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

Igitabo cya Daniyeli — Ijana na Mirongo Itandatu n’Umunani

Unveiling Prophetic Truth: The Second Battle of the proxy wars and the Sealing of the 144,000

Guhishurwa k’Ukuri kw’Ubuhanuzi: Intambara ya Kabiri y’intambara zo guharanira inyungu z’ahandi n’Ishyirwaho Ikimenyetso rya 144,000

Author

Jeff Pippenger

Published

March 30, 2024

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We are now addressing the second battle of the proxy wars, as illustrated in Daniel chapter eleven, verses eleven and twelve. The second battle in those verses identify the war in the Ukraine, between the atheistic power of Russia, and the nation of Ukraine. In the verses, Putin is victorious, as was Ptolemy IV, but after his victory he will be lifted up in his own heart, and his narcissistic self-exaltation will become the means of his Waterloo. The historical representation of this current history is only beneficial to those who understand what the current history represents spiritually.

Ubu noneho turimo kuvuga ku ntambara ya kabiri yo muri za ntambara z’intumwa, nk’uko yagaragajwe muri Daniyeli igice cya cumi na kimwe, umurongo wa cumi na umwe n’uwa cumi na kabiri. Intambara ya kabiri ivugwa muri iyo mirongo yerekana intambara yo muri Ukraine, iri hagati y’ububasha bw’u Burusiya butemera ko Imana iriho, n’ishyanga rya Ukraine. Muri iyo mirongo, Putin aratsinda, nk’uko Ptolemy wa IV yatsinze, ariko nyuma yo kunesha kwe umutima we uzishyira hejuru, kandi ukwishyira hejuru kwe kwa nyamwigendaho kuzahinduka uburyo bwo kumugeza kuri Waterloo ye. Ishusho y’amateka y’aya mateka ya none igirira akamaro gusa abumva icyo aya mateka ya none ahagarariye mu by’umwuka.

In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.

Mu murongo wa mbere w’igice cya cumi, Danieli, uhagarariye ubwoko bw’Imana bwo mu minsi y’imperuka, agaragazwa nk’usobanukiwe byombi, ari byo “iyerekwa” n’“ikintu”. Ibyerekwa n’ikintu bihora bigaragazwa hamwe kenshi, nyamara bitandukanijwe hagati yabyo nk’umurongo umwe w’ukuri. Ni Inzuzi za Ulayi na Hidekeli. Ni amayerekwa ya “mareh” na “chazon”. Ni ubuhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri bufatanyije n’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu. Ni ubuhamya bw’imbere n’ubw’inyuma bw’ubwoko bw’Imana. Uwiteka ntasubiramo ibintu bidafite akamaro. Ihame ry’uko ikintu kivugwa bwa mbere rigaragaza yuko, kubera ko ikintu cya mbere tubwirwa kuri Danieli, mu iyerekwa rye rya nyuma, ari uko ahagarariye ubwoko bw’Imana bwo mu minsi y’imperuka busobanukiwe byombi, “chazon” na “mareh”. Bityo rero, iyerekwa n’ikintu ni iby’ingenzi cyane kubona, niba amateka y’ubuhanuzi yo mu mirongo ya cumi n’umwe na cumi n’ibiri agomba gusobanurwa neza.

Daniel represents the one hundred and forty-four thousand in Revelation chapter eleven, who have perfectly repeated the parable of the ten virgins, that was fulfilled in the history of the Millerites. They, as with the Millerites, suffered a first disappointment, that in Revelation chapter eleven is represented as being slain by the atheistic “woke” beast from the bottomless pit, and who then lie dead in the street of the great city of Egypt and Sodom, where also Christ was crucified. Their death produced “rejoicing” for the followers of the dragon, but it produced mourning in Daniel.

Daniyeli agereranya n’abo ibihumbi ijana na mirongo ine na bine bo mu Byahishuwe igice cya cumi na kimwe, basubiyemo mu buryo butunganye umugani w’abakobwa icumi b’isugi, wasohorejwe mu mateka y’Abamilerite. Bo, nk’uko byagendekeye Abamilerite, bahuye no gucika intege kwa mbere, ari ko mu Byahishuwe igice cya cumi na kimwe kugaragazwa nko kwicwa n’inyamaswa y’“woke” ihakana Imana, ituruka ikuzimu, hanyuma bakaryama bapfuye mu muhanda w’umurwa munini wa Egiputa na Sodomu, aho na Kristo yabambwe. Urupfu rwabo rwateje “kwishima” mu bakurikira ikiyoka, ariko muri Daniyeli rwo rutera icyunamo.

The history of the sealing of the one hundred and forty-four thousand was also represented by the resurrection of Lazarus, whose resurrection was identified as the sealing act of Christ’s work, and who, as a symbol of those whom Christ seals, led the triumphal entry into Jerusalem, which typified the movement of the Midnight Cry in the Millerite history, and also in the history of the one hundred and forty-four thousand. The resurrection of Lazarus occurred while his sisters, Mary and Martha were in mourning, as was Daniel during the twenty-one days in chapter ten. In chapter ten, Daniel’s mourning ends with the descent of Michael, the very personage whose “voice” brought Lazarus and Moses back to life. The resurrection of the two witnesses in Revelation chapter eleven is represented by Daniel being transformed by the causative vision of the “marah.”

Amateka yo gushyirwaho ikimenyetso kwa ba ibihumbi ijana na mirongo ine na bine na yo yagereranyijwe no kuzuka kwa Lazaro; kandi uko kuzuka kwe kwagaragajwe nk’igikorwa cyo gushyiraho ikimenyetso cy’umurimo wa Kristo. Na we kandi, nk’ikimenyetso cy’abo Kristo ashyiraho ikimenyetso, yabanje imbere iyinjira ry’intsinzi i Yerusalemu, ryagereranyaga urugendo rw’Induru yo Mu Gicuku mu mateka y’Abamilerite, ndetse no mu mateka ya ba ibihumbi ijana na mirongo ine na bine. Kuzuka kwa Lazaro kwabaye igihe bashiki be, Mariya na Marita, bari mu cyunamo, nk’uko na Daniyeli yari ameze muri iyo minsi makumyabiri n’umwe yo mu gice cya cumi. Mu gice cya cumi, icyunamo cya Daniyeli kirangirana no kumanuka kwa Mikayeli, wa Muntu nyirizina ufite “ijwi” ryagaruye Lazaro na Mose mu bugingo. Kuzuka kw’abahamya babiri mu Byahishuwe igice cya cumi na kimwe kugereranywa no guhindurwa kwa Daniyeli kubw’iyerekwa ritera impinduka rya “marah.”

In chapter ten, Daniel is representing the sealing of the one hundred and forty-four thousand that is also represented in chapter eleven of Revelation. In the chapter, Gabriel plainly states that he had come to Daniel to make Daniel understand what should befall God’s last-day people. The message of what will befall God’s people in the last days, is prophetically set within the context of a message that is confirmed by the methodology of laying prophetic line upon prophetic line. Within that application the rule of first mention demonstrates that the correct understanding will only be seen by those who see both the internal and external truths within the lines that are brought together. They are those who understand the “vision” and the “thing”.

Mu gice cya cumi, Daniyeli arimo agereranya ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine, na ryo kandi rigereranywa mu gice cya cumi na kimwe cy’Ibyahishuwe. Muri icyo gice, Gaburiyeli avugana ubwumvikane busesuye ko yaje kwa Daniyeli kugira ngo amumenyeshe ibyo bizagera ku bwoko bw’Imana bwo mu minsi y’imperuka. Ubutumwa bw’ibizagera ku bwoko bw’Imana mu minsi y’imperuka, mu buhanuzi bwabwo bushyizwe mu rwego rw’ubutumwa bwemezwa n’uburyo bwo gushyira umurongo w’ubuhanuzi ku wundi murongo w’ubuhanuzi. Muri iyo mikoreshereze, ihame ryo kubanza kuvugwa ryerekana ko gusobanukirwa nyakuri kuzabonwa gusa n’ababona ukuri kw’imbere n’ukw’inyuma kuri iyo mirongo ihuzwa hamwe. Abo ni bo basobanukirwa “iyerekwa” n’“ikintu”.

The one hundred and forty-four thousand will understand the prophetic message, but they will also experience the message, for the message and the experience cannot be separated. It is the message that sanctifies, for the message is God’s Word, and Christ is the Word of God, and the Word of God is Truth. His message is confirmed as the Truth, because it is represented through the principles of prophetic application that are nothing more or less than the principles of who and what He is. He is Palmoni, the Wonderful Numberer, the Numberer of Secrets. He is the Wonderful Linguist, the beginning and the ending, the first and the last, the Alpha and Omega. It is these elements of who He is, that define the prophetic rules which establish the message of prophecy, and produce the experience of prophecy.

Abantu ibihumbi ijana na mirongo ine na bine bazasobanukirwa ubutumwa bw’ubuhanuzi, kandi bazanabunyuramo, kuko ubutumwa n’inararibonye bidashobora gutandukanywa. Ubutumwa ni bwo bweza, kuko ubutumwa ari Ijambo ry’Imana, kandi Kristo ni we Jambo ry’Imana, kandi Ijambo ry’Imana ni Ukuri. Ubutumwa bwe bwemezwa ko ari Ukuri, kuko bugaragazwa binyuze mu mahame yo gushyira mu bikorwa ubuhanuzi, ari yo mahame yonyine kandi nyakuri y’ibyo ari byo n’uwo ari we. Ni we Palmoni, Umubari W’igitangaza, Umubari w’Amabanga. Ni we Umunyabumenyi W’indimi W’igitangaza, intangiriro n’iherezo, uwa mbere n’uwa nyuma, Alufa na Omega. Ibi bintu bigize uwo ari we ni byo bisobanura amategeko y’ubuhanuzi ashyiraho ubutumwa bw’ubuhanuzi kandi akabyara inararibonye y’ubuhanuzi.

Before the Ulai and Hiddekel, two great rivers of Shinar, reach the Persian Gulf they form a marshy area near their confluence called the Shatt al-Arab, but they do not merge into a single river. The Shatt al-Arab is a river delta formed by the convergence of the Euphrates and Tigris rivers, as well as several smaller rivers and streams. However, even within the delta region, the Euphrates and Tigris maintain their separate identities and flow into the Persian Gulf as distinct rivers. The internal and external messages of prophecy maintain their distinct relationship, but as they reach their conclusion (in the last days), they produce a delta with several contributing rivers and streams. Jesus illustrates the spiritual with the natural, and in the last days the effect of every vision forms a delta flood land, though the two great rivers maintain their distinct roles.

Mbere y’uko Ulai na Hiddekel, inzuzi ebyiri zikomeye zo muri Shinari, zigera mu Kigobe cy’u Buperesi, zikora ahantu h’igishanga hafi y’aho zihurira hitwa Shatt al-Arab, ariko ntizihinduka uruzi rumwe. Shatt al-Arab ni igice cy’imbago z’uruzi gikozwe no guhurira hamwe kw’inzuzi Ufurate na Tigiri, hamwe n’izindi nzuzi nto n’utugezi twinshi. Nyamara, ndetse no muri ako karere k’imbago z’uruzi, Ufurate na Tigiri bikomeza kugira umwihariko wabyo kandi bigasuka mu Kigobe cy’u Buperesi nk’inzuzi zitandukanye. Ubutumwa bw’imbere n’ubw’inyuma bw’ubuhanuzi bugumana isano yabwo yihariye, ariko uko bugera ku musozo wabwo (mu minsi y’imperuka), butanga imbago z’uruzi zifite inzuzi n’utugezi twinshi bibugaburira. Yesu yifashisha ibya kamere ashushanya iby’umwuka, kandi mu minsi y’imperuka ingaruka ya buri yerekwa ikora ahantu h’umwuzure h’imbago z’uruzi, nubwo za nzuzi ebyiri zikomeye zikomeza inshingano zazo zitandukanye.

The period of twenty-one days of mourning aligns with the time the two witnesses are dead in the street, and that period of time begins with the first disappointment, and the tarrying time. That period of time occurs within the larger period of time, where the sealing of the one hundred and forty-four thousand is accomplished. The sealing did not begin at the time of the end in 1989, it began when Christ, as the third angel, descended on September 11, 2001. He brought His people to their second visit at Kadesh, and this time the few who are ready will go into the promised land. The experience of God’s people from the time of the end in 1989 up until September 11, 2001, did not seal them. The sealing began when Christ descended and sounded the first note of the seventh trumpet of the third woe.

Igihe cy’iminsi makumyabiri n’umwe cyo kuboroga gihura n’igihe abahamya babiri baba bapfuye baryamye mu muhanda, kandi icyo gihe gitangirana no gutenguha kwa mbere, n’igihe cyo gutinda. Icyo gihe kiba kiri imbere mu kindi gihe kinini kurushaho, ari cyo kurangizwamo ishyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Iryo shyirwaho ikimenyetso ntiryatangiye mu gihe cy’iherezo mu mwaka wa 1989, ahubwo ryatangiye igihe Kristo, nk’umumalayika wa gatatu, yamanukaga ku wa 11 Nzeri 2001. Yazanye ubwoko bwe ku gusurwa kwabo kwa kabiri i Kadeshi, kandi ubu noneho bake biteguye bazinjira mu gihugu cy’isezerano. Uko ubwoko bw’Imana bwanyuze mu mibereho yabo kuva mu gihe cy’iherezo mu 1989 kugeza ku wa 11 Nzeri 2001, ntikwabashyizeho ikimenyetso. Iryo shyirwaho ikimenyetso ryatangiye igihe Kristo yamanukaga maze avuza inoti ya mbere y’impanda ya karindwi y’ishyano rya gatatu.

The sounding of the seventh trumpet is where the mystery of God is finished, and that mystery represents the sealing of the one hundred and forty-four thousand, which takes place during the sounding of that trumpet. That trumpet hits three notes, for it is Truth. The first note was September 11, 2001, the second note was October 7, 2023, and the third of the three notes is at the soon coming Sunday law. Those three notes, are the three steps that always exist in truth. Daniel’s three touches in chapter ten connected his experience to the period of history that is represented by the three notes of the seventh trumpet.

Ukuvuga kw’impanda ya karindwi ni ho ibanga ry’Imana rirangirira, kandi iryo banga rishushanya gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine, kuba mu gihe cyo kuvuga kw’iyo mpanda. Iyo mpanda ivuga amajwi atatu, kuko ari Ukuri. Ijwi rya mbere ryari ku wa 11 Nzeri 2001, irya kabiri ryari ku wa 7 Ukwakira 2023, kandi irya gatatu muri ayo majwi atatu riri ku itegeko ryo ku Cyumweru rigiye kuza vuba. Ayo majwi atatu ni intambwe eshatu zihora ziboneka mu kuri. Gukorwaho kwa Daniyeli gatatu mu gice cya cumi kwahuje ubunararibonye bwe n’igihe cy’amateka gishushanywa n’ayo majwi atatu y’impanda ya karindwi.

The prophetic message that produces the effect of being transformed into the image of Christ, which Daniel illustrates in chapter ten, is the message of what befalls God’s people in the last days, but not the last days in a general sense. It is the message that God’s people understand and experience during the sealing time of the one hundred and forty-four thousand.

Ubutumwa bw’ubuhanuzi butanga ingaruka yo guhindurwa ugasa n’ishusho ya Kristo, ibyo Daniyeli agaragaza mu gice cya cumi, ni ubutumwa bw’ibigera ku bwoko bw’Imana mu minsi y’imperuka, ariko si iminsi y’imperuka mu buryo rusange. Ni ubutumwa ubwoko bw’Imana busobanukirwa kandi bukabaho mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine.

As Gabriel begins to present the prophetic history represented in chapter eleven, he presents specific lines of prophecy. The first two verses begin with Cyrus (as Bush the first), at the time of the end in 1989, and go forward until the history of Donald Trump as the forty fifth president (the sixth), and there the prophetic history ceases, until the history of the United Nations (Alexander the Great), as the seventh kingdom is addressed in verses three and four. The message of Donald Trump as the rich sixth president that stirs up the globalists, is therefore a truth that is fulfilled in the sealing time of the one hundred and forty-four thousand. It is therefore, present truth.

Mu gihe Gaburiyeli atangira kugaragaza amateka y’ubuhanuzi ashyizweho ikigereranyo mu gice cya cumi na kimwe, atanga imirongo yihariye y’ubuhanuzi. Imirongo ibiri ya mbere itangirana na Kuro (nka Bush wa mbere), mu gihe cy’imperuka mu 1989, igakomeza kugeza ku mateka ya Donald Trump nk’umukuru wa perezida wa mirongo ine na gatanu (uwa gatandatu), kandi aho ni ho ayo mateka y’ubuhanuzi ahagarara, kugeza igihe amateka y’Umuryango w’Abibumbye (Alexandre Mukuru), nk’ubwami bwa karindwi, avugwa mu mirongo ya gatatu n’iya kane. Ubutumwa bwa Donald Trump nk’umukuru wa perezida wa gatandatu ukize ubyutsa abashyigikiye ubutegetsi bw’isi yose, ni ukuri gusohora rero mu gihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane. Bityo rero, ni ukuri kw’iki gihe.

In verses five through nine, the history of the papacy being established upon the throne, in 538 through to the deadly wound and the time of the end in 1798, is set forth. It is of course essential and important truth for it upholds and confirms verse forty, but it provides no specific prophetic narrative that occurs in the period of the sealing of the one hundred and forty-four thousand. Verse ten, like verses five through nine, confirms the validity of verse forty, but does not address the prophetic history that is fulfilled during the sealing time. It does however, mark 1989, and therefore establishes by omission a silent period from 1989, unto the Sunday law in verse forty-one.

Mu mirongo ya gatanu kugeza ku ya cyenda, hagaragazwa amateka y’ubupapa bushyizwe ku ntebe y’ubwami, kuva mu 538 kugeza ku gikomere cyica no ku gihe cy’imperuka mu 1798. Birumvikana ko aya ari ukuri kw’ingenzi kandi kw’akamaro, kuko gushyigikira no kwemeza umurongo wa mirongo ine, ariko ntibitanga inkuru yihariye y’ubuhanuzi ibaho mu gihe cyo gushyirwaho ikimenyetso kw’abanyagihumbi ijana na mirongo ine na bane. Umurongo wa cumi, kimwe n’imirongo ya gatanu kugeza ku ya cyenda, wemeza ukuri k’umurongo wa mirongo ine, ariko ntuvuga amateka y’ubuhanuzi asohozwa mu gihe cyo gushyirwaho ikimenyetso. Nyamara ariko, uranga umwaka wa 1989, kandi bityo ugashyiraho, binyuze mu kudavugwamo, igihe cyo guceceka kuva mu 1989 kugeza ku itegeko ryo ku cyumweru riri mu murongo wa mirongo ine n’umwe.

Verses eleven through fifteen identify history that is fulfilled in the period of the sealing of the one hundred and forty-four thousand. Those verses fit within the hidden history between verses two and three, and between 1989 in verse forty unto the Sunday law in verse forty-one. Those verses are very much present truth, and must be recognized as such if we are to reap the intended benefits of understanding the verses.

Umurongo wa cumi n’umwe kugeza ku wa cumi n’itanu werekana amateka asohozwa mu gihe cyo gushyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Iyo mirongo ihurirana n’amateka yahishwe ari hagati y’umurongo wa kabiri n’uwa gatatu, kandi ari hagati ya 1989 mu murongo wa mirongo ine n’itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe. Iyo mirongo ni ukuri kw’iki gihe rwose, kandi igomba kumenyekana ityo niba dushaka gusarura inyungu zagenewe kuboneka mu gusobanukirwa iyo mirongo.

The intended benefits are two-fold, for it represents the understanding of the prophetic history represented therein, and also the experience that is produced by the understanding of the truths of that message. The understanding of the message, a final increase of knowledge, which is being fulfilled in the period of the sealing, is what sanctifies those who are to be among the one hundred and forty-four thousand. For this reason, it is important to consider the verses from the perspective of internal and external.

Inyungu zigambiriwe ni eby’ubwoko bubiri, kubanga zigereranya okutegeera ebyafaayo eby’obunnabbi ebikiikiriddwa omwo, era n’obumanyirivu obuva mu kutegeera amazima agali mu bubaka obwo. Okutegeera obubaka obwo, kwe kweyongera okw’enkomerero mu kumanya, okutuukirizibwa mu kiseera eky’okuteeka akabonero, kwe kutukuza abo abagenda okuba mu kikumi mu amakumi ana mu enkumi nnya. Olw’ensonga eno, kikulu okulowooza ku nnyiriri ezo nga tuyima ku ndowooza ey’omunda n’ey’ebweru.

The “seven times” of Leviticus twenty-six is absolutely part of the sealing time of the one hundred and forty-four thousand, for Daniel’s two prayers, represented in chapter two and nine, represent a twofold prayer to understand the prophetic history represented by the image of the beast, and also to receive the experience that is produced by those who fulfill the Leviticus twenty-six prayer of forgiveness of their sins and the sins of their fathers. The external prayer identifies the image of the beast, and the internal prayer produces the image of Christ.

“Imihe irindwi” ivugwa muri Abalewi makumyabiri na gatandatu ni igice rwose cy’igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, kuko amasengesho abiri ya Daniyeli, agaragazwa mu gice cya kabiri n’icya cyenda, ahagarariye isengesho rifite impande ebyiri ryo gusobanukirwa amateka y’ubuhanuzi agaragazwa n’igishushanyo cy’inyamaswa, kandi no kwakira ubunararibonye buturuka ku bantu basohoza isengesho ryo muri Abalewi makumyabiri na gatandatu ryo gusabira imbabazi ibyaha byabo n’ibyaha bya ba sekuruza babo. Isengesho ryo hanze rigaragaza igishushanyo cy’inyamaswa, naho isengesho ryo imbere rikabyara ishusho ya Kristo.

Understanding the history represented in the various passages in Daniel eleven, that specifically address history that is fulfilled within the sealing time, is represented by Daniel’s prayer in chapter two. He and the three worthies sought to understand the secret message of Nebuchadnezzar’s dream of the image of the metals. When the correct understanding of the prophetic history represented in Nebuchadnezzar’s hidden dream is recognized, the understanding identifies to those who understand, that they are without hope, unless they personally accomplish the experience of complete repentance represented by Daniel’s prayer in chapter nine.

Gusobanukirwa amateka agaragazwa mu mirongo itandukanye yo muri Daniyeli cumi n’umwe, by’umwihariko yerekeza ku mateka asohozwa mu gihe cyo gushyirwaho ikimenyetso, bigaragazwa n’isengesho rya Daniyeli ryo mu gice cya kabiri. We hamwe na ba bantu batatu b’intwari bashatse gusobanukirwa ubutumwa bw’ibanga bwo mu nzozi za Nebukadinezari z’igishushanyo cy’ibyuma bitandukanye. Iyo ubusobanuro nyakuri bw’amateka y’ubuhanuzi agaragazwa mu nzozi zihishwe za Nebukadinezari bwamenyekanye, uko gusobanukirwa kugaragariza ababimenya ko batagira ibyiringiro, keretse bageze ku bunararibonye bwihariye bwo kwihana kuzuye, bugaragazwa n’isengesho rya Daniyeli ryo mu gice cya cyenda.

To separate the experience represented by Daniel in chapter ten, from the prophetic narrative of end time events in chapter eleven, is to fail as a student of prophecy. In Daniel chapter eleven, verses eleven and twelve, the war of the borderline, the Battle of Raphia and the victory of the southern king, represents the second of the three proxy wars which are marked in God’s prophetic Word. The key that brings this revelation of truth into view is the Wonderful Linguist’s use of the king of the north overflowing and passing over, up to the fortress (the neck), in verse ten. He provided two other verses that address the overflowing and passing over, and in so doing He brings together the prophetic narrative of events and the experience the understanding of those events is to produce.

Gutandukanya ubunararibonye bugereranywa na Daniyeli mu gice cya cumi n’inkuru y’ubuhanuzi ivuga ibyabaye byo mu gihe cy’imperuka mu gice cya cumi na kimwe, ni ukunanirwa nk’umunyeshuri w’ubuhanuzi. Muri Daniyeli igice cya cumi na kimwe, umurongo wa cumi na rimwe n’uwa cumi na kabiri, intambara yo ku mupaka, Intambara ya Raphia n’intsinzi y’umwami w’amajyepfo, bihagarariye iya kabiri mu ntambara eshatu z’intumwa zindi zirwanira mu cyimbo zashyizweho ikimenyetso mu Ijambo ry’ubuhanuzi ry’Imana. Urufunguzo rutuma uku guhishurwa kw’ukuri kugaragara ni uko Umuhanga w’Indimi w’Igitangaza akoresha imvugo y’umwami w’amajyaruguru urengeraho kandi akambuka, agera ku gihome (ijosi), mu murongo wa cumi. Yatanze indi mirongo ibiri ivuga kuri uko kurengeraho no gukambuka, kandi muri uko kubikora ahuza hamwe inkuru y’ubuhanuzi y’ibyabaye n’ubunararibonye gusobanukirwa n’ibyo byabaye kugomba gutera.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:10–12.

> Ariko abahungu be bazaterurwa umutima, kandi bazakoranya ingabo nyinshi zikomeye; maze umwe muri bo azaza koko, asandare nk’umwuzure, anyuremo; hanyuma azagaruka, aterurwe umutima, ageze no ku gihome cye. Nuko umwami w’ikusi azarakara cyane, maze asohoke arwane na we, ari we mwami w’amajyaruguru; kandi uwo azashyiraho ingabo nyinshi cyane; ariko izo ngabo zizagabizwa mu maboko ye. Kandi amaze gukuraho izo ngabo, umutima we uzishyira hejuru; kandi azahanantura ibihumbi byinshi cyane; nyamara ibyo ntibizamuha imbaraga. Daniyeli 11:10–12.

In 2014, Putin began a war in the Ukraine, and in order to recognize this truth as represented in verse eleven of chapter eleven, a student of prophecy must first be able to see that verse ten represents a history that illustrates the second part of verse forty of Daniel chapter eleven. When they recognize that, they then see that what verse ten adds to verse forty, is that when the Soviet Union was swept away in 1989, that the king of the north only went up to his fortress (the “neck”). But a student of prophecy would not know what that indicated, until he saw Isaiah chapter eight verse eight. Then he would have the prophetic authority to identify that all three verses are tied together by an expression that is only employed three times in the Bible.

Mu mwaka wa 2014, Putin yatangije intambara muri Ukraine, kandi kugira ngo umuntu amenye uku kuri nk’uko kugereranywa mu murongo wa cumi n’umwe w’igice cya cumi na kimwe, umunyeshuri w’ubuhanuzi agomba kubanza kubasha kubona ko umurongo wa cumi ugaragaza amateka ashusanya igice cya kabiri cy’umurongo wa mirongo ine wo muri Daniyeli igice cya cumi na kimwe. Iyo bamaze kubibona, ni bwo babona ko icyo umurongo wa cumi wongeraho ku murongo wa mirongo ine, ari uko igihe Leta Zunze Ubumwe z’Abasoviyeti zakurwagaho mu 1989, umwami w’amajyaruguru yazamutse agera gusa ku gihome cye (“ijosi”). Ariko umunyeshuri w’ubuhanuzi ntiyamenya icyo ibyo byasobanuraga, keretse abonye Yesaya igice cya munani umurongo wa munani. Ubwo ni bwo yari kugira ububasha bw’ubuhanuzi bwo kugaragaza ko iyo mirongo uko ari itatu ihujwe n’imvugo ikoreshwa incuro eshatu gusa muri Bibiliya.

The student would then need a second witness that the three times the expression “overflow and pass over” occur in the Bible, is a purposeful repetition. The second witness to this fact is established because all three verses (witnesses), identify a king of the north attacking a southern king. Together the three witnesses, that are confirmed as the same symbolic history by two types of internal witnesses, lead the student of prophecy to then lay all three verses upon each other, in a line upon line fashion. That application expands the content of the verses, which portray the battle between a king of the north and the king of the south.

Umwigishwa yagombaga rero kubona umuhamya wa kabiri wemeza ko inshuro eshatu imvugo “gutembana no kurenga” iboneka muri Bibiliya, ari ugusubiramo kwakozwe ku bushake. Uwo muhamya wa kabiri w’iki kintu ushyirwaho kuko iyo mirongo uko ari itatu (abahamya), yerekana umwami w’ikusi urwanya umwami w’ikusi y’epfo. Bose hamwe, abo bahamya batatu, bemejwe ko ari amateka amwe y’ikigereranyo n’ubwoko bubiri bw’abahamya bo mu nyandiko ubwazo, bayobora umwigishwa w’ubuhanuzi kugira ngo ahuze iyo mirongo uko ari itatu, mu buryo bw’umurongo ku murongo. Iryo shyirwa hamwe ryagura ibikubiye muri iyo mirongo, yerekana urugamba ruri hagati y’umwami w’ikusi n’umwami w’ikusi y’epfo.

Isaiah chapter seven, verses eight and nine, provide the key to solving the riddle of what the “fortress” in verse ten represents, for the Hebrew word for “fortress” is also the “fortress” that the king of the south entered into in verse seven of chapter eleven. “Fortress” is also translated as “strength” in the expression “sanctuary of strength” in verse thirty-one of Daniel eleven. Thus, the two verses (seven and thirty-one), provide two witnesses that the “fortress” is the capital of a kingdom or a king. With that fact established upon two witnesses (both in chapter eleven), then what Isaiah identifies in his cryptic passage in chapter seven, verses eight and nine, when he establishes with two internal witnesses that the fortress is the capital of a kingdom, or the king of the kingdom, establishes that prior to 1989, the Soviet Union, the capital of which was Russia, with its capital city of Moscow, had a head that was Mikal Gorbachev. It is not an accident that the visual characteristic of Gorbachev was his forehead.

Yesaya igice cya karindwi, umurongo wa munani n’uwa cyenda, bitanga urufunguzo rwo gukemura igisakuzo cy’icyo “igihome” cyo mu murongo wa cumi gishushanya, kuko ijambo ry’Igiheburayo risobanura “igihome” ari na ryo “gihome” umwami w’ikusi y’amajyepfo yinjiyemo mu murongo wa karindwi wo mu gice cya cumi na kimwe. “Igihome” kandi gisobanurwa ngo “imbaraga” mu mvugo ngo “aheranda h’imbaraga” mu murongo wa mirongo itatu n’umwe wa Daniyeli 11. Bityo rero, iyo mirongo yombi (uwa karindwi n’uwa mirongo itatu n’umwe), itanga abagabo babiri bo guhamya ko “igihome” ari umurwa mukuru w’ubwami cyangwa uw’umwami. Kubera ko icyo kuri gishimangiwe n’abagabo babiri bo kugihamya (bombi bo mu gice cya cumi na kimwe), icyo Yesaya agaragaza mu gice cye cy’amayobera cyo mu gice cya karindwi, umurongo wa munani n’uwa cyenda, aho ashyiraho abagabo babiri b’imbere mu nyandiko bo guhamya ko igihome ari umurwa mukuru w’ubwami, cyangwa umwami w’ubwo bwami, bishimangira ko mbere ya 1989, Ubumwe bw’Abasoviyeti, umurwa mukuru wabwo wari Uburusiya, bufite umurwa mukuru wabwo wa Moscou, bwari bufite umukuru witwaga Mikal Gorbachev. Ntabwo ari impanuka ko ikimenyetso cyagaragaraga cyane kuri Gorbachev cyari uruhanga rwe.

Line upon line, the conclusion of this application emphasizes its importance when it states, “If ye will not believe, surely ye shall not be established.” Jesus said, “O fools, and slow of heart to believe all that the prophets have spoken.” [See Luke 24:25] Ezra wrote, “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” [See 2 Chronicles 20:20] Seven times in the book of Revelation the command is given to hear. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Umurongo ku wundi, umwanzuro w’iri shyirwa mu bikorwa ushimangira akamaro karyo igihe uvuga uti: “Nimutizera, rwose ntimuzakomera.” Yesu yaravuze ati: “Yemwe bapfu, kandi bafite imitima itinze kwemera ibyo abahanuzi bavuze byose.” [Reba Luka 24:25] Ezira yaranditse ati: “Babyuka kare mu gitondo, basohoka bajya mu butayu bwa Tekowa; bageze mu nzira bagenda, Yehoshafati arahagarara aravuga ati: Nimunyumve, yemwe Buyuda namwe baturage b’i Yerusalemu; mwizere Uwiteka Imana yanyu, ni bwo muzahama; mwizere abahanuzi bayo, ni bwo muzagubwa neza.” [Reba 2 Ngoma 20:20] Inshuro zirindwi mu gitabo cy’Ibyahishuwe hatangwa itegeko ryo kumva. “Ufite ugutwi, niyumve icyo Umwuka abwira amatorero.”

To be established, is to be among the wise virgins, for fools are slow of heart to believe the prophets. The wise believe what God has spoken through His prophets, and they are established and prosper, for they hear what the Spirit saith to the churches. The identification of Russia, and the war it began in 2014 against the Ukraine, is what establishes those who are the wise students of prophecy in the period when Christ unseals that very truth.

Gushikama, ni ukuba mu bari mu nkumi z’abanyabwenge, kuko abapfu ari abatinda mu mutima kwemera ibyavuzwe n’abahanuzi. Abanyabwenge bemera ibyo Imana yavuze ibinyujije mu bahanuzi bayo, kandi barashikama bagatera imbere, kuko bumva ibyo Umwuka abwira amatorero. Kumenyekanisha Uburusiya, n’intambara bwatangije mu mwaka wa 2014 bwo kurwanya Ukraine, ni byo bishikamiza abari abanyeshuri b’ubuhanuzi b’abanyabwenge mu gihe Kristo ahishura iryo kuri nyine.

That truth arrived in history in 2014, which is after 2001, and therefore is located within the sealing time of the one hundred and forty-four thousand. The next year, 2015, the richest president, who is the sixth president from the time of the end in 1989, began to stir up the globalists. Verse ten identifies the history of 1989, but it also establishes Russia as the “fortress,” and in the next two verses, Russia would begin the second battle of the proxy wars, and Putin will win that battle. The truth of the verses is unsealed when the history it represents is fulfilled.

Ukwo kuri kwageze mu mateka mu mwaka wa 2014, ari wo ukurikira 2001, bityo kukaba kuri mu gihe cyo gushyirwaho ikimenyetso cy’abana ibihumbi ijana na mirongo ine na bine. Mu mwaka wakurikiyeho, wa 2015, perezida w’umukire kurusha abandi, ari na we perezida wa gatandatu uhereye ku gihe cy’iherezo cyo mu 1989, yatangiye guhagurutsa ab’isi yose. Umurongo wa cumi werekana amateka yo mu 1989, ariko kandi ushyiraho u Burusiya nk’“igihome,” kandi mu mirongo ibiri ikurikiyeho, u Burusiya bwatangira urugamba rwa kabiri rw’intambara z’intumwa, kandi Putin azatsinda urwo rugamba. Ukuri ko muri iyo mirongo guhishurwa iyo amateka kugaragaza asesekaye.

> “Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfilment in these last days, they will explain themselves.” The Kress Collection, 105.

> “Daniyeli ahagaze mu mugabane we no mu mwanya we. Ubuhanuzi bwa Daniyeli n’ubwa Yohana bugomba gusobanuka. Burasobanurana. Buha isi ukuri buri wese akwiriye gusobanukirwa. Ubu buhanuzi bugomba kubera isi ubuhamya. Kubwo gusohozwa kwabwo muri iyi minsi y’imperuka, buzisobanura ubwabwo.” The Kress Collection, 105.

The prophecy of verses eleven and twelve, are unsealed through their historical fulfillment in the sealing time of the one hundred and forty-four thousand, but “line upon line,” there is another important fact connected with these verses. In order for the student of prophecy to bring the three passages of the “overflowing, and passing over” together, the student must also bring the prophecy of the sixty-five years into the prophetic line. The sixty-five year prophecy marks the beginning of the two twenty-five hundred and twenty year prophecies, and it identifies that they begin forty-six years apart from one another. In identifying the sixty-five years in the beginning, it also identifies that Alpha and Omega would produce sixty-five years at the ending.

Ubuhanuzi bwo mu mirongo ya cumi n’umwe n’iya cumi n’ebyiri bwashyizwe ahagaragara binyuze mu isohozwa ryabwo mu mateka mu gihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine, ariko “umurongo ku wundi murongo,” hari ukundi kuri kw’ingenzi gufitanye isano n’iyo mirongo. Kugira ngo umunyeshuri w’ubuhanuzi ahuze ibice bitatu by’“isesekara, no kurenga,” agomba kandi kwinjiza ubuhanuzi bw’imyaka mirongo itandatu n’itanu mu murongo w’ubuhanuzi. Ubuhanuzi bw’imyaka mirongo itandatu n’itanu bugaragaza intangiriro y’ubuhanuzi bubiri bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri, kandi bwerekana ko butangira butandukanyijwe n’imyaka mirongo ine n’itandatu hagati yabwo. Mu kugaragaza imyaka mirongo itandatu n’itanu ku ntangiriro, bunagaragaza ko Alufa na Omega byari kuzabyara imyaka mirongo itandatu n’itanu ku iherezo.

The sixty-five years at both the beginning and ending, each possess the signature of three waymarks. The first was 742 BC, then nineteen years later 723 BC, then forty-six years later 677 BC. Those three waymarks are represented at the end with 1798, 1844, and 1863. The period of forty-six years in the beginning (Alpha), represent the trampling down of the temple and host, and the forty-six years at the ending (Omega), represent the restoration of the sanctuary and host, when the Messenger of the Covenant (who is also Alpha and Omega), would suddenly enter into the temple He had raised up in the forty-six years from 1798 to 1844.

Iyo myaka mirongo itandatu n’itanu, haba mu ntangiriro no ku iherezo, buri ruhande rufite ikimenyetso cy’ahantu hatatu ho kuranga ibihe. Icya mbere cyari 742 BC, hanyuma nyuma y’imyaka cumi n’icyenda haza 723 BC, maze nyuma y’imyaka mirongo ine n’itandatu haza 677 BC. Aho hantu hatatu ho kuranga ibihe hahagarariwe ku iherezo na 1798, 1844, na 1863. Igihe cy’imyaka mirongo ine n’itandatu cyo mu ntangiriro (Alpha) kigereranya gukandagirwa hasi kw’urusengero n’ingabo, kandi iyo myaka mirongo ine n’itandatu yo ku iherezo (Omega) igereranya gusubizwaho kw’aheranda n’ingabo, ubwo Intumwa y’Isezerano (na Yo ubwayo ikaba ari Alpha na Omega) yagombaga kwinjira mu rusengero yubakishije iyo myaka mirongo ine n’itandatu kuva mu 1798 kugeza mu 1844.

The forty-six years that are preceded by nineteen years in the time when Isaiah set forth the prophecy in the year 742 BC, represent forty-six years at their conclusion, that are then followed by nineteen years in a chiastic pattern. The nineteen years from 1844 to 1863 provide an illustration of Christ’s intentions for the one hundred and forty-four thousand that was left unfulfilled due to the rebellion that occurred in that history. The work that is required of a student of prophecy to rightly divide the word of truth concerning verses ten through twelve of Daniel chapter eleven, not only establishes (if you believe) that Russia would initiate a war in the Ukraine in 2014, but that the war would be initiated in the sealing time of the one hundred and forty-four thousand. As important as the prophetic history represented in the verses is, the history where the truth of that very history is unsealed, is also represented by the history of the nineteen years from 1844 to 1863.

Iyo myaka mirongo ine n’itandatu ibanjirijwe n’imyaka cumi n’icyenda mu gihe Yesaya yatangazaga ubuhanuzi mu mwaka wa 742 mbere ya Kristo, igereranya imyaka mirongo ine n’itandatu ku musozo wayo, ikazahita ikurikirwa n’imyaka cumi n’icyenda mu ishusho ya kiyazimu. Iyo myaka cumi n’icyenda yo kuva mu 1844 kugeza mu 1863 itanga urugero rw’imigambi ya Kristo ku birebana n’abihumbi ijana na mirongo ine na bane, itarasohoye kubera ubugome bwo kwigomeka bwabaye muri ayo mateka. Umurimo usabwa umunyeshuri w’ubuhanuzi kugira ngo agabanye neza ijambo ry’ukuri ku birebana n’imirongo ya cumi kugeza kuri cumi n’ibiri yo mu gice cya cumi na kimwe cya Daniyeli, ntushyiraho gusa (niba ubyemera) ko Uburusiya bwari gutangiza intambara muri Ukraine mu 2014, ahubwo ushyiraho no ko iyo ntambara yari gutangizwa mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane. Nk’uko amateka y’ubuhanuzi agaragazwa n’iyo mirongo afite akamaro, ni ko n’amateka aho ukuri kw’ayo mateka nyine gukurwaho ikimenyetso na ko agaragazwa n’amateka y’iyo myaka cumi n’icyenda yo kuva mu 1844 kugeza mu 1863.

1844 identifies the arrival of the third angel, and it typifies the arrival of the third angel on September 11, 2001. 1863 represents the rebellion symbolized by the rebuilding of Jericho. The waymark of 1863 also typifies the obedience of the one hundred and forty-four thousand who are used to “bring down the walls of Jericho”, at the soon coming Sunday law. In the verses we are considering, verse sixteen represents the Sunday law in the United States. Verse eleven marks from 2014 to Putin’s ultimate victory. The verses identify the beginning of the second proxy war that is followed by the third proxy war, as represented in verses thirteen to fifteen.

1844 haranga ukuza kw’umumarayika wa gatatu, kandi ni ikigereranyo cy’ukuza kw’umumarayika wa gatatu ku wa 11 Nzeri 2001. 1863 ihagarariye ubugome bwo kwigomeka bushushanyijwe no kongera kubaka Yeriko. Ikimenyetso cy’inzira cya 1863 na cyo ni ikigereranyo cy’ukumvira kw’abihumbi ijana na mirongo ine na bine bakoreshwa “gusenya inkike za Yeriko”, mu itegeko ry’Icyumweru rigiye kuza vuba. Mu mirongo turimo gusuzuma, umurongo wa cumi na gatandatu uhagarariye itegeko ry’Icyumweru muri Leta Zunze Ubumwe z’Amerika. Umurongo wa cumi n’umwe werekana igihe uhereye mu 2014 ukageza ku ntsinzi ya nyuma ya Putin. Iyo mirongo igaragaza itangira ry’intambara ya kabiri ikozwe n’intumwa z’undi, ikurikirwa n’intambara ya gatatu ikozwe n’intumwa z’undi, nk’uko bishushanywa mu mirongo ya cumi na gatatu kugeza kuri cumi na gatanu.

Bringing verse two together with verses eleven and twelve, we identify the Ukrainian war beginning in 2014, which was then followed by the US Presidential campaign of 2015, and the subsequent election of the richest president in 2016. Verse twelve is followed by the retaliation of the last president before the Sunday law, in the third proxy war. The second proxy war, which is the battle of the borderline, began just before the election of the sixth and richest president.

Duhuriza hamwe umurongo wa kabiri n’imirongo ya cumi n’umwe n’iya cumi na kabiri, tubona intangiriro y’intambara yo muri Ukraine yatangiye mu mwaka wa 2014, hanyuma ikurikirwa n’igikorwa cyo kwiyamamariza umwanya wa Perezida wa Leta Zunze Ubumwe za Amerika cyo mu mwaka wa 2015, n’amatora yakurikiyeho y’umukuru w’igihugu wa mbere wari umutunzi kurusha abandi mu mwaka wa 2016. Umurongo wa cumi na kabiri ukurikirwa no kwihimura k’umukuru w’igihugu wa nyuma mbere y’itegeko ryo ku Cyumweru, mu ntambara ya gatatu y’intumwa. Intambara ya kabiri y’intumwa, ari yo ntambara yo ku mupaka, yatangiye mbere gato y’amatora y’umukuru w’igihugu wa gatandatu kandi umutunzi kurusha abandi.

In the history of 1844 to 1863, the two sticks of Ezekiel were to be joined. Their joining represented the combination of divinity and humanity, which is the work of sealing the one hundred and forty-four thousand. In 1844 the third angel arrived and unsealed the light associated with the heavenly sanctuary, the law of God, the Sabbath, and the third angel. In 1849 the Lord stretched forth His hand a second time to gather the scattered flock that had suffered a scattering at the great disappointment. In 1850 He led His people to prepare Habakkuk’s second chart, to graphically illustrate the message His people were to proclaim as He led them to “bring down the walls of Jericho”. That chart included the “seven times” as did the “old chart”.

Mu mateka yo kuva mu wa 1844 kugeza mu wa 1863, inkoni ebyiri zo muri Ezekiyeli zagombaga guhuzwa. Uko guhuzwa kwazo kwagereranyaga ubumwe bw’ubumana n’ubumuntu, ari bwo murimo wo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Mu wa 1844 marayika wa gatatu yaraje maze akuraho ikidodo ku mucyo ufitanye isano n’ubuturo bwo mu ijuru, amategeko y’Imana, Isabato, na marayika wa gatatu. Mu wa 1849 Uwiteka yarambuye ukuboko kwe ubwa kabiri kugira ngo akoranye umukumbi wasabagiye wari waratatanyijwe n’ugutenguha gukomeye. Mu wa 1850 yayoboye ubwoko bwe gutegura imbonerahamwe ya kabiri ya Habakuki, kugira ngo bagaragaze mu buryo bw’ishusho ubutumwa ubwoko bwe bwagombaga kwamamaza ubwo yabayoboraga “kumanura inkuta za Yeriko”. Iyo mbonerahamwe yari irimo “ibihe birindwi” nk’uko byari no muri “imbonerahamwe ya kera”.

In 1856, He unsealed the light that was to seal His people in advance of the “Battle of Jericho”. That light was an increase of the first light that Alpha and Omega had revealed to William Miller. It was the light of the “seven times,” as repeatedly represented in the ancient Battle of Jericho. The light that was to seal His people, was also the Laodicean message that was to awaken them, and transition them back again to the experience of Philadelphia. That last light was an increase of the first light, but His people neglected the light and by default chose to wander in the wilderness of Laodicea. 1844, 1849, 1850, 1856 and 1863 represent five waymarks that are represented in the history of September 11, 2001 unto the soon coming Sunday law.

Mu wa 1856, Yakuyeho ikimenyetso ku mucyo wagombaga gushyira ikimenyetso ku bwoko Bwe mbere y’“Intambara ya Yeriko”. Uwo mucyo wari ukwiyongera k’umucyo wa mbere Alfa na Omega bari barahishuriye William Miller. Wari umucyo wa “inshuro ndwi,” nk’uko byashushanywaga kenshi mu Ntambara ya kera ya Yeriko. Umucyo wagombaga gushyira ikimenyetso ku bwoko Bwe, ni wo kandi wari ubutumwa bw’Abalawodikiya bwagombaga kubakangura, no kubahindurira inzira bukabasubiza nanone mu mibereho ya Filadelifiya. Uwo mucyo wa nyuma wari ukwiyongera k’umucyo wa mbere, ariko ubwoko Bwe bwirengagije uwo mucyo maze ku bw’amahitamo yabwo buhitamo kuzerera mu butayu bwa Lawodikiya. 1844, 1849, 1850, 1856 na 1863 bishushanya ibimenyetso-ngenderwaho bitanu bishushanywa mu mateka yo kuva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba.

We will continue this study in the next article.

Tuzakomeza iri somo mu nyandiko itaha.

> Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram’s horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the Lord. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.

> Nuko Yeriko yari ifunze cyane kubera abana ba Isirayeli: nta wasohokaga, kandi nta winjiraga. Uwiteka abwira Yosuwa ati: Dore, nkweguriye Yeriko mu maboko yawe, n’umwami wayo, n’intwari zayo z’amaboko. Kandi muzagote umudugudu, mwa bagabo b’intambara mwese, muwuzenguruke rimwe. Uko ni ko uzabigenza iminsi itandatu. Kandi abatambyi barindwi bazajye bitwaza imbere y’isanduku amahembe arindwi y’amasekurume y’intama; maze ku munsi wa karindwi muzazenguruke umudugudu incuro ndwi, abatambyi bavuza ayo mahembe. Nuko bizaba, nibamara kuvuza ihembe ry’isekurume y’intama mu ijwi rirambuye, kandi nimwumva ijwi ry’ihembe, abantu bose bazarangurura induru nyinshi; inkike z’umudugudu zizwe hasi rwose, maze abantu bazazamuke, umuntu wese anyuze imbere ye hitaruye. Maze Yosuwa mwene Nuni ahamagara abatambyi, arababwira ati: Nimuterure isanduku y’isezerano, kandi abatambyi barindwi bitwaze amahembe arindwi y’amasekurume y’intama imbere y’isanduku y’Uwiteka. Abwira abantu ati: Nimukomeze, mugote umudugudu, kandi abitwaje intwaro bajye imbere y’isanduku y’Uwiteka. Nuko Yosuwa amaze kubwira abantu, abatambyi barindwi bitwaje amahembe arindwi y’amasekurume y’intama bakomeza imbere y’Uwiteka, bavuza ayo mahembe; isanduku y’isezerano ry’Uwiteka ikabagendera inyuma. Abitwaje intwaro bajyaga imbere y’abatambyi bavuza amahembe, abarinda inyuma bakaza bakurikiye isanduku, abatambyi bagenda bavuza amahembe. Kandi Yosuwa yari yategetse abantu ati: Ntimuzarangurure induru, kandi ntimugire ijwi musohora, habe no kugira ijambo na rimwe risohoka mu kanwa kanyu, kugeza umunsi nzababwiraho nti: Nimurangurure induru; icyo gihe ni bwo muzayirangurura.

> So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the Lord. And seven priests bearing seven trumpets of rams’ horns before the ark of the Lord went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the Lord, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.

> Nuko isanduku y’Uwiteka izenguruka umujyi, iwuzenguruka incuro imwe; hanyuma basubira mu ngando, bacumbika mu ngando. Maze Yosuwa abyuka kare mu gitondo, abatambyi baterura isanduku y’Uwiteka. Nuko abatambyi barindwi, bitwaje amahembe arindwi y’amapfizi y’intama imbere y’isanduku y’Uwiteka, bakomeza kugenda bavuza ayo mahembe; kandi abagabo bitwaje intwaro babagendaga imbere; ariko abarindaga inyuma bakagendaga inyuma y’isanduku y’Uwiteka, abatambyi bagenda bavuza amahembe. Ku munsi wa kabiri bazengurutse umujyi incuro imwe, basubira mu ngando; uko ni ko bakoze iminsi itandatu. Nuko ku munsi wa karindwi babyuka kare, umuseke utambitse, bazenguruka umujyi muri ubwo buryo nyine incuro ndwi: gusa kuri uwo munsi ni ho bawuzengurutse incuro ndwi. Nuko bibaye ku ncuro ya karindwi, ubwo abatambyi bavuzaga amahembe, Yosuwa abwira abantu ati, Nimurangurure ijwi; kuko Uwiteka yabahaye uwo mujyi.

> And the city shall be accursed, even it, and all that are therein, to the Lord: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

> Kandi urwo murwa ruzarimbukishwa rwose, rwo n’ibirurimo byose, bihabwe Uwiteka; keretse Rahabu maraya ni we uzarokoka, we n’abo bari kumwe na we mu nzu, kuko yahishe intumwa twatumye. Namwe mwirinde rwose ibyatandukanyirijwe kurimbuka, kugira ngo mutazaba abanyamuvumo ubwo mwafata ku byatandukanyirijwe kurimbuka, mugateza umuvumo ku ngando ya Isirayeli kandi mukayiteza ibyago. Ariko ifeza yose n’izahabu n’ibintu by’umuringa n’iby’icyuma byeguriwe Uwiteka; bizinjira mu bubiko bw’Uwiteka. Nuko abantu basakuje, abatambyi bavuza amakondera; maze abantu bumvise ijwi ry’ikondera, abantu basakuza cyane, inkike ziriduka zose zubitse hasi; abantu bazamuka bajya mu murwa, umuntu wese anyura imbere ye atazigamye, maze barawufata.

> And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. But Joshua had said unto the two men that had spied out the country, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. So the Lord was with Joshua; and his fame was noised throughout all the country. Joshua 6:1–27.

> Maze barimbura rwose ibyari mu murwa byose, abagabo n’abagore, abakiri bato n’abasaza, inka n’intama n’indogobe, babicishije ubugi bw’inkota. Ariko Yosuwa yari yabwiye ba bagabo babiri bari baragiye gutata igihugu ati: Nimujye mu nzu y’uwo maraya, mumukureyo uwo mugore n’ibye byose, nk’uko mwamurahiye. Nuko abo basore bari abatasi barinjira, bakurayo Rahabu, na se, na nyina, na bene nyina, n’ibye byose; bakurayo n’ab’iwabo bose, babashyira inyuma y’inkambi ya Isirayeli. Maze batwika uwo murwa n’ibyari biwurimo byose, ariko ifeza n’izahabu n’ibikoresho by’umuringa n’iby’icyuma babishyira mu bubiko bw’inzu y’Uwiteka. Kandi Yosuwa arokora Rahabu maraya, n’urugo rwa se, n’ibye byose; kandi atura muri Isirayeli kugeza n’uyu munsi; kuko yahishe intumwa Yosuwa yari yarohereje gutata i Yeriko. Maze icyo gihe Yosuwa arabarahiza ati: Umuntu uzahaguruka akubaka uyu murwa wa Yeriko, azavumwa imbere y’Uwiteka; urufatiro rwawo azarushyiraho atakaje imfura ye, n’amarembo yawo ayashinge atakaje umuhererezi we. Nuko Uwiteka abana na Yosuwa; kandi icyamamare cye gikwira igihugu cyose. Yosuwa 6:1–27.

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