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

Igitabo cya Daniyeli - Ijana na Mirongo Itatu n’Umunani

Unveiling Daniel 11: A Prophetic Journey through History

Guhishura Daniyeli 11: Urugendo rw’Ubuhanuzi runyuze mu Mateka

Author

Jeff Pippenger

Published

March 15, 2024

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Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Umurongo wa mirongo ine w’igice cya cumi na kimwe cya Daniyeli, ugaragaza umwe mu mirongo yimbitse cyane yo mu Ijambo ry’Imana. Amateka y’ubuhanuzi ahagarariwe muri wo ni ho ibiziga biri mu biziga byo mu iyerekwa rya Ezekiyeli bihurizwa hamwe. Hamwe n’igihe cy’imperuka cy’umurimo w’Abamilerite mu 1798, ndetse n’igihe cy’imperuka cy’umurimo w’umumarayika wa gatatu mu 1989, amateka y’imbere n’ay’inyuma y’ubwoko bw’Imana bwo mu minsi y’imperuka arerekanwa. Muri uwo murongo harimo itangazo ry’urubanza rwegereje rwaje hamwe n’umumarayika wa mbere mu 1798, rugakomeza kugeza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe. Bityo rero uwo murongo ugereranya urubanza rw’igenzura rw’itorero ry’Imana rutangirira ku bapfuye, rukageza ku gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, no ku Mana iruka Adiventisime y’i Lawodikiya mu kanwa kayo.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Amateka y’igihe ubupapa bwakiriye uruguma rwabwo rwica mu mwaka wa 1798, kugeza igihe urwo ruguma rwica ruzakira mu murongo wa mirongo ine n’umwe, agaragazwa mu mateka y’uwo murongo. Uhereye ku murongo wa mirongo ine n’umwe, ibintu bishyirwa mu rwego rw’imanza zisohozwa n’Imana zigenda zikarushaho gukara, zitangirira muri uwo murongo. Muri ubu busobanuro bw’ubuhanuzi, umurongo wa mirongo ine ni wo mpera za Daniyeli igice cya cumi na kimwe, naho imirongo ya mbere n’uwa kabiri y’icyo gice ni yo ntangiriro. Igice cya cumi na kimwe kigaragaza ubugome bwo kwigomeka kwa antikristo, kandi igice cya cumi kigaragaza intangiriro y’iyerekwa ry’Uruzi Hidekeli, naho igice cya cumi na kabiri kigaragaza iherezo. Igice cya cumi n’icya cumi na kabiri bigaragaza uwa mbere n’uwa nyuma, naho igice cya cumi na kimwe kikaba ari ukwigomeka kwo hagati.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Igice cya cumi n’icya cumi na kabiri ni bimwe, kuko, bitandukanye n’igice cya cumi na kimwe, bigaragaza ubunararibonye bwa Daniyeli mu isano afitanye n’iyerekwa, naho igice cya cumi na kimwe kikaba ari ryo yerekwa. Igice cya cumi ni inyuguti ya mbere y’inyuguti z’igiheburayo, igice cya cumi na kimwe ni inyuguti ya cumi na gatatu y’ubwigomeke yo mu nyuguti z’igiheburayo, kandi igice cya cumi na kabiri ni inyuguti ya nyuma y’inyuguti z’igiheburayo. Iyerekwa ryo ku Ruzi Hiddekel ni “Ukuri.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

Mu gice cya cumi na kimwe, intangiriro igaragaza iherezo, kuko Kristo atajya ahinduka. Amateka ya nyuma agaragazwa mu murongo wa mirongo ine, ni igihe cy’igeragezwa cy’ishusho ya ya nyamaswa. Icyo gihe cy’igeragezwa gisozwa n’ikirango cya ya nyamaswa, kigaragazwa mu murongo wa mirongo ine n’umwe. Bityo rero imirongo ya mbere n’uwa kabiri, igomba kuba yerekeza ku gihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, kuko icyo gihe na cyo ari igihe cyo kuremwa kw’ishusho ya ya nyamaswa.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

> “Uwiteka yanyeretse mu buryo busobanutse ko ishusho ya ya nyamaswa izashyirwaho igihe cy’igeragezwa kitararangira; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo kizagena iherezo ryabo ry’iteka ryose....”

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso.” Manuscript Releases, volume 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Buri gihe haba ibimenyetso bibiri biranga igihe cy’imperuka. Mu murimo wo kuvugurura wa Mose, byari ukuvuka kwa Aroni gukurikiwe, nyuma y’imyaka itatu, no kuvuka kwa Mose. Mu murimo wo kuvugurura wo gusohoka i Babuloni no kongera kubaka urusengero, byari umwami Dariyo, agakurikirwa n’umwami Kuro. Mu murimo wo kuvugurura wa Kristo, byari ukuvuka kwa Yohana Umubatiza, gukurikiwe nyuma y’amezi atandatu no kuvuka kwa Kristo. Mu murimo wo kuvugurura w’Abamilerite, byari urupfu rwa gahunda ya gipapa mu 1798, rugakurikirwa n’urupfu rwa papa mu 1799. Mu murimo wo kuvugurura w’umumarayika wa gatatu, byari perezida Reagan na perezida Bush wa mbere, bombi bahagarariye 1989. Muri Daniyeli igice cya cumi, umurongo wa mbere, dusangamo umwami Kuro agaragazwa.

> 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, witwaga Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire; kandi yaracyumvise, kandi asobanukirwa n’iyerekwa. Daniyeli 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Mu mirongo ikurikira y’igice cya cumi, tubona ibyabaye kuri Daniyeli bigaragajwe mbere y’uko Gaburiyeli atanga iyerekwa ry’amateka y’ubuhanuzi mu gice cya cumi na kimwe. Kuro marka igihe cy’iherezo, kuko mbere yaho Kuro, mwishywa wa Dariyo, yari umujenerali wa Dariyo wishe Belushazari, bityo akerekana iherezo ry’imyaka mirongo irindwi y’ubunyage, ari bwo bwashushanyaga ubunyage bw’imyaka igihumbi na magana abiri na mirongo itandatu bwa Isirayeli yo mu mwuka muri Babuloni yo mu mwuka kuva mu 538 kugeza mu 1798.

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

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

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Iherezo ry’imyaka igihumbi magana abiri na mirongo itandatu mu wa 1798 ryaranze igihe cy’iherezo, bityo iherezo ry’imyaka mirongo irindwi na ryo ryarangaga “igihe cy’iherezo” kuri ayo mateka. Dario na Kuro bombi bagaragazwa mu rupfu rwa Belushazari no ku iherezo ry’ubwami bw’i Babuloni, kuko Kuro, nk’umugaba wa Dario washoje uwo murimo, yari ahagarariye Dario. Igihe George Bush wa mbere yarahiriraga kuba perezida ku wa 20 Mutarama 1989, Reagan yari amaze iminsi cumi n’icyenda ya mbere ya 1989 ari perezida.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Iyerekwa rya Hiddekel ryatangiye mu gihe cy’iherezo, mu mwaka wa gatatu wa Kuro. Igihe Gaburiyeli atangira guhishurira Daniyeli amateka y’ubuhanuzi yo mu gice cya cumi na kimwe, abanza kuvuga umwaka wa mbere wa Dariyo, kugira ngo ashyireho mu buryo bugaragara ko iyerekwa ry’amateka y’ubuhanuzi yari agiye kugeza kuri Daniyeli ritangirira mu gihe cya nyuma cy’iherezo, mu 1989, kuko abahanuzi bose bavuga cyane ku minsi y’imperuka kurusha iminsi babayemo.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

> Ariko nzakwereka ibyanditswe mu gitabo cy’ukuri; kandi nta n’umwe umfasha muri ibyo bintu keretse Mikayeli, umutware wanyu. Ni koko nanjye, mu mwaka wa mbere wa Dariyo w’Umumedi, nahagurutse kugira ngo mukomeze kandi mumukomeze. Danieli 10:21, 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Mu mwaka wa mbere wa Dariyo, ugereranya igihe cy’imperuka mu 1989, Gaburiyeli “yarahagurutse”, bityo agaragaza ko mu “gihe cy’imperuka” umumarayika aza. Mu 1798 umumarayika wa mbere yaraje, kandi mu 1989 umumarayika wa gatatu yaraje. Ubutumwa bw’umumarayika wa gatatu ntibwahawe imbaraga kugeza mu 2001, ari bwo gushyirwaho ikimenyetso kw’umumarayika wa gatatu byatangiriye; ariko igikorwa cy’umumarayika wa gatatu cyo kuza mu 1989, kigereranywa no kuba Gaburiyeli yarahagurutse mu gihe cy’imperuka. Gaburiyeli agiye kwereka Daniyeli “ibyanditswe mu gitabo cy’ukuri,” kandi iyerekwa rya Hidekeli rifite ikimenyetso cy’“Ukuri,” ibyo Gaburiyeli agiye gushyira ahagaragara.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Mu murongo wa cumi na kane w’igice cya cumi, Gabrieli yari yaramaze kumenyesha Daniyeli ko ibyo yamubwiraga mu iyerekwa rya Hidekeli ari “ibizabaho ku bwoko bw’Imana mu minsi y’imperuka.”

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Noneho nje kugira ngo ngusobanurire ibizagwira ubwoko bwawe mu minsi y’imperuka; kuko iyerekwa rikireba iminsi myinshi iri imbere. Daniel 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Umurongo wa kabiri w’igice cya cumi na kimwe cya Daniyeli uhagarariye ubumenyi bwafunguwe mu gihe cy’imperuka mu wa 1989, kandi bugaragaza ibizagwira ubwoko bw’Imana “mu minsi y’imperuka”.

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Noneho ngiye kukwereka ukuri. Dore, haracyahaguruka abandi bami batatu i Buperesiya; kandi uwa kane azarushaho kuba umutunzi cyane kubarusha bose: kandi kubera imbaraga ze zishingiye ku butunzi bwe, azakangurira bose kurwanya ubwami bw’Ubugiriki. Daniel 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Kuro ashushanya umwami wa kabiri kuva mu 1989. Ni umwami w’Ubwami bw’Abamedi n’Abaperesi, bugereranya ubwami bwo mu buhanuzi bwa Bibiliya bwo mu minsi ya nyuma bugizwe n’amahembe abiri, agereranywa n’Abamedi n’Abaperesi. Nyuma y’umwami wa kabiri w’ubwami bw’inyamaswa yo mu isi ifite amahembe abiri mu gihe cy’iherezo mu 1989, hari hakiriho abami batatu (Clinton, Bush wa nyuma, Obama), hanyuma hakabaho umwami wari umukire cyane kubarusha bose. Abo bami batatu bakurikiye Bush wa mbere, babaye abakire nyuma ya za perezidansi zabo, kandi ibyo byatewe gusa n’uko babaye perezida. Trump, uwa kane wari umukire cyane kurushaho, kandi wari perezida warushaga abandi bose ubukire, ntiyabonye umutungo we kubera ko yari yarabaye perezida, ahubwo cyane cyane yawubonye binyuze mu mirimo ye y’ishoramari mu mitungo itimukanwa, kera cyane mbere y’uko yiyamamariza kuba perezida.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Mu gihe cyashize, perezida wari ukize kurusha abandi bose mu mateka ya Amerika, ugereranyije n’igihe cye, yari perezida wa mbere wa Leta Zunze Ubumwe za Amerika. Mbere ya Donald Trump, George Washington ni we wari perezida ukize kurusha abandi bose mu mateka ya Amerika, kandi umutungo we yawubonye nk’uko na Donald Trump yawubonye, binyuze mu ishoramari ry’imitungo itimukanwa. Bombi, Washington na Trump, bageze ku mwanya w’ubuperezida baturutse mu nkomoko za politiki zitari izisanzwe. Mbere yo kuba perezida, Washington yari mbere na mbere umuyobozi wa gisirikare, naho Trump yari umucuruzi n’umuntu w’ikirangirire kuri televiziyo, kandi kimwe na Washington, nta bunararibonye bwa politiki yari afite mbere yaho.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Perezida bombi bari bazwiho kugira imico ikomeye n’uburyo bwihariye bwo kuyobora, nubwo bagaragazaga iyo mico mu buryo butandukanye cyane. Washington yari azwiho ubuyobozi butuje, butajegajega, kandi bwuzuye icyizere, ndetse n’ubushobozi bwo guhuza abantu mu gihe cy’Intambara y’Impinduramatwara no mu myaka ya mbere ya Repubulika; naho Trump we azwiho uburyo bushikamye kandi bwisanzuye mu buyobozi no mu miyoborere. Washington na Trump bombi bari abantu bateje impaka zikomeye, nubwo byaterwaga n’impamvu zitandukanye cyane. Washington, nubwo yubahirizwaga cyane, yanenzwe mu gihe cye ku bibazo bitandukanye, harimo n’imyumvire ye ku bucakara. Ubuperezida bwa Trump bwaranzwe n’impaka nyinshi, harimo gukoresha ku mbuga nkoranyambaga amagambo yiswe “mean tweets”, ibyemezo bya politiki byashyiraga Amerika imbere ya byose, n’uko yari azi neza uwo ari we.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Perezida wa gatandatu kandi wari umukire kurusha abandi yagombaga gukangura imbaraga z’ikiyoka cy’abanyamashyaka b’isi yose. Iyo dushyize amateka y’umurongo wa kabiri w’igice cya cumi na kimwe ku mateka y’igihe cya 1776, 1789, na 1798, tubonamo andi makuru yerekeye perezida wa nyuma w’inyamaswa yo ku isi, kuko Yesu agaragaza iherezo akoresheje intangiriro. Ibi bihe bibiri bya mbere bihagarariwe na 1776 na 1789 bitanga abahamya babiri bemeza ko perezida wa nyuma azaba ari perezida wa munani, wari uwo muri ba ndwi. Trump yari perezida wa gatandatu nyuma ya Reagan, kandi nk’umukuru wa munani, azaba ari “uwo muri ba ndwi”. Perezida wa nyuma, kandi wa munani, azategeka igihe Leta Zunze Ubumwe z’Amerika zizaba ziremye ishusho “igenewe kandi y’” inyamaswa.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Perezida utegeka mu gihe ishusho y’inyamaswa izaba ikozwe na Leta Zunze Ubumwe za Amerika, agomba kuba uwa munani, ni ukuvuga ko ava muri ba barindwi, nk’uko byahamijwe na Peyton Randolph na John Hancock. Ubupapa ni umutwe wa munani wari muri ba barindwi, kandi bwakiriye igikomere cyica cy’ubuhanuzi. Kugira ngo abe ishusho y’ubupapa, perezida wa munani ukomoka muri ba barindwi na we agomba kuba afite ikimenyetso cy’ubuhanuzi kimuranga nk’uwahanuriwe “gukomereka” cyangwa “kwicwa.”

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Ubupapa bwakomerekejwe igikomere cyica n’ububasha bw’igisato (Ubufaransa), ububasha bw’igisato ubupapa bwari bumaze igihe burwana na bwo uhereye igihe Pawulo yagaragazaga ko icyo gihe ubwiru bwo gukiranirwa (umuntu w’icyaha) bwari busanzwe bukora. Igisato cy’ubupagani cyabuzaga ubupapa kwima intebe y’ubutegetsi, ibyo bwaje gukora mu wa 538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Uhereye mu itangiriro bw’ubupapa kugeza ku irimbuka ryabwo rya nyuma, burwana n’imbaraga z’ikiyoka. Ishusho y’ubupapa isaba ko iyo shusho irwana n’imbaraga z’icyiyoka. Mu Byahishuwe 17, ubupapa, ari bwo mutwe wa munani, ukomoka ku mitwe irindwi, amaherezo butwikwa n’umuriro kandi inyama zabwo zikaribwa n’abami icumi. Muri izo mpfu zombi (1798 no mu minsi ya nyuma), inyamaswa y’ubupapa yicwa n’imbaraga z’icyiyoka. Kugira ngo Leta Zunze Ubumwe za Amerika zireme ishusho y’inyamaswa, perezida wa munani na we yagombaga kwicwa n’imbaraga z’icyiyoka yari irimo kurwana na zo, kandi umwami wa gatandatu nyuma y’igihe cy’iherezo mu 1989, ni we mwami wakanguye imbaraga zose z’icyiyoka.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan yari Umuporotesitanti w’umuhakanyi, ariko George Bush wa mbere yari umunyagihugu-isi wa nyayo. Kimwe mu byavuzwe bye byamamaye ni aho yabeshye agira ati, ku wa 18 Kanama 1988, “Kandi ni jye utazongera imisoro. Uwo duhanganye ubu aravuga ko azayongera nk’uburyo bwa nyuma, cyangwa ubwa gatatu. Ariko iyo umunyapolitiki avuze atyo, uba uzi ko ubwo ari bwo buryo azahitamo. Uwo duhanganye ntiyanga burundu kuzamura imisoro. Ariko jye ndabikora. Kandi Kongere izansunikira kuzamura imisoro nanjye mvuge nti oya. Kandi bazansunikira, nanjye mvuge nti oya, kandi bazongera bansunike, kandi icyo nababwira gusa ni iki: nimusome iminwa yanjye: nta misoro mishya.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Uretse icyo kinyoma cyatangajwe ku mugaragaro, kikaba ari ikiranga cy’uhagarariye imbaraga z’ikiyoka, amagambo ye yabaye icyamamare kurusha ayandi ni ayo yavuze imbere y’inteko ihuriweho ya Kongere ku wa 11 Nzeri 1990, aho yagize ati: “Ubu noneho, dushobora kubona isi nshya iri gutangira kugaragara. Isi irimo amahirwe nyakuri cyane y’ubutegetsi bushya bw’isi. Mu magambo ya Winston Churchill, ‘imitegekere y’isi’ aho ‘amahame y’ubutabera n’imikinire inoze … arinda abanyantege nke ku banyembaraga …’ Isi aho Umuryango w’Abibumbye, umaze kubohorwa ku ihagarara ryatewe n’intambara y’ubutita, witeguye gusohoza iyerekwa ry’amateka ry’abawushinze.” Bush mukuru yari umuyoboke w’iyobokamana ry’isi yose, nubwo yiyerekanaga nk’Umurepubulikani.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton ni we perezida wa mbere wakoze umuhango wo kurahira ku buyobozi bwe kuri Lincoln Memorial, ibyo bikaba bisobanura ko yateye Lincoln umugongo agahanga amaso obelisiki y’urwibutso rwa Washington, obelisiki imbere muri wo huzuyemo ibimenyetso by’Abafurama. Obelisiki ubwayo kimwe n’ibimenyetso by’Abafurama yahisemo guhanga amaso ubwo yarahiraga ibinyoma ko akomeje kuba indahemuka ku Itegeko Nshinga, ntibyagaragazaga gusa ko yari yateye umugongo ikimenyetso cyo kurwanya ubucakara cya Lincoln Memorial, ahubwo n’iyo myanya y’amateka Clinton yihitiyemo ihura n’ijambo rye ryo kwemera inshingano, aho yashimagije umwarimu yari yarigiyeho muri kaminuza y’Abayezuwiti yari yarize mo.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Uwo mwarimu, Carroll Quigley, yanditse igitabo cyitwa: *Tragedy and Hope: A History of the World in Our Time*, cyasohotse mu 1966, kandi ku buryo bukwiriye kandi bwemerwa cyane, gifatwa nk’“Bibiliya y’ibitekerezo by’ubusugire bw’isi yose”. Nk’uko Korowani ihagaze ku Isilamu, kandi nk’uko *Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry*, cyanditswe na Albert Pike kandi kigatangazwa mu 1871, gifatwa nk’isobanurampamvu ryuzuye kurusha ayandi ry’inyigisho z’ikorwa-mayobera za Freemasonry; cyangwa nk’uko *The Book of Mormon* ihagaze ku Bera b’Iminsi y’Imperuka, ni ko igitabo cya Quigley ari Bibiliya ya filozofiya y’ubusugire bw’isi yose. Benshi baba baramenye iyo Clinton aza kuba yarashimye Mohammed wo muri Korowani, cyangwa iyo aza kuba yarashimye Joseph Smith wo muri *The Book of Mormon*, kandi bamwe baba baramenye uwo Albert Pike yari we, ariko bake ni bo bamenye ko ishimwe Clinton yahaye Quigley ryari rihuje na gahunda ye bwite y’ubusugire bw’isi yose, ndetse no kwanga amahame yahagarariwe na Abraham Lincoln.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Muri iryo jambo, Clinton yaravuze ati: “Nk’umuyabaga, numvise umuhamagaro wa John Kennedy uhamagarira ubwenegihugu. Hanyuma, nkiri umunyeshuri muri Georgetown, numvise uwo muhamagaro usobanurwa neza kurushaho n’umwarimu witwaga Carroll Quigley, watubwiye ko Amerika ari cyo gihugu gikomeye kuruta ibindi mu mateka kubera ko abantu bacu bahoraga bemera ibintu bibiri: ko ejo hashobora kuba heza kuruta uyu munsi kandi ko buri wese muri twe afite inshingano bwite y’umuco n’imyitwarire yo gutuma biba bityo.” Igitekerezo cya Carroll Quigley ku buryo bwo “kongera kugira Amerika ikomeye”, cyari uko Leta Zunze Ubumwe za Amerika zarekura ubusugire bwazo bw’igihugu zigabuha Umuryango w’Abibumbye. Clinton yari Umudemokarate, umunyamuryango w’ubusugire mpuzamahanga, uhagarariye ikiyoka.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Nka se ni se”, George Bush wa nyuma yari umunyamuryango w’imitegekere y’isi yose, kandi nk’uko byari bimeze kuri se, na we yari umunyamuryango w’imitegekere y’isi yose wiyitaga Umurepubulikani. Akabuto ntikagwa kure y’igiti. Bibiliya ibaza ikibazo cy’ishusho iti: “Mbese abantu babiri babasha kugendana batasezeranye?” Ukeneye gusa gukurikirana imishinga myinshi Bush wa nyuma yakoranye na Bill na Hillary Clinton kugira ngo ubone uwo Bush wa nyuma yahuzaga ibitekerezo na we.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama yavuze amagambo yerekeye guhindura Leta Zunze Ubumwe za Amerika mu buryo bw’ishingiro mu gihe cy’iteraniro ryo kwiyamamaza, mbere gato y’uko atorwa kuba Perezida. Ku wa 30 Ukwakira 2008, i Columbia, muri Missouri, Obama yaravuze ati: “Hasigaye iminsi itanu ngo duhindure Leta Zunze Ubumwe za Amerika mu buryo bw’ishingiro.” Ayo magambo yari ari mu butumwa bwagutse bwa Obama bwavugaga “icyizere n’impinduka”, bwari insanganyamatsiko y’ingenzi yo kwiyamamariza umwanya wa perezida mu mwaka wa 2008, bushimangira ukwiyemeza kwe gukora amavugurura akomeye ya politiki no guha igihugu icyerekezo gitandukanye. Icyerekezo yerekejemo igihugu cyari icy’amategeko ya cya kiyoka: ugushyigikira ubutegetsi bw’isi yose, kurwanya abazungu, gushyigikira gukuramo inda, kurwanya ibicanwa birimo karubone, kurwanya Amerika no gushyigikira ubutegetsi bw’isi yose, ubudasa, uburinganire, no gushyiramo bose, amateka y’ibinyoma ya Critical Race Theory, n’ibindi n’ibindi. Obama ntiyari umugenzuzi w’abaturage gusa; yari kandi aracyari uhagarariye gahunda y’ubutegetsi bw’isi yose y’imbaraga za cya kiyoka.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Ariko Trump we, mu buryo butandukanye n’umunyapolitiki usanzwe wo muri iki gihe, yasohoje amasezerano menshi kurusha ba perezida barindwi bandi bose bo mu gihe cyatangiriye mu 1989, bose hamwe. Yiyemeje kongera kugira Amerika igihugu gikomeye, kandi mu kugerageza kubikora atyo, yahagurukije imbaraga z’abaglobariste ziri ku butegetsi, atari muri Leta Zunze Ubumwe za Amerika gusa, ahubwo no ku isi yose.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Joe Biden ntafite gihamya na gito y’uko ari ikindi kintu kitari undi muglobaliste.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Inyamaswa y’Ugatolika yarwanye intambara ndende kandi yarakururukaga n’ububasha bw’ikiyoka, kandi perezida uzaba ategeka igihe Leta Zunze Ubumwe za Amerika zizashushanya ishusho y’ubupapa, ku bw’itegeko ry’ubuhanuzi, azaba ari mu rugamba n’ububasha bw’ikiyoka. Nta n’umwe mu baperezida bakiriho, uretse Donald Trump, warwana n’ububasha bw’ikiyoka, kuko Abademokarate ari ab’isi yose ku mugaragaro (ibiyoka), kandi George Bush wa nyuma yari, nk’uko se yari ari (Umurepubulikani wiyemerera ko ari we, nyamara mu by’ukuri ari ikiyoka cy’ab’isi yose), kuko Yesu buri gihe agereranya uwa nyuma n’uwa mbere.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

> “Akaga gakomeye gategereje ubwoko bw’Imana. Akaga gategereje isi. Intambara ikomeye kurusha izindi zose zo mu bihe byose iri hafi yacu cyane. Ibyabaye bimaze imyaka irenga mirongo ine twaramaze gutangaza, dushingiye ku bubasha bw’ijambo ry’ubuhanuzi, ko bigiye kubaho, none ubu biri kubera imbere y’amaso yacu. Ndetse ikibazo cyo guhindura Itegeko Nshinga kugira ngo hagabanywe umudendezo wo mu mutimanama cyamaze kugezwa imbere y’abagize inteko ishinga amategeko y’iki gihugu. Ikibazo cyo guhatira abantu kuruhuka ku Cyumweru cyabaye icy’umwihariko n’akamaro ku rwego rw’igihugu. Tuzi neza cyane ingaruka z’uyu mugambi zizaba izihe. Ariko se twiteguye guhangana n’iki kibazo? Mbese twarangije mu budahemuka inshingano Imana yaduhaye yo kuburira abantu iby’akaga kabari imbere?”

> “There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

> “Hari benshi, ndetse no muri bamwe bagize uruhare muri uyu mugambi wo guhatira iyubahirizwa ry’Icyumweru, batabona ingaruka zizakurikiraho icyo gikorwa. Ntibabona ko bari gutera mu buryo butaziguye umudendezo w’idini. Hari benshi batigeze basobanukirwa n’ibyo Isabato ya Bibiliya isaba n’umusingi w’ibinyoma urwego rw’Icyumweru rwubakiyeho. Umugambi uwo ari wo wose ushyigikira amategeko y’idini mu by’ukuri uba ari igikorwa cyo kwemera ubupapa, bwo mu bihe byinshi bwakomeje kurwanya ubutajegajega umudendezo w’umutimanama. Kubahiriza Icyumweru kubeshwaho nk’icyitwa urwego rwa Gikristo n’‘ibanga ry’ubugome;’ kandi guhatirwa kwacyo bizaba ari ukwemera mu buryo bugaragara amahame ari yo nkingi y’ifatizo nyakuri ya Romanizimu. Igihe igihugu cyacu kizaba cyihakanye bene ako kageni amahame y’ubutegetsi bwacyo ku buryo gishyiraho itegeko ry’Icyumweru, Ubuporotesitanti muri icyo gikorwa buzafatanya n’ubupapa; nta kindi bizaba ari cyo uretse guha ubuzima igitugu kimaze igihe kirekire gitegereje n’umuhati mwinshi uburyo bwo kongera kubyuka kikinjira mu butegetsi bw’igitugu bukora.”

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> “Ihuriro ry’Ivugurura ry’Igihugu, rikoresha ububasha bw’amategeko y’idini, niriramuka rigeze ku iterambere ryaryo ryuzuye, rizagaragaza kutihanganirana n’akarengane nk’ibyaganje mu bihe byahise. Muri icyo gihe inama z’abantu zafashe inshingano n’uburenganzira bw’Ijuru, zihonyora umudendezo w’umutimanama munsi y’ubutegetsi bwazo bw’igitugu; maze gufungwa, kwirukanwa mu gihugu, n’urupfu bikurikira abahakanaga amategeko yazo. Niba ubupapa cyangwa amahame yabwo byongera guhabwa imbaraga n’amategeko, umuriro w’itotezwa uzongera gucanywa urwanye abatazemera gutamba umutimanama n’ukuri kugira ngo bubahirize amakosa yamenyekanye n’abenshi. Iki kibi kiri hafi kuba impamo.”

> “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

> “Iyo Imana yaduhaye umucyo utwereka akaga kari imbere yacu, twahagarara dute tudafite umugayo imbere yayo niba twirengagije gushyiraho imbaraga zose dushoboye kugira ngo tubigereze ku bantu? Dushobora kunyurwa no kubareka bagahura n’iki kibazo gikomeye cyane bataburiwe?” Testimonies, volume 5, 711, 712.

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