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.
Kounye a n ap abòde dezyèm batay lagè pa pwokirasyon yo, jan sa ilistre nan Danyèl chapit onz, vèsè onz ak douz. Dezyèm batay ki nan vèsè sa yo idantifye lagè ki nan Ikrèn nan, ant pouvwa ateis Larisi a ak nasyon Ikrèn nan. Nan vèsè yo, Putin genyen laviktwa, menm jan Ptolome IV te genyen l, men apre laviktwa li, li pral leve anlè nan pwòp kè pa li, e pwòp ekzaltasyon narisis li ap tounen mwayen Waterloo pa li. Reprezantasyon istorik listwa aktyèl sa a itil sèlman pou moun ki konprann sa listwa aktyèl la reprezante espirityèlman.
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.
Nan vèsè premye chapit dis la, Dànyèl, ki reprezante pèp Bondye a nan dènye jou yo, idantifye kòm yon moun ki konprann ni “vizyon” an ni “bagay” la. Vizyon an ak bagay la prezante ansanm repete fwa, men yo rete distenk youn ak lòt kòm yon sèl liy verite. Yo se rivyè Ulai ak Hiddekel. Yo se vizyon “mareh” ak “chazon” yo. Yo se pwofesi de mil senk san ven ane yo an koneksyon ak pwofesi de mil twa san ane yo. Yo se temwayaj entèn ak ekstèn pèp Bondye a. Senyè a pa repete bagay ki pa gen enpòtans. Règ premye mansyon an idantifye ke, paske premye bagay yo fè nou konnen sou Dànyèl, nan vizyon final li a, se ke li reprezante pèp Bondye a nan dènye jou yo ki konprann ni “chazon” an ni “mareh” la. Se poutèt sa, vizyon an ak bagay la esansyèl pou wè, si istwa pwofetik vèsè onz ak douz yo dwe konprann kòrèkteman.
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.
Danyèl reprezante san karannkatmil yo nan Revelasyon chapit onz la, ki te repete pafètman parabòl dis vyèj yo, ki te akonpli nan istwa Milerit yo. Yo menm, menm jan ak Milerit yo, te sibi yon premye desepsyon, ki nan Revelasyon chapit onz la prezante kòm yo te touye pa bèt ate “woke” ki soti nan twou san fon an, epi apre sa yo kouche mouri nan lari gwo vil Ejip ak Sodòm nan, kote Kris la menm te kloure sou kwa. Lanmò yo te pwodui “rejwisans” pou disip dragon an, men li te pwodui dèy nan Danyèl.
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.”
Istwa sele katòz-san-karant-kat mil yo te reprezante tou pa rezirèksyon Laza a; rezirèksyon sa a te idantifye kòm aksyon sele travay Kris la. Epi Laza, kòm yon senbòl moun Kris sele yo, te mennen antre triyonfal la nan Jerizalèm, ki te tipifye mouvman Kri Minwi a nan istwa Millerit la, epi tou nan istwa katòz-san-karant-kat mil yo. Rezirèksyon Laza a te fèt pandan sè li yo, Mari ak Mat, t ap nan dèy, menm jan Danyèl te ye pandan vennyon jou yo nan chapit dis la. Nan chapit dis la, dèy Danyèl la fini avèk desandans Mikayèl la, menm pèsonaj la ki gen “vwa” te fè Laza ak Moyiz retounen viv ankò. Rezirèksyon de temwen yo nan Revelasyon chapit onz la reprezante pa Danyèl ki te transfòme pa vizyon kozatif “marah” la.
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”.
Nan chapit dis la, Danyèl ap reprezante sele san karant-kat mil yo, ki reprezante tou nan chapit onz nan Revelasyon. Nan chapit la, Gabriyèl deklare klèman ke li te vini kote Danyèl pou fè Danyèl konprann sa ki dwe rive pèp Bondye a nan dènye jou yo. Mesaj konsènan sa ki pral rive pèp Bondye a nan dènye jou yo, tabli pwofetikman nan kontèks yon mesaj ki konfime pa metodoloji mete liy pwofetik sou liy pwofetik. Nan aplikasyon sa a, règ premye mansyònman an demontre ke bon konpreyansyon an ap wè sèlman pa moun ki wè ni verite entèn yo ni verite ekstèn yo anndan liy yo mete ansanm yo. Se yo menm ki konprann “vizyon an” ak “bagay la”.
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.
San karant-kat mil la pral konprann mesaj pwofetik la, men yo pral viv mesaj la tou, paske mesaj la ak eksperyans lan pa kapab separe. Se mesaj la ki sanktifye, paske mesaj la se Pawòl Bondye a, e Kris la se Pawòl Bondye a, e Pawòl Bondye a se Verite a. Mesaj Li a konfime kòm Verite a, paske li reprezante atravè prensip aplikasyon pwofetik yo, ki pa anyen plis ni anyen mwens pase prensip sa yo ki montre kiyès Li ye ak sa Li ye. Li se Palmoni, Mèveye Moun ki Konte a, Moun ki Konte Sekrè yo. Li se Mèveye Lengwis la, kòmansman an ak finisman an, premye a ak dènye a, Alfa ak Omega. Se eleman sa yo nan sa Li ye a ki defini règ pwofetik yo, ki tabli mesaj pwofesi a, epi ki pwodui eksperyans pwofesi a.
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.
Anvan Oulaï ak Hidèkèl, de gran rivyè Chinea yo, rive nan Gòlf Pèsik la, yo fòme yon zòn marekaj toupre pwen kote yo rankontre a, yo rele Chatt al-Arab, men yo pa tounen yon sèl rivyè. Chatt al-Arab la se yon delta rivyè ki fòme pa konvèjans rivyè Efrat ak Tig la, ansanm ak plizyè lòt ti rivyè ak kouran dlo. Men, menm anndan rejyon delta a, Efrat ak Tig la konsève idantite apa pa yo epi yo koule nan Gòlf Pèsik la kòm rivyè distenk. Mesaj entèn ak mesaj ekstèn pwofesi a konsève relasyon distenk yo, men lè yo rive nan konklizyon yo (nan dènye jou yo), yo pwodui yon delta avèk plizyè rivyè ak kouran dlo ki kontribye ladan l. Jezi sèvi ak sa ki natirèl pou ilistre sa ki espirityèl, epi nan dènye jou yo efè chak vizyon fòme yon tè inonde tankou delta, byenke de gran rivyè yo konsève wòl distenk pa yo.
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.
Peryòd vennsetan jou dèy la aliyen avèk tan kote de temwen yo mouri nan lari a, epi peryòd tan sa a kòmanse avèk premye desepsyon an ak tan reta a. Peryòd tan sa a rive anndan pi gwo peryòd tan an, kote sele san karannkat mil yo ap akonpli. Sele a pa t kòmanse nan tan lafen an an 1989; li te kòmanse lè Kris la, kòm twazyèm zanj lan, desann nan dat 11 Septanm 2001. Li te mennen pèp Li a nan dezyèm vizit yo nan Kadès, e fwa sa a, kèk moun ki pare yo pral antre nan peyi pwomès la. Eksperyans pèp Bondye a depi tan lafen an an 1989 jouk rive 11 Septanm 2001 pa t sele yo. Sele a te kòmanse lè Kris la te desann epi te sonnen premye nòt setyèm twonpèt twazyèm malè a.
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.
Lè setyèm twonpèt la sonnen, se lè mistè Bondye a rive nan akonplisman li; epi mistè sa a reprezante sele san karannkat mil yo, ki fèt pandan son twonpèt sa a. Twonpèt sa a bay twa nòt, paske li se Verite. Premye nòt la te 11 septanm 2001, dezyèm nòt la te 7 oktòb 2023, epi twazyèm nan twa nòt yo se nan lwa dimanch la ki pral vini byento. Twa nòt sa yo se twa etap ki toujou egziste nan verite a. Twa manyen Danyèl yo nan chapit dis la te lye eksperyans li ak peryòd listwa ki reprezante pa twa nòt setyèm twonpèt la.
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.
Mesaj pwofetik ki pwodui efè transfòmasyon an pou vin nan imaj Kris la, jan Danyèl montre sa nan chapit dis la, se mesaj sou sa k rive pèp Bondye a nan dènye jou yo, men se pa dènye jou yo nan yon sans jeneral. Se mesaj pèp Bondye a konprann epi fè eksperyans pandan tan sele a nan san karannkat mil yo.
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.
Kòm Gabriyèl kòmanse prezante istwa pwofetik ki reprezante nan chapit onz la, li prezante liy espesifik pwofesi yo. De premye vèsè yo kòmanse avèk Siris (tankou Bush premye a), nan tan lafen an an 1989, epi yo avanse jouk rive nan istwa Donald Trump kòm karannsenkyèm prezidan an (sizyèm nan), e la istwa pwofetik la sispann, jiskaske istwa Nasyonzini yo (Aleksann Legran), kòm setyèm wayòm nan, trete nan vèsè twa ak kat yo. Konsa, mesaj konsènan Donald Trump kòm sizyèm prezidan rich la ki leve kont globalis yo, se yon verite ki akonpli nan tan sele san karannkat mil yo. Se poutèt sa, li se verite prezan.
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.
Nan vèsè senk rive nèf yo, yo prezante istwa papis la ki te tabli sou twòn nan, depi 538 rive jouk nan blesi mòtyèl la ak tan lafen an an 1798. Natirèlman, sa se yon verite esansyèl e enpòtan, paske li soutni e konfime vèsè karant lan, men li pa bay okenn narasyon pwofetik espesifik ki fèt pandan peryòd sele san karant-kat mil yo. Vèsè dis, menm jan ak vèsè senk rive nèf yo, konfime validite vèsè karant lan, men li pa trete istwa pwofetik ki akonpli pandan tan sele a. Men, li make ane 1989 la, e konsa li tabli pa omisyon yon peryòd silansye depi 1989 rive jouk lwa dimanch lan nan vèsè karant-yon an.
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.
Vèsè onz rive kenz yo idantifye istwa ki akonpli nan peryòd sele san karant-kat mil yo. Vèsè sa yo antre nan istwa kache ki ant vèsè de ak twa, epi ant ane 1989 nan vèsè karant lan ak lwa dimanch nan vèsè karant-yon an. Vèsè sa yo se laverite prezan nan yon gwo degre, epi yo dwe rekonèt kòm sa, si nou vle rekòlte benefis yo te gen entansyon an nan konpreyansyon vèsè sa yo.
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.
Benefis yo vize yo gen de aspè, paske li reprezante konpreyansyon istwa pwofetik ki prezante ladan l, epi tou eksperyans ki pwodui pa konpreyansyon verite mesaj sa a. Konpreyansyon mesaj la, yon dènye ogmantasyon konesans ki ap akonpli nan peryòd sele a, se sa ki sanktifye moun ki dwe pami san karannkat mil yo. Se poutèt sa, li enpòtan pou konsidere vèsè yo dapre pèspektiv entèn ak ekstèn.
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.
“sèt fwa” ki nan Levitik vennsis la se san mank yon pati nan tan sele san karannkat mil yo, paske de priyè Danyèl yo, jan yo reprezante nan chapit de ak nèf, reprezante yon priyè doub pou konprann istwa pwofetik ki reprezante pa imaj bèt la, epi tou pou resevwa eksperyans ki pwodui lakay sila yo ki akonpli priyè Levitik vennsis la pou padon peche pa yo ak peche zansèt yo. Priyè ekstèn nan idantifye imaj bèt la, epi priyè entèn nan pwodui imaj Kris la.
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.
Konprann istwa ki reprezante nan divès pasaj nan Danyèl onz la, ki espesyalman pale sou istwa ki akonpli nan tan sele a, reprezante pa priyè Danyèl nan chapit de a. Li menm ak twa mesye diy yo t ap chèche konprann mesaj sekrè rèv Nèbikadneza a sou estati metal yo. Lè bon konpreyansyon sou istwa pwofetik ki reprezante nan rèv kache Nèbikadneza a vin rekonèt, konpreyansyon sa a fè moun ki konprann yo wè ke yo san espwa, sòf si yo menm pèsonèlman akonpli eksperyans repantans konplè a ki reprezante pa priyè Danyèl nan chapit nèf la.
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.
Separe eksperyans Danyèl reprezante nan chapit dis la ak narasyon pwofetik evènman tan lafen yo nan chapit onz la, se echwe kòm yon etidyan pwofesi. Nan Danyèl chapit onz, vèsè onz ak douz, lagè fwontyè a, Batay Rafya a ak viktwa wa sid la, reprezante dezyèm nan twa lagè pwokirasyon yo ki make nan Pawòl pwofetik Bondye a. Kle ki fè revelasyon verite sa a parèt klè se itilizasyon Bèl Lengwis la fè de wa nò a k ap debòde epi k ap pase sou, rive jouk nan fòtrès la (kou a), nan vèsè dis la. Li te bay de lòt vèsè ki pale sou debòde a ak pase sou a, e konsa Li mete ansanm narasyon pwofetik evènman yo ak eksperyans ke konpreyansyon evènman sa yo dwe pwodui.
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.
Men, pitit gason l yo va leve ak anpil kòlè, epi yo va rasanble yon gwo kantite fòs pwisan; epi youn va sètènman vini, li va anvayi tankou yon debòde, li va travèse; apre sa li va retounen, epi li va eksite tèt li, jis rive jouk nan fòtrès li. E wa sid la va pran kòlè, li va sòti pou l goumen avè l, wi, avè wa nò a; epi li va mete sou pye yon gwo foul moun; men foul moun nan va lage nan men li. E lè li fin disparèt foul moun nan, kè li va leve anlè; epi li va fè anpil dizèn milye tonbe: men sa p ap rann li pi fò. Danyèl 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.
An 2014, Putin te kòmanse yon lagè nan Ikrèn, epi pou yon moun rekonèt verite sa a jan li reprezante nan vèsè onz nan chapit onz la, yon etidyan pwofesi dwe dabò kapab wè ke vèsè dis la reprezante yon istwa ki ilistre dezyèm pati vèsè karant nan chapit onz liv Danyèl la. Lè yo rekonèt sa, yo wè tou ke sa vèsè dis la ajoute sou vèsè karant lan, se ke lè Inyon Sovyetik la te disparèt an 1989, wa nò a sèlman te monte jouk rive nan fòtrès li a («kou a»). Men, yon etidyan pwofesi pa t ap konnen sa sa te endike, jiskaske li te wè Ezayi chapit uit vèsè uit. Lè sa a, li t ap genyen otorite pwofetik pou idantifye ke tout twa vèsè yo mare ansanm pa yon ekspresyon yo itilize sèlman twa fwa nan Bib la.
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.
Elèv la ta bezwen, lè sa a, yon dezyèm temwen ki montre ke twa fwa ekspresyon “debòde epi pase sou” parèt nan Bib la se yon repetisyon ki fèt avèk entansyon. Dezyèm temwen ki etabli reyalite sa a se lefètke tout twa vèsè yo (temwen yo) idantifye yon wa nò k ap atake yon wa sid. Ansanm, twa temwen yo, ki konfime kòm menm istwa senbolik la pa de kalite temwen entèn, mennen etidyan pwofesi a pou l mete tout twa vèsè yo youn sou lòt, nan yon fason liy sou liy. Aplikasyon sa a elaji kontni vèsè yo, ki dekri batay ant yon wa nò ak yon wa sid.
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.
Izayi chapit sèt, vèsè uit ak nèf, bay kle pou rezoud devinèt sou sa “fòtrès” la nan vèsè dis la reprezante, paske mo ebre ki tradui “fòtrès” la se menm “fòtrès” wa sid la te antre ladan l nan vèsè sèt chapit onz la. “Fòtrès” tradui tou kòm “fòs” nan ekspresyon “tanp fòs la” nan Danyèl 11:31. Konsa, de vèsè sa yo (sèt ak tranteyen) bay de temwen ki montre “fòtrès” la se kapital yon wayòm oswa yon wa. Lè reyalite sa a tabli sou baz de temwen (toude nan chapit onz la), lè sa a sa Izayi idantifye nan pasaj mistik li a nan chapit sèt, vèsè uit ak nèf, lè li tabli avèk de temwen entèn ke fòtrès la se kapital yon wayòm, oswa wa wayòm nan, tabli ke anvan 1989, Inyon Sovyetik la, ki te gen Larisi kòm sant kapital li, avèk vil kapital li Moskou, te gen kòm chèf li Mikal Gorbachev. Se pa yon aksidan ke karakteristik vizib Gorbachev te fwon li.
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.”
Ranje apre ranje, konklizyon aplikasyon sa a mete anfaz sou enpòtans li lè li di: “Si nou pa vle kwè, anverite nou p ap etabli.” Jezi te di: “O moun san konprann, e ki lou nan kè pou nou kwè tout sa pwofèt yo te pale.” [Gade Lik 24:25] Esdras te ekri: “Epi yo leve granmaten, yo soti ale nan dezè Tekoa a; epi pandan yo t ap soti, Jozafa kanpe, li di: Koute m, O Jida, ak nou menm ki rete Jerizalèm; Kwè nan Senyè a, Bondye nou an, konsa n ap etabli; kwè pwofèt li yo, konsa n ap pwospere.” [Gade 2 Kwonik 20:20] Sèt fwa nan liv Revelasyon an yo bay lòd pou tande. “Moun ki gen zòrèy, se pou l tande sa Lespri a di legliz yo.”
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.
Pou moun tabli, se pou yo pami vyèj saj yo, paske moun sòt yo pa prese nan kè yo pou yo kwè pwofèt yo. Saj yo kwè sa Bondye te pale pa mwayen pwofèt Li yo, epi yo tabli e yo pwospere, paske yo tande sa Lespri a di legliz yo. Idantifikasyon Larisi, ak lagè li te kòmanse an 2014 kont Ikrèn, se sa ki tabli moun ki se etidyan saj nan pwofesi yo nan peryòd kote Kris la retire sele sou verite sa a menm.
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.
Verite sa a rive nan listwa an 2014, ki vini apre 2001; poutèt sa, li plase nan tan sele san karant-kat mil yo. Ane ki vin apre a, 2015, prezidan ki pi rich la, ki se sizyèm prezidan an depi tan lafen an an 1989, te kòmanse soulve mondyalis yo. Vèsè dis la idantifye listwa 1989 la, men li tabli Larisi tou kòm “fòtrès” la; epi nan de vèsè ki vin apre yo, Larisi t ap kòmanse dezyèm batay lagè pwokirasyon yo, e Putin ap genyen batay sa a. Verite vèsè sa yo deseleyen lè listwa yo reprezante a rive akonpli.
“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.
“Dànyèl kanpe nan pòsyon pa li ak nan plas pa li. Pwofesi Dànyèl yo ak sa Jan yo dwe konprann. Yo esplike youn lòt. Yo bay mond lan verite tout moun ta dwe konprann. Pwofesi sa yo dwe sèvi kòm temwen nan mond lan. Pa akonplisman yo nan dènye jou sa yo, yo pral esplike tèt yo.” 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.
Pwofesi vèsè onz ak douz yo vin dekouvri grasa akonplisman istorik yo nan tan sele san karannkat mil yo; men, “liy sou liy,” gen yon lòt reyalite enpòtan ki lye ak vèsè sa yo. Pou etidyan pwofesi a ka mete ansanm twa pasaj sou “debòde, ak pase sou,” etidyan an dwe mete pwofesi swasanndisenk ane yo tou nan liy pwofetik la. Pwofesi swasanndisenk ane a make kòmansman de pwofesi de mil senksan ven ane yo, epi li idantifye ke yo kòmanse ak yon entèval karannsis ane youn parapò ak lòt. Lè li idantifye swasanndisenk ane yo nan kòmansman an, li idantifye tou ke Alfa ak Omega t ap pwodui swasanndisenk ane nan fen an.
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.
Swasannsenkan senk ane ni konmansman ak nan fen an, chak pote siyati twa pwen-repè. Premye a se te 742 av. J.-K., apre sa, diznèf ane pita, 723 av. J.-K., epi karantsis ane pita, 677 av. J.-K. Twa pwen-repè sa yo reprezante nan fen an pa 1798, 1844, ak 1863. Peryòd karantsis ane nan kòmansman an (Alpha) reprezante pilonnen tanp lan ak lame a, epi karantsis ane nan fen an (Omega) reprezante restorasyon sanktyè a ak lame a, lè Mesaje Alyans lan (ki se tou Alpha ak Omega) ta antre sibitman nan tanp Li te leve a pandan karantsis ane ki soti 1798 rive 1844.
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.
Karant-sis ane ki vini apre diznèf ane nan epòk kote Ezayi te prezante pwofesi a nan ane 742 anvan Jezikri, reprezante karant-sis ane nan fen yo, epi apre sa diznèf ane swiv yo nan yon modèl chiazik. Diznèf ane ki soti 1844 rive 1863 yo bay yon ilistrasyon sou entansyon Kris la pou san karannkat mil yo, ki te rete san akonplisman akòz rebelyon ki te fèt nan istwa sa a. Travay yo mande yon etidyan pwofesi pou l byen separe pawòl verite a konsènan vèsè dis rive douz nan Danyèl chapit onz la, non sèlman etabli (si ou kwè sa) ke Larisi t ap inisye yon lagè nan Ikrèn an 2014, men tou ke lagè a t ap inisye nan tan sele san karannkat mil yo. Menm jan istwa pwofetik vèsè sa yo reprezante a enpòtan, istwa kote verite menm istwa sa a vin devwale a, reprezante tou pa istwa diznèf ane ki soti 1844 rive 1863 la.
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 idantifye rive twazyèm zanj lan, e li sèvi kòm tip rive twazyèm zanj lan nan 11 septanm 2001. 1863 reprezante rebelyon yo senbolize pa rebati Jeriko a. Pwen-repè 1863 la tou sèvi kòm tip obeyisans san karannkat mil yo, ki itilize pou “fè miray Jeriko yo tonbe”, nan lwa dimanch ki pral vini talè a. Nan vèsè n ap konsidere yo, vèsè sèz la reprezante lwa dimanch lan Ozetazini. Vèsè onz la trase depi 2014 rive jouk nan viktwa final Putin nan. Vèsè yo idantifye kòmansman dezyèm lagè pwokirasyon an, ki vin swiv pa twazyèm lagè pwokirasyon an, jan sa reprezante nan vèsè trèz rive kenz yo.
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.
Lè nou mete vèsè de a ansanm ak vèsè onz ak douz yo, nou idantifye lagè Ikrèn nan ki te kòmanse an 2014, epi apre sa te vini kanpay prezidansyèl Etazini an nan 2015, ansanm ak eleksyon prezidan ki pi rich la an 2016. Apre vèsè douz la vini vanjans dènye prezidan an anvan lwa dimanch la, nan twazyèm lagè pwokirasyon an. Dezyèm lagè pwokirasyon an, ki se batay fwontyè a, te kòmanse jis anvan eleksyon sizyèm prezidan an, ki se prezidan ki pi rich la.
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”.
Nan istwa 1844 rive 1863, de baton Ezekyèl yo te dwe ini. Inyon yo te reprezante konbinezon divinite ak limanite, ki se travay sele san karannkat mil yo. An 1844, twazyèm zanj lan te rive e li te retire sele sou limyè ki asosye ak sanktyè selès la, lalwa Bondye a, Saba a, ak twazyèm zanj lan. An 1849, Senyè a lonje men Li yon dezyèm fwa pou rasanble bann mouton gaye a ki te sibi yon dispèsyon nan gwo dezapwentman an. An 1850, Li te mennen pèp Li a pou prepare dezyèm tablo Abakik la, pou ilistre mesaj pèp Li a te dwe pwoklame a yon fason grafik, pandan Li t ap mennen yo pou “fè mi Jeriko yo tonbe”. Tablo sa a te gen ladan l “sèt tan yo”, menm jan ak “ansyen tablo a”.
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.
An 1856, Li te desele limyè ki te dwe sele pèp Li a davans pou “Batay Jeriko” a. Limyè sa a te yon ogmantasyon premye limyè ke Alfa ak Omega te revele William Miller. Se te limyè “sèt fwa yo”, jan sa te repete plizyè fwa nan ansyen Batay Jeriko a. Limyè ki te dwe sele pèp Li a, se te tou mesaj Laodise a ki te dwe reveye yo, epi fè yo pase ankò tounen nan eksperyans Filadèlfi a. Dènye limyè sa a te yon ogmantasyon premye limyè a, men pèp Li a te neglije limyè a epi, pa defo, yo te chwazi moute desann nan dezè Laodise a. 1844, 1849, 1850, 1856 ak 1863 reprezante senk repè ki reprezante nan istwa 11 septanm 2001 rive jouk lwa dimanch ki pral vini talè a.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
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.
Koulye a, Jeriko te byen fèmen, byen bare, poutèt pitit Izrayèl yo: pèsonn pa t soti, ni pèsonn pa t antre. Epi Seyè a di Jozye: Gade, mwen lage Jeriko nan men ou, ansanm ak wa li a ak vanyan sòlda li yo. N’a fè wonn lavil la, nou tout mesye lagè yo, n’a vire toutotou lavil la yon sèl fwa. Se konsa w’a fè pandan sis jou. Sèt prèt va pote devan Bwat Kontra a sèt twonpèt ki fèt ak kòn belye mouton; epi sou setyèm jou a n’a fè wonn lavil la sèt fwa, e prèt yo va kònen twonpèt yo. Epi sa va rive, lè yo fè yon son long ak kòn belye mouton an, e lè nou tande son twonpèt la, tout pèp la va rele byen fò ak yon gwo rèl; epi miray lavil la va tonbe plat atè, e pèp la va monte, chak moun dwat devan li. Epi Jozye, pitit gason Noun nan, rele prèt yo, li di yo: Pran Bwat Kontra a, e se pou sèt prèt pote sèt twonpèt ki fèt ak kòn belye mouton devan Bwat Kontra Seyè a. Epi li di pèp la: Avanse, fè wonn lavil la, e se pou moun ki ame yo pase devan Bwat Kontra Seyè a. Epi sa rive, lè Jozye te fin pale ak pèp la, sèt prèt ki t’ap pote sèt twonpèt ki fèt ak kòn belye mouton yo pase devan Seyè a, yo t’ap kònen twonpèt yo; e Bwat Kontra Seyè a t’ap swiv yo. Mesye ame yo t’ap mache devan prèt ki t’ap kònen twonpèt yo, e aryègad la t’ap vini dèyè Bwat Kontra a, pandan prèt yo t’ap kontinye mache, yo t’ap kònen twonpèt yo. Jozye te bay pèp la lòd sa a: Nou pa dwe rele, ni fè bri ak vwa nou, ni okenn pawòl pa dwe soti nan bouch nou, jouk jou mwen di nou rele a; lè sa a, n’a rele.
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.
Konsa, lach Senyè a fè wonn lavil la, li pase toutotou li yon fwa; epi yo antre nan kan an, epi yo pase nwit la nan kan an. Epi Jozye leve granmaten, e prèt yo pran lach Senyè a. Epi sèt prèt ki t ap pote sèt twonpèt kòn belye devan lach Senyè a t ap mache san rete, e yo t ap soufle nan twonpèt yo; epi mesye ame yo t ap mache devan yo; men dèyègad la t ap vini apre lach Senyè a, pandan prèt yo t ap mache e yo t ap soufle nan twonpèt yo. Epi dezyèm jou a yo fè wonn lavil la yon fwa, epi yo retounen nan kan an: konsa yo fè pandan sis jou. Epi, sou setyèm jou a, yo leve granmaten, bò lè solèy t ap leve, epi yo fè wonn lavil la menm jan an sèt fwa: se sèlman jou sa a yo fè wonn lavil la sèt fwa. Epi sa rive, nan setyèm fwa a, lè prèt yo soufle nan twonpèt yo, Jozye di pèp la: Rele fò; paske Senyè a ban nou lavil la.
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.
Vil la pral vin anba madichon, li menm ansanm ak tout sa ki ladan li, pou Senyè a; se Rahab, fanm jennès la, sèlman ki va viv, li menm ak tout moun ki avè l nan kay la, paske li te kache mesaje nou te voye yo. E nou menm, pran anpil prekosyon pou nou pa manyen bagay ki anba madichon an, pou nou pa fè tèt nou vin anba madichon, lè nou pran nan bagay ki anba madichon an, epi nou fè kan Izrayèl la tounen yon madichon, epi nou mete l nan tèt chaje. Men tout ajan, lò, ak veso an kwiv ak an fè, se bagay ki mete apa pou Senyè a; yo va antre nan trezò Senyè a. Konsa, pèp la rele byen fò lè prèt yo kònen twonpèt yo; epi, lè pèp la tande son twonpèt la, epi pèp la leve yon gwo rèl, miray la tonbe plat atè, konsa pèp la moute antre nan vil la, chak moun dwat devan li; epi yo pran vil la.
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.
Epi yo detwi nèt tou sa ki te nan vil la, ni gason ni fi, ni jenn ni granmoun, ni bèf, ni mouton, ni bourik, ak file epe a. Men Jozye te di de mesye ki te al espyonnen peyi a: Antre nan kay fanm jennès la, epi fè fanm nan soti la a, ansanm ak tout sa ki pou li, jan nou te sèmante l la. Epi jenn gason ki te espyon yo antre, yo fè Rahab soti, ansanm ak papa li, manman li, frè li yo, ak tout sa li te genyen; yo fè soti tout fanmi li, epi yo mete yo deyò kan Izrayèl la. Epi yo boule vil la ak dife, ansanm ak tou sa ki te ladan l; sèlman ajan an, lò a, ak veso an kwiv ak an fè yo, yo mete yo nan trezò kay Seyè a. Men Jozye te sove Rahab, fanm jennès la, vivan, ansanm ak kay papa li ak tout sa li te genyen; e li rete nan mitan Izrayèl jouk jòdi a; paske li te kache mesaje yo, ke Jozye te voye al espyonnen Jeriko. Epi Jozye te fè yo sèmante nan tan sa a, li di: Madichon pou nonm ki leve devan Seyè a pou rebati vil sa a, Jeriko: se sou premye pitit gason li li va poze fondasyon li, e se sou dènye pitit gason li li va leve pòtay li yo. Konsa, Seyè a te avèk Jozye; e repitasyon li te gaye nan tout peyi a. Jozye 6:1–27.