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.
Kami sekarang sedang membahas pertempuran kedua dari perang-perang proksi, sebagaimana digambarkan dalam Daniel pasal sebelas, ayat sebelas dan dua belas. Pertempuran kedua dalam ayat-ayat itu mengidentifikasi perang di Ukraina, antara kekuatan ateistis Rusia dan bangsa Ukraina. Dalam ayat-ayat tersebut, Putin memperoleh kemenangan, sebagaimana Ptolemaios IV, tetapi sesudah kemenangannya ia akan meninggikan diri dalam hatinya sendiri, dan pengagungan dirinya yang narsis itu akan menjadi sarana kejatuhannya. Representasi historis dari sejarah masa kini ini hanya bermanfaat bagi mereka yang memahami apa yang dilambangkan oleh sejarah masa kini ini secara rohani.
In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.
Mu vesi ya kwanza ya sura ya kumi, Danieli, ambaye anawakilisha watu wa Mungu wa siku za mwisho, anatambuliwa kuwa anaifahamu yote mawili, “ono” na “jambo”. Ono na jambo vinawakilishwa mara kwa mara pamoja, lakini vikiwa tofauti kimoja na kingine, kama mstari mmoja wa ukweli. Nayo ni mito ya Ulai na Hidekeli. Nayo ni maono ya “mareh” na “chazon”. Nayo ni unabii wa miaka elfu mbili mia tano na ishirini, kwa uhusiano na unabii wa miaka elfu mbili mia tatu. Nayo ni ushuhuda wa ndani na wa nje wa watu wa Mungu. Bwana harudii mambo yasiyo ya muhimu. Kanuni ya kutajwa kwa kwanza hutambulisha kwamba, kwa kuwa jambo la kwanza tunaloambiwa kuhusu Danieli, katika ono lake la mwisho, ni kwamba anawakilisha watu wa Mungu wa siku za mwisho wanaoelewa yote mawili, “chazon” na “mareh”. Kwa hiyo ono na jambo ni ya umuhimu mkuu kuyaona, ikiwa historia ya kinabii ya aya ya kumi na moja na ya kumi na mbili itafahamika kwa usahihi.
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.
দানিয়েল প্রকাশিত বাক্য অধ্যায় এগারোর এক লক্ষ চুয়াল্লিশ হাজারকে প্রতিনিধিত্ব করেন, যারা মিলারীয়দের ইতিহাসে পরিপূর্ণ হওয়া দশ কুমারীর উপমাটিকে সম্পূর্ণরূপে পুনরাবৃত্তি করেছে। তারা, মিলারীয়দের ন্যায়, একটি প্রথম নিরাশার অভিজ্ঞতা লাভ করেছিল, যা প্রকাশিত বাক্য অধ্যায় এগারোতে নাস্তিক “woke” পশুর দ্বারা অতল গহ্বর হইতে উঠে এসে নিহত হওয়ারূপে উপস্থাপিত হয়েছে; এবং পরে তারা মহা নগরের পথের মধ্যে মৃত অবস্থায় পড়িয়া থাকে—যে নগর মিসর ও সদোম নামে অভিহিত, যেখানে খ্রীষ্টও ক্রুশবিদ্ধ হয়েছিলেন। তাদের মৃত্যু নাগের অনুসারীদের জন্য “আনন্দোৎসব” উৎপন্ন করেছিল, কিন্তু দানিয়েলের মধ্যে তা শোক উৎপন্ন করেছিল।
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.”
Ko dangtalni ko sielgipa komalniara Lazarusni chakatpilataniba dakso mesokaha; uko chakatpilataniko Kristoni kamko sielani dakgipa kam ong∙e chanchiaha, aro uan, Kristo sielgiparangni chin ong∙e, Jerusalemona ra∙chakani bilakgipa napbolgipa songreaniko skanggipa ong∙aha. Uni gimin, uko Millerite itihaso Midnight Cryni salgipa chalani dakgipa ong∙e mesokaha, aro sielgipa komalni ko dangtalni itihasoba indakenan ong∙aha. Lazarusni chakatpilataniba, uni no∙simang Mary aro Martha kalimani somoio ong∙aha, jekon Daniel chapter ten-o sal sni mikkangchi kalimao ong∙engachim. Chapter ten-o, Danielni kalimaniko Michaelni ong∙onchi bon∙ataha; uan apsan ong∙gipa mande ong∙a je∙ni “ku∙rang” Lazarus aro Mosesko janggi pil∙atpilaha. Revelation chapter eleven-o sakki gnini chakatpilataniba, “marah”ni karangchakgipa nikani gimin Danielko dingtangatani baksa mesokgipa ong∙a.
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 representa el sellamiento de los ciento cuarenta y cuatro mil, el cual 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 postreros días. El mensaje acerca 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.
Les cent quarante-quatre mille comprendront le message prophétique, mais ils feront aussi l’expérience du message, car le message et l’expérience ne peuvent être séparés. C’est le message qui sanctifie, car le message est la Parole de Dieu, et le Christ est la Parole de Dieu, et la Parole de Dieu est la Vérité. Son message est confirmé comme étant la Vérité, parce qu’il est représenté à travers les principes de l’application prophétique, qui ne sont rien de plus ni de moins que les principes de ce qu’Il est et de qui Il est. Il est Palmoni, le Merveilleux Compteur, le Compteur des secrets. Il est le Merveilleux Linguiste, le commencement et la fin, le premier et le dernier, l’Alpha et l’Oméga. Ce sont ces éléments de ce qu’Il est, qui définissent les règles prophétiques établissant le message de la prophétie et produisant l’expérience de la prophétie.
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.
Oo Ulai iyo Hiddekel, oo ah laba webi oo waaweyn oo Shinar ah, aanay gaadhin Gacanka Faaris, waxay samaystaan dhul biyo-fadhi ah oo ku dhow halka ay isugu yimaaddaan, kaas oo la yidhaahdo Shatt al-Arab; hase yeeshee, kuma biiraan hal webi oo keliya. Shatt al-Arab waa delta webiyeed ka samaysma isu-imaatinka webiyada Furaat iyo Tigris, iyo weliba dhowr webi iyo durdurro yaryar. Si kastaba ha ahaatee, xataa gudaha gobolka delta-da, Furaat iyo Tigris waxay sii haystaan aqoonsiyadooda kala gaar ahaaneed, waxayna ugu qulqulaan Gacanka Faaris iyagoo ah webiyo kala soocan. Farriimaha gudaha iyo dibadda ee wax sii sheegiddu waxay sii haystaan xidhiidhkooda kala gaarka ah; laakiin markay gaadhaan gabagabadooda (maalmaha ugu dambeeya), waxay soo saaraan delta ay quudiyaan dhowr webi iyo durdurro. Ciise wuxuu ruuxiga ku tusaaleeyaa dabiiciga, oo maalmaha ugu dambeeya saamaynta aragti kasta waxay samaysaa dhul fatahaadeed oo delta ah, in kastoo labada webi ee waaweyni ay sii haystaan kaalmahooda kala gaarka ah.
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.
Le période de vingt et un jours de deuil correspond au temps durant lequel les deux témoins sont morts dans la rue, et cette période commence avec la première déception et le temps de retard. Cette période de temps se situe à l’intérieur de la période de temps plus vaste au cours de laquelle l’apposition du sceau sur les cent quarante-quatre mille s’accomplit. Le scellement n’a pas commencé au temps de la fin en 1989 ; il a commencé lorsque Christ, en tant que troisième ange, est descendu le 11 septembre 2001. Il a conduit Son peuple à sa seconde visite à Kadès, et cette fois les quelques-uns qui sont prêts entreront dans la terre promise. L’expérience du peuple de Dieu depuis le temps de la fin en 1989 jusqu’au 11 septembre 2001 ne les a pas scellés. Le scellement a commencé lorsque Christ est descendu et a fait retentir la première note de la septième trompette du troisième malheur.
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.
Kupulizwa kwa baragumu ya saba ndipo siri ya Mungu inakamilishwa, na siri hiyo inawakilisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, jambo linalotukia wakati wa kupulizwa kwa baragumu hiyo. Baragumu hiyo hupiga noti tatu, kwa maana ni Kweli. Noti ya kwanza ilikuwa Septemba 11, 2001, noti ya pili ilikuwa Oktoba 7, 2023, na noti ya tatu ya hizo tatu iko katika sheria ya Jumapili iliyo karibu kuja. Noti hizo tatu ndizo hatua tatu ambazo daima huwapo katika kweli. Miguso mitatu ya Danieli katika sura ya kumi iliunganisha uzoefu wake na kipindi cha historia kinachowakilishwa na noti tatu za baragumu ya saba.
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.
Ujumbe wa kinabii unaozalisha athari ya kubadilishwa na kufanywa kwa mfano wa Kristo, ambao Danieli anaueleza katika sura ya kumi, ni ujumbe wa yale yatakayowapata watu wa Mungu katika siku za mwisho, lakini si siku za mwisho kwa maana ya jumla. Ni ujumbe ambao watu wa Mungu huuelewa na kuupitia wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
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.
ਜਿਵੇਂ ਗਬ੍ਰੀਏਲ ਗਿਆਰ੍ਹਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਦਰਸਾਈ ਗਈ ਭਵਿੱਖਬਾਣੀਕ ਇਤਿਹਾਸ ਨੂੰ ਪੇਸ਼ ਕਰਨਾ ਸ਼ੁਰੂ ਕਰਦਾ ਹੈ, ਤਿਵੇਂ ਉਹ ਭਵਿੱਖਬਾਣੀ ਦੀਆਂ ਨਿਰਧਾਰਿਤ ਰੇਖਾਵਾਂ ਪੇਸ਼ ਕਰਦਾ ਹੈ। ਪਹਿਲੀਆਂ ਦੋ ਆਯਤਾਂ ਕੁਰਸ ਤੋਂ (ਪਹਿਲੇ ਬੁਸ਼ ਵਜੋਂ) ਸ਼ੁਰੂ ਹੁੰਦੀਆਂ ਹਨ, ਅੰਤ ਦੇ ਸਮੇਂ ਵਿੱਚ, 1989 ਵਿੱਚ, ਅਤੇ ਉਥੋਂ ਅੱਗੇ ਪੈਂਤਾਲੀਵੇਂ ਰਾਸ਼ਟਰਪਤੀ ਡੋਨਾਲਡ ਟਰੰਪ ਦੇ ਇਤਿਹਾਸ ਤੱਕ (ਛੇਵੇਂ) ਜਾਂਦੀਆਂ ਹਨ; ਅਤੇ ਉੱਥੇ ਇਹ ਭਵਿੱਖਬਾਣੀਕ ਇਤਿਹਾਸ ਠਹਿਰ ਜਾਂਦਾ ਹੈ, ਜਦ ਤੱਕ ਕਿ ਸੰਯੁਕਤ ਰਾਸ਼ਟਰਾਂ ਦੇ ਇਤਿਹਾਸ (ਸਿਕੰਦਰ ਮਹਾਨ), ਜੋ ਸੱਤਵੇਂ ਰਾਜ ਵਜੋਂ ਆਯਤਾਂ ਤਿੰਨ ਅਤੇ ਚਾਰ ਵਿੱਚ ਸੰਬੋਧਿਤ ਹੈ, ਦੀ ਚਰਚਾ ਨਹੀਂ ਕੀਤੀ ਜਾਂਦੀ। ਇਸ ਲਈ, ਡੋਨਾਲਡ ਟਰੰਪ ਨੂੰ ਧਨਵਾਨ ਛੇਵੇਂ ਰਾਸ਼ਟਰਪਤੀ ਵਜੋਂ, ਜੋ ਗਲੋਬਲਵਾਦੀਆਂ ਨੂੰ ਉਕਸਾਉਂਦਾ ਹੈ, ਸੰਬੰਧੀ ਸੰਦੇਸ਼ ਉਹ ਸੱਚਾਈ ਹੈ ਜੋ ਇੱਕ ਲੱਖ ਚੁੰਮਾਲੀ ਹਜ਼ਾਰਾਂ ਦੀ ਮੁਹਰਬੰਦੀ ਦੇ ਸਮੇਂ ਵਿੱਚ ਪੂਰੀ ਹੁੰਦੀ ਹੈ। ਇਸ ਲਈ ਇਹ ਵਰਤਮਾਨ ਸੱਚਾਈ ਹੈ।
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.
Katika aya ya tano hadi ya tisa, historia ya upapa kuimarishwa juu ya kiti cha enzi, tangu mwaka 538 hadi jeraha lile la mauti na wakati wa mwisho katika mwaka 1798, imewekwa wazi. Bila shaka huu ni ukweli wa lazima na wa muhimu, kwa maana huitegemeza na kuithibitisha aya ya arobaini, lakini hautoi masimulizi mahsusi ya kinabii yanayotokea katika kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Aya ya kumi, kama vile aya ya tano hadi ya tisa, inathibitisha uhalali wa aya ya arobaini, lakini haizungumzii historia ya kinabii inayotimizwa wakati wa kutiwa muhuri. Hata hivyo, huiashiria mwaka 1989, na kwa hiyo huanzisha kwa kuacha kutajwa kipindi cha kimya kutoka mwaka 1989 hadi sheria ya Jumapili katika aya ya arobaini na moja.
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.
Les versets onze à quinze identifient une histoire qui s’accomplit durant la période du scellement des cent quarante-quatre mille. Ces versets s’inscrivent dans l’histoire cachée entre les versets deux et trois, et entre 1989 au verset quarante et la loi du dimanche au verset quarante et un. Ces versets constituent très véritablement la vérité présente, et doivent être reconnus comme tels si nous voulons recueillir les bienfaits que la compréhension de ces versets est destinée à produire.
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.
Les bienfaits visés sont doubles, car cela représente la compréhension de l’histoire prophétique qui y est présentée, ainsi que l’expérience produite par la compréhension des vérités de ce message. La compréhension du message, accroissement final de la connaissance qui s’accomplit durant la période du scellement, est ce qui sanctifie ceux qui doivent être parmi les cent quarante-quatre mille. Pour cette raison, il importe de considérer ces versets sous l’angle de l’interne et de l’externe.
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.
لم تُحدَّد اللغة الهدف؛ وقد كُتب «ff» بدل اسم اللغة. يرجى تزويدي باللغة المطلوبة لأقدّم الترجمة فقط.
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.
Matahimik na saaysaying kinakatawan sa iba’t ibang talata sa Daniel onse, na hayagang tumutukoy sa kasaysayang natutupad sa loob ng panahon ng pagtatatak, ay kinakatawan ng panalangin ni Daniel sa kabanata dalawa. Siya at ang tatlong mararangal ay nagsikap na maunawaan ang lihim na pahayag ng panaginip ni Nabucodonosor tungkol sa larawang yari sa mga metal. Kapag kinilala ang wastong pagkaunawa sa kasaysayang panghula na kinakatawan sa nakatagong panaginip ni Nabucodonosor, ang pagkaunawang iyon ay nagpapakilala sa mga nakauunawa na sila’y walang pag-asa, malibang personal nilang maisakatuparan ang karanasan ng ganap na pagsisisi na kinakatawan ng panalangin ni Daniel sa kabanata nuwebe.
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.
Kupatula chochitika choyimiridwa ndi Danieli m’chaputala khumi ku nkhani ya uneneri ya zochitika za nthawi ya mapeto m’chaputala khumi ndi chimodzi, ndi kulephera monga wophunzira wa uneneri. Mu Danieli chaputala khumi ndi chimodzi, mavesi khumi ndi chimodzi ndi khumi ndi awiri, nkhondo ya malire, Nkhondo ya Raphia ndi chipambano cha mfumu ya kummwera, zikuyimira yachiwiri mwa nkhondo zitatu zoyendetsedwa mwa ena zomwe zalembedwa m’Mawu a uneneri a Mulungu. Chinsinsi chimene chimabweretsa vumbulutso ili la choonadi poyera ndi mmene Wodziwa Ziyankhulo Wodabwitsa amagwiritsira ntchito mawu akuti mfumu ya kumpoto ikusefukira ndi kupitiriza, kufika ku linga (khosi), m’vesi la khumi. Iye anapereka mavesi ena awiri amene akukamba za kusefukira ndi kupitiriza; ndipo pochita chimenechi akulumikiza pamodzi nkhani ya uneneri ya zochitika ndi chochitika chimene kumvetsa kwa zochitikazo kuyenera kubala.
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.
किन्तु उसके पुत्र उत्तेजित होंगे, और बड़ी-बड़ी सेनाओं की भीड़ इकट्ठी करेंगे; और उनमें से एक निश्चय ही आएगा, और उमड़कर आगे बढ़ जाएगा; फिर वह लौटेगा, और अपने गढ़ तक उत्तेजित होगा। तब दक्षिण का राजा क्रोध से भर उठेगा, और निकलकर उससे, अर्थात् उत्तर के राजा से, युद्ध करेगा; और वह एक बड़ी भीड़ खड़ी करेगा; परन्तु वह भीड़ उसके हाथ में कर दी जाएगी। और जब वह उस भीड़ को हटा लेगा, तब उसका हृदय गर्वित हो उठेगा; और वह बहुत-से दस-दस हज़ारों को गिरा देगा; तथापि उससे वह बलवन्त न होगा। दानिय्येल 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.
En 2014, Putin a commencé une guerre en Ukraine, et, pour reconnaître cette vérité telle qu’elle est représentée au verset onze du chapitre onze, un étudiant de la prophétie doit d’abord être capable de voir que le verset dix représente une histoire qui illustre la seconde partie du verset quarante de Daniel chapitre onze. Lorsqu’il le reconnaît, il voit alors que ce que le verset dix ajoute au verset quarante, c’est que, lorsque l’Union soviétique fut emportée en 1989, le roi du nord ne monta que jusqu’à sa forteresse (le « cou »). Mais un étudiant de la prophétie ne saurait ce que cela indiquait, avant d’avoir vu Ésaïe chapitre huit, verset huit. Alors il aurait l’autorité prophétique d’identifier que les trois versets sont liés ensemble par une expression qui n’est employée que trois fois dans la Bible.
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.
Na’oozhí da’ágóó shik’éí “overflow and pass over” yee hane’ doo bibeehaz’áanii biyi’ t’ááłá’ígo t’áá ajiłiił dooleełgo, naaki bee hane’ígíí biniinaa beehozin dooleeł. Díí t’áá íiyisí bee hane’ígíí biniinaa beehozin, bikáa’gi doo bibeehaz’áanii biyi’ ayóo dooleełgo, áadiłhiłígíí t’ááłá’ígo naakiłtsoh (witnesses), dah naasháago, shádi’ááł nitsáhákeesígíí biyi’ king of the north yinilyéego, king áshdlá’í bikáa’gi nilį́įgo atah níji’ígíí yee nidaalnish. T’ááłá’ígo díí naakiłtsoh t’áá ajiłiiłgo, naaki bee hane’ígíí biyi’ t’áá ajiłiił nisinígíí bee hane’ígíí yáhoot’ééł, prophecy bee adáhodílzinígíí bináá’doolwoł dooleełgo, áadiłhiłígíí t’ááłá’ígo k’ad line upon line bee ajiłiiłgo, t’ááłá’ígo bikáa’gi nidaalnish dooleeł. Díí bee hane’ígíí biyi’ yee ajiłiiłígíí, verses biyi’ ádáhodíílnihígíí ayóo beehalne’ dooleeł; éí king of the north dóó king of the south bitah nidaalnishígíí hane’ yee halne’.
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.
Izaya surasi ettinchi bobning sakkizinchi va to‘qqizinchi oyatlari o‘ninchi oyatda tilga olingan “qal’a” nimani anglatishi haqidagi jumboqni yechishning kalitini beradi, chunki ibroniychadagi “qal’a” so‘zi o‘n birinchi bobning yettinchi oyatida janub shohi kirgan “qal’a”ning o‘zidir. “Qal’a” so‘zi Doniyor 11:31 dagi “quvvat ma’badi” iborasida “quvvat” deb ham tarjima qilingan. Shunday qilib, bu ikki oyat (yettinchi va o‘ttiz birinchi) “qal’a” podshohlikning poytaxti yoki bir podshohning o‘zi ekaniga ikki guvohlik beradi. Bu haqiqat ikki guvoh asosida (ikkalasi ham o‘n birinchi bobda) mustahkamlanganidan so‘ng, Izaya yettinchi bobning sakkizinchi va to‘qqizinchi oyatlaridagi o‘zining ramziy parchasi orqali, qal’a podshohlikning poytaxti yoki o‘sha podshohlikning shohi ekanini ikki ichki guvoh bilan belgilab berar ekan, 1989 yildan avval poytaxti Rossiya bo‘lgan, markaziy shahri Moskva bo‘lgan Sovet Ittifoqining boshida Mixail Gorbachev turganini belgilaydi. Gorbachevning ko‘zga tashlanadigan xususiyati uning peshonasi bo‘lgani tasodif emas.
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.”
逐句申明，这一应用的结论在如下宣告中强调了其重要性：“你们若不信，必不得立稳。”耶稣说：“无知的人哪，你们的心信得太迟钝了，先知所说的一切话，你们都不信。”［见 Luke 24:25］以斯拉写道：“次日清早，他们起来，往提哥亚的旷野去；出去的时候，约沙法站着说，犹大人和耶路撒冷的居民哪，要听我说；信耶和华你们的神，就必立稳；信他的先知，就必亨通。”［见 2 Chronicles 20:20］在《启示录》中，“要听”的命令共发出七次。“凡有耳的，就应当听圣灵向众教会所说的话。”
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.
Être affermi, c’est être au nombre des vierges sages, car les insensés sont lents de cœur à croire les prophètes. Les sages croient ce que Dieu a dit par l’entremise de Ses prophètes, et ils sont affermis et prospèrent, car ils entendent ce que l’Esprit dit aux Églises. L’identification de la Russie, ainsi que la guerre qu’elle a commencée en 2014 contre l’Ukraine, est ce qui affermit ceux qui sont de sages étudiants de la prophétie au temps où le Christ descelle cette vérité même.
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.
Ada no nokware no baa abakɔsɛm mu wɔ afe 2014 mu, a ɛyɛ afe 2001 akyi, na ɛno nti ɛwɔ mprempren a wɔresɔw ahansia aduanan anan no ano no mu. Afe a edi hɔ, 2015, ɔmampanyin a ɔyɛ sikasɛm mu ɔdefo kɛse sen biara, a ɔno ne ɔmampanyin a ɔtɔ so asia fi awiei bere no mu wɔ 1989 no, fii ase kanyan wiase nyinaa aman mu nnipa no. Nkyekyɛm du no kyerɛ abakɔsɛm a ɛfa 1989 ho, nanso ɛsan si Russia hɔ sɛ “aban a wɔde bammɔ,” na nkyekyɛm abien a edi hɔ no mu no, Russia bɛhyɛ proxy akodi no ko a ɛto so abien no ase, na Putin bedi saa ko no mu nkonim. Nkyekyɛm ahorow no nokware no da adi bere a abakɔsɛm a egyina hɔ ma no no ba mu no.
“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.
« Daniel se tient dans son lot et à sa place. Les prophéties de Daniel et de Jean doivent être comprises. Elles s’interprètent l’une l’autre. Elles donnent au monde des vérités que chacun devrait comprendre. Ces prophéties doivent être un témoignage dans le monde. Par leur accomplissement en ces derniers jours, elles s’expliqueront elles-mêmes. » 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.
Le prophétie des versets onze et douze est descellée par son accomplissement historique au temps du scellement des cent quarante-quatre mille; mais, « ligne sur ligne », un autre fait important se rattache à ces versets. Pour que l’étudiant de la prophétie puisse réunir les trois passages du « débordement et du passage par-dessus », il doit aussi faire entrer dans la ligne prophétique la prophétie des soixante-cinq ans. La prophétie des soixante-cinq ans marque le commencement des deux prophéties de deux mille cinq cent vingt ans, et elle indique qu’elles commencent à quarante-six ans d’intervalle l’une de l’autre. En identifiant les soixante-cinq ans au commencement, elle identifie aussi qu’Alpha et Oméga produiraient soixante-cinq ans à la fin.
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.
ষাট-পাঁচ বছরের উভয় অংশ—আরম্ভেও এবং সমাপ্তিতেও—প্রত্যেকটি তিনটি পথচিহ্নের স্বাক্ষর বহন করে। প্রথমটি ছিল 742 BC, তারপর ঊনিশ বছর পরে 723 BC, তারপর ছেচল্লিশ বছর পরে 677 BC। এই তিনটি পথচিহ্ন সমাপ্তিকালে 1798, 1844, এবং 1863 দ্বারা উপস্থাপিত হয়েছে। সূচনাকালের (Alpha) ছেচল্লিশ বছরের সময়কাল মন্দির ও সৈন্যবাহিনীর পদদলিত হওয়াকে নির্দেশ করে, এবং সমাপ্তিকালের (Omega) ছেচল্লিশ বছর পবিত্রধাম ও সৈন্যবাহিনীর পুনঃস্থাপনকে নির্দেশ করে, যখন চুক্তির দূত (যিনি Alpha ও Omega-ও), সেই মন্দিরে হঠাৎ প্রবেশ করতেন, যা তিনি 1798 থেকে 1844 পর্যন্ত সেই ছেচল্লিশ বছরে পুনরুত্থিত করেছিলেন।
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.
९८६ ईसा पूर्व ७४२ के वर्ष में जब यशायाह ने यह भविष्यद्वाणी प्रकट की, उस समय उन्नीस वर्षों से पूर्ववर्ती छियालीस वर्ष अपने समापन पर छियालीस वर्षों का प्रतिनिधित्व करते हैं, जिनके पश्चात् फिर उन्नीस वर्ष एक कायास्थिक प्रतिरूप में आते हैं। 1844 से 1863 तक के उन्नीस वर्ष एक सौ चवालीस हजार के लिये मसीह की अभिप्रायों का एक दृष्टान्त प्रस्तुत करते हैं, जो उस इतिहास में घटित हुए विद्रोह के कारण अपूर्ण रह गया। दानिय्येल अध्याय ग्यारह के पद दस से बारह के संबंध में सत्य के वचन का ठीक रीति से विभाजन करने के लिये भविष्यद्वाणी के एक विद्यार्थी से जो कार्य अपेक्षित है, वह न केवल यह स्थापित करता है (यदि आप विश्वास करें) कि 2014 में रूस यूक्रेन में एक युद्ध आरम्भ करेगा, बल्कि यह भी कि वह युद्ध एक सौ चवालीस हजार की मुहरबन्दी के समय में आरम्भ किया जाएगा। यद्यपि उन पदों में निरूपित भविष्यदर्शी इतिहास अत्यन्त महत्त्वपूर्ण है, तथापि वह इतिहास भी, जिसमें उसी इतिहास का सत्य अनमुद्रित किया जाता है, 1844 से 1863 तक के उन उन्नीस वर्षों के इतिहास द्वारा ही निरूपित है।
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 نشاندهندۀ آمدنِ فرشتۀ سوم است، و بهگونهای نمادین آمدنِ فرشتۀ سوم را در 11 سپتامبر 2001 نیز مجسّم میسازد. 1863 بیانگر آن عصیانی است که بهواسطۀ بازسازی اَریحا نمادپردازی شده است. علامتِ راهِ 1863 همچنین نمونهوار اطاعتِ آن یکصد و چهل و چهار هزار نفری را نشان میدهد که در شرفِ وقوعِ قانونِ یکشنبه بهکار گرفته میشوند تا «دیوارهای اَریحا را فرو ریزند». در آیاتی که در نظر داریم، آیۀ شانزدهم نمایانگر قانونِ یکشنبه در ایالات متحدۀ آمریکا است. آیۀ یازدهم از 2014 تا پیروزی نهایی پوتین را مشخص میسازد. این آیات آغازِ دومین جنگ نیابتی را معیّن میکنند که پس از آن سومین جنگ نیابتی میآید، چنانکه در آیات سیزده تا پانزده بازنمایی شده است.
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.
En réunissant le verset deux avec les versets onze et douze, nous identifions la guerre d’Ukraine commençant en 2014, suivie ensuite par la campagne présidentielle américaine de 2015, puis par l’élection, en 2016, du président le plus riche. Le verset douze est suivi des représailles du dernier président avant la loi du dimanche, dans la troisième guerre par procuration. La deuxième guerre par procuration, qui est la bataille de la ligne de démarcation, commença juste avant l’élection du sixième et du plus riche des présidents.
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”.
En l’histoire de 1844 à 1863, les deux bâtons d’Ézéchiel devaient être réunis. Leur réunion représentait l’union de la divinité et de l’humanité, qui est l’œuvre du scellement des cent quarante-quatre mille. En 1844, le troisième ange arriva et descella la lumière associée au sanctuaire céleste, à la loi de Dieu, au sabbat, et au troisième ange. En 1849, le Seigneur étendit Sa main une seconde fois pour rassembler le troupeau dispersé qui avait subi une dispersion lors de la grande déception. En 1850, Il conduisit Son peuple à préparer la seconde carte d’Habacuc, afin d’illustrer graphiquement le message que Son peuple devait proclamer, tandis qu’Il les conduisait à « faire tomber les murailles de Jéricho ». Cette carte comprenait les « sept temps », tout comme l’« ancienne carte ».
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.
Noong 1856, Kaniyang binuksan ang liwanag na magtatatak sa Kaniyang bayan bilang paghahanda sa “Labanan sa Jerico.” Ang liwanag na iyon ay karagdagan ng unang liwanag na inihayag ng Alpha at Omega kay William Miller. Iyon ang liwanag ng “pitong panahon,” gaya ng paulit-ulit na inilarawan sa sinaunang Labanan sa Jerico. Ang liwanag na magtatatak sa Kaniyang bayan ay siya ring mensahe sa Laodicea na gigising sa kanila, at maglilipat sa kanila pabalik muli sa karanasan ng Philadelphia. Ang huling liwanag na iyon ay karagdagan ng unang liwanag, ngunit pinabayaan ng Kaniyang bayan ang liwanag at sa gayon, sa kawalan ng ibang pagpili, ay pinili nilang maglibot sa ilang ng Laodicea. Ang 1844, 1849, 1850, 1856, at 1863 ay kumakatawan sa limang panandang-daan na inihahalintulad sa kasaysayan mula Setyembre 11, 2001 hanggang sa nalalapit na batas ng Linggo.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
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.
现在耶利哥城因以色列人就严严地关闭，无人出入。耶和华对约书亚说：“看哪，我已经把耶利哥和耶利哥王，并大能的勇士，都交在你手中。你们一切战士要围绕这城，一日绕城一次；你要这样行六日。七个祭司要在约柜前拿着七个羊角；到第七日，你们要绕城七次，祭司也要吹角。到他们拉长声吹羊角的时候，你们一听见角声，众百姓都要大声呼喊；城墙就必塌陷，百姓各人都要向前直上。”嫩的儿子约书亚就召了祭司来，对他们说：“你们抬起约柜，让七个祭司拿着七个羊角走在耶和华的约柜前。”又对百姓说：“你们前去绕城，带兵器的人要走在耶和华约柜的前面。”约书亚对百姓说完了话，七个拿着七个羊角的祭司就走在耶和华面前吹角；耶和华的约柜跟随着他们。带兵器的人走在吹角的祭司前面，后队随着约柜；祭司一面行走，一面吹角。约书亚曾吩咐百姓说：“你们不可呼喊，不可使你们的声音发出来，连一句话也不可出你们的口，等到我吩咐你们呼喊的那日，你们才可以呼喊。”
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.
Alors l’arche de l’Éternel fit le tour de la ville, en en faisant une fois le circuit; puis ils rentrèrent au camp et passèrent la nuit dans le camp. Et Josué se leva de bon matin, et les sacrificateurs portèrent l’arche de l’Éternel. Et sept sacrificateurs, portant sept trompettes de cornes de bélier devant l’arche de l’Éternel, avançaient continuellement et sonnaient des trompettes; les hommes armés marchaient devant eux; mais l’arrière-garde suivait l’arche de l’Éternel, tandis que les sacrificateurs avançaient en sonnant des trompettes. Le second jour, ils firent une fois le tour de la ville et retournèrent au camp: ainsi firent-ils pendant six jours. Le septième jour, ils se levèrent de bon matin, à l’aube du jour, et firent, de la même manière, sept fois le tour de la ville; ce fut seulement ce jour-là qu’ils firent sept fois le tour de la ville. Et à la septième fois, comme les sacrificateurs sonnaient des trompettes, Josué dit au peuple: Poussez des cris, car l’Éternel vous a donné la ville.
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.
Le la lha thuam a ni ang, amah leh a chhunga awm zawng zawngte pawh, Lalpa hnenah: Rahab, nula sualnu chu amah leh a in chhunga a hnena awm zawng zawngte chauh an nung ang; kan thlah thuchah puangte a thup avangin. Nangni erawh chu, thuam thilah chuan inmahni inveng rawh u, chuti lo chuan thuam thil chu in lak chuan inmahni ngei thuam in ni ang a, Israela riahbuk chu thuam in siam ang a, buaina in thlen ang. Nimahsela, tangka zawng zawng leh rangka leh dar leh thir bungruate chu Lalpa hnena hlan thianghlim an ni; chu te chu Lalpa rokhawma lut tur an ni. Tichuan puithiamte an beramtawt an tum laiin mipuite chu an au va; mipuite chuan beramtawt ri an hriat hunah, mipuite chu au nasa takin an au a, kulh chu a tlap sup sup mai a; chutiang chuan mipuite chu khawpui chhungah an kai lut a, mi tin chu amah hmaa awm ang zelin an lut a, khawpui chu an lak ta.
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.
И всички, които бяха в града, предадоха на пълно изтребление с острието на меча: и мъж и жена, и млад и стар, и вол, и овца, и осел. А Иисус беше казал на двамата мъже, които бяха съгледали земята: Влезте в къщата на блудницата и изведете оттам жената и всичко, което има, както ѝ се заклехте. И младите мъже, които бяха съгледвачи, влязоха и изведоха Раав, и баща ѝ, и майка ѝ, и братята ѝ, и всичко, което имаше; изведоха и всичките ѝ сродници и ги оставиха вън от стана Израилев. А града изгориха с огън, и всичко, което беше в него; само среброто и златото, и съдовете от мед и желязо сложиха в съкровищницата на дома Господен. И Иисус остави жива блудницата Раав, и дома на баща ѝ, и всичко, което имаше; и тя живее в Израил и до днес, защото скри пратениците, които Иисус беше изпратил да съгледат Иерихон. И в онова време Иисус ги закле, казвайки: Проклет да бъде пред Господа човекът, който стане и съгради този град Иерихон: върху първородния си ще положи основите му и върху най-младия си син ще постави портите му. И Господ беше с Иисус; и славата му се разнесе по цялата земя. Иисус Навин 6:1–27.