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.
Ko’ág̃a ñamomarandu pe mokõiha ñorairõ umi ñorairõ proxy-gua rehegua, oñemboykéva Daniel kuatiañe’ẽ peteĩha capítulo once-pe, umi versíkulo once ha twelve-pe. Pe mokõiha ñorairõ umi versíkulope ohechauka pe ñorairõ Ucrania-pe, Rusia pokatu tupã’ỹva ha Ucrania retã mbytépe. Umi versíkulope, Putin ipu’aka, Ptolemeo IV-icha; ha upe ipu’akare rire, oñembotuicháta ijehe peteĩva ipy’ápe, ha iñemomba’eguasu narcisista ijeheguáva oikóta pe tape oguerahátava chupe iñehundípe. Pe ta’anga histórica ko tembiasakue ko’ág̃agua rehegua iporãnte umi oikuaávape guarã mba’épa ko tembiasakue ko’ág̃agua he’ise espiritualmente.
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.
Pe peteĩha versíkulope, kapítulo diez-pe, Daniel, ohechaukáva Tupã pueblo ára pahapegua, ojekuaauka oikuaa hag̃ua mokõivéva pe “visión” ha pe “mba’e”. Pe visión ha pe mba’e oñerrepresenta jey jey oñondive, ha upéicharõ jepe iñambue ojuehegui peteĩ línea añetegua ramo. Ha’e hína ysyrykuéra Ulai ha Hiddekel. Ha’e hína umi visión “mareh” ha “chazon”. Ha’e hína pe profesía mokõi mil quinientos veinte ary rehegua, ojoajúva pe profesía mokõi mil trescientos ary rehegua ndive. Ha’e hína Tupã pueblo testimonio hyepypegua ha okápeguáva. Ñandejára noñembojevýi mba’e’ekuéra ndaha’éiramo iñimportánteva. Pe regla ñe’ẽpyahu peteĩha rehegua ohechauka hag̃ua, pe mba’e peteĩha oñemombe’úva ñandéve Daniel rehe, ivisión paha ryepýpe, ha’eha ombohechakuaáva ha’e orepresenta Tupã pueblo ára pahapegua oikuaáva mokõivéva pe “chazon” ha pe “mareh”. Upévare pe visión ha pe mba’e tekotevẽiterei ojehecha, umi versíkulo once ha doce historia profética ikatu hag̃uáicha ojeikuaa hekopete.
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 ohechauka umi cien cuarenta y cuatro mil oĩva Apocalipsis capítulo once-pe, haʼekuéra ombojevy porãmbaitépe pe parábola umi diez vírgenes rehegua, oñekumplíva’ekue umi Millerita rembiasakuépe. Haʼekuéra, umi Milleritaicha avei, ohasa peteĩ ñembotavy peteĩha; upéva Apocalipsis capítulo once-pe ojehechauka oñejukaháicha pe mymba ateo “woke” osẽva pe yvykua pypukúgui, ha upéi opyta omanóva tape guasúpe pe táva guasu Egipto ha Sodoma-peguápe, upépe avei Cristo ojejuka kurusúre. Iñemano omoheñói “vyʼa” umi dragón rapykuéri ohóva apytépe, péro omoheñói hag̃ua ñembyasy Daniel-pe.
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.”
Umi cien cuarenta y cuatro mil oñesella rehegua rembiasakue avei ojehechauka Lázaro jeikove jey rupive, ha upe jeikove jey ojekuaa Cristo rembiapo ñesella rehegua tembiaporãramo; ha ha’e, símbolo ramo umi Cristo oñeselláva rehegua, omotenonde Jerusalén-pe jeike ñemomba’eguasu rehegua, upéva ohechaukáva Pyhare Mbyte Sapy’a guasu rembewegua Millerita rembiasakue-pe, ha avei umi cien cuarenta y cuatro mil rembiasakue-pe. Lázaro jeikove jey oiko jave iñermana kuñanguéra, María ha Marta, oĩ ñembyasyme, Daniel oĩ haguéicha umi mokõi pa peteĩ ára aja capítulo diez-pe. Capítulo diez-pe, Daniel ñembyasy opa Miguel oguejy vove, upe avaete voi “ñe’ẽ” rupi Lázaro ha Moisés ojeikove jeýva. Umi mokõi testígo jeikove jey Apocalipsis capítulo once-pe ojehechauka Daniel oñemoambueha pe visión causativa “marah” reheve.
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”.
Pe kapítulo diez-pe, Daniel ohechauka hína umi cien cuarenta y cuatro mil oñeselláva, ha upéva avei ojehechauka Apocalipsis kapítulo once-pe. Pe kapítulo-pe, Gabriel hesakã porãme he’i ou hague Daniel rendápe ojapo hag̃ua Daniel ontende mba’épa oikóta Tupã tavayguakuéra ára pahápe guarépe. Pe marandu mba’épa oikóta Tupã tavayguakuéra rehe ára pahápe, profétikamente oñemoĩ peteĩ marandu ryepýpe oñemombaretéva pe método rupive, oñembojoajúvo línea profética rehe línea profética. Upéva jeporu ryepýpe, pe regla de primera mención ohechauka pe entendimiento añetéva ojehechataha añoite umi ohecháva mokõivéva añetegua hyepypegua ha okapegua umi línea oñembojoajúvape. Ha’ekuéra hína umi ontendéva pe “visión” ha pe “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.
Umi ciento cuarenta y cuatro mil oikũta pe marandu profético, ha avei oikóta upe marandu, pe marandu ha pe jehasa ndojei hag̃ua ojepe’a ojuehegui. Pe marandu voi omongarai hag̃ua marangatúpe, pe marandu niko Ñandejára Ñe’ẽ, ha Cristo ha’e Ñandejára Ñe’ẽ, ha Ñandejára Ñe’ẽ ha’e Añetegua. Imarandu oñemopyenda Añeteguaramo, ojehechaukágui umi principio de aplicación profética rupive, ha umíva ndaipóri ambue mba’e térã michĩvéva ndaha’éiva umi principio ohechaukáva mávapa ha mba’épa Ha’e. Ha’e hína Palmoni, pe Papaha Hechapyrãva, pe Papaha Ñemimbykuéra rehegua. Ha’e pe Lingüista Hechapyrãva, pe ñepyrũha ha paha, pe peteĩha ha pahague, pe Alfa ha Omega. Ko’ã elemento ohechaukáva mávapa Ha’e hína umi ombohapeva’ekue umi tembiapoukapy profética omoĩva pe marandu profecía rehegua, ha omoheñóiva pe jehasa profecía rehegua.
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.
Mboyve Ulai ha Hiddekel, mokõi ysyry tuicháva Sinarpegua, oguahẽ mboyve Golfo Pérsico-pe, omoheñói peteĩ yvytyryry y rendaguasu iñondiveguápe hi’aguĩhápe hérava Shatt al-Arab; upéicharõ jepe, ndojoajúi peteĩnte ysyrýpe. Shatt al-Arab ha’e peteĩ ysyry rembe’y guasu ojejapóva Éufrates ha Tigris ysyrykuéra joaju rupi, ha avei heta ambue ysyry michĩ ha ysyrýi rupi. Upéicharõ jepe, jepe upe rembe’y guasu ryepýpe, Éufrates ha Tigris omantene peteĩteĩva ijeheguiete ha osẽ Golfo Pérsico-pe ysyry iñambuéva ramo. Marandu interior ha exterior profecíagua omantene ijoavyva ojoehe peteĩva ambuéndive, ha oguahẽvo ipahu hag̃uáme (ára pahápe), omoheñói peteĩ delta orekóva heta ysyry ha ysyrýi oñembojuajúva ipype. Jesús omyesakã pe mba’e espiritual pe mba’e natural rupive, ha ára pahápe opa visión rembiapo omoheñói peteĩ yvy ñemyakỹngue delta rehegua, jepe mokõi ysyry guasu omantene hikuái peteĩteĩva hembiaporã tee.
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.
Pe periodo mokõi pa mokõipa ára ñembyasy rehegua ojoaju pe aravo umi mokõi testígo oĩ hag̃ua omanóva tape mbytépe, ha upe periodo oñepyrũ pe ñembotavy peteĩha ha pe aravo oñeha’arõhápe reheve. Upe periodo oiko pe periodo tuichavévape hyepýpe, upépe oñemohu’ã pe sellado umi cien cuarenta y cuatro mil rehegua. Pe sellado ndopytaiva’ekue oñepyrũ hag̃ua pe ára paha-pe ary 1989-pe; oñepyrũ Cristo, pe mbohapyha ánhel ramo, oguejy ramo 11 de septiembre de 2001-pe. Ha’e ogueru Itavayguakuérape hikuái ojevy hag̃ua Kades-pe mokõihápe, ha ko jey umi mbovymi oĩva preparádo oike va’erã pe yvy oñeprometéva-pe. Ñandejára tavaygua rekoveasy pe ára paha guive ary 1989-pe peve 11 de septiembre de 2001, ndosellái chupekuéra. Pe sellado oñepyrũ Cristo oguejy ramo ha ombohyapu pe nota peteĩha pe séptimo trompéta rehegua pe mbohapyha ñembyasýpe.
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.
Pe séptimo trompéta osẽva-pe oñemohu'ã Tupã remimbo'e guasu, ha upéva ohechauka pe sella oñemoĩha umi cien cuarenta y cuatro mil rehe, oikóva pe trompéta osẽ aja. Upe trompéta ombopu mbohapy nota, ha'égui Añetegua. Pe peteĩha nota ha'e va'ekue 11 jasyporundy 2001-pe, pe mokõiha nota ha'e va'ekue 7 jasypa 2023-pe, ha pe mbohapyha umi mbohapy nota apytégui oĩ pe araka'eve ndahi'aréi oútava léi domingo-pe. Umi mbohapy nota, ha'e umi mbohapy tape ojepytasóva tapiaite añetegua-pe. Daniel rembiasakue mbohapy jeity capítulo diez-pe ombojoaju hembiapo upe tembiasakue ára ndive, ojehechaukáva umi mbohapy nota pe séptimo trompéta rehe.
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.
Pe marandu profético oguerúva pe resultado jañemoambuévo Cristo ra’angápe, Daniel ohechaukaháicha capítulo diez-pe, ha’e pe marandu oñe’ẽva umi mba’e ojehúva Tupã tavayguakuérape ára pahápe; ndaha’éi katu umi ára paha rehe peteĩ sentido general-pe. Ha’e pe marandu Tupã tavayguakuéra oikumbýva ha ohasáva pe tiempo del sellamiento rehegua umi cien cuarenta y cuatro mil-pe.
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.
Gabriel oñepyrũvo opresenta hag̃ua pe tembiasakue profético ojehechaukáva capítulo once-pe, ha’e opresenta umi línea específica de profecía. Mokõi versículo peteĩha oñepyrũ Ciro-gui (Bush peteĩhaicha), pe ára paha-pe ary 1989-pe, ha oho tenonderã pe tembiasakue Donald Trump rehegua pe presidente cuarenta y cincoha ramo (pe sexto), ha upépe pe tembiasakue profético opa, pe tembiasakue Naciones Unidas rehegua (Alejandro Magno), pe séptimo reino ramo, oñeñe’ẽ meve versículo mbohapy ha irundy-pe. Upévare, pe marandu Donald Trump rehegua pe sexto presidente rico ramo omýiva umi globalista-kuérape, ha’e peteĩ añetegua oñekumplíva pe tiempo de sellamiento umi ciento cuarenta y cuatro mil rehegua. Upévare, ha’e añetegua ko’ág̃agua.
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.
Umi téra cinco guive nueve peve oñemombe’u pe tembiasakue papado oñemopyenda hague pe tróno ári, ary 538 guive pe herida omano hag̃uáicha pe ára ha pe ipaha peve, ary 1798-pe. Kóva, añetehápe, ha’e peteĩ añetegua esencial ha iñimportánteva, pórke omomba’e ha omoañete téra cuarenta-pe; ha katu ndome’ẽi peteĩ ñe’ẽmondo profético específico oikóva pe período de sellamiento umi cien cuarenta y cuatro mil rehegua. Pe téra diez, umi téra cinco guive nueve peveicha avei, omoañete pe validez téra cuarenta-pe, ha katu nombohovái pe tembiasakue profética oñekumplíva pe tiempo de sellamiento aja. Upéicharõ jepe, omarka 1989, ha upévare omopyenda, pe omisión rupive, peteĩ período kirirĩ 1989 guive, pe léi dominical peve oĩva téra cuarenta y uno-pe.
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.
Umi versíkulo once guive quince peve ohechauka tembiasakue oñekumplíva pe período oñesella hag̃ua umi ciento cuarenta y cuatro mil. Umi versíkulo oike pe tembiasakue kañymby ryepýpe versíkulo mokoĩ ha mbohapy apytépe, ha 1989, versíkulo cuarenta-pe, guive pe léi domingo peve versíkulo cuarenta y peteĩme. Umi versíkulo ha’e añeteguáva ko’ág̃a guarã, ha tekotevẽ ojekuaa upéicha, jahepyme’ẽse hag̃ua umi jehupyty porã oñeha’arõva pe ñantende hag̃ua umi versíkulo.
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.
Umi mba’e porã ojehecháva ko’ápe mokõi hendáicha, pórke ombohechauka ñemohesakã tembiasakue maranduhára rehegua ojehechaukáva ipype, ha avei pe jehasa oúva ojeikuaágui umi añetegua oguerekóva upe marandu. Ñemohesakã pe marandu rehegua, peteĩ paha ñembohetave arandu rehegua, oñemboguapýva cumplimiento-pe pe sellamiento aja, upéva hína omongarasáva umi oĩtava apytépe umi cien cuarenta y cuatro mil. Upévare, tuicha mba’e ñahesa’ỹijo hag̃ua umi versíkulo pe perspectiva interna ha externa guive.
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.
Pe “siete vése” Levítico mokõipa poteĩ su ñe’ẽme ha’e añetetehápe pe tiempo de sellamiento rehegua umi cien cuarenta y cuatro mil-gui, pórke Daniel mokõi ñembo’e, oñerrepresentáva capítulo mokõi ha porundy rehe, orrepresenta peteĩ ñembo’e mokõivegua oñentende hag̃ua pe tembiasakue profético oñerrepresentáva pe mymba ra’ãnga rupive, ha avei oñerrecibi hag̃ua pe experiencia ojejapóva umi ombohováiva Levítico mokõipa poteĩ ñembo’e, ojerurévo perdón ipekadokuéra rehe ha itúva kuéra rembiapo vaíre. Pe ñembo’e okapeguáva ohechauka pe mymba ra’ãnga, ha pe ñembo’e hyepypegua omoheñói Cristo ra’ãnga.
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.
Ñantendévo hag̃ua pe tembiasakue ojehechaukáva opaichagua pasáhepe Daniel kapítulo once-pe, umi oñe’ẽva específicamente pe tembiasakue rehe oñekumplíva pe tiempo de sellado ryepýpe, ojehechauka Daniel ñembo’épe kapítulo mokõi-pe. Ha’e ha umi mbohapy kuimba’e iporãva oheka va’ekue ontende hag̃ua pe marandu ñemiguáva Nabucodonosor kerayvoty rehegua, pe ta’ãnga metálgui ojejapóva rehegua. Ojekuaa jave pe añetegua entendimiento pe tembiasakue profética rehegua ojehechaukáva Nabucodonosor kerayvoty ñemiguávape, upéva ohechauka umi ontendévape ndaiporiha chupekuéra esperánsa, ndaha’éiramo ha’ekuéra tee omboaje pe experiencia arrepentimiento completo rehegua, ojehechaukáva Daniel ñembo’épe kapítulo nueve-pe.
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.
Oñemboja’o hag̃ua pe jehasa asy ojehechaukáva Daniel rehe pe kapítulo diez-pe, pe narración profética aravo paha mba’ekuéra rehegua pe kapítulo once-pe, he’ise ofalla hag̃ua peteĩ temimbo’e profesía rehegua ramo. Daniel kapítulo once-pe, versíkulo once ha doce-pe, pe ñorairõ frontera rehegua, pe Ñorairõ Raphia-pe ha pe mburuvicha guasu yvy gotyo pegua jehupyty, ohechauka pe mokõiha umi mbohapy ñorairõ proxy-gui ojehechaukáva Ñandejára Ñe’ẽ profética-pe. Pe llave oguerúva ko revelación añetegua rehegua ojehecha hag̃uáicha ha’e pe Lingüista Maravilloso jeporu rehegua pe mburuvicha guasu yvate gotyo pegua oñehenóiha “osyry ha ohasa hag̃ua”, og̃uahẽ pe mbareteha peve (pe ajúra), versíkulo diez-pe. Ha’e ome’ẽ mokõi ambue versíkulo oñe’ẽva pe osyry ha ohasa hag̃ua rehe, ha upéicha ojapo aja, ombojoaju pe narración profética umi mba’e oikóva rehegua ha pe jehasa asy umi mba’e rehegua ñentendekuaa oheñói va’erã.
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.
Ha ita’ýra kuéra oñemongu’éta, ha ombyatýta peteĩ aty guasu mbarete guasu rehegua; ha peteĩ katuete ou, ha oitypáta ysyryicha, ha ohasa hag̃uáicha: upéi ojevýta, ha oñemongu’éta, pe ikeha mbarete peve. Ha ñemby gotyo mburuvicha guasu ipochyetereíta, ha osẽta oñorairõ hag̃ua hese, pe yvate gotyo mburuvicha guasu ndive; ha ha’e omoñepyrũta peteĩ aty guasu; péro pe aty oñeme’ẽta ipope. Ha ogueraha rire pe aty, ikorasõ oñemomba’eguasúta; ha oitypa many ten thousands; péro ndopytamo’ãi mbaretevévo upévare. 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.
Áño 2014-pe, Putin omoñepyrũ peteĩ ñorairõ Ucrania-pe, ha ikatu hag̃uáicha ojehechakuaa ko añetegua ojehechaukaramoguáicha versíkulo once-pe kapítulo once-pe, peteĩ temimbo’e profesía rehegua tenonderãite oikuaava’erã versíkulo diez ohechaukaha peteĩ tembiasakue omoha’ãngáva pe mokõiha pehẽ versíkulo cuarenta-pe Daniel kapítulo once-pe. Ohechakuaávo upéva, upéi ohecha hikuái mba’épa versíkulo diez omoĩve versíkulo cuarenta-pe: pe Unión Soviética ojeitymbárõ guare 1989-pe, pe mburuvicha yvate gotyogua ojupi hag̃uánte ikora’atãme (“aju’y”). Péro peteĩ temimbo’e profesía rehegua ndoikuaamo’ãi mba’épa upéva he’ise, ndohéchai peve Isaías kapítulo ocho versíkulo ocho. Upérõ ramo mante oguerekóta pe autorida profesiagua ombohéra hag̃ua ko’ã mbohapy versíkulo ojoajuha peteĩ ñe’ẽjoaju rupive ojeporúva mbohapy jeynte la Biblia-pe.
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.
Upéi pe temimbo’éva oikotevẽta peteĩ mokõiha testígo ohechakuaa hag̃ua umi mbohapy jey ñe’ẽjoaju “osyryry ha ohasa hag̃ua” ojeporúva Biblia-pe ha’eha peteĩ jehechauka jejapo hag̃uáicha. Pe mokõiha testígo ko añetegua rehe oñemopyenda, pórke umi mbohapy versíkulo (testígo), maymáva ohechauka peteĩ mburuvicha guasu yvate gotyogua ojeityha peteĩ mburuvicha guasu ñemby gotyoguáre. Oñondivepa umi mbohapy testígo, oñemoneĩva peteĩ tembiasakue simbólico peteĩchagua hag̃ua mokõi clase testígo hyepypegua rupive, ogueraha upéi marandu ñemoarandu rehegua temimbo’évape omoĩ hag̃ua umi mbohapy versíkulo peteĩ ári ambuéva, peteĩ línea ári línea hag̃uáicha. Upéicha jeporu ombotuicha umi versíkulo retepy, ohechaukáva pe ñorairõ peteĩ mburuvicha guasu yvate gotyogua ha peteĩ mburuvicha guasu ñemby gotyogua apytépe.
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.
Isaías capítulo siete, versículos ocho ha nueve, ome'ẽ pe clave oñesolusiona hag̃ua pe enigma mba'épa ohechauka pe “mbaretekue” oĩva versículo diez-pe, pe ñe'ẽ hebrea ojeporúva “mbaretekue” rehe ha'e avei pe “mbaretekue” pe mburuvicha yvy gotyo surgua oike hague versículo siete-pe capítulo once-pe. “Mbaretekue” avei oñembohasa “mbarete” ramo pe ñe'ẽjoajúpe “santuario mbaretépe” versículo treinta y uno-pe Daniel once-pe. Upévare, umi mokõi versículo (siete ha treinta y uno) ome'ẽ mokõi testígo ohechaukáva pe “mbaretekue” ha'eha peteĩ reino tavaguasu, térã peteĩ mburuvicha guasu. Oñemopyenda rire ko añetegua mokõi testígo ári (mokõivéva capítulo once-pe), upéicharõ mba'épa Isaías omombe'u ijehaipyre ñemimbyetévape capítulo siete, versículos ocho ha nueve-pe, ha'e omopyenda ramo mokõi testígo hyepypeguápe pe mbaretekue ha'eha peteĩ reino tavaguasu, térã pe reino ruvicha, omopyenda avei mba'e oikóva 1989 mboyve: Unión Soviética, itavaguasu ha'éva Rusia, ha itavaguasuete Moscú, oreko hague peteĩ akãrãicha hérava Mikal Gorbachev. Ndaha'éi peteĩ accidente pe mba'e ojehechakuaavéva Gorbachev rehegua ha'e hague ijekoha.
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.”
Téi ári ári, ko aplicación rembe’y omomba’e guasu iñimportánsiape he’ívo: “Peẽ ndapejeroviáiramo, añetehápe ndapeñemopyendamo’ãi.” Jesús he’i: “Peẽ vyro ha py’a mbegue opa mba’e umi maranduhára he’íva rehe pejerovia hag̃ua.” [See Lucas 24:25] Esdras ohai: “Ha ha’ekuéra opu’ã pyhareveve ha osẽ Tekoa ñu me’ẽhápe; ha osẽ aja, Josafat opu’ã ha he’i: Pehendu cheve, Judá ha peẽ Jerusalén rupi peikóva; pejerovia Ñandejára pende Jára rehe, upéicha peñemopyendáta; pejerovia imaranduhárape, upéicha peñakãrapu’ãta.” [See 2 Crónicas 20:20] Siete jey Apocalipsis arandukápe oñeme’ẽ pe tembiapoukapy oñehendu hag̃ua. “Pe oguerekóva apysa, tohendu mba’épa Espíritu he’i umi iglésiakuérape.”
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.
Oñemopyenda hag̃ua, tekotevẽ oĩ hag̃ua umi kuña marangatu arandúva apytépe, pórke umi tavy iñakãratĩ mbegue hag̃ua oguerovia hag̃ua umi proféta ñe’ẽ. Umi arandúva oguerovia pe Tupã he’íva’ekue Iproféta kuéra rupive, ha upévare oñemopyenda ha oñakãrapu’ã, pórke ohendu hikuái pe Espíritu he’íva umi iglésia kuérape. Rusia rehegua jehechakuaa, ha pe ñorairõ ha’e omoñepyrũva’ekue 2014-pe Ucrania rehe, upéva hína pe omopyendáva umi ha’éva maranduhára arandu profecía rehegua pe ára Cristo oipe’ávo ko añeteguaite.
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.
Upe añetegua oike tembiasakuepe ary 2014-pe, ha upéva oĩ 2001 rire, ha upévare ojejuhu umi cien cuarenta y cuatro mil ñembosellado tiémpope. Pe ary oúva, 2015-pe, pe mburuvicha guasu ipirapire hetavéva, ha’eva pe sexto presidente pe ára paha guive ary 1989 guive, oñepyrũ omýi hag̃ua umi globalista-kuérape. Pe versíkulo diez omombe’u pe tembiasakue ary 1989 rehegua, ha avei omopyenda Rusia-pe pe “mbarete renda” ramo, ha umi mokõi versíkulo oúva upe rirepe, Rusia oñepyrũta pe mokõiha ñorairõ umi proxy wars-pe, ha Putin oganata upe ñorairõ. Umi versíkulo añetegua oñemboty’ỹ jey upe tembiasakue ohechaukáva oñemoañetévo.
“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 oĩ imboýpe ha hendápe. Oñentendeva’erã Daniel ha Juan marandu hag̃uahẽngue. Omoñe’ẽasýta ojuehe. Ome’ẽ hikuái ko yvy ape ári pe añetegua opavave oikuaa va’erã. Ko’ã marandu hag̃uahẽngue ha’eva’erã testígo ko yvy ape ári. Iñembopaje rupi ko’ã ára pahápe, ha’ekuéra voi oñemyesakãta.” 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.
Pe profesía umi versíkulo once ha pakõiha rehegua oñeipe’a iñesella-gui iñemoañete histórico rupive pe tiempo de sellado-pe umi cien cuarenta y cuatro mil rehegua, ha katu “línea sobre línea”, oĩ ambue mba’e iñimportánteva ojoajúva koʼã versíkulo rehe. Ikatu hag̃uáicha pe estudiante de profesía ogueru mbohapy pasaje “desbordamiento, y pasar por encima” rehegua oñondive, tekotevẽ avei ogueru pe línea profética-pe pe profesía sesenta y cinco años rehegua. Pe profesía sesenta y cinco años rehegua omarka pe ñepyrũ mokõi profesía dos mil quinientos veinte años rehegua, ha ohechauka haʼekuéra oñepyrũha cuarenta y seis años joavýpe peteĩgui ambuéva. Ojehechakuaávo pe sesenta y cinco años pe ñepyrũme, ojehechakuaa avei Alpha ha Omega omoheñóitaha sesenta y cinco años pe pahápe.
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.
Umi sesenta y cinco ary oñepyrũhápe ha opa hag̃uáme, peteĩteĩ oguereko mbohapy techaukaha rupi ojehechakuaáva. Peteĩha vaʼekue 742 a.C., upéi diecinueve ary rire 723 a.C., ha upéi cuarenta y seis ary rire 677 a.C. Koʼã mbohapy techaukaha oñerrepresenta opa hag̃uáme 1798, 1844 ha 1863-pe. Pe periodo cuarenta y seis ary oñepyrũhápe (Alpha), ohechauka pe templo ha pe atyguasu oñembohasa asyha guýpe; ha pe cuarenta y seis ary opa hag̃uáme (Omega), ohechauka pe santuario ha pe atyguasu oñemyatyrõ jeyha, ñemboukapy Ñeʼẽmeʼẽgua (haʼéva avei Alpha ha Omega), oike pyaʼe vaʼerã hague pe templo Haʼe omopuʼã vaʼekuépe umi cuarenta y seis ary pukukue 1798 guive 1844 peve.
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.
Umi irundy ha poteĩ ary ohenondéva pa ary pukukue Isaías omyasãiva profecía ary 742 a.C.-pe, orrepresenta umi irundy ha poteĩ ary ipahápe, upéi osegíva pa ary peteĩ patrón quiástico-pe. Umi pa ary 1844 guive 1863 peve ome’ẽ peteĩ ta’anga Cristo rembipotáre umi ciento cuarenta y cuatro mil rehegua, opytáva’ekue ndojejapói haguére pe ñembyai oikova’ekue upe tembiasakue-pe. Pe tembiapo ojeikotevẽva peteĩ estudiante de profecía rehe oikytĩ porã hag̃ua añetegua ñe’ẽ Daniel kapítulo once, versículo diez guive doce peve rehegua, ndaha’éi añoite omopyendáva (rejeroviáramo) Rusia omoñepyrũtaha peteĩ ñorairõ Ucrania-pe ary 2014-pe, ha katu avei pe ñorairõ oñemoñepyrũtaha pe tiempo de sellamiento umi ciento cuarenta y cuatro mil rehegua. Tuicha mba’e háicha pe tembiasakue profético ojehechaukáva umi versículo-pe, upeichaite avei pe tembiasakue oñemboguejývo pe añetegua upe tembiasakue rehegua, ojehechauka avei umi pa ary 1844 guive 1863 peve rupive.
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 ohechauka mbohapyha ánhel ouha, ha upéicha avei ha’e peteĩ ta’anga ohechaukáva mbohapyha ánhel ou jeyha 11 jasyporundy 2001-pe. 1863 orrepresenta pe ñemoĩvai ojehechaukáva Jericó oñemopu’ã jey rupi. Pe techaukaha 1863 rehegua avei ohechauka pe ñe’ẽrendúpe umi cien cuarenta y cuatro mil rehegua, ojeporúva “omboity hag̃ua Jericó murálla”, pe léi domingo pya’e oútavape. Umi versíkulo jahesarekohína va’épe, versíkulo dieciséis orrepresenta pe léi domingo Tetã peteĩ reko Amérikape. Versíkulo once ohechauka 2014 guive Putin ipu’aka pahaite peve. Umi versíkulo ohechauka ñepyrũrã pe mokõiha ñorairõ proxy rehegua, upéva rire oúva pe mbohapyha ñorairõ proxy rehegua, ojehechaukaháicha umi versíkulo trece guive quince peve.
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.
Mbojoajúvo versíkulo mokõi umi versíkulo once ha doce ndive, jahechakuaa pe ñorairõ Ucraniano oñepyrũva’ekue ary 2014-pe, upéi oúva’ekue Estados Unidos Presidencial kampáña ary 2015-pe, ha upéi pe jeporavo pe mburuvicha guasu ipirapire hetavévape ary 2016-pe. Versíkulo doce rire ou pe ñemyengovia pe pahagua mburuvicha guasu rehegua peteĩha pe léi domingo mboyve, mbohapyha ñorairõ proxy-pe. Mokõiha ñorairõ proxy, ha’éva pe ñorairõ frontera rehegua, oñepyrũva’ekue michĩmi mboyve pe jeporavo pe poteĩha ha ipirapire hetavéva mburuvicha guasu rehegua.
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 guive 1863 peve ojehúva rembiasakuepe, Ezequiel yvyra mokõive oñembojoaju vaʼerã kuri. Iñembojoajúpe ojehechauka Tupãrã ha yvypóra rekotee joaju, ha upéva hína tembiapo oñembotývo cien cuarenta y cuatro mil. Áño 1844-pe mbohapyha ánhel og̃uahẽ ha oipeʼa jevy tesape ojoajúva pe santuario yvagapegua rehe, Tupã léi rehe, sábado rehe ha mbohapyha ánhel rehe. Áño 1849-pe Ñandejára omyasãi ijyva mokõiha jey ombyaty hag̃ua pe aty isarambíva, ohasa vaʼekue ñemosarambi pe tuicha ñembyasy rire. Áño 1850-pe haʼe oguereko Ipuévlope oñembosakoʼi hag̃ua Habacuc kuatiahaipyre mokõiha, ojehechauka hag̃uáicha taʼãngamýpe pe marandu Ipuévlo omoherakuã vaʼerã, haʼe ogueraha aja chupekuéra “omboja hag̃ua yvýre Jericó murálla”. Upe kuatiahaipyre oguereko avei “siete tiempos”, peteĩchaite “pe kuatiahaipyre yma guaréicha”.
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.
Aryo 1856-pe, Haʼe oipeʼa jeýma pe tesape oĩva ombosegella hag̃ua Itavayguakuérape pe “Jericó Ñorairõ” mboyve. Upéva peteĩ jehepyme’ẽ pe tesape peteĩha rehegua, pe Alfa ha Omega oikuaaukavaʼekue William Miller-pe. Upéva pe “siete veces” rehegua tesape, ojehechaukáva heta jey pe yma guarã Jericó Ñorairõme. Pe tesape ombosegella vaʼerãva Itavayguakuérape, haʼe avei pe mensaje Laodiceagua omombáy vaʼerãva chupekuéra, ha ombohasa jey hag̃ua chupekuéra pe Filadelfia jeikove rehegua experiencia-pe. Upe tesape paha haʼe vaʼekue peteĩ jehepyme’ẽ pe tesape peteĩha rehegua, péro Itavayguakuéra omboyke pe tesape ha, ijeheguiete, oiporavo oguata hag̃ua Laodicea desiérto rupi. 1844, 1849, 1850, 1856 ha 1863 orrepresenta po techaukaha ojehechaukáva septiembre 11, 2001 rembiasakue guive pe pyaʼe oútava léi domingo peve.
We will continue this study in the next article.
Rojapóta ñamombyta ko ñehesa’ỹijo pe artíkulo oútavape.
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.
Ha Jericó oĩmbotymbypaitéma mbarete Israel ra’ykuéra rehehápe: avave nosẽi ha avave ndoikéi. Ha Ñandejára he’i Josuépe: Ehecha, amoĩ nde pópe Jericó, ha mburuvicha guasu ipypegua, ha kuimba’e py’aguasu mbarete. Ha peẽ pembojere va’erã táva, peẽ opavave kuimba’e ñorairõhára, ha peguata va’erã táva jerére peteĩ jey. Péicha rejapo va’erã seis ára. Ha siete pa’i ogueraha va’erã pe árka renondépe siete turu ovecha mácho ratĩgui; ha pe séptimo árape pembojere va’erã táva siete jey, ha umi pa’i opu’ãmbota va’erã umi turu reheve. Ha oikóta, oñembopu puku vove pe turu ovecha mácho ratĩgua, ha pehendu vove pe turu pu, opa tavayguakuéra osapukái va’erã sapukái guasu reheve; ha táva murálla ho’áta yvýpe peteĩchaite, ha tavayguakuéra ojupi va’erã, peteĩteĩ oikeha gotyoite henondépe. Upérõ Josué, Nun ra’y, ohenói umi pa’ípe ha he’i chupekuéra: Pegueraha pe árka pe ñe’ẽme’ẽgua, ha siete pa’i togueraha siete turu ovecha mácho ratĩgui Ñandejára árka renondépe. Ha he’i tavayguakuérape: Pehasa tenonde, ha pembojere pe táva, ha pe kuimba’e armado tohasa tenonde Ñandejára árka renondépe. Ha ojehu, Josué oñe’ẽ rire tavayguakuérape, umi siete pa’i ogueraháva siete turu ovecha mácho ratĩgui ohasa tenonde Ñandejára renondépe ha ombopu umi turu; ha Ñandejára ñe’ẽme’ẽ árka oho hapykuéri. Ha umi kuimba’e armado oho tenonde umi pa’i ombopúva umi turu renondépe, ha umi oúva hapykuéguio oho pe árka rapykuéri, umi pa’i oho aja ha ombopu aja umi turu. Ha Josué omanda va’ekue tavayguakuérape, he’ívo: Ani pesapukái, ani pembopu pende ñe’ẽ, ha ani peteĩ ñe’ẽ jepe osẽ pende jurúgui, pe ára ha’e peve ha’éta peẽme: “Pesapukái”; upérõ pesapukáita.
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.
Upéicha pe arca Ñandejára rehegua ojere pe táva jerére, peteĩ jey año; ha upéi oike hikuái pe ñehápe, ha opyta pe ñehápe. Ha Josué opu'ã ko'ẽmbotávo pyhareve, ha pa'i kuéra ogueraha pe arca Ñandejára rehegua. Ha siete pa'i, ogueraháva siete mbaraka mymba ra'anga ratĩgui ojejapóva, pe arca Ñandejára rehegua renondépe, oho meme hikuái, ha opu mbarete umi mbaraka rehe; ha umi kuimba'e armado oho henondépekuéra; ha pe aty paha oho pe arca Ñandejára rehegua rapykuéri, umi pa'i ohóvo ha opu mbarete umi mbaraka rehe. Ha mokõiha ára ojere hikuái pe táva jerére peteĩ jey, ha ojevy pe ñehápe: upéicha ojapo hikuái seis ára pukukue. Ha ojehu sieteha árape, opu'ã hikuái ko'ẽ sãmbýpe ára hesakãmbotaha jave, ha ojere pe táva jerére peichaite avei siete jey; upe árape añoite ojere hikuái pe táva jerére siete jey. Ha ojehu sieteha jeyhápe, umi pa'i opu mbarete ramo umi mbaraka rehe, Josué he'i pe tetãygua kuérape: Pesapukái; Ñandejára niko ome'ẽma peẽme pe táva.
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.
Ha táva tañemboyke hag̃ua, ha opa mbaʼe ipype oĩva avei, Ñandejárape guarã; Rahab, kuña rekovai añónte oikovéta, ha haʼe ha opa umi hendive oĩva hógape, omokañy rupi umi marandu rerahaha ñande ñamondovaʼekue. Ha peẽ katu, peñangareko porãke pejehegui ani hag̃ua pejapyhy mbaʼe tañemboykévagui, ani hag̃ua peẽ voi peñemboyke, pejapyhýramo mbaʼe tañemboykéva, ha pehupity ramo Israel táva aty ári ñemboyke, ha pemoñepyʼapy ramo chupe. Ha opa pe pláta, óro, ha tembiporu kuarepoti ha fierrogua oñemomarangatu Ñandejárape; oike vaʼerã hikuái Ñandejára viru renda guasúpe. Upémarõ tavaygua osapukái, paʼikuéra ombopu jave umi trompéta; ha ojehu, tavaygua ohendu rire pe trompéta pu, ha tavaygua osapukái rire sapukái hatã guasúpe, pe murálla hoʼaite yvýpe, upéicha tavaygua ojupi pe távape, káda peteĩ tenonde gotyoite henondépe, ha ojagarra hikuái pe táva.
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.
Ha opavave ohundipaite opa mbaʼe oĩva táva ryepýpe, kuimbaʼe ha kuña, mitãrusu ha tuja, tóro, ovecha ha vúrro, kyse puku reheve. Josué katu heʼi vaʼekue mokõi kuimbaʼépe, umi omañávaʼekue pe tetã, peho kuña rekovai rógape, ha peguenohẽ upégui pe kuña, ha opa mbaʼe oguerekóva, pejura haguéicha chupe. Upérõ umi mitãkuimbaʼe, umi espía, oike ha oguenohẽ Rahab, túva, sy, ijoykeʼykuéra, ha opa mbaʼe oguerekóva; ha oguenohẽ hikuái opa hogayguakuérape, ha oheja chupekuéra Israel táva ñembyaty okápe. Ha ohapy táva tata reheve, ha opa mbaʼe ipype oĩva; pláta, óro, ha mbaʼyru kuarepotiju ha hierro guigua añónte omoĩ hikuái Ñandejára róga virurenda ryepýpe. Josué katu oheja Rahab, pe kuña rekovai, oikove, ha itúva róga pegua, ha opa mbaʼe oguerekóva; ha haʼe oiko Israel apytépe ko ára peve, omokañy rupi umi mensahéro Josué omondovaʼekue ohecha hag̃ua Jericó. Ha Josué ombojuruka chupekuéra upe jave, heʼívo: Toñemaldesi Ñandejára renondépe pe kuimbaʼe opuʼãva ha omopuʼã jeyva ko táva Jericó; itaʼýra ypykuépe omoĩta huguapy, ha itaʼýra pahaguépe omopuʼãta hokẽnguéra. Upéicha Ñandejára oĩ Josué ndive; ha herakuã oñemyasãi opaite tetãme. Josué 6:1–27.