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.
Leza twatala ku ntanda ya bubidi ya zinkondo zya bapya-mulimo, mbubonya mboyajidwe mu Daniele cipati ca ikumi limo na cimo, mavese aa ikumi limo na cimo aa ikumi na yobile. Intanda ya bubidi mu mavese ayo ilatondezya nkondo iri mu Ukraine, akati ka bukozu bwa Russia butasyomi muli Leza, a i nko ya Ukraine. Mu mavese ayo, Putin ulapona, mbubonya mbwa kacita Ptolemy IV, pele sunuulwa wa kupona kwakwe, moyo wakwe ulasumpulwa, a kulizumya kwakwe kwa bunarcissist kulaba njila yakwe ya Waterloo. Cimwenekesyo ca kaindi ca iyi nsi yakwe ya lino cilagwasya buyo kuli abo bamvwisya eco iyi nsi yakwe ya lino eyiminina ku lwa muya.
In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.
Mu mstari wa kwanza wa sura ya kumi, Danieli, anayewakilisha watu wa Mungu wa siku za mwisho, anatambulishwa kuwa anaelewa “ono” na “jambo” vyote viwili. Ono na jambo vinawakilishwa mara kwa mara pamoja, lakini vikiwa tofauti kimoja na kingine, kama mstari mmoja wa kweli. Ndivyo ilivyo kwa mito ya Ulai na Hiddekeli. Ndivyo ilivyo kwa maono ya “mareh” na “chazon”. Ndivyo ilivyo kwa unabii wa miaka elfu mbili mia tano na ishirini ukiwa katika uhusiano na unabii wa miaka elfu mbili mia tatu. Ndivyo ilivyo kwa ushuhuda wa ndani na wa nje wa watu wa Mungu. Bwana harudii mambo yasiyo ya muhimu. Kanuni ya kutajwa kwa mara ya kwanza hutambulisha kwamba, kwa kuwa jambo la kwanza tunaloambiwa kuhusu Danieli, katika ono lake la mwisho, ni kwamba anawakilisha watu wa Mungu wa siku za mwisho wanaoelewa “chazon” na “mareh” vyote viwili. Kwa hiyo ono na jambo ni vya muhimu sana kuonekana, ikiwa historia ya kinabii ya mistari ya kumi na moja na kumi na mbili itapaswa kueleweka kwa usahihi.
Daniel represents the one hundred and forty-four thousand in Revelation chapter eleven, who have perfectly repeated the parable of the ten virgins, that was fulfilled in the history of the Millerites. They, as with the Millerites, suffered a first disappointment, that in Revelation chapter eleven is represented as being slain by the atheistic “woke” beast from the bottomless pit, and who then lie dead in the street of the great city of Egypt and Sodom, where also Christ was crucified. Their death produced “rejoicing” for the followers of the dragon, but it produced mourning in Daniel.
Daniel amayimirira ba umwe n’ibihumbi ijana na mirongo ine na bane bo mu Ibyahishuwe igice cya cumi na kimwe, basubiyemo mu buryo butunganye umugani w’abakobwa cumi, wasohoye mu mateka y’Abamilerite. Bo, nk’uko byagenze ku Bamilerite, bahuye no gucika intege kwa mbere, ariko mu Ibyahishuwe igice cya cumi na kimwe bikerekanwa nk’abishwe n’inyamaswa y’“woke” itemera Imana, ivuye ikuzimu, maze bakaryama bapfuye mu muhanda w’umurwa mukuru wa Egiputa na Sodomu, aho na Kristo yabambwe. Urupfu rwabo rwateje “kwishima” mu bakurikira ikiyoka, ariko muri Danieli rwateje ikiriyo.
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.”
Ɔsɔre no a wɔde sɔɔ ɔha ne aduanan anan mpem no ano no ho abakɔsɛm no nso gyinaa Lasaro wusɔre no ananmu, na wɔhuu ne wusɔre no sɛ Kristo adwuma no ano-sɔ adeyɛ no; na ɔno, sɛ wɔn a Kristo sɔ wɔn ano no agyiraehyɛde no, dii nkonimdi mu ahyɛn Yerusalem mu no anim, a na ɛyɛ Mfikyiri Su no kuw no nhwɛso wɔ Millerfo abakɔsɛm mu, na saa ara nso wɔ ɔha ne aduanan anan mpem no abakɔsɛm mu. Lasaro wusɔre no sii bere a ne nuabeanom Maria ne Marta wɔ awerɛhow mu no, sɛnea na Daniel te wɔ nna aduonu baako no mu wɔ ti du no mu no. Wɔ ti du no mu no, Daniel awerɛhow no ba awiei bere a Mikael sian ba no, ɔno ankasa a ne “nne” na ɛmaa Lasaro ne Mose san baa nkwa mu no. Adansefo baanu no wusɔre a ɛwɔ Adiyisɛm ti dubaako no mu no gyina hɔ ma Daniel a wɔsakraa no denam “marah” no anisoadehu a ɛyɛ adekye no so.
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”.
Mu sura ya cumi, Daniel aramirira ugushirwako ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine, na kwo kugaragazwa no mu sura ya cumi na rimwe y’Ibyahishuwe. Muri iyo sura, Gaburiyeli avuga yeruye ko yari aje kwa Danieli kugira ngo amumenyeshe ibyo bizaba ku bwoko bw’Imana bwo mu minsi y’imperuka. Ubutumwa bw’ibizaba ku bwoko bw’Imana mu minsi ya nyuma, bushyizwe mu buryo bw’ubuhanuzi mu ngero z’ubutumwa bwemezwa n’uburyo bwo gushyira umurongo w’ubuhanuzi ku wundi murongo w’ubuhanuzi. Muri uko kubishyira mu bikorwa, itegeko ry’aho ikintu kivugwa ubwa mbere ryerekana ko gusobanukirwa nyakuri kuzabonwa gusa n’ababona ukuri kwo imbere n’ukwo hanze kwo muri iyo mirongo ihurijwe hamwe. Abo ni bo basobanukirwa “iyerekwa” n’“ikintu.”
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.
144,000 ọ ga-aghọta ozi amụma ahụ, ma ha ga-ebiakwa ozi ahụ n’ahụmahụ, n’ihi na a pụghị ikewapụ ozi ahụ na ahụmahụ ahụ. Ọ bụ ozi ahụ na-edobe mmadụ nsọ, n’ihi na ozi ahụ bụ Okwu Chineke, Kraịst bụkwa Okwu Chineke, Okwu Chineke bụkwa Eziokwu. A na-eme ka ozi Ya guzosie ike dịka Eziokwu, n’ihi na a na-anọchi anya ya site n’ụkpụrụ nke itinye amụma n’ọrụ, ndị na-abụghị ihe ọzọ ma ọ bụ ihe na-erughị ụkpụrụ nke Onye Ọ bụ na ihe Ọ bụ. Ọ bụ Palmoni, Onye Ọnụọgụ Dị Ebube, Onye Na-agụ Ihe Nzuzo. Ọ bụkwa Ọkachamara Asụsụ Dị Ebube, mmalite na ọgwụgwụ, mbụ na ikpeazụ, Alfa na Omega. Ọ bụ ihe ndị a nke Onye Ọ bụ ka na-akọwa iwu amụma ndị na-eguzobe ozi nke amụma, ma na-emepụta ahụmahụ nke amụma.
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.
پێش ئەوەی ئولای و حیدەقێل، دوو ڕووباری گەورەی شنعار، بگەنە کەنداوی فارس، ناوچەیەکی زەویی-ئاوی لە نزیک کۆبوونەوەیان پێکدەهێنن کە پێی دەوترێت شطّ العرب؛ بەڵام ناگەنە یەک ڕووباری تاک. شطّ العرب دڵتایەکی ڕووبارییە کە لە یەکگرتنی ڕووبارەکانی فورات و دیجلە، هەروەها چەند ڕووبار و جۆگەی بچووکتر، پێکدێت. بەڵام، تەنانەت لە ناوچەی دڵتاکەشدا، فورات و دیجلە ناسنامەی جیاوازەکانی خۆیان دەپارێزن و وەک دوو ڕووباری جیاواز دەڕژێنە کەنداوی فارس. پەیامە ناوەکی و دەرەکییەکانی پێشبینی پەیوەندییە جیاوازەکەی خۆیان دەپارێزن، بەڵام کاتێک دەگەنە کۆتایی خۆیان (لە ڕۆژانی دواییدا)، دڵتایەک دروست دەکەن کە چەند ڕووبار و جۆگەی بەشدارهەڵگر لەخۆدەگرێت. عیسا ڕۆحییەکان بە سروشتی ڕوون دەکاتەوە، و لە ڕۆژانی دواییدا کاریگەریی هەر بینینێک زەوییەکی لاڤاوی دڵتا پێکدەهێنێت، هەرچەندە ئەو دوو ڕووبارە گەورەیە ڕۆڵە جیاوازەکانی خۆیان دەپارێزن.
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.
Xana sêwazdeh rojan a şîn û şewitandinê bi wê demê re li hev tê ku du şahid li kolanê mirî ne, û ew dem bi yekem hêvîşikestinê û dema derengmayînê dest pê dike. Ew xana demê di hundirê wê xaneya mezintr a demê de rû dide, ku tê de mohrkirina sed û çil û çar hezar pêk tê. Mohrkirin ne di dema dawiyê de, di sala 1989-an de dest pê kir; belê, ew dema ku Mesîh, wekî ferişteya sêyemîn, di 11ê Îlona 2001-an de hat xwarê dest pê kir. Wî gelê xwe anî ser serdana wan a duyemîn li Qadeşê, û vê carê ew hindikên amadekirî dê bikevin welatê peymanbûyî. Tecrubeya gelê Xwedê ji dema dawiyê ya di sala 1989-an de heta 11ê Îlona 2001-an, wan mohr nekir. Mohrkirin dema ku Mesîh hat xwarê û notaya yekemîn a boriya heftemîn a waya sêyemîn da, dest pê kir.
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.
Mu tshirilo tsha phalaphala ya vhusumbe ndi hone hune tshiphiri tsha Mudzimu tsha fhela hone, nahone itsho tshiphiri tshi imela u pfuṋelwa ha vha zwigidi zwa miḓana na fuiṋa-na-ṋa, hune ha itea nga tshifhinga tsha u lila ha yeneyo phalaphala. Yeneyo phalaphala i lila nḓila tharu, ngauri ndi Ngoho. Nḓila ya u thoma yo vha nga 11 Khubvumedzi 2001, ya vhuvhili yo vha nga 7 Tshimedzi 2023, nahone ya vhuraru kha nḓila dzenedzo tharu i kha mulayo wa Swondaha une wa khou ḓa nga u tavhanya. Idzo nḓila tharu ndi maga mararu ane a dzulela u vha hone kha ngoho. U kwamwa hararu ha Daniele kha ndima ya fumi ho ṱumanya tshenzhelo yawe na tshifhinga tsha ḓivhazwakale tshine tsha imelwa nga nḓila tharu dza phalaphala ya vhusumbe.
The prophetic message that produces the effect of being transformed into the image of Christ, which Daniel illustrates in chapter ten, is the message of what befalls God’s people in the last days, but not the last days in a general sense. It is the message that God’s people understand and experience during the sealing time of the one hundred and forty-four thousand.
Ujumbe wa kinabii unaozalisha matokeo ya kubadilishwa na kufanywa kufanana na sura ya Kristo, ambao Danieli anauonyesha katika sura ya kumi, ni ujumbe wa yale yanayowapata watu wa Mungu katika siku za mwisho, lakini si siku za mwisho kwa maana ya jumla. Ni ujumbe ambao watu wa Mungu huuelewa na kuupitia wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
As Gabriel begins to present the prophetic history represented in chapter eleven, he presents specific lines of prophecy. The first two verses begin with Cyrus (as Bush the first), at the time of the end in 1989, and go forward until the history of Donald Trump as the forty fifth president (the sixth), and there the prophetic history ceases, until the history of the United Nations (Alexander the Great), as the seventh kingdom is addressed in verses three and four. The message of Donald Trump as the rich sixth president that stirs up the globalists, is therefore a truth that is fulfilled in the sealing time of the one hundred and forty-four thousand. It is therefore, present truth.
Gabrieli anapotanza kuwereka historia ya kinabii inayowakilishwa katika sura ya kumi na moja, anawasilisha mistari maalumu ya unabii. Mistari miwili ya kwanza inaanza na Koreshi (kama Bush wa kwanza), katika wakati wa mwisho mwaka 1989, na kuendelea mbele hadi historia ya Donald Trump akiwa rais wa arobaini na tano (wa sita), na hapo historia ya kinabii hukoma, mpaka historia ya Umoja wa Mataifa (Aleksanda Mkuu), kama ufalme wa saba, inapotajwa katika mistari ya tatu na ya nne. Kwa hiyo, ujumbe wa Donald Trump kama rais wa sita aliye tajiri, ambaye anawachochea wautandawazi, ni kweli inayotimizwa katika wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Kwa hiyo, ni kweli ya wakati huu.
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.
Mu mistari ya tano hadi ya tisa, historia ya upapa kuanzishwa juu ya kiti cha enzi, kuanzia mwaka 538 hadi jeraha la mauti na wakati wa mwisho katika mwaka 1798, imewekwa wazi. Bila shaka huu ni ukweli wa lazima na wa muhimu, kwa kuwa unashikilia na kuthibitisha mstari wa arobaini, lakini hautoi simulizi maalum la kinabii linalotokea katika kipindi cha kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Mstari wa kumi, kama ilivyo kwa mistari ya tano hadi ya tisa, unathibitisha uhalali wa mstari wa arobaini, lakini hauzungumzii historia ya kinabii inayotimizwa wakati wa kutiwa muhuri. Hata hivyo, unaashiria mwaka 1989, na kwa hiyo kwa njia ya kuacha kutaja unaanzisha kipindi cha kimya kutoka mwaka 1989 hadi sheria ya Jumapili katika mstari wa arobaini na mmoja.
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.
آیتهای یازده تا پانزده تاریخی را مشخص میسازند که در دورهٔ مُهر شدنِ یکصد و چهل و چهار هزار به تحقق میرسد. آن آیات در تاریخ پنهانِ میان آیات دو و سه، و نیز میان سال ۱۹۸۹ در آیهٔ چهل تا قانون یکشنبه در آیهٔ چهل و یک جای میگیرند. آن آیات بهغایت حقیقتِ حاضر هستند، و اگر بناست از فهم آن آیات فوایدِ مقصود را درو کنیم، باید به همین عنوان شناخته شوند.
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.
Fā'idahīṅ maqsūd do-gūnah hẽ, kyūṅki yih us meṅ numāyāṅ kī ga'ī nabūvatī tārīkh kī samajh ko bhī zāhir kartā hai, aur us paiġhām kī sachchā'iyōṅ kī samajh se paidā hone wāle tajribah ko bhī. Paiġhām kī samajh—yānī 'ilm meṅ āḳhirī izāfah, jo muhr lagne ke daur meṅ pūrā ho rahā hai—vahī un logoṅ ko muqaddas kartī hai jo ek sau chauālīs hazār meṅ se hone wāle hẽ. Is sabab se, āyāt par andarūnī aur bīrūnī nuqṭah-e-naẓar se ġhaur karnā aham hai.
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.
“Ebiseera musanvu” ebya Abaleevi amakumi abiri mu mukaaga ddala byekwatira ku kiseera eky’okuteekebwako akabonero ak’abo obukumi kikumi mu enkumi amakumi ana mu enkumi nnya, kubanga okusaba kwa Danyeri okubiri, okukiikirirwa mu ssuula eyokubiri ne ey’omwenda, kukiikirira okusaba okw’emirundi ebiri okusobola okutegeera ebyafaayo eby’obunnabbi ebikiikirirwa ekifaananyi ky’ensolo, era n’okufuna obumanyirivu obuleetebwa abo abatuukiriza okusaba okw’Abaleevi amakumi abiri mu mukaaga okw’okusonyiyibwa ebibi byabwe n’ebibi bya bajjajjaabwe. Okusaba okw’ebweru kulaga ekifaananyi ky’ensolo, ate okusaba okw’omunda kuleeta ekifaananyi kya Kristo.
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.
Kusobanu itangura ry’amateka agaragazwa mu mirongo itandukanye yo muri Daniyeli cumi na kumwe, by’umwihariko yerekeza ku mateka asohozwa mu gihe cyo gushyirwaho ikimenyetso, bishushanywa n’isengesho rya Daniyeli ryo mu gice cya kabiri. We na ba batatu b’intwari bashatse gusobanukirwa ubutumwa bw’ibanga bwo mu nzozi za Nebukadinezari zerekeye cya gishushanyo cy’ibyuma bitandukanye. Iyo gusobanukirwa nyakuri kw’amateka y’ubuhanuzi agaragazwa mu nzozi zihishwe za Nebukadinezari kumenyekanye, uko gusobanukirwa kugaragariza ababyumva ko batagira ibyiringiro, keretse gusa ubwabo bageze ku bunararibonye bw’ukwihana kuzuye, bushushanywa n’isengesho rya Daniyeli ryo mu gice cya cyenda.
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.
Kukengua uzoefu uliowakilishwa na Danieli katika sura ya kumi na simulizi la kinabii la matukio ya wakati wa mwisho katika sura ya kumi na moja, ni kushindwa kama mwanafunzi wa unabii. Katika Danieli sura ya kumi na moja, aya ya kumi na moja na ya kumi na mbili, vita vya mpakani, Vita vya Rafia na ushindi wa mfalme wa kusini, vinawakilisha vita vya pili kati ya vita vitatu vya uwakala vilivyowekwa alama katika Neno la Mungu la kinabii. Ufunguo unaolileta ufunuo huu wa kweli kuonekana ni matumizi ya Mtaalamu wa Ajabu wa Lugha ya mfalme wa kaskazini kufurika na kupita, hata mpaka ngome (shingo), katika aya ya kumi. Alitoa pia aya nyingine mbili zinazoshughulikia kufurika na kupita; na kwa kufanya hivyo analiunganisha pamoja simulizi la kinabii la matukio na uzoefu ambao ufahamu wa matukio hayo unapaswa kuzaa.
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.
Lê kurên wî dê werin hejandin, û dê kombûna gelek hêzên mezin bikin; û yekê bêguman dê were, û biherike, û derbas bibe; paşê dê vegere, û were hejandin, heta kelehê xwe. Û padîşahê başûr dê bi xezebê were tevlîhev kirin, û dê derkeve û bi wî re şer bike, yanî bi padîşahê bakur re; û ew dê gelekî mezin amade bike; lê ew gelekî dê bête dayîn destê wî. Û gava ku ew gelekî jê rakir, dilê wî dê bilind bibe; û dê gelek hezaran biavêje xwarê; lê bi vî tiştî ew dê ne bihêz bibe. 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.
2014-ൽ പുതിൻ ഉക്രെയ്നിൽ ഒരു യുദ്ധം ആരംഭിച്ചു; ദാനിയേൽ അദ്ധ്യായം പതിനൊന്നിലെ നാൽപ്പതാം വാക്യത്തിന്റെ രണ്ടാം ഭാഗത്തെ ദൃഷ്ടാന്തീകരിക്കുന്ന ഒരു ചരിത്രത്തെയാണ് പത്താം വാക്യം പ്രതിനിധീകരിക്കുന്നതെന്ന് ഒരു പ്രവചനശാസ്ത്രവിദ്യാർത്ഥി ആദ്യം തിരിച്ചറിയേണ്ടതുണ്ട്, അപ്പോഴേ അദ്ധ്യായം പതിനൊന്നിലെ പതിനൊന്നാം വാക്യത്തിൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്ന ഈ സത്യം അംഗീകരിക്കാൻ അവന് കഴിയുകയുള്ളു. അത് അവർ തിരിച്ചറിയുമ്പോൾ, നാൽപ്പതാം വാക്യത്തിൽ പത്താം വാക്യം ചേർക്കുന്നതു എന്തെന്നാൽ, 1989-ൽ സോവിയറ്റ് യൂണിയൻ ഒലിച്ചുപോയപ്പോൾ വടക്കൻ രാജാവ് തന്റെ കോട്ടയിലേക്കു (ആ “കഴുത്തിലേക്കു”) മാത്രം കയറിയെന്നതാണ് എന്നത് അവർ തുടർന്ന് കാണുന്നു. എന്നാൽ യെശയ്യാവു അദ്ധ്യായം എട്ടാം വാക്യം എട്ടു അവൻ കാണുന്നതുവരെ, അത് എന്താണ് സൂചിപ്പിക്കുന്നതെന്ന് ഒരു പ്രവചനശാസ്ത്രവിദ്യാർത്ഥിക്കു അറിയാനാകുമായിരുന്നില്ല. അപ്പോൾ മാത്രമേ ബൈബിളിൽ മൂന്നു പ്രാവശ്യം മാത്രം പ്രയോഗിക്കപ്പെട്ടിരിക്കുന്ന ഒരു പ്രയോഗത്താൽ ആ മൂന്നു വാക്യങ്ങളും തമ്മിൽ ബന്ധിക്കപ്പെട്ടിരിക്കുന്നുവെന്ന് തിരിച്ചറിയാനുള്ള പ്രവചനാത്മക അധികാരം അവന്നു ഉണ്ടായിരിക്കുമായിരുന്നുള്ളു.
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.
Akonga azasaba rero umugabo wa kabiri w’ukuri wemeza ko incuro eshatu imvugo “gusesekara no kurenga” iboneka muri Bibiliya, ari ugusubiramo kwabigambiriwe. Uwo mugabo wa kabiri w’ukuri kuri icyo kintu ushyirwaho kuko ayo masomo yose uko ari atatu (abahamya), agaragaza umwami w’ikasikazi atera umwami w’ikusi. Hamwe, abo bahamya uko ari batatu, bemejwe ko ari amateka amwe y’ikigereranyo n’ubwoko bubiri bw’abahamya b’imbere mu nyandiko, bayobora umwigishwa w’ubuhanuzi noneho gushyira ayo masomo uko ari atatu hamwe, mu buryo bw’umurongo ku murongo. Iryo shyirwa mu bikorwa ryagura ibikubiye muri ayo masomo, agaragaza intambara iri hagati y’umwami w’ikasikazi n’umwami w’ikusi.
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.
Yesaya sura ya saba, aya ya nane na ya tisa, zinatoa ufunguo wa kutegua fumbo la kile “ngome” katika aya ya kumi inawakilisha, kwa maana neno la Kiebrania la “ngome” ndilo pia “ngome” ambayo mfalme wa kusini aliingia ndani yake katika aya ya saba ya sura ya kumi na moja. “Ngome” pia hutafsiriwa kuwa “nguvu” katika usemi “patakatifu pa nguvu” katika aya ya thelathini na moja ya Danieli kumi na moja. Hivyo, aya hizo mbili (ya saba na ya thelathini na moja), zinatoa mashahidi wawili kwamba “ngome” ni mji mkuu wa ufalme au wa mfalme. Basi, ukweli huo ukiwa umethibitishwa kwa mashahidi wawili (wote wawili katika sura ya kumi na moja), ndipo kile ambacho Yesaya anakitambua katika kifungu chake cha mafumbo katika sura ya saba, aya ya nane na ya tisa, anapoweka kwa mashahidi wawili wa ndani kwamba ngome ni mji mkuu wa ufalme, au mfalme wa ufalme huo, huthibitisha kwamba kabla ya mwaka 1989, Muungano wa Kisovyeti, ambao mkuu wake ulikuwa Urusi, pamoja na mji wake mkuu wa Moscow, ulikuwa na kiongozi ambaye alikuwa Mikal Gorbachev. Si jambo la bahati mbaya kwamba sifa ya kimwonekano ya Gorbachev ilikuwa paji lake la uso.
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.”
Mstari juu ya mstari, hitimisho la matumizi haya linakazia umuhimu wake linaposema, “Msipoamini, hakika hamtathibitishwa.” Yesu alisema, “Enyi wapumbavu, wenye mioyo mizito ya kuamini yote ambayo manabii wamenena.” [Tazama Luka 24:25] Ezra aliandika, “Nao wakaondoka asubuhi na mapema, wakaenda jangwani mwa Tekoa; nao walipokuwa wakienda, Yehoshafati akasimama, akasema, Nisikilizeni, enyi Yuda, nanyi wenyeji wa Yerusalemu; Mwamini Bwana, Mungu wenu, nanyi mtathibitishwa; waaminini manabii wake, nanyi mtafanikiwa.” [Tazama 2 Mambo ya Nyakati 20:20] Mara saba katika kitabu cha Ufunuo amri hutolewa ya kusikia. “Yeye aliye na sikio, na alisikie lile Roho ayaambiayo makanisa.”
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.
Kukomeshwa ni kuwa miongoni mwa wanawali wenye hekima, kwa maana wapumbavu ni wazito wa moyo kuamini manabii. Wenye hekima huamini yale ambayo Mungu amenena kwa kinywa cha manabii Wake, nao hukomeshwa na kufanikiwa, kwa maana huisikia yale ambayo Roho ayaambia makanisa. Kutambuliwa kwa Urusi, na vita iliyoianzisha mwaka 2014 dhidi ya Ukraini, ndiko kunakowakomesha wale walio wanafunzi wenye hekima wa unabii katika kipindi ambacho Kristo anafunua muhuri wa ukweli huo hasa.
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.
Ukuri uko kwageze mu mateka mu mwaka wa 2014, ari wo ukurikira 2001, bityo bukaba buri mu gihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane. Umwaka wakurikiyeho, 2015, perezida w’umukire kurusha abandi, ari na we perezida wa gatandatu uhereye ku gihe cy’imperuka mu 1989, yatangiye guhungabanya abazwi nk’abanyabugenge b’isi. Umurongo wa cumi werekana amateka yo mu 1989, ariko kandi ushyiraho u Burusiya nk’“igihome,” kandi mu mirongo ibiri ikurikiraho, u Burusiya bwari gutangira intambara ya kabiri yo mu ntambara z’intumwa, kandi Putin azatsinda iyo ntambara. Ukuri ko muri iyo mirongo guhindurwa kutagifunze iyo amateka ihagarariye asohoye.
“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.
“Danyeri ari guhagarara mu mugabane we no mu mwanya we. Ubuhanuzi bwa Danyeri n’ubwa Yohana bugomba gusobanurwa. Burasobanurana. Buha isi ukuri buri muntu wese akwiriye gusobanukirwa. Ubu buhanuzi bugomba kuba ubuhamya mu isi. Kubwo gusohozwa kwabwo muri iyi minsi y’imperuka, buzisobanura ubwabwo.” 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.
Verse eleven and twelve la profecía, wa historia-fulfillment in the sealing time of the one hundred and forty-four thousand, ma unsealed; but “line upon line,” these verses ku connected another important fact li. Prophecy ya student, “overflowing, and passing over” ya passages three ku bring together ka sake, student wu prophecy ya sixty-five years also ku prophetic line bring must. Sixty-five year prophecy, prophecies two of the two thousand five hundred and twenty years ya beginning mark, and it identify that they begin forty-six years apart from one another. Beginning lo sixty-five years ku identifying, ending lo Alpha and Omega sixty-five years produce would that also it identify.
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.
Iminyaka mirongo itandatu n’itanu, haba mu ntangiriro no ku iherezo, buri imwe ifite ikimenyetso cy’inzira-zigaragaza eshatu. Iya mbere yari 742 BC, hanyuma nyuma y’imyaka cumi n’icyenda hakaza 723 BC, maze nyuma y’indi myaka mirongo ine n’itandatu hakaza 677 BC. Izo nzira-zigaragaza eshatu zigereranywa ku iherezo na 1798, 1844, na 1863. Igihe cy’imyaka mirongo ine n’itandatu cyo mu ntangiriro (Alpha) kigereranya gukandagirirwa hasi kw’urusengero n’ingabo, kandi imyaka mirongo ine n’itandatu yo ku iherezo (Omega) igereranya kugarurwa k’Ubuturo Bwera n’ingabo, igihe Intumwa y’Isezerano (na We kandi ari Alpha na Omega), yagombaga kwinjira gitunguranye mu rusengero We ubwe yari yarubakishije muri iyo myaka mirongo ine n’itandatu, kuva mu 1798 kugeza mu 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.
742 BC жылы Ишая пайғамбарлықты жариялаған уақыттағы он тоғыз жылмен алдын ала келетін қырық алты жыл, өз аяқталуында қырық алты жылды бейнелейді, ал содан кейін хиастық үлгі бойынша он тоғыз жыл ілеседі. 1844 жылдан 1863 жылға дейінгі он тоғыз жыл сол тарихта орын алған бүлікке байланысты орындалмай қалған жүз қырық төрт мыңға қатысты Мәсіхтің ниеттерінің бір көрінісін береді. Даниял кітабының он бірінші тарауындағы оныншыдан он екінші аяттарға қатысты ақиқат сөзін дұрыс бөлу үшін пайғамбарлықты зерттеушіден талап етілетін еңбек, тек қана (егер сенсеңіз) 2014 жылы Ресейдің Украинада соғысты бастайтынын анықтап қоймайды, сонымен қатар сол соғыстың жүз қырық төрт мыңның мөрлену уақытында басталатынын да белгілейді. Аяттарда бейнеленген пайғамбарлық тарих қаншалықты маңызды болса, дәл сол тарихтың ақиқатының мөрі ашылатын тарих та 1844 жылдан 1863 жылға дейінгі он тоғыз жылдың тарихымен бейнеленеді.
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 hutambulisha kuwasili kwa malaika wa tatu, nayo ni mfano wa kuwasili kwa malaika wa tatu mnamo Septemba 11, 2001. 1863 inawakilisha uasi unaoashiriwa na kujengwa upya kwa Yeriko. Alama ya njia ya 1863 pia ni mfano wa utii wa wale mia moja arobaini na nne elfu wanaotumiwa “kuangusha kuta za Yeriko”, katika sheria ya Jumapili inayokaribia kuja. Katika aya tunazozitazama, aya ya kumi na sita inawakilisha sheria ya Jumapili nchini Marekani. Aya ya kumi na moja inaashiria kipindi kutoka 2014 hadi ushindi wa mwisho wa Putin. Aya hizo zinatambulisha mwanzo wa vita ya pili ya wakala, inayofuatiwa na vita ya tatu ya wakala, kama inavyowakilishwa katika aya ya kumi na tatu hadi ya kumi na tano.
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.
Tukileta pamoja aya ya pili na aya za kumi na moja na kumi na mbili, tunatambua vita vya Ukraini vilivyoanza mwaka 2014, ambavyo vilifuatiwa na kampeni ya urais ya Marekani ya mwaka 2015, na uchaguzi uliofuata wa rais tajiri kuliko wote mwaka 2016. Aya ya kumi na mbili inafuatiwa na kulipiza kisasi kwa rais wa mwisho kabla ya sheria ya Jumapili, katika vita ya tatu ya wakala. Vita ya pili ya wakala, ambayo ni pambano la mpakani, ilianza muda mfupi kabla ya uchaguzi wa rais wa sita na tajiri kuliko wote.
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”.
Mu mpara y’imyaka ya 1844 kugeza ku ya 1863, inkoni ebyiri za Ezekiyeli zagombaga guhuzwa. Uko guhuzwa kwazo kwagereranyaga ukwihuza k’ubumana n’ubumuntu, ari na wo murimo wo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Mu 1844 marayika wa gatatu yaraje, ahishura umucyo wari ufitanye isano n’ubuturo bwo mu ijuru, amategeko y’Imana, Isabato, na marayika wa gatatu. Mu 1849 Umwami arambura ukuboko kwe ubwa kabiri kugira ngo akoranye umukumbi watatanye wari waratatanyijwe n’ukwiheba gukomeye. Mu 1850 yayoboye ubwoko bwe gutegura imbonerahamwe ya kabiri ya Habakuki, kugira ngo ishushe mu buryo bugaragara ubutumwa ubwoko bwe bwagombaga kwamamaza, uko yabuyoboraga “kumanura inkuta za Yeriko”. Iyo mbonerahamwe yarimo “ibihe birindwi” nk’uko byari no kuri “imbonerahamwe ya kera”.
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.
Mu 1856, Aafungula mwangaza uliopasa kuwatia muhuri watu Wake kabla ya “Vita vya Yeriko”. Mwangaza huo ulikuwa ni ongezeko la mwangaza wa kwanza ambao Alfa na Omega walikuwa wamemfunulia William Miller. Ulikuwa ni mwangaza wa “mara saba,” kama unavyowakilishwa mara kwa mara katika Vita vya kale vya Yeriko. Mwangaza uliopasa kuwatia muhuri watu Wake, pia ulikuwa ni ujumbe wa Laodikia uliopasa kuwaamsha, na kuwavusha warudi tena katika uzoefu wa Filadelfia. Mwangaza huo wa mwisho ulikuwa ni ongezeko la mwangaza wa kwanza, lakini watu Wake waliupuuza mwangaza huo na kwa chaguo la kutofanya vinginevyo wakachagua kutangatanga katika nyika ya Laodikia. 1844, 1849, 1850, 1856 na 1863 vinawakilisha alama tano za njia ambazo zinawakilishwa katika historia ya Septemba 11, 2001 hadi sheria ya Jumapili iliyo karibu kuja.
We will continue this study in the next article.
Twakomeza amasomo aya mu kiganiro gikurikira.
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.
Basi Yeriko ulikuwa umefungwa sana kwa sababu ya wana wa Israeli; hakuna mtu aliyetoka, wala hakuna mtu aliyeingia. Naye Bwana akamwambia Yoshua, Tazama, nimeutia Yeriko mkononi mwako, na mfalme wake, na mashujaa wake hodari. Nanyi mtauzunguka mji, enyi watu wote wa vita, na kuuzunguka mji mara moja. Hivyo ndivyo utakavyofanya kwa siku sita. Na makuhani saba watachukua mbele ya sanduku baragumu saba za pembe za kondoo waume; na siku ya saba mtauzunguka mji mara saba, na makuhani watapiga baragumu. Kisha itakuwa, watakapotoa mlio mrefu kwa pembe ya kondoo mume, na mtakaposikia sauti ya baragumu, watu wote watapiga kelele kwa sauti kuu; nao ukuta wa mji utaanguka chini tambarare, na watu watapanda juu, kila mtu moja kwa moja mbele yake. Basi Yoshua mwana wa Nuni akawaita makuhani, akawaambia, Litwaeni sanduku la agano, na makuhani saba na wachukue baragumu saba za pembe za kondoo waume mbele ya sanduku la Bwana. Kisha akawaambia watu, Piteni mbele, mkauzunguke mji, na yeye aliyejifunga silaha na apite mbele ya sanduku la Bwana. Ikawa, hapo Yoshua alipokwisha kusema na watu, wale makuhani saba waliobeba baragumu saba za pembe za kondoo waume wakapita mbele za Bwana, wakipiga baragumu; na sanduku la agano la Bwana likawafuata. Nao watu wenye silaha wakaenda mbele ya makuhani waliokuwa wakipiga baragumu, na jeshi la nyuma likaja nyuma ya sanduku, makuhani wakiendelea mbele, wakipiga baragumu. Naye Yoshua alikuwa amewaamuru watu, akisema, Msipige kelele, wala msitoe sauti kwa vinywa vyenu, wala lisitoke neno lolote vinywani mwenu, hata siku nitakayowaambia mpige kelele; ndipo mtakapopiga kelele.
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.
Wongo wa Bwana wakazunguka mji, wakiuzunguka mara moja; kisha wakaingia kambini, wakakesha kambini. Naye Yoshua akaamka asubuhi na mapema, nao makuhani wakauchukua wongo wa Bwana. Na makuhani saba, waliochukua mbele ya wongo wa Bwana baragumu saba za pembe za kondoo waume, wakaendelea mbele daima, wakivipiga baragumu; nao watu wenye silaha wakaenda mbele yao; lakini walinzi wa nyuma wakaja nyuma ya wongo wa Bwana, makuhani wakiendelea mbele, na kupiga baragumu. Na siku ya pili wakauzunguka mji mara moja, wakarudi kambini; ndivyo walivyofanya kwa siku sita. Ikawa siku ya saba wakaamka asubuhi na mapema, karibu na mapambazuko ya alfajiri, wakauzunguka mji kwa namna iyo hiyo mara saba; ila siku hiyo waliuzunguka mji mara saba. Ikawa mara ya saba, makuhani walipopiga baragumu, Yoshua akawaambia watu, Pigeni kelele; kwa maana Bwana amewapa mji.
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.
Na mji utakuwa chini ya laana, mji huo pamoja na vyote vilivyomo ndani yake, kwa BWANA; ila Rahabu, kahaba, ndiye atakayeishi, yeye na wote walio pamoja naye nyumbani, kwa sababu aliwaficha wale wajumbe tuliowatuma. Nanyi, kwa vyovyote vile, jilindeni nafsi zenu msije mkagusa kitu kilicholaaniwa, msije mkajiletea laana wenyewe, mtakapochukua katika kitu kilicholaaniwa, na kuifanya kambi ya Israeli kuwa chini ya laana na kuitaabisha. Lakini fedha yote, na dhahabu, na vyombo vya shaba na chuma, vimewekwa wakfu kwa BWANA; vitaingia katika hazina ya BWANA. Basi watu wakapiga kelele, makuhani walipopiga tarumbeta; ikawa, watu waliposikia sauti ya tarumbeta, watu wakapiga kelele kwa sauti kuu, ukuta ukaanguka chini kabisa, hata watu wakapanda kuingia mjini, kila mtu moja kwa moja mbele yake, nao wakautwaa mji.
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.
Na wakaangamiza kabisa wote waliokuwa ndani ya mji, mwanamume na mwanamke, mdogo na mkubwa, ng’ombe na kondoo na punda, kwa makali ya upanga. Lakini Yoshua alikuwa amewaambia wale watu wawili walioipeleleza nchi, Ingieni katika nyumba ya yule kahaba, mkamtoe humo yule mwanamke, na vyote alivyo navyo, kama mlivyomwapia. Nao wale vijana waliokuwa wapelelezi wakaingia, wakamtoa Rahabu, na baba yake, na mama yake, na ndugu zake, na vyote alivyokuwa navyo; wakawatoa pia jamaa zake wote, wakawaweka nje ya kambi ya Israeli. Wakauteketeza mji kwa moto, na vyote vilivyokuwa ndani yake; ila fedha, na dhahabu, na vyombo vya shaba na vya chuma, wakaviweka katika hazina ya nyumba ya Bwana. Yoshua akamwokoa Rahabu yule kahaba hai, na nyumba ya baba yake, na vyote alivyokuwa navyo; naye akakaa katika Israeli hata leo; kwa sababu aliwaficha wale wajumbe, ambao Yoshua aliwatuma kuipeleleza Yeriko. Naye Yoshua akawaapisha wakati huo, akisema, Ameshikwa na laana mbele za Bwana mtu yule aondokaye akaijenga upya mji huu wa Yeriko; kwa mzaliwa wake wa kwanza ataiweka misingi yake, na kwa mwanawe wa mwisho atasimika malango yake. Basi Bwana alikuwa pamoja na Yoshua; na sifa zake zikaenea katika nchi yote. Yoshua 6:1–27.