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

Igitabo cya Daniyeli — Umubare w’ijana na makumyabiri na gatatu

Unveiling the Prophetic Significance of Daniel 11:40

Guhishura Ubusobanuro bw’Ubuhanuzi bwa Daniyeli 11:40

Author

Jeff Pippenger

Published

March 8, 2024

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Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Umurongo wa mirongo ine wo muri Daniyeli cumi na rimwe ni umwe mu mirongo yimbitse cyane iri mu Ijambo ry’Imana, nk’uko ari na ko bimeze kuri Daniyeli igice cya munani, umurongo wa cumi na kane. Umurongo wa mirongo ine ushushanywa n’Uruzi Hidekeli, naho Uruzi Ulayi rugashushanya Daniyeli igice cya munani, umurongo wa cumi na kane.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Umurongo wa mirongo ine utangirana n’amagambo ngo, “kandi mu gihe cy’imperuka,” bityo ukerekana by’umwihariko ko intangiriro y’uwo murongo ari 1798. Amagambo mirongo itanu n’imwe y’uwo murongo yafunguwe mu 1989, igihe yamenyekanaga ko agaragaza ugusenyuka kw’Ubumwe bw’Abasoviyeti muri icyo gihe. Ayo magambo mirongo itanu n’imwe yo muri uwo murongo ahagarariye igihe cy’imperuka cyo mu 1798, hanyuma akagaragaza n’ikindi gihe cy’imperuka cyo mu 1989. Alufa na Omega yashyize umukono wayo kuri uwo murongo ku bw’abiteguye bose kureba no kumva. Ibihe by’imperuka by’imigendere y’umumarayika wa mbere n’uwa gatatu byombi bihagarariwe muri uwo murongo umwe.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Umurongo ukurikira ugaragaza igihe ubupapa, bugereranywa n’umwami wo mu majyaruguru, buzatsindira Leta Zunze Ubumwe za Amerika, zigereranywa n’igihugu cy’icyubahiro, mu itegeko ryo ku Cyumweru rizaza vuba muri Leta Zunze Ubumwe za Amerika. Ni cyo gituma, nubwo amagambo yo mu murongo wa mirongo ine agaragaza igihe cy’imperuka mu 1798 nk’intangiriro, n’igihe cy’imperuka mu 1989 nk’iherezo, ukuri ariko ni uko amateka y’ubuhanuzi agaragazwa mu murongo wa mirongo ine atarangira kugeza ku murongo wa mirongo ine n’umwe, ubwo umwami wo mu majyaruguru atsindira igihugu cy’icyubahiro. Ibi bisobanura ko amateka ahera ku isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989 kugeza ku itegeko ryo ku Cyumweru rizaza vuba mu murongo wa mirongo ine n’umwe, agereranya amateka ya Leta Zunze Ubumwe za Amerika kuva ku Perezida Ronald Reagan kugeza ku itegeko ryo ku Cyumweru rizaza vuba. Ayo mateka akubiyemo ku wa 11 Nzeri 2001 n’ibyakurikiyeho kugeza ku isaha y’umutingito ukomeye wo mu Byahishuwe igice cya cumi na kimwe.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Igihe uwo murongo wabanje gufungurwa, haje kuvutswa impaka zirwanya ukuri ko “ikirego cya Pippenger, cy’uko uwo murongo ugaragaza amateka yo mu 1798 kugeza ku itegeko ryo ku Cyumweru, cyari ikirego kidafite ishingiro, kuko imirongo yo muri Bibiliya itigera igereranya ibihe birebire by’amateka bityo.” Nta gitekerezo twari twarigeze tugira ku byerekeye igitekerezo cy’uko haba hari imbibi ku gihe runaka gishobora kuboneka mu murongo umwe, ariko ako kanya twahise twibuka ko Ibyahishuwe igice cya cumi na gatatu, umurongo wa cumi n’umwe, ugaragaza ayo mateka nyine, kandi ubikora, mu murongo umwe. Amateka y’inyamaswa yo mu isi yatangiye mu 1798, kandi ukuvuga kw’inyamaswa yo mu isi nk’ikiyoka, kuzasohozwa ku itegeko ryo ku Cyumweru rigiye kuza bidatinze.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Kandi igihe Ubupapa, bumaze kwamburwa imbaraga zabwo, bwahatirwaga guhagarika itoteza, Yohana yabonye ububasha bushya buzamuka kugira ngo bwumvikanishe ijwi ry’ikiyoka, kandi bukomeze uwo murimo umwe w’ubugome n’uw’ibitutsi ku Mana. Ubu bubasha, ari bwo bwa nyuma buzagaba intambara ku itorero no ku mategeko y’Imana, bwagereranyijwe n’inyamaswa ifite amahembe asa n’ay’umwana w’intama.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Niba ngombwa ko umuntu aba umutekinisiye, umurongo wa mirongo ine uvuga amateka yo mu 1798, ukageza ku murongo wa mirongo ine n’umwe, kandi mu murongo wa mirongo ine n’umwe ni ho itegeko ryo ku Cyumweru rigaragazwa; bityo rero, bitandukanye n’umurongo umwe wo mu Byahishuwe igice cya cumi na gatatu, umurongo wa mirongo ine mu by’ukuri uba ari mugufiho gato kuko itegeko ryo ku Cyumweru riri mu murongo ukurikira, mu gihe mu Byahishuwe igice cya cumi na gatatu, kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru biri mu murongo umwe. Mushiki wa White atumenyesha ko “umurongo umwe w’ubuhanuzi” uri mu gitabo cya Daniyeli wongera gufatwa mu gitabo cy’Ibyahishuwe, kandi Ibyahishuwe igice cya cumi na gatatu, umurongo wa cumi n’umwe, bishobora byoroshye rwose kurenga hejuru y’umurongo wa mirongo ine, niba uhisemo gukurikiza ihame ry’umurongo ku wundi murongo.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Iyo ukoresheje ihame ry’umurongo ku wundi, usanga ishusho yo mu murongo wa mirongo ine y’inyamaswa yo ku isi yo mu Byahishuwe 13 (Leta Zunze Ubumwe za Amerika), yo muri uwo murongo wa mirongo ine igereranywa n’“amagare, amato n’abagendera ku mafarashi,” ihinduka iva ku nyamaswa imeze nk’umwana w’intama ifite amahembe abiri mu 1798, ikaba inyamaswa ivuga nk’ikiyoka igihe itegeko ryo guhimbaza ku Cyumweru rigiye kuza vuba; kandi nanone ko iyo nyamaswa imeze nk’umwana w’intama ifite amahembe abiri.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Umurongo wa mirongo ine na wo uhagarariye iyo myaka mirongo irindwi y’ikigereranyo igihe maraya w’i Tiro yibagirana, kuko iyo myaka mirongo irindwi y’ikigereranyo imeze nk’iminsi y’umwami umwe, kandi umwami ni ubwami. Dushingiye ku murongo wa mirongo ine, no ku murongo wa Ibyahishuwe igice cya cumi na gatatu, ubwami bwo mu buhanuzi bwa Bibiliya butegeka muri iyo myaka mirongo irindwi y’ikigereranyo yo muri Yesaya igice cya makumyabiri na gatatu ni inyamaswa yo ku isi, ifite amahembe abiri y’imbaraga. Inyamaswa yo ku isi itangira ifite amahembe abiri y’imbaraga ahagarariye Urepublikanisimu n’Uprotestantisimu, ariko uko amateka y’umurongo wa mirongo ine agenda yegera isohozwa ryayo mu murongo wa mirongo ine n’umwe, ni bwo izo mbaraga zayo ebyiri z’ubuhanuzi zimenyekana nk’“amato” (ububasha bw’ubukungu), n’“amagare n’abagendera ku mafarashi” (ubushobozi bwa gisirikare).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Mu myaka mirongo irindwi y’ikigereranyo yo muri Yesaya igice cya makumyabiri na gatatu, maraya w’i Tiro, ari we mu murongo wa mirongo ine uvugwaho nk’umwami w’amajyaruguru, yibagirana. Ariko nyuma, ku iherezo ry’iyo myaka mirongo irindwi y’ikigereranyo, azongera gusambana n’abami bo mu isi, nk’uko byagenze mu mateka yabanje ugusenyuka kw’Ubumwe bw’Abasoviyeti, igihe abahanga bose b’amateka bemeza ko Perezida Reagan yagiranye isezerano ry’ibanga n’umwanzi wa Kristo uvugwa mu buhanuzi bwa Bibiliya kugira ngo bahirike Ubumwe bw’Abasoviyeti. Mu gihe cyabanje kugera ku 1989, Reagan yari yaratangiye gusangira umubano w’ibanga kandi utemewe n’umuntu w’icyaha; bityo abacuranzi ba Nebukadinezari batangira kwimenyereza injyana maraya wari waribagiranye yatangiye kuririmba. Umurimo udasanzwe wakorewe isi yose na Yohani Pawulo wa II, muri ayo mateka nyene, ni wo wabaye intangiriro y’“indirimbo n’imbyino” byatumye “isi yose” “ikurikira ya nyamaswa itangaye”.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Umurongo wa mirongo ine na wo ugereranya amateka y’Adiventisimu y’i Lawodikiya, yatangiye mu 1798 ari Sarudi; hanyuma abo muri Sarudi bemera umucyo wari warafunguwe, maze igikorwa cy’i Filadelifiya gisohoka muri Sarudi. Igihe igikorwa cy’i Filadelifiya cyangaga umucyo wo mu 1856, cyahise gihinduka kiva ku kuba igikorwa kijya ku rusengero rw’i Lawodikiya mu 1863. Bityo rero urwo rusengero rwagenewe kurukwa mu kanwa k’Umwami mu murongo wa mirongo ine n’umwe, ari wo tegeko rya ku cyumweru rigiye kuza bidatinze. Umurongo wa mirongo ine ntugaragaza gusa amateka ya Leta Zunze Ubumwe za Amerika, ahubwo ugaragaza n’amateka y’Adiventisimu y’i Lawodikiya.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Uwadiventisimu bwo muri Lawodikiya bwahawe umucyo wera w’Ijambo ry’Imana kugira ngo ube ishingiro ryabwo n’imbaraga zabwo, kandi ubutegetsi bwa Leta Zunze Ubumwe za Amerika bwahawe umucyo wera w’Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika kugira ngo ube ishingiro ryabwo n’imbaraga zabwo. Byombi byatangiye mu buryo bw’ubuhanuzi nk’amahembe mu wa 1798, kandi ku iherezo ry’iyo myaka mirongo irindwi y’ikigereranyo, ihembe ry’abagome rya Repubulika n’ihembe ry’abagome ry’Abaporotesitanti bizahurira hamwe bibe ihembe rimwe kandi bivuge nk’ikiyoka.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Amahembe abiri yo ku murongo wa mirongo ine ni ubutegetsi n’itorero ryatoranyijwe, bigereranya imirongo ibiri y’ubuhanuzi ijyana hamwe, kuko bigaragazwa nk’amahembe abiri ku nyamaswa imwe. Aho hose iyo nyamaswa ijya, ayo mahembe abiri na yo arahajyana, kandi abikora mu mateka amwe y’ubuhanuzi. Ihembe ry’Ubuporotesitanti rifite kamere y’ubuhanuzi igizwe n’ibice bibiri, ihagarariwe na Lawodikiya na Filadelifiya. Ihembe ry’Uburepubulikani na ryo rifite kamere y’ubuhanuzi igizwe n’ibice bibiri, ihagarariwe n’amashyaka ya politiki y’Abaripubulikani n’Abademokarate. Icyiciro cya kabiri cya buri kamere y’ihembe igizwe n’ibice bibiri, kizamuka nyuma kandi kikazamuka kiruta ikindi, nk’uko bivugwa muri Daniyeli igice cya munani.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Nuko ndaramura amaso yanjye, ndabona, kandi dore, imbere y’umugezi hari hihagaze impfizi y’intama y’intama yari ifite amahembe abiri; kandi ayo mahembe yombi yari maremare; ariko rimwe ryari rirerire kurusha irindi, kandi irirerire ryameze nyuma. Daniel 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Imico ibiri ya buri hembe igaragazwa mu murongo wa Kristo n’Abasadukayo n’Abafarisayo, byo mu hembe y’Abarepubulikani bihwanye n’ubwisanzure bw’iterambere (gushyigikira uburetwa, demokarasi, woke-ism na globalism), n’ubw’ubugumyabitekerezo (kurwanya uburetwa, repubulika ishingiye ku Itegeko Nshinga, abakomera ku muco gakondo, MAGA). Imico ibiri y’ihembe ry’Abaporotesitanti ihwanye na Filadelifiya na Lawodikiya. Nta kugereranya gutunganye kubaho hagati y’igabanyuka ry’amahembe yombi mu kimenyetso cy’ibice bibiri, kuko haba ubwisanzure bw’iterambere bukabije cyangwa se MAGA-ism y’ubugumyabitekerezo nta na kimwe kijya ku ruhande rukwiriye ku kibazo cy’itegeko ryo ku Cyumweru, kuko Abafarisayo n’Abasadukayo bahuriye ku musaraba; ariko ku itegeko ryo ku Cyumweru rigiye kuza vuba, ryagereranyijwe n’umusaraba, Lawodikiya irarukwa ikavanwa mu kanwa k’Umwami, maze ihembe rya Filadelifiya rikazamurwa nk’ibendera. Nyamara kandi, imiterere y’ibice bibiri by’amahembe yombi igereranywa n’impaka za tewolojiya hagati y’Abafarisayo n’Abasadukayo, kandi intumwa ku Banyamahanga (Pawulo), mu mateka ya Kristo, mbere yari Umufarisayo w’Abafarisayo.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Uburyo bw’imvura y’itumba, kubera ko ari umurongo ku wundi murongo, butanga umucyo mwinshi muri umurongo wa mirongo ine iyo bushyizwe mu bikorwa. Ibyahishuwe igice cya kabiri kugeza ku cya cumi n’umunani, byose bihuriye hamwe n’umurongo wa mirongo ine. Ubuhamya bwa Yesaya igice cya makumyabiri na gatatu bwerekeye maraya w’i Tiro na bwo bujyanye n’uwo murongo. Birumvikana ko hari n’indi mirongo myinshi igomba gushyirwa hejuru y’umurongo wa mirongo ine, ariko ahari ishyirwa mu bikorwa ry’ingenzi kurusha ayandi, ry’umurongo ku wundi murongo ry’umurongo wa mirongo ine, ni umurongo wa mirongo ine ubwawo.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Mu murongo wa mirongo ine, igihe cy’imperuka cyo mu 1798 n’igihe cy’imperuka cyo mu 1989, byombi biragaragazwa. Ibyo biyobora umunyeshuri w’ubuhanuzi gushyira igihe cy’imperuka cyo mu 1798 hejuru y’igihe cy’imperuka cyo mu 1989. Ibyo bimaze gukorwa, amateka yo mu murongo wa mirongo ine atanga imirongo ibiri, buri umwe ugatangirira mu 1798, kandi ugakomeza kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba ryo mu murongo wa mirongo ine n’umwe. Umurongo utangirira mu 1798 ugaragaza ubutumwa bw’imbere bw’ubwoko bw’Imana bwo mu minsi y’imperuka, kandi umurongo utangirira mu 1989 ugaragaza ubutumwa bw’inyuma bw’ubwoko bw’Imana bwo mu minsi y’imperuka muri ayo mateka nyene. Bityo rero, umurongo wa mirongo ine urimo ubwawo ikimenyetso gihagarariwe n’isano y’ubuhanuzi y’imbere n’iy’inyuma, nk’iyo amatorero arindwi n’ibimenyetso birindwi bifitanye mu gitabo cy’Ibyahishuwe. Kandi iki gikorwa cy’ubuhanuzi kigaragarira mu murongo umwe, ugizwe n’amagambo mirongo itanu n’imwe!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Abamilerite bamenye ubutumwa bw’imbere n’ubw’inyuma bw’amatorero arindwi n’ibimenyetso birindwi, kandi banamenye ko n’amakondera arindwi na yo yagereranyaga umurongo wa gatatu w’ukuri wari kimwe mu bigize amateka yagereranyijwe n’amatorero arindwi n’ibimenyetso birindwi. Amakondera, nk’uko Miller abivuga, yari “imanza zihariye” zazanwe kuri Roma. Abamilerite basobanukiwe ko imanza z’Imana zagereranyijwe n’amakondera arindwi zari zifitanye isano n’amateka y’amatorero arindwi n’amateka abangikanye y’ibimenyetso birindwi.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Umurongo wa mirongo ine urimo amateka ya ku wa 11 Nzeri 2001, kandi ni yo mpamvu no muri uwo murongo wa mirongo ine umurongo w’ubuhanuzi w’amakondera arindwi nawo uhurizwa hamwe. Umumarayika wa mbere yaje mu mwaka wa 1798 kugira ngo atangaze ugufungurwa kw’urubanza mu 1844. Urwo rubanza rugabanyijemo urubanza rw’iperereza n’urubanza nyubahiriza. Amateka y’umurongo wa mirongo ine ni amateka y’urubanza rw’iperereza, kandi amateka y’umurongo wa mirongo ine n’umwe gukomeza kugeza igihe Mikayeli ahagurutse kandi ibyago birindwi bya nyuma bisutswe, ni amateka y’urubanza nyubahiriza.

The executive judgment begins when the United States speaks as a dragon.

Urubanza nyubahirizategeko rutangira igihe Leta Zunze Ubumwe za Amerika zivuga nk’inzoka nini.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> “Amahembe asa n’ay’umwana w’intama n’ijwi ry’ikiyoka by’iki kimenyetso byerekana ugutandukana kugaragara cyane hagati y’ibyo iri shyanga rivuga ko rikurikiza n’ibyo rikora mu by’ukuri. ‘Ukuvuga’ kw’iryo shyanga ni igikorwa cy’inzego zaryo zishinga amategeko n’izicira imanza. Binyuze muri icyo gikorwa, rizahinyuza ayo mahame y’ubwisanzure n’amahoro ryagaragaje nk’urufatiro rwa politiki yaryo. Ubuhanuzi buvuga ko rizavuga ‘nk’ikiyoka’ kandi bugakoresha ‘ububasha bwose bw’inyamaswa ya mbere’ bugaragaza neza mbere y’igihe ukuzamuka kw’umwuka wo kutihanganirana no kurenganya byagaragajwe n’amahanga yashushanyijwe n’ikiyoka n’inyamaswa isa n’ingwe. Kandi amagambo avuga ko inyamaswa ifite amahembe abiri ‘ihatira isi n’abayituye kuramya inyamaswa ya mbere’ agaragaza ko ubutware bw’iri shyanga buzakoreshwa mu guhatira abantu kwubahiriza umugenzo runaka uzaba ari igikorwa cyo guha icyubahiro ubupapa.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Igihe Leta Zunze Ubumwe z’Amerika “zivuze,” kandi zigashyiraho itegeko ryo kuruhuka ku Cyumweru rigiye kuza vuba, “ijwi rya kabiri” ryo mu Ibyahishuwe igice cya cumi n’umunani, “rivuga,” rihamagarira abagabo n’abagore gusohoka i Babuloni.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Nuko numva irindi jwi rivuye mu ijuru rivuga riti: Nimuvemo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyago bye. Kuko ibyaha bye byageze no mu ijuru, kandi Imana yibutse gukiranirwa kwe. Mumuhorere nk’uko na we yabagiriye, kandi mumwiture incuro ebyiri hakurikijwe imirimo ye: mu gikombe yujuje, namwe mukimwuzurizemo incuro ebyiri. Ibyahishuwe 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Mu murongo wa mirongo ine n’umwe, igihe Leta Zunze Ubumwe z’Amerika zivuga, abacyari mu mimerere y’ubwoko butatu bwa Babuloni ya none bahamagarwa gusohoka igihe “ijwi rya kabiri” ryo mu Ibyahishuwe igice cya cumi n’umunani rivuga. Abo bahamagarwa gusohoka icyo gihe bagereranywa mu murongo wa mirongo ine n’umwe na “Edomu, Mowabu n’abakuru b’abana ba Amoni.” Muri uwo murongo, abagereranywa muri icyo kimenyetso cy’ubwoko butatu bwa Babuloni ya none barokoka ukuboko k’umwami w’amajyaruguru (ubupapa). Ijambo ry’Igiheburayo risobanura “gucika ku icumu,” risobanura gucika ku kintu binyuze mu kunyerera, kandi igisobanuro cyaryo cy’imbere ni uko uko gucika ku icumu gukorerwa ku kintu mbere y’uko habaho uko gucika ku icumu cyari gifashe mu bunyage abacika ku icumu.

> He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Azinjira no mu gihugu cy’ikuzo kandi abantu benshi bazarimburwa; ariko aba ni bo bazacika ukuboko kwe: Edomu, na Mowabu, n’abakuru bo mu bana ba Amoni. Azarambura ukuboko kwe no ku bihugu; kandi igihugu cya Egiputa ntikizacika. Daniyeli 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Mu murongo wa mirongo ine n’ibiri, ubupapa (umwami wo mu majyaruguru) bunesha inkomyi yabwo ya gatatu y’akarere igihe bwigarurira Egiputa, ari yo kimenyetso cy’Umuryango w’Abibumbye, nk’uko byagereranyijwe n’umunsi mukuru w’isabukuru ya Herodi, igihe atsindwa n’imbyino y’uburiganya ya Salome (Leta Zunze Ubumwe z’Amerika), umukobwa wa Herodiya (ubupapa). Ibi biranga igihe Umuryango w’Abibumbye (“abami icumi” bo mu Byahishuwe 17) bemera guha ubwami bwabo ya nyamaswa isaha imwe. Iyo saha imwe ni yo saha y’“umutingito ukomeye” wo mu Byahishuwe 11, kandi ni na yo “saha” indaya y’i Babuloni icirwaho urubanza. Mu murongo wa mirongo ine n’ibiri, Egiputa (Umuryango w’Abibumbye) “ntizacika.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Ijambo ry’Igiheburayo ryahinduwemo “guhunga” mu murongo wa mirongo ine n’ibiri ritandukanye n’ijambo ry’Igiheburayo riri mu murongo wa mirongo ine n’umwe. Mu murongo wa mirongo ine n’ibiri, ijambo “guhunga” risobanura “kutabona ugutabarwa”; ariko umurongo wa mirongo ine n’umwe werekana igihe ababanjirije itegeko ryo ku Cyumweru rigiye kuza vuba bari barafatanyije na papa, hanyuma bagahunga nk’aho banyerera. Mbere y’isaha y’akaga k’itegeko ryo ku Cyumweru, abari mu bumwe bw’i Babuloni ya none bari baremeye igitekerezo cya satani cy’uko ku Cyumweru ari wo munsi w’Imana wo kuramiraho. Igihe ikimenyetso cy’inyamaswa gishyizweho ku ngufu, umuntu ashobora kukemera ku bw’impamvu iyo ari yo yose, cyangwa se akabyizera koko ko ari ko biri. Kubyizera ni kwakira ikimenyetso mu gahanga, naho kugikemera gusa ni ukwakira ikimenyetso mu kuboko kwawe.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Abazarokoka ukuboko kw’ubupapa mu gihe cy’itegeko ryo ku cyumweru, banga igitekerezo cya Satani cy’uko umunsi w’Imana wo kuramirizaho ari umunsi w’izuba, muri cya gihe nyine Leta Zunze Ubumwe za Amerika n’Umuryango w’Abibumbye bifatanyiriza ukuboko n’indaya y’i Roma, ubutware bw’ubupapa, umwami wo mu majyaruguru.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Abaporotesitanti bo muri Leta Zunze Ubumwe za Amerika ni bo bazaba aba mbere mu kurambura amaboko yabo hejuru y’umwobo munini kugira ngo bafate ukuboko kwa Sipuritizimu; bazarambuka hejuru y’ikirenga kugira ngo bahane ibiganza n’ubutegetsi bw’i Roma; kandi munsi y’ingaruka z’ubu bumwe bw’impande eshatu, iki gihugu kizakurikira mu ntambwe za Roma mu kuribata uburenganzira bw’umutimanama.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Ni iby’ingenzi gufata igihe cyo gusobanura imiterere y’imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe, mu gihe dukomeje kuzirikana umurongo wa mirongo ine. Umwami w’amajyaruguru, ari we Roma ya Kijyambere, atsinda inzitizi eshatu z’uturere kugira ngo ashingwe ku ntebe y’ubwami bw’isi. Roma ya gipagani yatsinze inzitizi eshatu z’uturere, kandi ni ko na Roma ya gipapa yabigenje; bityo Roma ya Kijyambere itsinda umwami w’amajyepfo (icyahoze ari Ubumwe bw’Abasoviyeti) mu murongo wa mirongo ine, hanyuma igatsinda igihugu cy’ikuzo (Leta Zunze Ubumwe za Amerika) mu murongo wa mirongo ine n’umwe, maze igatsinda Egiputa (Umuryango w’Abibumbye) mu mirongo ya mirongo ine n’ibiri na mirongo ine n’itatu.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Ariko nk’uko amagambo ya mbere yavuzwe na Mushiki wa White abigaragaza, Leta Zunze Ubumwe z’Amerika zifatanya amaboko n’ubupapa hamwe n’Umuryango w’Abibumbye icyarimwe. Ubumwe bw’inshuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma busohozwa ku itegeko ryo ku Cyumweru rigiye kuza vuba, nubwo Daniyeli igice cya cumi na kimwe umurongo wa mirongo ine n’umwe kugeza kuri mirongo ine n’itatu byerekana uko gutsinda gukorwa icyarimwe mu buryo bukurikiranye. Uru ruhererekane rwerekanwa ruhagarariye uko ibyabaye bikurikirana, ariko byose bisohozwa ku itegeko ryo ku Cyumweru rigiye kuza vuba.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Muri uwo mwanya, “ijwi rya kabiri” ryo mu Ibyahishuwe igice cya cumi n’umunani ni ho “rivugira,” aho Leta Zunze Ubumwe za Amerika na zo “zivugira.” Imana ivugira aho kandi igihe Satani avugira. Mu murongo wa mirongo ine na kane, inkuru ziturutse iburasirazuba no mu majyaruguru zihagarika umutima umwami wo mu majyaruguru, maze ubwicanyi ndengakamere bwa nyuma bwa gipapa bugatangizwa. Umurongo wa mirongo ine na kane, kimwe n’imirongo ya mirongo ine na kabiri na mirongo ine na gatatu, utangirira mu murongo wa mirongo ine na rimwe, igihe marayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani atangira guhamagara izindi ntama ze gusohoka i Babuloni.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Ubutumwa Atanga ni bwo butumwa bugaragaza Isilamu y’ishyano rya gatatu nk’igikoresho Cye cy’urubanza, n’igihano cy’indaya y’i Babuloni. Isilamu igereranywa n’“amakuru ava iburasirazuba”, kandi ubupapa (umwami w’amajyaruguru w’impimbano) ni bwo “amakuru ava amajyaruguru”. Daniyeli igice cya cumi na kimwe umurongo wa mirongo ine hagaragaza urubanza rw’iperereza, kandi umurongo wa mirongo ine n’umwe kugeza kuri mirongo ine n’itanu hagaragaza urubanza nyir’izina.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Tuzakomeza gusuzuma umurongo wa mirongo ine wa Daniyeli cumi na umwe mu ngingo ikurikira.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Igihe kimwe, ubwo nari mu Mujyi wa New York, nijoro nahamagawe kureba inyubako zizamuka urwego ku rundi zerekeza mu ijuru. Izo nyubako zari zemejwe ko zidadanwa n’umuriro, kandi zari zubatswe kugira ngo ziheshe icyubahiro ba nyirazo n’abazubatse. Zarushagaho kuzamuka, ziba ndende kurushaho, kandi muri zo hakoreshwaga ibikoresho bihenda cyane kuruta ibindi. Abo izo nyubako zari izabo ntibibazaga bati: ‘Ni mu buhe buryo twarushaho guhesha Imana icyubahiro?’ Uwiteka ntiyari mu bitekerezo byabo.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Natekereje nti: ‘Iyaba abashora umutungo wabo muri ubwo buryo babashaga kubona inzira yabo nk’uko Imana iyibona! Bari kwegeranya inyubako z’igitangaza, nyamara mbega ukuntu imigambi n’amayeri yabo ari ubupfapfa imbere y’Utegeka isanzure ryose. Ntibari kwiga bakoresheje imbaraga zose z’umutima n’iz’ubwenge uko bashobora guhesha Imana icyubahiro. Babuze kuzirikana ibi, ari byo nshingano ya mbere y’umuntu.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Ubwo izo nyubako ndende zubakwaga, ba nyirazo bishimiraga bafite ubwibone bw’irari ry’ubuhangange, bibwira ko bafite ubutunzi bwo gukoresha mu kwinezeza no gutera abaturanyi babo ishyari. Umutungo mwinshi bashoyemo muri ubwo buryo wari warabonetse binyuze mu kwambura abandi, binyuze mu kuniga abakene. Bibagirwaga ko mu ijuru habikwa ibarura rya buri gikorwa cyose cy’ubucuruzi; buri bucuruzi butaboneye, buri gikorwa cyose cy’uburiganya, byose byandikweyo. Igihe kiraje ubwo abantu, mu buriganya bwabo no mu bwibone bwabo, bazagera aho Uwiteka atazabemerera kurenga, kandi bazamenya ko ukwihangana kwa Yehova kugira aho kugarukira.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Ikintu cyakurikiyeho kumbonekera ni icyago cy’umuriro. Abagabo barebaga izo nyubako ndende, zatekerezwaga ko zidashya n’umuriro, maze bakavuga bati: ‘Zitekanye rwose.’ Ariko izo nyubako zashenywe n’umuriro nk’aho zakozwe mu kiziriko. Imodoka z’abazimyamuriro ntizashoboye kugira icyo zikora ngo zihagarike irimbuka. Abazimyamuriro ntibashoboye gukoresha izo modoka.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “Ndigishijwe yuko igihe cy’Umwami nikigera, niharamuka hatarabayeho impinduka mu mitima y’abantu b’abibone kandi bafite irari ry’icyubahiro, abantu bazamenya ko ukuboko kwari gukomeye ko gukiza kuzaba gukomeye no kurimbura. Nta mbaraga zo mu isi zishobora kubuza ukuboko kw’Imana. Nta kintu na kimwe cyakoreshwa mu kubaka inyubako kizashobora kuzirinda kurimbuka igihe cyagenwe n’Imana nikigera cyo kohereza igihano ku bantu bitewe no kutita ku mategeko Yayo no ku irari ryabo rishingiye ku bwikunde.”

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Nta benshi, ndetse no mu barimu n’abanyapolitiki, basobanukirwa impamvu zishingiyeho imimerere y’iki gihe y’umuryango nyarwanda. Abafite ububasha bwo kuyobora Leta ntibashoboye gukemura ikibazo cy’ukwangirika kw’imico, ubukene, ubukene bukabije, n’ubwiyongere bw’ubugizi bwa nabi. Baraharanira ubusa gushyira imikorere y’ubucuruzi ku rufatiro rurushijeho gukomera. Iyaba abantu baritaga cyane ku nyigisho z’Ijambo ry’Imana, babona umuti w’ibibazo bibazahaza.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “Ibyanditswe byera bisobanura imimerere y’isi mbere gato yo kugaruka kwa kabiri kwa Kristo. Ku byerekeye abantu birundanyiriza ubutunzi bwinshi mu bwambuzi no mu kunyaga, handitswe ngo: ‘Mwihunikiye ubutunzi bwo mu minsi y’imperuka. Dore igihembo cy’abasaruye imyaka yo mu mirima yanyu, mwababujije kubahera ku buriganya, kirataka: kandi gutaka kw’abasaruye kwageze mu matwi y’Umwami Nyiringabo. Mwibereyeho mu munezero ku isi, kandi mwidamarariyeho; mwibyariye imitima yanyu, nk’ku munsi wo kubaga. Mwaciriyeho iteka umukiranutsi kandi muramwica; na we ntababarwanya.’ Yakobo 5:3–6.”

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Ariko se ni nde usoma imiburo itangwa n’ibimenyetso by’ibihe biri gusohora vuba? Ni iyihe ngaruka bigira ku bany’isi? Ni iyihe mpinduka igaragara mu myitwarire yabo? Nta yindi irenze iyo yagaragaye mu myitwarire y’abari batuye isi yo mu gihe cya Nowa. Bahugijwe n’imirimo y’isi n’ibyishimo byayo, abo ba mbere y’umwuzure ‘ntibamenye kugeza aho Umwuzure waziye ukabatwara bose.’ Matayo 24:39. Bari bahawe imiburo yaturutse mu ijuru, ariko banga kuyumva. Kandi n’uyu munsi, isi, ititaye na gato ku ijwi ry’Imana riburira, iri kwihutira kugana mu kurimbuka kw’iteka.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> “Isi cy’isi kirakangukijwe n’umwuka w’intambara. Ubuhanuzi bwo mu gice cya cumi na kimwe cya Daniyeli buri hafi cyane kugera ku isohozwa ryabwo ryuzuye. Bidatinze, ibihe by’amakuba byavuzwe mu buhanuzi bizasohora.”

> Testimonies to the Church, volume NINE, page ELEVEN.

> Ubuhamya Bwahawe Itorero, umuzingo wa CYENDA, ipaji rya CUMI NA RIMWE.

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