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.

Сейчас мы обращаемся ко второй битве опосредованных войн, как она представлена в книге Даниила, глава одиннадцатая, стихи одиннадцатый и двенадцатый. Вторая битва в этих стихах обозначает войну на Украине между атеистической державой Россией и государством Украиной. В этих стихах Путин одерживает победу, как одержал её Птолемей IV, но после своей победы он вознесётся в собственном сердце, и его нарциссическое самопревозношение станет средством его Ватерлоо. Историческое отображение этой нынешней истории полезно лишь для тех, кто понимает, что нынешняя история представляет духовно.

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.

Āyat duwom iŋ chapta ten, Daniel, a tɔ̈u ke ye yic aci ke mɛ̈nh piou Yath ciënic, a nyuɔth ku bï yaŋ ke ye aaŋciök raan ye gɔ̈t both “vision” ku “thing” ku bï lɛu. Vision ku thing acï guir ku guir nyuɔth kɔc ka tɔ̈u kek kɔc piny ku kɔc piny ë piny acie acie, ku cïïk tɔ̈u ka line meth cïk yïn ye truth. Keŋa Ulai ku Hiddekel Rivers. Keŋa “mareh” ku “chazon” visions. Keŋa prophecy of the twenty-five hundred and twenty years ku bï yaŋ ke cɔl ku prophecy of the twenty-three hundred years. Keŋa internal ku external testimony of God’s people. Bäny de acïï guir athɛɛr keek ye mɛnë keek acï mäth. Rule of first mention acï nyuɔth ke, ku baŋa thok tɔ̈u ke nyin wec looi ke Daniel, në ye final vision, aye ke ye tɔ̈u mɛ̈nh piou Yath ciënic kɔc ye aaŋciök both “chazon,” ku “mareh”. Ku yen, vision ku thing acï bï mäth ba ye tɔ̈u nyuɔth, na cï prophetic history of verses eleven ku twelve bï aaŋciök thïn cï lɛu ke rɛɛc.

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.

Daniel ay müdüdü afweri sãa tãa naasĩ a yi Revelation kapitre eleven, be taabã tɛɛsda pɛsgo la parabol la ten virgins, ka yelg la fulfilled n be history la Millerites. Ba, zãm n yi Millerites, nyaa first disappointment a, ka Revelation kapitre eleven yẽ yaa represented n be slain ne atheistic “woke” beast la from the bottomless pit, la ka bɛɛ then lie dead in the street la great city la Egypt la Sodom, where also Christ was crucified. Bãmba kuum la n maane “rejoicing” ne followers la dragon, la a maane mourning ne Daniel.

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.”

၁၄၄,၀၀၀ တံဆိပ်ခတ်ခြင်း၏ သမိုင်းကို လာဇရု၏ ထမြောက်ခြင်းအားဖြင့်လည်း ကိုယ်စားပြုဖော်ပြထားသည်။ လာဇရု၏ ထမြောက်ခြင်းကို ခရစ်တော်၏ အမှုတော်အတွင်းရှိ တံဆိပ်ခတ်ခြင်းအပြုအမူအဖြစ် သတ်မှတ်ဖော်ပြထားပြီး၊ ခရစ်တော် တံဆိပ်ခတ်တော်မူသောသူတို့၏ သင်္ကေတအဖြစ် လာဇရုသည် ယေရုရှလင်မြို့သို့ အောင်ပွဲခံဝင်ရောက်ခြင်းကို ဦးဆောင်ခဲ့သည်။ ထိုဝင်ရောက်ခြင်းသည် မီလာရိုက် သမိုင်းအတွင်းရှိ သန်းခေါင်ယံကြွေးကြော်သံ လှုပ်ရှားမှုကို ပုံဆောင်ခဲ့သကဲ့သို့၊ ၁၄၄,၀၀၀ ၏ သမိုင်း၌လည်း ထိုနည်းတူပင် ဖြစ်သည်။ လာဇရု၏ ထမြောက်ခြင်းသည် သူ၏ညီအစ်မများဖြစ်သော မာရိနှင့် မာသာတို့ ဝမ်းနည်းမြည်တမ်းနေစဉ် ဖြစ်ပေါ်ခဲ့သည်။ ထိုသို့ပင် ဒံယေလသည်လည်း အခန်းကြီး ၁၀ တွင် နှစ်ဆယ့်တစ်ရက်ပတ်လုံး ဝမ်းနည်းမြည်တမ်းနေခဲ့သည်။ အခန်းကြီး ၁၀ ၌ ဒံယေလ၏ ဝမ်းနည်းခြင်းသည် မိက္ခေလ ဆင်းသက်လာခြင်းဖြင့် အဆုံးသတ်သွားသည်။ ထိုမိက္ခေလပင် “အသံ” တော်အားဖြင့် လာဇရုနှင့် မောရှေကို အသက်ပြန်ရှင်စေခဲ့သော ပုဂ္ဂိုလ်တော် ဖြစ်သည်။ ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၁ ၌ ဖော်ပြထားသော သက်သေခံနှစ်ပါး၏ ထမြောက်ခြင်းကို “မာရား” ၏ အကြောင်းဖြစ်စေသော ရူပါရုံကြောင့် ဒံယေလ ပြောင်းလဲခြင်းအားဖြင့် ကိုယ်စားပြုဖော်ပြထားသည်။

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”.

En el capítulo diez, Daniel está representando el sellamiento de los ciento cuarenta y cuatro mil, que también está representado en el capítulo once del Apocalipsis. En el capítulo, Gabriel declara claramente que había venido a Daniel para hacerle entender lo que habría de sobrevenir al pueblo de Dios en los últimos días. El mensaje de lo que sobrevendrá al pueblo de Dios en los últimos días está proféticamente situado dentro del contexto de un mensaje que es confirmado por la metodología de colocar línea profética sobre línea profética. Dentro de esa aplicación, la regla de la primera mención demuestra que el entendimiento correcto solo será visto por aquellos que ven tanto las verdades internas como las externas dentro de las líneas que son reunidas. Ellos son los que entienden la “visión” y la “cosa”.

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.

꧋ꦱꦼꦲꦶꦁꦒꦺ ꦱꦶꦗꦶ ꦱꦼꦠꦸꦱ ꦤꦺꦩ꧀ꦥꦠ꧀ ꦥꦸꦭꦸꦃ ꦲꦩ꧀ꦥꦠ꧀ ꦲꦶꦁꦒꦶꦃꦏꦤ꧀ ꦲꦏꦤ꧀ ꦩꦁꦼꦂꦠꦺꦤꦶ ꦥꦼꦱꦼꦤ꧀ ꦏꦤꦧꦶꦪꦤ꧀, ꦤꦩꦸꦤ꧀ ꦩꦿꦺꦏ ꦗꦸꦒ ꦲꦏꦤ꧀ ꦩꦼꦔꦭꦩꦶ ꦥꦼꦱꦼꦤ꧀ ꦲꦶꦠꦸ, ꦏꦫꦺꦤ ꦥꦼꦱꦼꦤ꧀ ꦭꦤ꧀ ꦥꦼꦔꦭꦩꦤ꧀ ꦠꦶꦢꦏ꧀ ꦢꦥꦠ꧀ dipisahaké. ꦥꦼꦱꦼꦤ꧀ ꦲꦶꦠꦸꦭꦃ ꦏꦁ ꦩꦼꦤꦘꦸꦕꦶꦏꦤ꧀, awit ꦥꦼꦱꦼꦤ꧀ ꦲꦶꦠꦸ ꦪꦶꦏꦸ ꦩꦤꦸꦁꦱ ꦥꦁandikaning Allah, lan Kristus iku Sabdaning Allah, lan Sabdaning Allah iku Kayektèn. Pesenipun katetepaken dados Kayektèn, awit punika kawejangaken lumantar paugeran-paugeran pangginan kenabian ingkang boten langkung utawi kirang kajawi namung paugeraning sinten lan punapa Panjenenganipun. Panjenenganipun punika Palmoni, Sang Juru Ngetang ingkang Ajaib, Sang Ngetang Rahasia. Panjenenganipun punika Ahli Basa ingkang Ajaib, wiwitan lan wekasan, kang kapisan lan kang pungkasan, Alfa lan Omega. Unsur-unsur punika saking sinten Panjenenganipun, ingkang netepaken paugeran-paugeran kenabian kang ngukuhaken pesenipun wangsit, lan ngasilaken pengalamanipun wangsit.

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.

Ուլայը և Հիդդեկելը՝ Շինարի երկու մեծ գետերը, մինչև Պարսից ծոց հասնելը իրենց միախառնման մոտ ձևավորում են ճահճային մի տարածք, որը կոչվում է Շատթ ալ-Արաբ, սակայն մեկ միասնական գետի չեն միանում։ Շատթ ալ-Արաբը գետաբերանային դելտա է, որ կազմավորվում է Եփրատ և Տիգրիս գետերի, ինչպես նաև մի շարք ավելի փոքր գետերի և առվակների միախառնմամբ։ Սակայն նույնիսկ դելտայի սահմաններում Եփրատն ու Տիգրիսը պահպանում են իրենց առանձին ինքնությունը և որպես տարբեր գետեր հոսում են դեպի Պարսից ծոց։ Մարգարեության ներքին և արտաքին պատգամները պահպանում են իրենց առանձնահատուկ փոխհարաբերությունը, սակայն երբ հասնում են իրենց ավարտին (վերջին օրերում), առաջացնում են մի դելտա՝ մի քանի նպաստող գետերով և առվակներով։ Հիսուսը հոգևորը ցույց է տալիս բնականի միջոցով, և վերջին օրերում յուրաքանչյուր տեսիլքի ազդեցությունը ձևավորում է դելտայական ողողատարարածք, թեև այդ երկու մեծ գետերը պահպանում են իրենց առանձնահատուկ դերերը։

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.

یەک و بیست ڕۆژی ماتەم‌داری لەگەڵ ئەو ماوەیە یەکدەگرێتەوە کە دوو شایەتەکە لە شەقامدا مردوون، و ئەو ماوەیە لە یەکەم دڵشکستنی و ماوەی چاوەڕوانی دەست پێدەکات. ئەو ماوەیە لە ناو ئەو ماوە گەورەترەدا ڕوودەدات، کە تێیدا مۆرکردنی سەد و چل و چوار هەزار تەواو دەکرێت. مۆرکردن لە کاتی کۆتایی لە ساڵی 1989 دەست پێ نەکرد، بەڵکو دەستی پێکرد کاتێک مەسیح، وەک فریشتەی سێیەم، لە 11ی ئەیلوولی 2001 دابەزی. ئەو گەلەکەی خۆی هێنایە سەردانی دووهەمیان بۆ قادێش، و ئەمجارە ئەو کەمانەی ئامادەن دەچنە خاکی بەڵێن‌دراوەوە. ئەزموونی گەلی خودا لە کاتی کۆتایی لە ساڵی 1989 هەتا 11ی ئەیلوولی 2001، مۆری نەکردن. مۆرکردن دەستی پێکرد کاتێک مەسیح دابەزی و یەکەم تۆنی کەڕەناى حەوتەم لە سێیەمین وای لێدا.

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.

सातौँ तुरहीको ध्वनि बज्नु नै त्यो बिन्दु हो जहाँ परमेश्वरको रहस्य पूरा हुन्छ, र त्यो रहस्यले एक लाख चवालीस हजारको छाप लगाइने कार्यलाई जनाउँछ, जुन त्यही तुरही बजिरहेको समयमा सम्पन्न हुन्छ। त्यो तुरहीले तीन स्वर उच्चारण गर्छ, किनकि त्यो सत्य हो। पहिलो स्वर ११ सेप्टेम्बर २००१ थियो, दोस्रो स्वर ७ अक्टोबर २०२३ थियो, र ती तीन स्वरोंमध्येको तेस्रो स्वर चाँडै आउने आइतबारको व्यवस्थाको समयमा हुन्छ। ती तीन स्वरहरू सत्यमा सधैँ विद्यमान रहने तीन चरणहरू हुन्। दशौँ अध्यायमा दानिएललाई भएका तीन स्पर्शहरूले उनको अनुभवलाई इतिहासको त्यस अवधिसँग जोडे, जुन सातौँ तुरहीका तीन स्वरोंद्वारा प्रतिनिधित्व गरिएको छ।

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.

Asɛm nkɔmhyɛ a ɛma wɔdan onipa ma ɔyɛ Kristo suban mu no, a Daniel kyerɛkyerɛ mu wɔ ti du no mu no, ne asɛm a ɛfa nea ɛbɛto Onyankopɔn nkurɔfo wɔ nna a edi akyiri no ho; nanso ɛnyɛ nna a edi akyiri no wɔ ɔkwan biara so kɛkɛ. Ɛyɛ asɛm a Onyankopɔn nkurɔfo te ase na wonya mu osuahu wɔ sɔretwa bere a ɛfa apem ɔha aduanan anan no ho no mu.

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.

Taq Gabriel qalltijprofecía nayrïr uñachtʼayañ qalltkäna, ukhamarakiw sapa mayni profecía thakhinakar qhanañchi. Nayrïr pä versículonakax Cirot qallti (Bush nayrïrjamāna), pacha tukuyanxa 1989 maran, ukat nayrar sartaski Donald Trumpan sarnaqäwipkama, jupax pusi tunka phisqhani presidente (suxtïri) ukhama; ukankxarusti uka profético sarnaqäwix saytʼi, Naciones Unidasan sarnaqäwipkama (Alejandro el Grande), paqallqïri reinorjamaxa, kimsañat pusi versículonakan parlata. Ukatwa Donald Trumpan yatiyäwipaxa, qamiri suxtïri presidenterjama, globalistanakar chʼamañchirïki uka, chiqapawa patak pusi tunka pusini waranqanakan sellado pacha phuqhasi. Ukatwa jichha pachan chiqapa chiqäwi.

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.

Ахашәмәз бжьба инаркны бжьызба аҟынӡа иҟоу абзқәа рҿы 538 шықәса инаркны 1798 шықәсазы ишьахыз ахәра аҟынӡа, насгьы аҵыхәтәантәи аамҭанӡа, апапацәа рхаҵара асаркьаҭара ҭыԥсахан ахаражәырҭа үстахь ишықәҵоу аҭоурых аадырԥшуеит. Ари, әлбетда, ахәарҭа змоу, аҵакы злоу аҵабыргуп, избанзар уи абжьқырқынтәи абзац шьақәнарӷәӷәоит насгьы ишьақәырӷәӷәоит. Аха уи аԥшьбатәи зқьи шәи ҩ-ҽыкәашәи ԥшьбаҩык рылаҳәатәра аамҭаз имҩаԥысуа алкаа змоу аԥааимбартә хҭыс-наративк азырхом. Абжьыргахьтәи абзац, абжьба инаркны бжьызба аҟынӡа иҟоу абзқәа реиԥш, абжьқырқынтәи абзац аиҿкаара иашоуп ҳәа ишьақәнарӷәӷәоит, аха алаҳәатәра аамҭаз инаӡо аԥааимбартә тарих азҵаԥшӡом. Ус шакәызгьы, уи 1989 шықәса ҭарцәо ишьақәнаргылоит, убри аҟнытә аламҭалала ишьақәнагоит 1989 шықәса инаркны, абжьқырқын-акыктәи абзац аҿы иҟоу Амҽыша азакәан аҟынӡа, имаӡоу аамҭа.

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.

වර්ස් එකොළහ සිට පහළොව දක්වා, එක් ලක්ෂ හතළිස් හතර දහසක මුද්‍රාතැබීමේ කාලය තුළ සම්පූර්ණ වන ඉතිහාසය හඳුනා දෙයි. එම වර්ස්, දෙවන හා තෙවන වර්ස් අතර ද, තවද හතළිස්වන වර්ස්හි 1989 සිට හතළිස් එක්වන වර්ස්හි ඉරිදා නීතිය දක්වා වූ කාලය අතර ද පවතින ගුප්ත ඉතිහාසය තුළ පිහිටයි. එම වර්ස් ඉතාමත් වර්තමාන සත්‍යය වන අතර, අපි එම වර්ස් තේරුම් ගැනීමෙන් අදහස් කළ ප්‍රයෝජන නෙලා ගැනීමට නම්, ඒවා එසේම බව හඳුනාගත යුතුය.

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.

Anfaaleh yaatamteh lammap-piggah, na laala, na yehaseeb qofoota seenaa raajii isa keessatti bakka buufame ni mul'isa, akkasumas muuxannoo hubannaa dhugaa ergaa sanaatiin dhalatu ni mul'isa. Hubannoon ergaa sanaa, dabala beekumsaa isa dhumaa, kan yeroo cufiinsaatti raawwatamaa jiru, warra kuma dhibba tokkoo fi afurtamii afur keessaa ta'an ni qulqulleessa. Kanaafuu, lakkoofsa kana gama keessaa fi alaan ilaaluun barbaachisaa dha.

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.

Leviticus biyuë maak fan “juroom-ñaari yoon” bi ci nekk na bu baax ci waxtu sellal gi ci ñaar-fukk ak ñeent-ci-junni ak ñeent-fukk ak ñeent, ndaxte ñaari ñaanu Daniel, yi nga doon tektal ci sarax 2 ak 9, dañuy tegu ci ñaan ñaari wàll ngir xam jaar-jaari waxu Yàlla wi ci gëm-gëmu jamono ji màggal nataalu rab wi, te itam ngir jot ci xperience bi ñiy am ci ñi matal ñaanu Leviticus 26 bi ci baalug seen bàkkaar ak bàkkaaru seen baay yi. Ñaan gu bitim-réew gi day wone nataalu rab wi, te ñaan gu biir gi di sos nataalu Almasi bi.

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.

ദാനിയേൽ പതിനൊന്നാം അധ്യായത്തിലെ, പ്രത്യേകിച്ച് മുദ്രവെക്കുന്ന സമയത്തിനുള്ളിൽ നിറവേറുന്ന ചരിത്രത്തെ സംബന്ധിക്കുന്ന വിവിധ ഭാഗങ്ങളിൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്ന ചരിത്രത്തെ മനസ്സിലാക്കുന്നതു, രണ്ടാം അധ്യായത്തിലെ ദാനിയേലിന്റെ പ്രാർത്ഥനയാൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നു. അവനും മറ്റു മൂന്ന് വിശിഷ്ടന്മാരും ലോഹപ്രതിമയെക്കുറിച്ചുള്ള നെബൂഖദ്‌നേസറിന്റെ സ്വപ്നത്തിലെ രഹസ്യസന്ദേശം മനസ്സിലാക്കുവാൻ അഭ്യർത്ഥിച്ചു. നെബൂഖദ്‌നേസറിന്റെ മറഞ്ഞ സ്വപ്നത്തിൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്ന പ്രവാചകചരിത്രത്തിന്റെ ശരിയായ അറിവ് തിരിച്ചറിയപ്പെടുമ്പോൾ, ആ അറിവ് മനസ്സിലാക്കുന്നവർക്ക്, ഒമ്പതാം അധ്യായത്തിലെ ദാനിയേലിന്റെ പ്രാർത്ഥനയാൽ പ്രതിനിധീകരിക്കപ്പെട്ട സമ്പൂർണ്ണ മാനസാന്തരത്തിന്റെ അനുഭവം അവർ വ്യക്തിപരമായി സാധിപ്പിക്കുന്നില്ലെങ്കിൽ, തങ്ങൾ നിർാശ്രയരാണെന്ന് തിരിച്ചറിയിച്ചുതരുന്നു.

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.

تفسيری زده‌به‌دەری بکردنی ئەزموونی ئەوەی کە دانیال لە بەشی دەهەمدا نیشان دەدرێت، لە چیرۆکی پێشبینیی ڕووداوەکانی کۆتایی کات لە بەشی یانزەهەمدا، واتای ئەوەیە کە وەک قوتابیی پێشبینی سەرکەوتوو نەبیت. لە دانیال بەشی یانزەهەم، ئایەتەکانی یانزە و دوانزەدا، جەنگی سنوور، شەڕی ڕافیا و سەرکەوتنی پاشای باشوور، نوێنەرایەتی دووەمین لەو سێ جەنگە نیابەتییانە دەکات کە لە وشە پێشبینیی پیرۆزی خودادا نیشاندراون. کلیلەکەی ئەوەی ئەم ئاشکراکردنی ڕاستییە بخاتە بەرچاو، بەکارهێنانی زمانناسە سەیرەکەیە لە «پاشای باکوور دەڕژێت و دەگوزێرێت» تا دەگاتە قەڵا (ملوانکە)، لە ئایەتی دەهەمدا. ئەو دوو ئایەتی تریش دابین کرد کە باس لە ڕژان و گوزەران دەکەن، و بەو شێوەیە هەردوو، چیرۆکی پێشبینیی ڕووداوەکان و ئەو ئەزموونەی کە تێگەیشتن لەو ڕووداوانە دەبێت دروستی بکات، پێکەوە دەهێنێت.

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.

Noxa wawanakankunaqa atirqasqa kanqaku, hinallataq hatun kallpayuq achka soldadokunata huñunqaku; huknintaq cheqaqtapuni hamunqa, llumpayta phawaykuspa, llapanman mast’arikuspa pasapunqa; chaymanta kutimuspanmi wakmanta atirqasqa kanqa, chayraqmi pukaran kama chayanqa. Uray llaqtapa reynintaq phiñakuyninwan kuyurinqa, lloqsimuspanmi paywan maqanakunqa, arí, hanaq llaqtapa reyninwan; paytaq hatun achka soldadokunata sayachinqa, ichaqa chay achka runakunaqa makinmanmi qusqasqa kanqaku. Chay achka runakunata apaqtinqa, sonqonmi hatunchasqa kanqa; achka chunka waranqa runakunatan urmachinqa; ichaqa mana chaywanchu kallpanchasqa kanqa. Daniel 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.

سنة 2014، بدأ بوتين حربًا في أوكرانيا، ولكي يُدرك المرء هذه الحقيقة كما تُمثَّل في الآية الحادية عشرة من الأصحاح الحادي عشر، يجب على دارس النبوة أولًا أن يكون قادرًا على أن يرى أن الآية العاشرة تُمثّل تاريخًا يوضّح الجزء الثاني من الآية الأربعين من الأصحاح الحادي عشر من دانيال. ومتى أدرك ذلك، رأى بعدئذٍ أن ما تضيفه الآية العاشرة إلى الآية الأربعين هو أنه عندما اجتُرف الاتحاد السوفيتي سنة 1989، لم يصعد ملك الشمال إلا إلى حصنه ( «العنق» ). لكن دارس النبوة لا يستطيع أن يعلم ما يدل عليه ذلك، حتى يرى إشعياء الأصحاح الثامن الآية الثامنة. وعندئذٍ يكون لديه السلطان النبوي على أن يحدّد أن الآيات الثلاث جميعًا مرتبطة بعضها ببعض بعبارة لم تُستعمل في الكتاب المقدس إلا ثلاث مرات.

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.

پھر طالبِ علم کو ایک دوسری گواہی درکار ہوگی کہ بائبل میں جہاں جہاں عبارت “overflow and pass over” تین بار وارد ہوئی ہے، وہ ایک بامقصد تکرار ہے۔ اس حقیقت کی دوسری گواہی اس لیے قائم ہوتی ہے کہ یہ تینوں آیات (گواہیاں) ایک شمالی بادشاہ کی طرف سے ایک جنوبی بادشاہ پر حملہ کی نشان دہی کرتی ہیں۔ یہ تینوں گواہیاں، جو داخلی شہادت کی دو اقسام کے ذریعے ایک ہی علامتی تاریخ کے طور پر ثابت کی جاتی ہیں، نبوت کے طالبِ علم کو اس امر کی طرف لے جاتی ہیں کہ پھر وہ ان تینوں آیات کو “line upon line” کے انداز میں ایک دوسرے پر منطبق کرے۔ یہ تطبیق ان آیات کے مضمون کو وسعت دیتی ہے، جو شمال کے بادشاہ اور جنوب کے بادشاہ کے درمیان جنگ کو پیش کرتی ہیں۔

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.

ایشعیاہ دا باب سات، آیتاں اَٹھ تے نَویں، اِس معمّے نُوں حل کرن دی کنجی فراہم کردیاں نیں کہ آیت دس وچ “قِلعہ” کِنہاں دی نمائندگی کردا اے، کیونکہ “قِلعہ” لئی عبرانی لفظ اوہی اے جو باب گیارہ دی آیت سات وچ اُس “قِلعہ” لئی آیا اے جدے وچ جنوب دا بادشاہ داخل ہویا سی۔ “قِلعہ” دا ترجمہ “طاقت” وی کیتا گیا اے، جیویں دانی ایل گیارہ دی آیت اکتی وچ “طاقت دے مقدِس” دے فقرے وچ۔ اِس طرح ایہہ دو آیتاں (سات تے اکتی) دو گواہ فراہم کردیاں نیں کہ “قِلعہ” کسی مملکت یا کسی بادشاہ دا دارالحکومت ہوندا اے۔ جدوں ایہہ حقیقت دو گواہاں دی بنا تے قائم ہو جاندی اے (دونوں باب گیارہ وچ)، تے پھر جو کچھ ایشعیاہ اپنے پُراسرار متن وچ باب سات، آیتاں اَٹھ تے نَویں وچ، دو داخلی گواہاں دے نال قائم کردا اے—کہ قِلعہ کسی مملکت دا دارالحکومت، یا اُس مملکت دا بادشاہ اے—اوہ اِس گل نُوں ثابت کردا اے کہ 1989 توں پہلے، سوویت یونین، جس دا مرکزی اقتدار روس سی، تے جس دا دارالحکومت ماسکو دا شہر سی، اُس دا سربراہ میکال گورباچوف سی۔ ایہہ محض اتفاق نہیں کہ گورباچوف دی نمایاں ظاہری پہچان اُدا ماتھا سی۔

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.”

Сап ба сап, бул колдонмонун корутундусу төмөнкүдөй деп айтып, анын маанилүүлүгүн баса белгилейт: «Эгер ишенбесеңер, анда, албетте, бекем турбайсыңар». Иса мындай деген: «Оо, акылсыздар, пайгамбарлар айткан нерселердин баарына ишенүүгө жүрөгү жайлар». [Карагыла Лука 24:25] Эзра мындай деп жазган: «Алар таң эрте туруп, Текоа чөлүнө жөнөштү; жөнөп бара жатышканда, Жошапат ордунан туруп: Мени уккула, оо Жүйүт, жана Иерусалимдин тургундары; Кудай-Теңириңерге ишенгиле, ошондо бекемделесиңер; Анын пайгамбарларына ишенгиле, ошондо ийгиликке жетесиңер, — деди». [Карагыла 2 Жылнаама 20:20] Аян китебинде жети жолу угуу тууралуу буйрук берилет. «Кимдин кулагы бар болсо, Рух жыйындарга эмне деп айтып жатканын уксун».

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.

Atawkachixa, atama x̣amsaakax̱ ayagig̱aagi yaagu yáx̱ x̱'úx̱'áani ḵut, aadáx̱ sáani ḵa x̱'úx̱'áani has du jeewú shukáx̱ tóogu yéi x̱wasikóo yáa jinkaat has du een prophets has du x̱'éináx̱ yéi has oosaneik. X̱'úx̱'áani has du x̱'éináx̱ has oosaneik yáa God du prophets has x̱'éináx̱ yéi x̱wa. Aadáx̱ has at uwagút, ḵut has yeisú yéi has oojeewú, yáat x̱'éináx̱ has oo.aaní yáa Spirit churches-ÿi yéi x̱wa saayí. Russia at káa x̱wasakóo, ḵut yáa war 2014-ÿi Ukraine koot x̱wasiteen, yáa du x̱'éináx̱ at uwagút yei x̱wasakóo yáat x̱'úx̱'áani prophecy aa yóotk has du x̱'éináx̱ has oojeewú, yáa áyá period Christ yáa tlél x̱wasiteen du een yéi x̱wa truth x̱wasatlein.

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.

Тэты хабæрттæ æрцыд историайы 2014 азы, кæцы у 2001 азы фæстæ, æмæ уæдæ ивæрд у æрцæуынг уақыты иу æмæ фæндзæ æмæ дыууæ мин фæдис æмæ цыппар дзы фæстаг къордæн. Иннæ аз, 2015, æппæты байыдыдæр президент, кæцы у æхсæзæм президент æнцонæйы рæстæджы 1989 азы райдайæны фæстæ, райдыдта глобалисттæн æргом кæнын. Дæсæм аят амоны 1989 азы историйы, фæлæ уый уæддæр снысан кæны Уæрæсейы æвзæрст хуызы “хъæбыс” æвæргæйæ, æмæ иннæ дыууæ аяты Уæрæсе райдайдзæн прокси-хæстæй дыууадæсæм тохы, æмæ Путин уыцы тох æрæуæладай уыдзæн. Аятты растдзинад æргом кæны, куыддæр сæ нывæфтыд историйы æнæхъæнцæй æххæст кæны.

“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.

«دانیال در نصیب خویش و در جایگاه خویش ایستاده است. نبوت‌های دانیال و یوحنا باید فهمیده شوند. آنان یکدیگر را تفسیر می‌کنند. آنان حقایقی را به جهان عرضه می‌دارند که هر کس باید آنها را درک کند. این نبوت‌ها باید در جهان شاهد باشند. به‌واسطهٔ تحقق خود در این ایام آخر، خود را تبیین خواهند کرد.» 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.

વિશેષ એકાદશ અને દ્વાદશના શ્લોકોની ભવિષ્યવાણી એકસો ચુંમાલીસ હજારના મુદ્રાંકનના સમયમાં તેની ઐતિહાસિક પૂર્ણતા દ્વારા ખુલ્લી થાય છે; પરંતુ “પંક્તિ પર પંક્તિ,” આ શ્લોકો સાથે જોડાયેલો એક બીજો મહત્વપૂર્ણ તથ્ય પણ છે. ભવિષ્યવાણીનો વિદ્યાર્થી “છલકાતું, અને પાર જતું” એવા ત્રણ અવતરણોને એકત્ર લાવવા માટે, તેને પૈસઠ વર્ષોની ભવિષ્યવાણીને પણ ભવિષ્યવાણીની રેખામાં લાવવી પડે છે. પૈસઠ વર્ષની ભવિષ્યવાણી બન્ને બે હજાર પાંચસો વીસ વર્ષની ભવિષ્યવાણીઓના આરંભને ચિહ્નિત કરે છે, અને તે દર્શાવે છે કે તેઓ એકબીજાથી છેતાલીસ વર્ષના અંતરે આરંભે છે. શરૂઆતમાં પૈસઠ વર્ષોની ઓળખ કરવામાં આવે છે, તો તે એ પણ ઓળખાવે છે કે અલ્ફા અને ઓમેગા અંતે પૈસઠ વર્ષ ઉત્પન્ન કરશે.

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.

En tokson beshik sekin besh jıl, bastalışında da, ayaqtalışında da, ärqaysısı üsh belgilik mejenin tañbasına ie. Birinshisi b. z. d. 742 jıl edi, sodan keyin on toğız jıl ötip b. z. d. 723 jıl, al sodan keyin qırıq altı jıl ötip b. z. d. 677 jıl boldı. Sol üsh meje ayağında 1798, 1844 jäne 1863 jıldarmen beyneleledi. Bastalıştağı (Alpha) qırıq altı jıldıq kezeñ ğıbadatxana men qosınnıñ taptauluın bildiredi, al ayaqtalıştağı (Omega) qırıq altı jıl Kieli ornıñ men qosınnıñ qalpına keltiriluin bildiredi, sol kezde Kelisimniñ Elşisi (ol sonday-aq Alpha men Omega), 1798-den 1844-ke deyingi qırıq altı jıl işinde Özi turğızğan ğıbadatxanağa kenetten kiredi.

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.

ئەشەقێ حەشت و شەش ساڵەکە کە لە ماوەی ئەو کاتەدا کە ئیشعیا لە ساڵی 742 پ.ز. پێشبینییەکەی خستە ڕوو، نۆزدە ساڵ پێشتر لە پێشەوەی دێت، لە کۆتاییدا وەک حەشت و شەش ساڵ نیشانەی خۆی دەردەخات، و پاشان نۆزدە ساڵ بە شێوەیەکی چیاسمی دوای دێت. ئەو نۆزدە ساڵەی نێوان 1844 تا 1863 وێنەیەکی ڕوون لە مەبەستەکانی مەسیح بۆ سەد و چل و چوار هەزارەکە پێشکەش دەکات، کە بەهۆی ئەو یاخیبوونەی لەو مێژوویەدا ڕوویدا، بێ تەواوبوون مایەوە. ئەو کارەی کە لە خوێندکارێکی پێشبینی داواکراوە بۆ ئەوەی بە ڕاستی وشەی ڕاستی لەبارەی ئایەتەکانی دە تا دوازدەی بەشی یازدەی دانیال بەشەوە بکات، تەنها ئەوە دامەزرێنێت (ئەگەر باوەڕت پێی هەبێت) کە ڕووسیا لە ساڵی 2014 شەڕێک لە ئۆکرایندا دەست پێدەکات، بەڵکو هەروەها ئەوەش کە شەڕەکە لە کاتی مۆرکردنی سەد و چل و چوار هەزار دەست پێدەکات. هەرچەندە مێژووی پێشبینییەکە کە لەو ئایەتانەدا نیشان دەدرێت گرنگە، ئەو مێژووەی کە ڕاستی هەمان مێژوو تێیدا بێ مۆر دەکرێت، ئەویش لە لایەن مێژووی ئەو نۆزدە ساڵەی نێوان 1844 تا 1863 ـەوە نیشان دراوە.

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 ahechauka kimsïri angelan purinïtap uñt’ayi, ukatsti 11 de septiembre de 2001 urun kimsïri angelan purinïtap laykhamarakiw uñt’ayarakïna. 1863 marax Jericó wasitat sayt’ayañamp simbólicamente uñacht’ayata sayt’asiñwa uñacht’ayi. 1863 waymark ukax 144,000 jaqinakan ist’añapwa laykhamaraki uñacht’ayi, jupanakasti “Jericó perqanak apaqañataki” apnaqatawa, jank’aki jutir domingo ley ukankañapkamaxa. Jiwasanakan amuyt’asktan uka versículonakanxa, versículo dieciséis ukax Estados Unidos markan domingo ley ukaruw uñacht’ayi. Versículo once ukax 2014 marat Putinan qhipa atipt’añapkama chimpuni. Uka versículonakax payïri guerra proxy ukax qalltañap uñacht’ayi, ukatsti kimsïri guerra proxy ukaw arkta, kunjamtï versículos trece ukat quince ukanakan uñacht’ayatakixa.

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.

خلال دمج الآية الثانية مع الآيتين الحادية عشرة والثانية عشرة، نحدِّد الحرب الأوكرانية التي بدأت في عام 2014، والتي تلتها بعد ذلك الحملةُ الرئاسيةُ الأمريكية لعام 2015، ثم انتخابُ أغنى رئيس في عام 2016. وتعقب الآيةَ الثانيةَ عشرةَ أعمالُ الانتقام التي يقوم بها آخرُ رئيس قبل قانون الأحد، في الحرب الثالثة بالوكالة. أمّا الحرب الثانية بالوكالة، وهي معركة الحدود الفاصلة، فقد بدأت قبيل انتخاب الرئيس السادس والأغنى.

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”.

1844-დან 1863 წლამდე ისტორიის განმავლობაში ეზეკიელის ორი კვერთხი უნდა შეერთებულიყო. მათი შეერთება წარმოადგენდა ღვთაებრიობისა და ადამიანობის შეერთებას, რაც არის ას ორმოცდაოთხი ათასის დაბეჭდვის საქმე. 1844 წელს მოვიდა მესამე ანგელოზი და ახსნა ზეციურ საწმიდართან, ღვთის რჯულთან, შაბათთან და მესამე ანგელოზთან დაკავშირებული ნათელი. 1849 წელს უფალმა მეორედ გაიწოდა თავისი ხელი, რათა შეეკრიბა გაფანტული ფარა, რომელმაც დიდი იმედგაცრუების დროს გაფანტვა განიცადა. 1850 წელს მან თავისი ხალხი წარუძღვა, რათა მოემზადებინათ აბაკუმის მეორე სქემა, რომელიც თვალსაჩინოდ წარმოაჩენდა უწყებას, რომელსაც მისი ხალხი უნდა ქადაგებდა, როდესაც იგი მათ წარუძღვებოდა, რათა „იერიხოს კედლები ჩამოენგრიათ“. იმ სქემაში შედიოდა „შვიდი ჟამი“, როგორც „ძველ სქემაში“.

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.

1856 දී, “යෙරිකෝ සංග්‍රාමය”ට පෙර තම ජනතාව මුද්‍රා තැබීමට නියමිත වූ ආලෝකය උන්වහන්සේ මුද්‍රාවෙන් මුදාහරින ලද්දේය. ඒ ආලෝකය Alpha and Omega විසින් William Miller හට හෙළි කළ පළමු ආලෝකයේ වර්ධනයක් විය. එය, පුරාණ යෙරිකෝ සංග්‍රාමයේ නැවත නැවත නිරූපිත වූ “seven times” යන ආලෝකය විය. තම ජනතාව මුද්‍රා තැබීමට නියමිත වූ එම ආලෝකය, ඔවුන් අවදි කිරීමටත්, ඔවුන් නැවත වරක් Philadelphia අත්දැකීමට මාරු කිරීමටත් නියමිත වූ Laodicean පණිවිඩයද විය. එම අවසාන ආලෝකය පළමු ආලෝකයේ වර්ධනයක් වුවද, උන්වහන්සේගේ ජනතාව ඒ ආලෝකය නොසලකා හැර, ඒ අනුව Laodicea හි කාන්තාරයේ සැරිසැරීම තෝරා ගත්හ. 1844, 1849, 1850, 1856 සහ 1863 යන වර්ෂ, 2001 සැප්තැම්බර් 11 දින සිට ඉක්මනින් පැමිණීමට නියමිත Sunday law දක්වා වූ ඉතිහාසයේ නිරූපිත වන waymarks පහක් නියෝජනය කරයි.

We will continue this study in the next article.

Wenaka ne ṅācıknyān nēn etōmakin ijin ilo article eo ej itok.

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.

ئەریحا بەهۆی نەوەی ئیسڕائیل بە تەواوی داخراو بوو؛ نە کەس دەرچوو، نە کەس هاتە ژوورەوە. یەزدانیش بە یەشوعی فەرموو: بنوانە، ئەریحا و پاشاکەی و پیاوانی دڵێری بەهێزم خستووەتە ناو دەستی تۆ. ئێوەش هەموو پیاوانی جەنگ شاریەکە بگەڕێنەوە و یەک جار دەوری شارەکە بسوڕێنەوە. بەم شێوەیە شەش ڕۆژ بکە. حەوت کاهینیش لە پێش سندوق حەوت کەڕەنا لە شاخی بەرخ هەڵبگرن؛ لە ڕۆژی حەوتەمداش شاریەکە حەوت جار بگەڕێنەوە، و کاهینەکان بە کەڕەناکان بدمەن. ئەوا دەبێت کاتێک لە شاخی بەرخ دەنگێکی درێژ بدەن، و کاتێک ئێوە دەنگی کەڕەناکە دەبیستن، هەموو گەل بە هاوارییەکی گەورە هاوار بکەن؛ ئەوسا دیواری شارەکە تەواو دەکەوێتە خوارەوە، و گەل هەر یەکەیان ڕاست لەبەردەمی خۆیەوە سەردەکەون. یەشوعی کوڕی نوونیش کاهینەکانی بانگ کرد و پێی فەرموون: سندوقی پەیمان هەڵبگرن، و با حەوت کاهین حەوت کەڕەنا لە شاخی بەرخ لە پێش سندوقی یەزدان هەڵبگرن. پاشان بە گەلەکەی فەرموو: بڕۆنە پێشەوە و دەوری شارەکە بسوڕێنەوە، و ئەوەی چەکدارە لە پێش سندوقی یەزدان بڕوات. جا کاتێک یەشوعا بە گەلەکە دوا، حەوت کاهینەکەی حەوت کەڕەنای شاخی بەرخیان هەڵگرتبوو لە پێش یەزدان بڕۆنە پێشەوە و بە کەڕەناکان بدەن؛ سندوقی پەیمانی یەزدانیش دوایانەوە دەهات. پیاوە چەکدارەکان لە پێش کاهینەکانی کە بە کەڕەناکان دەدا بڕۆنە پێشەوە، و دواهێز لە دوای سندوقەکەوە دەهات، کاهینەکانیش هەردەم دەڕۆیشتن و بە کەڕەناکان دەدان. یەشوعاش گەلەکەی ڕاسپاردبوو و فەرموویبوو: هاوار مەکەن، دەنگی خۆتان مەدەن، با هیچ وشەیەکیش لە دەمتان دەرنەچێت، هەتا ئەو ڕۆژەی کە پێتان دەڵێم هاوار بکەن؛ ئەوسا هاوار دەکەن.

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.

بنابراین تابوتِ خداوند شهر را دور زد و یک بار بر گرد آن گشت؛ سپس به اردوگاه آمدند و در اردوگاه شب را به سر بردند. و یوشع بامدادان، سحرگاهان، برخاست و کاهنان تابوتِ خداوند را برگرفتند. و هفت کاهن که هفت کرنا از شاخِ قوچ پیشاپیشِ تابوتِ خداوند برمی‌داشتند، پیوسته می‌رفتند و در کرناها می‌دمیدند؛ و مردانِ مسلح پیشِ روی ایشان می‌رفتند؛ اما ساقهٔ لشکر در عقبِ تابوتِ خداوند می‌آمد، و کاهنان در حینِ رفتن در کرناها می‌دمیدند. و در روزِ دوم نیز یک بار شهر را دور زدند و به اردوگاه بازگشتند؛ بدین‌گونه شش روز عمل کردند. و واقع شد که در روزِ هفتم، نزدیکِ دمیدنِ سپیده، بامدادان برخاستند و به همان شیوه هفت بار شهر را دور زدند؛ فقط در آن روز شهر را هفت بار دور زدند. و واقع شد که در بارِ هفتم، هنگامی که کاهنان در کرناها دمیدند، یوشع به قوم گفت: فریاد برآورید، زیرا خداوند شهر را به شما داده است.

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.

Et la cité sera vouée à l’anathème, elle et tout ce qui s’y trouve, pour l’Éternel ; seule Rahab la prostituée vivra, elle et tous ceux qui sont avec elle dans la maison, parce qu’elle a caché les messagers que nous avions envoyés. Et vous, gardez-vous absolument de ce qui est voué à l’anathème, de peur que vous ne vous rendiez vous-mêmes objets d’anathème en prenant de ce qui est voué à l’anathème, et que vous ne fassiez du camp d’Israël un objet d’anathème, en y jetant le trouble. Mais tout l’argent, l’or, et les objets d’airain et de fer, sont consacrés à l’Éternel : ils entreront dans le trésor de l’Éternel. Le peuple poussa donc des cris, lorsque les sacrificateurs sonnèrent des trompettes ; et il arriva, quand le peuple entendit le son de la trompette, et que le peuple poussa un grand cri, que la muraille s’effondra sur elle-même, de sorte que le peuple monta dans la cité, chacun droit devant soi, et ils prirent la cité.

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.

Иҭабуп ақалақь аҟны иҟаз зегь ҳаҭганы иҭадырцәыӡит: ахацәагьы, аҳәсаагьы, аиҵбыцәеи, адуцәеи, ауасақәагьы, ауасхәыҷқәагьы, амиааҟақәагьы — зегьы асаса хьанҭа ала. Аха Иошуа атәыла аԥшыхәра ицаз аҩыџьагьы иреиҳәеит: Абарҭ шәца ахәаахәҭҩы аԥҳәыс лыҩныҟа, уаантәи лыԥҳәысгьы, илымоу зегьыгьы шәылбаа, ишәыхьӡыргаз еиԥш. Убри азоуп аԥшыхәцәаыз аиҵарцәа анҭыҵ, Раҳаԥгьы, лашьагьы, лангьы, лашьацәагьы, илымоу зегьыгьы лылбаазгаз; луацәа зегьгьы лбаадыргахь, Израиль алагер иацәыхарамҟа ирҭыԥырҵеит. Ашьҭахь ақалақь амца иалдырблит, уа иҟаз зегьгьы; аха аԥара, ахьтәы, ахәынџьылеи, аихалеи иҟаз амыругақәа — урҭ Аҳ Господь иҩнаҭа ахазынахь иҭадырҵеит. Иошуа Раҳаԥ ахәаахәҭҩы ԥҳәыс ҭыжьны деиқәирхеит, лашьа иҩнаҭагьы, илымоу зегьыгьы; лыԥсаҭа Израиль аҟны иахьа уажәраанӡа иҟоуп, избанзар Иошуа Иерихон аԥшыхәрахь ишьҭыз ацаҩцәа лыҵәахит. Усҟан Иошуа урҭ иреикәшьеит, иҳәан: Иаҳ Господь иҿаԥхьа дыҟаӡахызаит абри ақалақь Иерихон еиҭазыргыло ауаҩы: ихылҵра иӡбаӡа илаиргылап, игә младша илаиҵаргыланы ашәқәа аиргылоит. Убас Иаҳ Господь Иошуа дицын; ихьӡ-ԥша атәыла зегь аҟны идырҳауан. Иошуа 6:1–27.