nuko amaze guhaguruka, ubwami bwe buzamenagurwa, bugabanyirizwe mu mpande enye z’ijuru; ariko si ku rubyaro rwe, kandi si nk’uko ubutware bwe bwari bumeze ubwo yategekaga: kuko ubwami bwe buzashikurwa, buhabwe abandi batari abo. Daniyeli 11:1–4.

The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.

Umwaka wa mbere wa Dariyo uranga iherezo ry’imyaka mirongo irindwi, bityo ukagaragaza igihe cy’ubuhanuzi cy’iherezo. Ku murongo wa gatatu, Alegizandere Mukuru ashyiraho ubwami bwe bw’isi yose, kandi ku murongo wa kane ubwami bwe bwagombaga kurandurwa no kugabanywa mu mpande enye z’umuyaga. Gukoresha Dariyo nk’igihe cy’iherezo mu mwaka wa 1989 bidushoboza kubara abami bahagarariwe ku murongo wa kabiri. Igihe Gaburiyeli avuga ku murongo wa mbere ati, “No mu mwaka wa mbere wa Dariyo,” aba akomeza ibyo yari yaramenyesheje Daniyeli mu ntangiriro z’iyerekwa, ryatangiriye mu gice cya cumi.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, wari wariswe Beluteshazari, yahishuriwe ijambo; kandi iryo jambo ryari ukuri, ariko igihe cyagenwe cyari kirekire; kandi arisobanukirwa, amenya n’iyerekwa. Daniyeli 10:1.

The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.

Ikimenyetso cy’inzira gihagarariye “igihe cy’imperuka” gikubiyemo ibimenyetso bibiri. “Igihe cy’imperuka” ku murongo w’ubuhanuzi bwa Mose cyari ivuka rya Aroni, hanyuma nyuma y’imyaka itatu rikurikirwa n’ivuka rya Mose. Aroni na Mose ni ikimenyetso gikubiye kabiri cy’“igihe cy’imperuka” mu mateka yabo kandi bagereranya ivuka rya Yohana Umubatiza n’irya Yesu nyuma y’amezi atandatu. “Igihe cy’imperuka” mu 1798 cyaranzwe no gufatwa kwa papa w’i Roma, hanyuma aza gupfira mu bunyage mu 1799. Uhereye “mu mwaka wa mbere wa Dariyo Umumedi” kugeza “mu mwaka wa gatatu wa Kuro umwami w’u Buperesi”; Dariyo na Kuro bahagarariye “igihe cy’imperuka” mu 1989, kuko abahanuzi bose bavuga cyane ku minsi y’imperuka kuruta iminsi babayemo.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Noneho ibyo byose byababayeho ngo bibe ibyitegererezo; kandi byanditswe kugira ngo bitubere umuburo, twe abo imperuka y’ibihe yagezeho. 1 Abakorinto 10:11.

Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.

Dariyo na Kuro bahagarariye Ronald Reagan na George Bush mukuru mu mwaka wa 1989. Bombi bari ba perezida muri uwo mwaka. Umurongo wa mbere w’igice cya cumi na rimwe ushyira iyerekwa mu mwaka wa gatatu wa Kuro, ari wo wagereranywa na George Bush mukuru wakurikiye Reagan nk’uko Kuro yakurikiye Dariyo. Umurongo wa kabiri uvuga ko abami batatu bazongera guhaguruka, kandi uwa kane akaba umukire cyane kurusha bo bose. Igihe cya nyuma cya “igihe cy’imperuka” mu gice cya cumi na rimwe gitangirira mu 1989 kandi kigaragaza ko nyuma ya George Bush mukuru abami batatu bazongera guhaguruka, bityo kikamenyekanisha ba perezida batatu bakurikiye Bush mukuru. Abo bami batatu bari Bill Clinton, George Bush muto, Barak Obama, hanyuma perezida umukire cyane, Donald Trump, akaba “kubw’imbaraga ze” kandi “kubw’ubutunzi bwe azakangurira bose kurwanya ubwami bw’u Bugiriki”.

Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.

Umurongo wa gatatu rero werekana Alegizanderi Mukuru, bityo ukaba ushushanya umuyobozi wa nyuma w’Umuryango w’Abibumbye, uzishyira hamwe n’ubupapa mu minsi y’imperuka, ariko na we, kimwe n’ubupapa, akazagera ku iherezo rye. Umuryango w’Abibumbye ni bwo bwami bwa karindwi bugaragazwa nk’abami icumi mu Byahishuwe igice cya cumi na karindwi, kandi iryo shyirahamwe ry’abami icumi ryemera guha inyamaswa ya gipapa ubwo bwami bwabwo bwa karindwi mu gihe cy’ikigereranyo cy’isaha imwe.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Kandi amahembe icumi wabonye ni yo bami icumi, batarahabwa ubwami; ahubwo bahabwa ubutware nk’abami, isaha imwe hamwe n’inyamaswa. Abo bafite umutima umwe, kandi bazaha inyamaswa ubushobozi bwabo n’imbaraga zabo. Abo bazarwana n’Umwana w’Intama, kandi Umwana w’Intama azabanesha, kuko ari Umwami w’abami n’Umutware w’abatware; kandi abari kumwe na we barahamagawe, baratoranyijwe, kandi ni indahemuka. Ibyahishuwe 17:12–14.

Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.

Abo bami icumi bahagarariwe n’umurongo wa gatatu n’uwa kane, kandi no n’amateka y’ukwizamuka n’uguhanantuka kwa Alekisanderi Mukuru wasohoreje iyo mirongo mu kinyejana cya kane. Ubugiriki ni bwo bwami bwa gatatu mu buhanuzi bwa Bibiliya kandi ni ikimenyetso cy’igisato, ari cyo gice cya gatatu cy’ubumwe bw’inyabutatu bugizwe n’igisato, inyamaswa n’umuhanuzi w’ibinyoma. Ku musaraba ubutumwa bugira buti “Umwami w’Abayuda” bwanditswe mu Giheburayo, Ikilatini n’Ikigereki; byagereranyaga Abayuda, Abaroma n’igisigaye cy’imbaga nyamwinshi zaturukaga mu yandi mahanga zari ziri i Yerusalemu kuri Pasika. Abagiriki bagereranya igisato, Abaroma bagereranya inyamaswa, naho Abayuda bari umuhanuzi w’ibinyoma.

The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.

Imirongo ine ya mbere y’igice cya cumi na kimwe igaragaza iherezo ry’ububasha bw’ikiyoka cyo ku isi bukora ubusambanyi n’ububasha bwa papa ubwo igihe cy’igeragezwa cy’umuntu gisozwa. Imirongo ya gatatu n’iya kane igaragaza ukuzamuka kwa nyuma no kugwa kwa nyuma kw’iyerekana rya nyuma ry’ububasha bw’ikiyoka cyo ku isi. Iyo mirongo yisobekeranya n’imirongo itandatu ya nyuma igaragaza iherezo ry’inyamaswa ikora ubusambanyi n’abami bo ku isi. Intangiriro n’iherezo by’igice cya cumi na kimwe bigaragaza amateka aho abanzi b’Imana bagera ku iherezo ryabo batagira ubatabara. Imirongo ine ya mbere ihujwe n’imirongo itandatu ya nyuma, kandi muri ubwo buryo yitwaza ikigereranyo cy’Amategeko Cumi, ifite ibisate by’amategeko ane ya mbere n’ibisate by’amategeko atandatu ya nyuma, ari na ko kandi ishushanya ikigeragezo gifitanye isano n’umubare icumi.

The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.

Imirongo ine ya mbere igereranya intangiriro yerekana iherezo, ari na ko ihamya ko ubutumwa butangirira mu “gihe cy’iherezo” mu wa 1989. Iyo mirongo igereranya igihe cyo mu 1989 kugeza ku isoza ry’igihe cy’igeragezwa ry’abantu, bityo ikaba incamake y’ubutumwa bwo mu mirongo itandatu ya nyuma, ari bwo bwiyongere bw’ubumenyi bwashyizwe ahagaragara mu wa 1989, bugaragaza ibyabaye bifitanye isano n’isozwa ry’igihe cy’igeragezwa.

The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.

Iyo mirongo itanga urufatiro rw’ubuhanuzi rwo kumenya ko uhereye mu mwaka wa 1989 hazabaho abaperezida umunani bose hamwe, kandi uwa munani akaba akomoka kuri ba perezida barindwi bamubanjirije, bityo igahuza uyu murongo n’amayobera y’uko uwa munani aba akomoka kuri ba barindwi, kikaba ari ikimenyetso cy’ubuhanuzi kigize ukuri kw’iki gihe mu minsi y’imperuka.

The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.

Insanganyamatsiko ishobora gusobanurwa hifashishijwe iyo mirongo ni ukurimbuka kwa nyuma kw’imbaraga z’ikiyoka zikora ubusambanyi na maraya w’i Tiro. Uwo maraya akora ubusambanyi n’abami bose bo mu isi, ariko nk’uko Ubufaransa bwa kera bwabaye imfura y’itorero Gatolika igihe Clovis yeguriraga intebe ye y’ubwami ubupapa mu mwaka wa 496, ni ko n’inyamaswa y’isi yo muri Leta Zunze Ubumwe za Amerika na yo izaba iya mbere mu bami mu gukora ubusambanyi na maraya ku itegeko ryo ku Cyumweru. Nk’uko mu mirongo itandatu ya nyuma imirongo ine ya mbere iranga kandi igashimangira izo mbaraga uko ari eshatu ziyobora isi kuri Harumagedoni, ariko insanganyamatsiko iri mu mirongo ine ya mbere ni imbaraga z’ikiyoka zigereranywa n’Ubugiriki na Alekisanderi Mukuru.

Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.

Reagan yatangije urukurikirane rw’abaperezida umunani rwagejeje none ku wa nyuma muri abo baperezida umunani. Perezida wa munani azahagarika igishushanyo cy’inyamaswa kandi ashyireho itegeko ry’Icyumweru muri Leta Zunze Ubumwe z’Amerika, ari na ko kandi azahuza amasezerano amugira umuyobozi w’Umuryango w’Abibumbye, uwo na wo uzahita icyo gihe nyine winjira mu mubano w’isi yose hagati y’itorero na Leta, bitwaje gukemura intambara zigenda ziyongera z’Ubuislamu bw’abahezanguni.

The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.

Guhinduka kwa Leta Zunze Ubumwe z’Amerika, ari yo nyamaswa yo ku isi ivugwa mu Ibyahishuwe igice cya cumi na gatatu, kuva ku kuba ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya bikagera ku mutwe w’ubwami bwa karindwi bw’ubuhanuzi bwa Bibiliya, mu gihe isozanya n’umubano utemewe n’amategeko n’ubwami bwa munani bw’ubuhanuzi bwa Bibiliya, byerekanwa uhereye ku murongo wa mbere ugaragaza umwaka wa 1989, bikanyuzwa ku baperezida bayobora kugeza ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika, maze ako kanya hagahita hamenyekanishwa umwami ukomeye uhaguruka. Uwo mwami ukomeye ni Trump ufata ubutegetsi ku Muryango w’Abibumbye, ari na byo ubu arimo gukuraho mbere y’ibyo asaba.

## Second Line

Umurongo wa Kabiri

Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.

Umurongo wa gatanu kugeza ku wa cyenda ni wo uvugamo bwa mbere kandi ugasobanura ingingo ku yindi intambara iri hagati y’abami b’amajyaruguru n’ab’amajyepfo, icyo igice cyose gikoresha nk’imiterere y’ingenzi y’ubuhanuzi. Umurongo wa gatanu ugaragaza insanganyamatsiko y’iki gice.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.

> Kandi umwami w’ikusi azakomera; kandi umwe mu batware be na we azakomera kumurusha, kandi azategeka; ubutware bwe buzaba ubutware bukomeye cyane. Daniyeli 11:5.

Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.

Ptolémée wa Mbere Sôtêri na Seleukusi wa Mbere Nikatôri bagereranywa muri uwo murongo. Bombi bari umwe mu migabane ine y’“Abadiyadoki” (bisobanura umusimbura) b’ubwami bwa Alegizanderi. Seleukusi ni we “mwami w’ikasikazi” wa mbere mu gice cya cumi na kimwe, kandi bihuye na Roma ya gipagani, Roma ya gipapa, na Roma ya none—Seleukusi yashyizweho nk’umwami w’ikasikazi wo mu buhanuzi ari uko habanje kuba intsinzi eshatu z’ibanze cyangwa ibyabaye by’ingenzi bikomeye: kongera kwigarurira Babuloni mu mwaka wa 312 mbere ya Kristo, Intambara ya Ipsusi mu mwaka wa 301 mbere ya Kristo, n’Intambara ya Korupediyumu mu mwaka wa 281 mbere ya Kristo. Izi ngendo zatsinze abo bahiganwaga bakomeye, zaguye ubwami bwe, kandi zishimangira ubutegetsi bwe bw’ikirenga muri ako karere.

The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.

Umurongo wa kabiri utangirana no kugaragaza abami bo mu majyaruguru n’abo mu majyepfo, ubatandukanya n’abandi basimbuye ubwami bwa Alegizandere bwari bwaracitsemo ibice (Diadochi). Utangira werekana ko umwami wo mu majyaruguru ahabwa ubushobozi gusa nyuma y’intsinzi eshatu. Hanyuma, mu mateka y’urugamba rwo guharanira ubutegetsi rwakurikiye urupfu rwa Alegizandere, mu mirongo ya gatandatu kugeza ku wa cyenda, hagaragazwa igihe gisozwa no guhirikwa k’umwami wo mu majyaruguru n’umwami wo mu majyepfo. Iyi ni inshuro ya mbere muri eshatu mu gice cya cumi na kimwe aho umwami wo mu majyepfo anesha umwami wo mu majyaruguru. Izo nshuro zitanga ubuhamya butatu bwo muri icyo gice ubwacyo, bushyiraho mu buryo bugaragara ibimenyetso by’inzira y’amateka igana aho umwami wo mu majyepfo atsinda umwami wo mu majyaruguru.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.

> Kandi umwami wo mu majyepfo azakomera, ndetse n’umwe mu batware be; kandi azarushaho kumukomera, kandi ategeke; ubwami bwe buzaba ubwami bukomeye cyane. Kandi hanyuma y’imyaka runaka bazifatanya; kuko umukobwa w’umwami wo mu majyepfo azaza ku mwami wo mu majyaruguru ngo bagirane isezerano: ariko ntazagumana imbaraga z’ukuboko kwe; kandi na we ntazahagarara, habe n’ukuboko kwe: ahubwo azatangwa, hamwe n’abamuzanye, n’uwamubyaye, n’uwamukomeje muri iyo minsi. Ariko mu ishami ryo mu mizi ye hazahaguruka umwe mu cyimbo cye, uzazana n’ingabo, kandi azinjira mu gihome cy’umwami wo mu majyaruguru, maze abarwanye, kandi azanesha: kandi azajyana no mu Egiputa iminyago y’imana zabo, hamwe n’ibikomangoma byabo, n’ibintu byabo by’igiciro by’ifeza n’izahabu; kandi azaramba imyaka myinshi kurusha umwami wo mu majyaruguru. Nuko umwami wo mu majyepfo azinjira mu bwami bwe, hanyuma asubire mu gihugu cye. Daniyeli 11:5–9.

The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.

Isohozwa ry’amateka ry’iyo mirongo ritanga icyitegererezo cy’isohozwa ry’ubuhanuzi bw’imyaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bwa papa bugaragazwa mu mirongo ya mirongo itatu n’umwe kugeza kuri mirongo ine, kandi rigatanga n’icyitegererezo cy’ubuhanuzi bw’isohozwa ry’umurongo wa cumi n’umwe, wabanje gusohora bwa mbere mu mwaka wa 217 mbere ya Kristo ku Rugamba rwa Raphia. Abo bahamya batatu bagaragaza ibiranga Intambara ya Ukraine, aho Putin, ari we mwami wa nyuma w’epfo, azanesha ingabo z’intumwa z’umwami wa ruguru w’ubupapa.

The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.

Insanganyamatsiko y’umurongo wa kabiri w’amateka y’ubuhanuzi ni uburyo igikomere cyica cyatewe ubupapa mu mwaka wa 1798, nk’uko bigaragazwa n’imirongo ya gatanu kugeza ku ya cyenda ndetse n’intambara ya Raphia ivugwa mu murongo wa cumi n’umwe. Umwami w’ikusi, ari yo Egiputa, ni imbaraga z’ikiyoka.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Mwana w’umuntu, erekeza mu maso hawe kuri Farawo umwami wa Egiputa, kandi uhanure umurwanya, hamwe na Egiputa yose; vuga, uvuge uti: Uku ni ko Uwiteka Imana avuga; Dore, ndakurwanya, Farawo mwami wa Egiputa, wa gisato kinini kiryamye hagati mu nzuzi zacyo, cakavuze kiti: Uruzi rwanje ni urwanje ubwanje, kandi ni jewe narwiremeye. Ezekiyeli 29:2, 3

The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.

Ibigereranyo bitatu byo mu gice cya cumi na kimwe byerekana umwami w’ikusi atsinda umwami w’amajyaruguru, bifatanyiriza hamwe kugaragaza ugutsindwa kwa nyuma k’umwami w’amajyaruguru mu murongo wa mirongo ine n’itanu.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.

> Kandi azashinga amahema y’ingoro ye hagati y’inyanja ku musozi wera w’icyubahiro; nyamara azagera ku iherezo rye, kandi nta wuzamufasha. Daniel 11:45.

There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.

Muri igice cya cumi na kimwe harimo imirongo itatu igaragaza umwami w’epfo anesha umwami w’amajyaruguru; ariko igihe umwami w’amajyaruguru ageze ku iherezo rye nta wo kumutabara, si ko bihita bigaragara neza. Ariko igitabo cy’Ibyahishuwe kigaragaza ko ari imbaraga z’ikiyoka zimuhanura, zirya inyama ze kandi zikamutwika umuriro. Iyo imbaraga z’ikiyoka zimaze kumenyekana uhereye mu gitabo cy’Ibyahishuwe, dushobora kubona abami, na bo ari bo kiyoka kandi na none ari bo mwami w’epfo, bazahanura umwami w’amajyaruguru mu murongo wa mirongo ine n’itanu. Abahamya batatu b’ako kanya bo muri icyo gice, bose bahamya ugusohora kwabyo gutunganye nk’uko kugaragazwa binyuze mu isano iri hagati y’ibitabo bya Daniyeli n’Ibyahishuwe.

The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.

Umwami wa rukiko rwa papa wo mu majyaruguru wo muri iki gihe agera ku iherezo rye nta umutabaye mu murongo wa mirongo ine n’itanu, kandi igitabo cy’Ibyahishuwe kigaragaza uburyo ubutegetsi bwa papa bugera ku iherezo ryabwo buhanuwe n’ububasha bw’igisato.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Kandi amahembe cumi wabonye kuri ya nyamaswa, ni yo azanga maraya, amuhindure umusaka kandi amwambure ubusa; azarya inyama ze, amutwikishe umuriro. Kuko Imana yashyize mu mitima yabo gukora ibyo ishaka, no guhuriza hamwe inama, no guha ya nyamaswa ubwami bwabo, kugeza ubwo amagambo y’Imana azaba amaze gusohora. Ibyahishuwe 17:16, 17.

The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.

Abami icumi batwika umwami wa papa wo mu majyaruguru n’umuriro kandi barya inyama ze. Abami bo mu minsi y’imperuka ni ububasha bw’ikiyoka.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.

> “Abami n’abategetsi n’abagenga intara bishyizeho ikimenyetso cya antikristo, kandi bagaragazwa nk’ikiyoka kijya kurwanya intambara abera—abubahiriza amategeko y’Imana kandi bafite kwizera kwa Yesu. Mu kwanga kwabo ubwoko bw’Imana, bagaragaza kandi ko bafite icyaha cyo guhitamo Baraba mu cyimbo cya Kristo.” Testimonies to Ministers, 38.

The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”

Abami icumi ni imbaraga z’ikiyoka, na zo kandi zigereranywa n’ubwami bw’Ubugiriki na Alekizanderi. Abo bami ni abami bo mu majyepfo, kuko bagereranywa na Farawo umwami wa Egiputa. Bazarya inyama ze, kuko ari bo kandi “imbwa” z’ubuhanuzi umwanditsi wa Zaburi yita “iteraniro ry’abanyabyaha.”

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Kuko imbwa zinkikije; iteraniro ry’abanyabyaha ryarangose; banteye ibiganza n’ibirenge. Nabasha kubara amagufwa yanjye yose; barandeba bakanyitegereza. Bagabanye imyambaro yanjye hagati yabo, kandi bakorera ubufindo umwambaro wanjye. Zaburi 22:16–18.

The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.

Ubupapa ni bwo mwami w’amajyaruguru uvugwa mu murongo wa mirongo ine n’itanu, kandi ubupapa bugereranywa na Yezebeli mu itorero rya Tiyatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Nyamara hari bike nkiriho, kuko wemera wa mugore Yezebeli, wiyita umuhanuzikazi, kwigisha no kuyobya abagaragu banjye kugira ngo basambane kandi barye ibyaterekerejwe ibigirwamana. Namuhejeje igihe cyo kwihana ubusambanyi bwe, ariko ntiyihana. Dore, ngiye kumuryamisha ku buriri, kandi n’abasambana na we nzabashyira mu makuba akomeye, keretse bihannye imirimo yabo. Ibyahishuwe 2:20–22.

Jezebel’s judgment is accomplished when she is eaten by dogs.

Urubanza rwa Yezebeli rusozwa igihe aribwa n’imbwa.

> And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.

> Kandi Uwiteka yavuze no kuri Yezebeli ati: Imbwa zizarya Yezebeli hafi y’urukuta rw’i Yezireeli. 1 Abami 21:23.

The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.

Imbwa ni Roma ya gipagani, ya mbaraga z’ikiyoka, kuko ari yo Roma ya gipagani yabambye Kristo.

> “In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.

> “Mu mibabaro ya Kristo ku musaraba ni ho ubuhanuzi bwasohoreye. Hashize ibinyejana byinshi mbere yo kubambwa, Umukiza yari yarahanuye ibyo yagombaga gukorerwa. Yaravuze ati: ‘Abambwa banyagose; iteraniro ry’abagome ryarankikije; bacumise amaboko yanjye n’ibirenge byanjye. Nabara amagufwa yanjye yose; barandeba, bantegereza. Bagabaniranye imyambaro yanjye, kandi bakorera ubufindo ikanzu yanjye.’ Zaburi 22:16–18. Ubuhanuzi bwerekeye imyambaro ye bwasohoye hatabayeho imigambi cyangwa kugira uruhare kw’inshuti cyangwa kw’abanzi b’Uwabambwe. Abasirikare bari bamushyize ku musaraba ni bo bahawe imyambaro ye. Kristo yumvise impaka z’abo bagabo igihe bagabaniranyaga imyambaro ye. Ikanzu ye yari iboshywe yose uko yakabaye, itagira uruteranyirizo, baravuga bati: ‘Nimutuyireke tuyitanyaguye, ahubwo tuyikorere ubufindo, kugira ngo hamenyekane uwayegukana.’” The Desire of Ages, 746.

The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.

Abami icumi, ari bo mbwa, ari bo iteraniro ry’abanyabyaha, ari bo Bugiriki na Egiputa, na bo bazatwika maraya umuriro.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Kandi umukobwa wa umutambyi wese niyihumanya akiyandarika, aba ahumanyije se; azatwikwa n’umuriro. Abalewi 21:9.

The ten kings burn the whore with fire for she professes to be a priestess but is a whore.

Abami icumi batwikana maraya n’umuriro, kuko yiyita umutambyi w’umugore, nyamara ari maraya.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Kandi kuri uwo munsi Tiro izibagirana imyaka mirongo irindwi, hakurikijwe iminsi y’umwami umwe; hanyuma, imyaka mirongo irindwi nirangira, Tiro izaririmba nk’indaya. Fata inanga, uzenguruke umurwa, wa ndaya wari waribagiranye; curanga neza, uririmbe indirimbo nyinshi, kugira ngo wongere kwibukwa. Kandi bizasohora, nyuma y’irangira ry’imyaka mirongo irindwi, ko Uwiteka azasura Tiro, na yo ikazagarukira ku gihembo cyayo, kandi izasambana n’ubwami bwose bwo mu isi buri ku isi yose. Yesaya 23:15–17.

In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.

Mu mirongo ya gatanu kugeza ku ya cyenda, no mu mirongo ya mirongo itatu n’umwe kugeza ku ya mirongo ine, tubona ubuhamya bwerekana ubupapa bugera ku iherezo ryabwo buhitanywe n’ububasha bw’ikiyoka. Iri hame na ryo ririmo risohorerwa ubu mu Ntambara yo muri Ukraine. Aba bahamya batatu batumenyesha ko, igihe umwami w’amajyaruguru azagera ku iherezo rye nta n’umwe umufasha mu murongo wa mirongo ine n’itanu, ikiyoka kizarya inyama ze kandi kimutwikeshe umuriro. Ku buhamya bw’abahamya batatu, impamvu izatera ikiyoka gukora ibyo izaba ikubiyemo isezerano ryarenzwe.

In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.

Mu mirongo ya gatanu kugeza ku ya cyenda, intambara ya kabiri y’Abasiriya yarangiye n’amasezerano y’amahoro mu wa 253 Mbere ya Kristo. Iyo ntambara yari yaratangiye mu wa 260 Mbere ya Kristo, maze hashize imyaka irindwi intambara ya kabiri y’Abasiriya itangiye, habaho amasezerano y’amahoro ubwo umwami wo mu majyepfo yahaga umukobwa we umwami wo mu majyaruguru kugira ngo amurongore, bityo amahoro agerweho binyuze mu masezerano y’ubushyingiranwa. Hashize imyaka irindwi uhereye ku ishyingiranwa, mu wa 246 Mbere ya Kristo, umwami wo mu majyaruguru yirukanye umugeni wo mu majyepfo maze agarura umugore we wa mbere yari yarirukanye igihe yashyingiranwaga n’igikomangomakazi cy’Abanyegiputa. Icyatumye umwami wo mu majyepfo atera ubwami bwo mu majyaruguru akanafata umwami wo mu majyaruguru ni uko amasezerano yari yarishwe.

The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.

Iryo se ryishe ryashushanyaga Iryo se rya Tolentino ryarenzwe mu 1797, ryahaye Napoleon impamvu yo kujyana papa mu bunyage mu 1798, nk’uko Ptolémée yabigenje kuri Seleucus mu 246 Mbere ya Kristo. Igihe Ptolémée III yagarukaga mu Misiri avuye ku ntsinzi yari amaze kugirira ku bwami bw’Amajyaruguru bw’Aba-Seleucide bwa Seleucus II, yazanye mu Misiri ubutunzi bwinshi cyane ku buryo Abanyamisiri bahaye Ptolémée III izina rya “Euergetes” (risobanura Umugiraneza) kubera ko yari yaragaruye “imana zabo zari zarajyanywe mu bunyage” nyuma y’imyaka myinshi.

> But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.

> Ariko ku ishami ryo mu mizi ye hazahaguruka umwe mu cyimbo cye, uzaza afite ingabo, yinjire mu gihome cy’umwami wo mu majyaruguru, abarwanyeho, kandi azanesha; kandi azajyana no mu bunyage mu Egiputa imana zabo, hamwe n’abatware babo, n’ibintu byabo by’igiciro cyinshi by’ifeza n’izahabu; kandi azaramba imyaka irenze iy’umwami wo mu majyaruguru. Daniyeli 11:7, 8.

When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).

Igihe Napoleon yafatagaga papa akamushyira mu bunyage mu 1798, yasahuye ubutunzi bwa Vatikani abujyana mu Bufaransa, nk’uko byashushanyijwe na Ptolémée III, watwaye ubutunzi kandi akajyana na Seleucus II mu Misiri, aho Seleucus II yapfiriye amaze kugwa ku ifarashi. Ibi byashushanyaga Napoleon akuraho ubupapa ku nyamaswa mu 1798, hamwe n’urupfu rwa papa mu 1799. Ubupapa muri Ibyahishuwe igice cya cumi na karindwi ni wa mugore ugendera ku nyamaswa, kandi gutsindwa kwa Seleucus, kunyagwa kwe no gupfa kwe kwakurikiyeho amaze kugwa ku ifarashi, bishushanya Napoleon akwambura ubupapa ububasha bwa gisivili (bushushanywa nk’inyamaswa mu Ibyahishuwe igice cya cumi na karindwi).

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.

> Nuko antwara mu Mwuka anjyana mu butayu; mbona umugore yicaye ku nyamaswa y’umutuku utukura, yuzuye amazina y’ibitutsi byo gutuka Imana, ifite imitwe irindwi n’amahembe icumi. … Marayika arambwira ati, “Ni iki cyagutangaje? Nzakubwira ubwiru bw’uwo mugore n’ubw’iyo nyamaswa imwikoreye, ifite imitwe irindwi n’amahembe icumi. … Kandi wa mugore wabonye ni wa murwa mukuru utegeka abami bo mu isi.” Ibyahishuwe 17:3, 7, 18.

Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.

Umurongo wa gatanu kugeza ku wa cyenda utangiza intambara iri hagati y’umwami wo mu majyaruguru n’uwo mu majyepfo mu gice cya cumi na kimwe. Umurongo wa gatanu utanga ishingiro ryo kwerekana Roma nk’umwami wo mu majyaruguru, kuko ugaragaza ko uwo mwami wo mu majyaruguru yagombaga kubanza kunesha uturere dutatu tw’akarere mbere y’uko ategeka mu buryo bw’ikirenga. Iyo mirongo itanga imiterere y’ubuhanuzi igaragaza igihe umwami wo mu majyaruguru ategeka ariko akaza kugera ku iherezo rye. Iri ni ryo shingiro nyakuri n’isezerano ry’igice cya cumi na kimwe. Insanganyamatsiko y’uwo murongo ni igikomere cyica cy’umwami wa gipapa wo mu majyaruguru, cyangwa nk’uko umurongo wa mirongo ine n’itanu ubivuga uti: “azagera ku iherezo rye, kandi nta uzamutabara.” Uku kuri ni ukuri guhari muri iyi minsi y’imperuka.

We will continue in the next article.

Tuzakomeza mu nyandiko ikurikira.

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