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.

Re bua bjale ka ntwa ya bobedi ya dintwa tša boemedi, bjalo ka ge e bontšhitšwe go Daniele kgaolo ya lesome le tee, ditemana tša lesome le tee le lesome le metšo e mebedi. Ntwa ya bobedi ditemaneng tšeo e laetša ntwa ya Ukraine, magareng ga maatla a go gana Modimo a Russia le setšhaba sa Ukraine. Ditemaneng tšeo, Putin o a fenya, bjalo ka ge Ptolemy IV a ile a fenya, eupša ka morago ga phenyo ya gagwe o tla iphagamišetša godimo pelong ya gagwe, gomme boikgodišo bja gagwe bja boinotšhi bja go iphagamiša bo tla fetoga mokgwa wa Waterloo ya gagwe. Seswantšho sa histori sa histori ye ya bjale se na le mohola feela go bao ba kwešišago seo histori ye ya bjale e se emelago moyeng.

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.

Dalam ayat pertama, pasal sepuluh, Daniel, yang melambangkan umat Allah pada akhir zaman, dikenal pasti sebagai memahami baik “penglihatan” mahupun “perkara” itu. Penglihatan dan perkara itu berulang kali dinyatakan bersama-sama, namun berbeza antara satu dengan yang lain, sebagai satu garis kebenaran. Itulah Sungai Ulai dan Hiddekel. Itulah penglihatan “mareh” dan “chazon”. Itulah nubuat dua ribu lima ratus dua puluh tahun yang berkaitan dengan nubuat dua ribu tiga ratus tahun. Itulah kesaksian dalaman dan luaran umat Allah. Tuhan tidak mengulangi perkara-perkara yang tidak penting. Kaedah penyebutan pertama mengenal pasti bahawa, oleh sebab perkara pertama yang diberitahukan kepada kita tentang Daniel, dalam penglihatannya yang terakhir, ialah bahawa dia melambangkan umat Allah pada akhir zaman yang memahami kedua-dua “chazon” dan “mareh”. Oleh itu, penglihatan dan perkara itu sangat penting untuk dilihat, jika sejarah kenabian dalam ayat sebelas dan dua belas hendak difahami dengan benar.

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 a emela ba dikete di lekgolo le masome a mane le bone mo go Tshenolo kgaolo ya bolesome le bongwe, ba ba boeleditseng ka botlalo setshwantsho sa makgarebane a le lesome, se se neng sa diragadiwa mo hisitoring ya Bamilaraite. Bone, fela jaaka go ne go ntse ka Bamilaraite, ba ne ba boga kgobotlo ya ntlha, e mo go Tshenolo kgaolo ya bolesome le bongwe e emediwang jaaka go bolawa ke sebatana sa bo-‘woke’ se se sa dumeleng gore Baebele ke boammaaruri se se tswang mo moleteng o o se nang boteng, mme ba bo ba robala ba sule mo mmileng wa motse o mogolo wa Egepeto le Sodoma, kwa le Keresete a neng a bapolwa gone. Loso lwa bone lo ne lwa tsala “boitumelo” mo balateleng ba kgogela, mme lo ne lwa tsala khutsafalo mo go Daniele.

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.”

Histori ya kufungiwa muhuri kwa wale mia moja arobaini na nne elfu pia iliwakilishwa na ufufuo wa Lazaro, ambaye ufufuo wake ulitambulishwa kuwa tendo la kutiwa muhuri la kazi ya Kristo; naye, akiwa ishara ya wale ambao Kristo huwafungia muhuri, aliongoza kuingia kwa ushindi Yerusalemu, kulikowakilisha mwendo wa Kilio cha Usiku wa Manane katika historia ya Wamilleri, na pia katika historia ya wale mia moja arobaini na nne elfu. Ufufuo wa Lazaro ulitukia wakati dada zake, Maria na Martha, walipokuwa katika maombolezo, kama alivyokuwa Danieli katika zile siku ishirini na moja katika sura ya kumi. Katika sura ya kumi, maombolezo ya Danieli hukoma kwa kushuka kwa Mikaeli, yeye yule hasa ambaye “sauti” yake ilimrudisha Lazaro na Musa kwenye uzima. Ufufuo wa mashahidi wawili katika Ufunuo sura ya kumi na moja unawakilishwa na Danieli kubadilishwa kwa njozi isababishayo ya “marah.”

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”.

ក្នុង​ជំពូក​ទី​ដប់ ដានីយ៉ែល​កំពុង​តំណាង​ឲ្យ​ការ​បោះត្រា​លើ​មនុស្ស​មួយ​សែន​បួន​ម៉ឺន​បួន​ពាន់​នាក់ ដែល​ត្រូវ​បាន​តំណាង​ផង​ដែរ​នៅ​ក្នុង​ជំពូក​ទី​ដប់​មួយ នៃ​ព្រះគម្ពីរ​វិវរណៈ។ នៅ​ក្នុង​ជំពូក​នោះ កាព្រីយ៉ែល​បាន​បញ្ជាក់​យ៉ាង​ច្បាស់​ថា គាត់​បាន​មក​ឯ​ដានីយ៉ែល ដើម្បី​ធ្វើ​ឲ្យ​ដានីយ៉ែល​យល់​អំពី​អ្វីៗ​ដែល​នឹង​កើត​មាន​ដល់​រាស្ត្រ​របស់​ព្រះ​នៅ​ថ្ងៃ​ចុង​ក្រោយ។ សារ​អំពី​អ្វី​ដែល​នឹង​កើត​មាន​ដល់​រាស្ត្រ​របស់​ព្រះ​នៅ​ថ្ងៃ​ចុង​ក្រោយ ត្រូវ​បាន​ដាក់​ក្នុង​បរិបទ​ព្យាករណ៍​នៃ​សារ​មួយ ដែល​ត្រូវ​បាន​បញ្ជាក់​ដោយ​វិធីសាស្ត្រ​នៃ​ការ​ដាក់​បន្ទាត់​ព្យាករណ៍​មួយ​លើ​បន្ទាត់​ព្យាករណ៍​មួយ​ទៀត។ នៅ​ក្នុង​ការ​អនុវត្ត​នោះ ក្បួន​នៃ​ការ​លើក​ឡើង​ជា​លើក​ដំបូង បង្ហាញ​ថា ការ​យល់​ដ៏​ត្រឹមត្រូវ​នឹង​ត្រូវ​បាន​ឃើញ​តែ​ដោយ​អ្នក​ដែល​ឃើញ​ទាំង​សេចក្ដី​ពិត​ខាង​ក្នុង និង​សេចក្ដី​ពិត​ខាង​ក្រៅ នៅ​ក្នុង​បន្ទាត់​ទាំងឡាយ​ដែល​ត្រូវ​បាន​នាំ​មក​រួម​គ្នា។ ពួក​គេ​ជា​អ្នក​ដែល​យល់​អំពី «និមិត្ត» និង «រឿង​នោះ»។

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.

Ba ba lekgolo le masome a mané le bané ba sekete ba tla tlhaloganya molaetsa wa porofeto, mme gape ba tla itemogela molaetsa oo, gonne molaetsa le maitemogelo ga di kake tsa kgaoganngwa. Ke molaetsa o o itshepisang, gonne molaetsa ke Lefoko la Modimo, mme Keresete ke Lefoko la Modimo, mme Lefoko la Modimo ke Boammaaruri. Molaetsa wa Gagwe o tlhomamisiwa e le Boammaaruri, ka gonne o emelwa ka melaometheo ya tiriso ya boporofeti e e seng sepe se sengwe fa e se fela melaometheo ya gore Ene ke mang le gore Ene ke eng. Ke Palmoni, Moadi yo o Gakgamatsang, Moadi wa Diphiri. Ke Setsebi sa Dipuo se se Gakgamatsang, tshimologo le bokhutlo, wa ntlha le wa bofelo, Alefa le Omega. Ke dikarolo tseno tsa se A leng sone tse di tlhalosang melao ya boporofeti e e tlhomamisang molaetsa wa porofeto, mme di hlahisa maitemogelo a porofeto.

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.

Sebelum Ulai dan Hiddekel, dua sungai besar Shinar, mencapai Teluk Persia, keduanya membentuk suatu kawasan berpaya dekat pertemuan alirannya yang disebut Shatt al-Arab, namun keduanya tidak menyatu menjadi satu sungai. Shatt al-Arab adalah sebuah delta sungai yang terbentuk oleh pertemuan Sungai Efrat dan Tigris, serta beberapa sungai dan anak sungai yang lebih kecil. Akan tetapi, bahkan di dalam wilayah delta itu, Efrat dan Tigris tetap mempertahankan jati diri masing-masing dan mengalir ke Teluk Persia sebagai sungai-sungai yang berbeda. Pekabaran internal dan eksternal dari nubuatan mempertahankan hubungan khasnya masing-masing, tetapi ketika keduanya mencapai kesimpulannya (pada akhir zaman), keduanya menghasilkan suatu delta dengan beberapa sungai dan anak sungai yang turut menyumbang. Yesus menggambarkan yang rohani melalui yang alamiah, dan pada akhir zaman dampak dari setiap penglihatan membentuk suatu tanah banjir delta, meskipun kedua sungai besar itu tetap mempertahankan peran-perannya yang berbeda.

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.

Nako ea matšatši a masomepedi-tee ya go lla e dumelelana le nako yeo dihlatse tše pedi di lego di hwile mo mokgotheng, gomme nako yeo e thoma ka manyami a pele le nako ya go diega. Nako yeo e direga ka gare ga nako ye kgolwane, moo go swaiwa ga ba dikete tše lekgolo le masomenne-nne go phethagatšwago. Go swaiwa ga se gwa thoma nakong ya bofelo ka 1989; go thomile ge Kriste, bjalo ka morongwa wa boraro, a theogile ka September 11, 2001. O tlišitše batho ba Gagwe ketelong ya bona ya bobedi kwa Kadeshe, gomme mo nakong ye, ba sego kae bao ba loketšego ba tla tsena nageng ya tshepišo. Maitemogelo a batho ba Modimo go tloga nakong ya bofelo ka 1989 go fihla ka September 11, 2001, ga se a ka a ba swaya. Go swaiwa go thomile ge Kriste a theoga gomme a lla noto ya pele ya phalafala ya bošupa ya madimabe a boraro.

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.

Bunywe bwa trumpete ya sevhe nthanu ndi apo chinsinsi cha Mulungu chimalizidwa, ndipo chinsinsi chimenecho chikuyimira kusindikizidwa kwa zana limodzi ndi makumi anayi ndi zinayi sauzande, kumene kumachitika pa nthawi ya kulira kwa trumpete imeneyo. Trumpete imeneyo imayimba mawu atatu, pakuti ndiyo Choonadi. Mawu oyamba anali pa September 11, 2001, mawu achiwiri anali pa October 7, 2023, ndipo mawu achitatu mwa mawu atatuwo ali pa lamulo la Lamlungu limene likubwera posachedwa. Mawu atatu amenewo ndiwo masitepe atatu amene nthawi zonse amapezeka m’choonadi. Kukhudzidwa katatu kwa Danieli mu chaputala cha khumi kunalumikiza chochitika chake ndi nthawi ya mbiri yomwe ikuyimiridwa ndi mawu atatu a trumpete ya sevhe nthanu.

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.

Molaetsa oa boporofeta o hlahisang phello ea ho fetoleloa setšoantšong sa Kreste, oo Daniele a o bontšang khaolong ea leshome, ke molaetsa oa se tla hlahela batho ba Molimo matsatsing a ho qetela, empa e seng matsatsi a ho qetela ka kakaretso. Ke molaetsa oo batho ba Molimo ba o utloisisang le ho o phela nakong ea ho tiisoa ha ba likete tse lekholo le mashome a mane a metso e mene.

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.

Sebaik sahaja Gabriel mula membentangkan sejarah nubuat yang dilambangkan dalam pasal sebelas, dia mengemukakan garis-garis nubuat yang khusus. Dua ayat yang pertama bermula dengan Cyrus (sebagai Bush yang pertama), pada waktu kesudahan pada tahun 1989, lalu bergerak maju hingga kepada sejarah Donald Trump sebagai presiden yang keempat puluh lima (yang keenam), dan di situ sejarah nubuat itu terhenti, sehingga sejarah Pertubuhan Bangsa-Bangsa Bersatu (Alexander the Great), sebagai kerajaan yang ketujuh, dibicarakan dalam ayat tiga dan empat. Oleh itu, pekabaran tentang Donald Trump sebagai presiden keenam yang kaya, yang menggerakkan golongan globalis, adalah suatu kebenaran yang digenapi pada waktu pemeteraian seratus empat puluh empat ribu. Oleh itu, itulah kebenaran masa kini.

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.

Dalam ayat lima hingga sembilan, sejarah kepausan yang ditegakkan di atas takhta, sejak tahun 538 hingga luka yang mematikan dan masa kesudahan pada tahun 1798, dikemukakan. Hal ini tentu merupakan kebenaran yang esensial dan penting, karena menopang dan meneguhkan ayat empat puluh, tetapi tidak memberikan narasi nubuatan yang spesifik yang terjadi dalam masa pemeteraian seratus empat puluh empat ribu. Ayat sepuluh, seperti ayat lima hingga sembilan, meneguhkan keabsahan ayat empat puluh, tetapi tidak membahas sejarah nubuatan yang digenapi selama masa pemeteraian. Namun demikian, ayat itu menandai tahun 1989, dan dengan demikian, melalui pengabaian, menetapkan suatu masa hening sejak tahun 1989 hingga kepada undang-undang hari Minggu dalam ayat empat puluh satu.

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.

អត្ថបទ​ខទីដប់មួយ​ដល់​ខទីដប់ប្រាំ កំណត់អត្តសញ្ញាណ​ប្រវត្តិសាស្ត្រ​ដែល​បាន​សម្រេច​ក្នុង​អំឡុង​ពេល​នៃ​ការបោះត្រា​លើ​មនុស្ស​មួយសែន​សែសិប​បួន​ពាន់​នាក់។ ខទាំងនោះ​សមស្រប​នៅ​ក្នុង​ប្រវត្តិសាស្ត្រ​លាក់កំបាំង​រវាង​ខទីពីរ និង​ខទីបី ហើយ​រវាង​ឆ្នាំ 1989 ក្នុង​ខទីសែសិប ដល់​ច្បាប់​ថ្ងៃ​អាទិត្យ​ក្នុង​ខទីសែសិប​មួយ។ ខទាំងនោះ​ជា​សេចក្តីពិត​បច្ចុប្បន្ន​យ៉ាងខ្លាំង ហើយ​ត្រូវតែ​ត្រូវ​បាន​ទទួលស្គាល់​ដូច្នោះ ប្រសិនបើ​យើង​ចង់​ទទួល​បាន​អត្ថប្រយោជន៍​ដែល​បាន​បំណង​ទុក​ពី​ការយល់ដឹង​អំពី​ខទាំងនោះ។

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.

Phinduziro dzinoyemurwa ndizo ziwiri, pakuti zvinomirira kunzwisisa kwenhoroondo yechiporofita inomirirwamo, uyezve chiitiko chinobudiswa nokunzwisisa kwezvokwadi zvomushoko iwoyo. Kunzwisisa kweshoko iri, ndiko kuwedzera kwokupedzisira kwezivo, kuri kuzadzikiswa munguva yokuiswa chisimbiso, ndiko kunoita vatsvene avo vanofanira kuva pakati pevane zana namakumi mana nezvina zvuru. Nokuda kwechikonzero ichi, zvinokosha kufunga nezvendima idzi tichidziona kubva pamaonero omukati neokunze.

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.

“Tujuh kali” dalam Imamat dua puluh enam mutlak merupakan bagian dari masa pemeteraian seratus empat puluh empat ribu, sebab dua doa Daniel, yang digambarkan dalam pasal dua dan sembilan, melambangkan doa ganda untuk memahami sejarah nubuatan yang dilambangkan oleh patung binatang itu, dan juga untuk menerima pengalaman yang dihasilkan oleh mereka yang menggenapi doa Imamat dua puluh enam mengenai pengampunan dosa-dosa mereka dan dosa-dosa nenek moyang mereka. Doa yang lahiriah mengidentifikasi patung binatang itu, dan doa yang batiniah menghasilkan citra Kristus.

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.

Kufahamu historia inayowakilishwa katika mafungu mbalimbali ya Danieli kumi na moja, ambayo hasa yanaelekeza kwenye historia inayotimizwa ndani ya wakati wa kutiwa muhuri, kunawakilishwa na ombi la Danieli katika sura ya pili. Yeye pamoja na wale watu watatu wenye ustahili walitafuta kuelewa ujumbe wa siri wa ndoto ya Nebukadreza kuhusu sanamu ya metali. Ufahamu sahihi wa historia ya unabii inayowakilishwa katika ndoto iliyofichwa ya Nebukadreza unapotambuliwa, ufahamu huo huwatambulisha wale wanaoelewa kwamba hawana tumaini, isipokuwa wao binafsi watimize uzoefu wa toba kamili unaowakilishwa na ombi la Danieli katika sura ya tisa.

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.

Go kgaoganya maitemogelo a a emelwang ke Daniele mo kgaolong ya bolesome, le pego ya boporofeti ya ditiragalo tsa nako ya bokhutlo mo kgaolong ya bolesome le bongwe, ke go tlhaela jaaka moithuti wa boporofeti. Mo go Daniele kgaolo ya bolesome le bongwe, ditemana tsa bolesome le bongwe le bolesome le bobedi, ntwa ya molelwane, Ntwa ya Rafia le phenyo ya kgosi ya borwa, di emela ya bobedi mo dintweng tse tharo tsa baemedi tse di supilweng mo Lefokong la Modimo la boporofeti. Senotlelo se se tlisang tshenolo eno ya boammaaruri mo pontsheng ke tiriso ya Moitseanape yo Mogolo wa Dipuo ya gore kgosi ya bokone e elele e bo e fete, go ya fitlha kwa kagoletlong (molaleng), mo temaneng ya bolesome. O ne a tlamela ka ditemana tse dingwe tse pedi tse di buang ka go elela le go feta, mme ka go dira jalo O kopanya pego ya boporofeti ya ditiragalo le maitemogelo a go tlhaloganya ditiragalo tseo go tshwanetseng go a tsale.

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.

Tetapi anak-anaknya akan digerakkan, dan akan mengumpulkan suatu himpunan pasukan yang besar; dan seorang dari antara mereka pasti akan datang, melanda seperti air bah, dan terus melintas; kemudian ia akan kembali, dan digerakkan lagi, sampai kepada kubu pertahanannya. Dan raja negeri selatan akan dibangkitkan oleh amarah, lalu akan maju berperang melawannya, yakni melawan raja negeri utara; dan ia akan mengerahkan suatu himpunan yang besar; tetapi himpunan itu akan diserahkan ke dalam tangannya. Dan ketika ia telah melenyapkan himpunan itu, hatinya akan menjadi tinggi; dan ia akan merobohkan berlaksa-laksa orang: tetapi oleh hal itu ia tidak akan menjadi kuat. 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.

Pada tahun 2014, Putin memulai suatu perang di Ukraina, dan untuk mengenali kebenaran ini sebagaimana dilambangkan dalam ayat sebelas dari pasal sebelas, seorang pelajar nubuat pertama-tama harus dapat melihat bahwa ayat sepuluh menggambarkan suatu sejarah yang mengilustrasikan bagian kedua dari ayat empat puluh pasal sebelas kitab Daniel. Ketika ia mengenali hal itu, ia kemudian melihat bahwa apa yang ditambahkan ayat sepuluh kepada ayat empat puluh ialah bahwa ketika Uni Soviet disapu lenyap pada tahun 1989, raja utara hanya maju sampai ke kubunya (yakni “leher”). Tetapi seorang pelajar nubuat tidak akan mengetahui apa yang ditunjukkan oleh hal itu, sampai ia melihat Yesaya pasal delapan ayat delapan. Barulah ia memiliki otoritas kenabian untuk mengidentifikasi bahwa ketiga ayat itu terikat bersama oleh suatu ungkapan yang hanya digunakan tiga kali di dalam Alkitab.

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.

Murid itu kemudian memerlukan saksi kedua bahwa tiga kali ungkapan “meluap dan menyeberang” muncul dalam Alkitab merupakan suatu pengulangan yang disengaja. Saksi kedua bagi fakta ini ditegakkan karena ketiga ayat (saksi) itu semuanya mengidentifikasi seorang raja utara yang menyerang seorang raja selatan. Bersama-sama, ketiga saksi itu, yang diteguhkan sebagai sejarah simbolis yang sama oleh dua jenis saksi internal, menuntun pelajar nubuatan untuk kemudian menempatkan ketiga ayat itu saling bertumpang tindih, dengan cara baris demi baris. Penerapan itu memperluas isi ayat-ayat tersebut, yang menggambarkan peperangan antara seorang raja utara dan raja selatan.

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 bab tujuh, ayat lapan dan sembilan, memberikan kunci untuk menyelesaikan teka-teki tentang apa yang diwakili oleh “kota berkubu” dalam ayat sepuluh, kerana perkataan Ibrani bagi “kota berkubu” itu juga ialah “kota berkubu” yang dimasuki oleh raja dari selatan dalam ayat tujuh bab sebelas. “Kota berkubu” juga diterjemahkan sebagai “kekuatan” dalam ungkapan “tempat kudus kekuatan” dalam ayat tiga puluh satu Daniel sebelas. Oleh itu, kedua-dua ayat itu (tujuh dan tiga puluh satu) memberikan dua saksi bahawa “kota berkubu” itu ialah ibu kota suatu kerajaan atau seorang raja. Setelah fakta itu ditegakkan atas dua saksi (kedua-duanya dalam bab sebelas), maka apa yang dikenal pasti oleh Yesaya dalam petikan sulitnya dalam bab tujuh, ayat lapan dan sembilan, apabila dia menegakkan dengan dua saksi dalaman bahawa kota berkubu itu ialah ibu kota suatu kerajaan, atau raja bagi kerajaan itu, menetapkan bahawa sebelum tahun 1989, Kesatuan Soviet, yang ibu kotanya ialah Rusia, dengan bandar rayanya Moscow, mempunyai seorang pemimpin yang ialah Mikal Gorbachev. Bukanlah suatu kebetulan bahawa ciri yang tampak pada Gorbachev ialah dahinya.

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.”

Utsetela ka mela, mafelo a tiriso eno a gatelela botlhokwa jwa yone fa e re, “Fa lo sa dumele, ruri ga lo kitla lo tiisiwa.” Jesu o ne a re, “Ao, dieleele, le ba pelo e bonya go dumela tsotlhe tse baporofeti ba di buileng.” [Bona Luke 24:25] Esera o ne a kwala a re, “Mme ba tsoga phakela mo mosong, ba ya kwa sekakeng sa Tekoa; mme ya re ba ntse ba tsamaya, Jehoshafate a ema a re, Nkutlweng, lona Juda le lona banni ba Jerusalema; Dumelang mo go Morena Modimo wa lona, jalo lo tlaa tiisiwa; dumelang baporofeti ba gagwe, jalo lo tlaa atlega.” [Bona 2 Chronicles 20:20] Gararo le bobedi mo bukeng ya Tshenolo taelo e newa ya go utlwa. “Yo o nang le tsebe, a a utlwe se Mowa o se rayang dikereke.”

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.

Kuteekebishwa ni kuwa miongoni mwa wanawali wenye hekima, kwa maana wapumbavu ni wazito wa moyo kuamini manabii. Wenye hekima huamini yale ambayo Mungu amenena kupitia kwa manabii Wake, nao huthibitika na kufanikiwa, kwa kuwa husikia yale ambayo Roho ayaambia makanisa. Kutambuliwa kwa Urusi, na vita ilivyoianzisha mwaka 2014 dhidi ya Ukraina, ndiko kunakowathibitisha wale walio wanafunzi wenye hekima wa unabii katika kipindi ambacho Kristo anafunua muhuri wa ukweli huo wenyewe.

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.

Kebenaran itu tiba dalam sejarah pada tahun 2014, yaitu setelah 2001, dan oleh karena itu berada dalam masa pemeteraian seratus empat puluh empat ribu. Pada tahun berikutnya, 2015, presiden terkaya, yang merupakan presiden keenam sejak waktu kesudahan pada 1989, mulai menghasut para globalis. Ayat sepuluh mengenali sejarah 1989, tetapi juga menetapkan Rusia sebagai “benteng,” dan dalam dua ayat berikutnya, Rusia akan memulai pertempuran kedua dari perang-perang proksi, dan Putin akan memenangkan pertempuran itu. Kebenaran ayat-ayat itu tersingkap ketika sejarah yang diwakilinya digenapi.

“Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfilment in these last days, they will explain themselves.” The Kress Collection, 105.

“Daniel agyina ne kyɛfa no mu na ɔwɔ ne beaeɛ pɔtee so. Ɛsɛ sɛ wɔte nkɔmhyɛ a ɛwɔ Daniel ne Yohane mu ase. Wɔkyerɛkyerɛ wɔn ho wɔn ho mu. Wɔde nokware a ɛsɛ sɛ obiara te ase ma wiase. Saa nkɔmhyɛ yi bɛyɛ adanseɛ wɔ wiase. Ɛnam ne mmamu so wɔ nna a edi akyiri yi mu no, wɔbɛkyerɛkyerɛ wɔn ho wɔn ho.” 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.

Dihunuk ba panagnaad dagiti bersikulo onse ken dose babaen ti naindaklan a pannakaitungpalna iti panawen ti pannakaiselyo dagiti sangagasut ket uppat a ribo ket uppat a gasut, ngem “linia iti linia,” adda pay sabali a napateg a kinapudno a naisilpo kadagitoy a bersikulo. Tapno maiyeg ti estudyante ti padto dagiti tallo a teksto maipapan iti “pannakaiwaras, ken pannakaikkat,” kas maysa, masapul met a maiyegna ti padto dagiti innem a pulo ket lima a tawen iti linia ti padto. Ti padto dagiti innem a pulo ket lima a tawen ti mangtuddo iti punganay dagiti dua a dua a ribo limagasut ket duapulo a padto a tawen, ken ipakitana a mangrugi ida nga agsina iti uppat a pulo ket innem a tawen manipud iti maysa ken maysa. Iti panangikeddeng iti innem a pulo ket lima a tawen iti punganay, ipakitana met a ti Alpha ken Omega ket agparnuay iti innem a pulo ket lima a tawen iti panagpatingga.

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.

យៈពេលហុកសិបប្រាំឆ្នាំ នៅទាំងការចាប់ផ្តើម និងការបញ្ចប់ នីមួយៗសុទ្ធតែមានសញ្ញាសម្គាល់បី។ សញ្ញាសម្គាល់ទីមួយគឺ 742 BC បន្ទាប់មក ដប់ប្រាំបួនឆ្នាំក្រោយមក គឺ 723 BC ហើយបន្ទាប់មក សែសិបប្រាំមួយឆ្នាំក្រោយមក គឺ 677 BC។ សញ្ញាសម្គាល់ទាំងបីនោះ ត្រូវបានតំណាងនៅចុងបញ្ចប់ដោយ 1798, 1844, និង 1863។ យៈពេលសែសិបប្រាំមួយឆ្នាំនៅដើម (Alpha) តំណាងឲ្យការជាន់ឈ្លីព្រះវិហារ និងពលបរិវារ ហើយយៈពេលសែសិបប្រាំមួយឆ្នាំនៅចុងបញ្ចប់ (Omega) តំណាងឲ្យការស្តារឡើងវិញនៃទីបរិសុទ្ធ និងពលបរិវារ នៅពេលដែលអ្នកនាំសារនៃសេចក្តីសញ្ញា (ដែលក៏ជា Alpha និង Omega ផងដែរ) នឹងចូលមកក្នុងព្រះវិហារ ដែលទ្រង់បានស្ថាបនាឡើងវិញក្នុងរយៈពេលសែសិបប្រាំមួយឆ្នាំ ចាប់ពី 1798 ដល់ 1844 យ៉ាងឆាប់រហ័ស។

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.

ลำดับสี่สิบหกปีซึ่งมีสิบเก้าปีนำหน้าอยู่ ในช่วงเวลาที่อิสยาห์ได้ประกาศคำพยากรณ์นั้นในปี 742 ก่อน ค.ศ. เป็นตัวแทนของช่วงสี่สิบหกปี ณ ตอนสิ้นสุดของมัน ซึ่งต่อมามีสิบเก้าปีตามมาอีกครั้งหนึ่งตามแบบแผนไคแอสมิก. ช่วงสิบเก้าปีตั้งแต่ ค.ศ. 1844 ถึง 1863 เป็นภาพประกอบถึงพระประสงค์ของพระคริสต์สำหรับชนหนึ่งแสนสี่หมื่นสี่พัน ซึ่งมิได้บรรลุผลเนื่องจากการกบฏที่เกิดขึ้นในประวัติศาสตร์นั้น. งานซึ่งจำเป็นสำหรับผู้ศึกษาคำพยากรณ์ในการแยกแยะพระวจนะแห่งความจริงอย่างถูกต้องเกี่ยวกับข้อสิบถึงสิบสองแห่งดาเนียลบทที่สิบเอ็ดนั้น ไม่เพียงแต่สถาปนาไว้ (หากท่านเชื่อ) ว่ารัสเซียจะเป็นฝ่ายเริ่มต้นสงครามในยูเครนในปี 2014 เท่านั้น แต่ยังสถาปนาด้วยว่าสงครามนั้นจะเริ่มขึ้นในเวลาแห่งการประทับตราของชนหนึ่งแสนสี่หมื่นสี่พัน. แม้ว่าประวัติศาสตร์เชิงพยากรณ์ซึ่งข้อพระคัมภีร์เหล่านั้นเป็นตัวแทนจะมีความสำคัญเพียงใดก็ตาม ประวัติศาสตร์ที่ซึ่งความจริงของประวัติศาสตร์นั้นเองถูกเปิดผนึกออก ก็ได้รับการเป็นตัวแทนเช่นกันโดยประวัติศาสตร์ของช่วงสิบเก้าปีตั้งแต่ ค.ศ. 1844 ถึง 1863.

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 menandai kedatangan malaikat yang ketiga, dan itu melambangkan kedatangan malaikat yang ketiga pada 11 September 2001. 1863 melambangkan pemberontakan yang disimbolkan oleh pembangunan kembali Yerikho. Penanda jalan tahun 1863 juga melambangkan ketaatan seratus empat puluh empat ribu orang yang dipakai untuk “merobohkan tembok-tembok Yerikho”, pada undang-undang hari Minggu yang segera datang. Dalam ayat-ayat yang sedang kita pertimbangkan, ayat enam belas melambangkan undang-undang hari Minggu di Amerika Serikat. Ayat sebelas menandai rentang dari 2014 hingga kemenangan akhir Putin. Ayat-ayat itu menunjukkan permulaan perang proksi kedua yang diikuti oleh perang proksi ketiga, sebagaimana dilambangkan dalam ayat tiga belas sampai lima belas.

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.

Dengan menggabungkan ayat dua dengan ayat sebelas dan dua belas, kita mengenal pasti perang Ukraine yang bermula pada tahun 2014, yang kemudiannya diikuti oleh kempen Presiden Amerika Syarikat pada tahun 2015, dan pemilihan presiden yang terkaya pada tahun 2016. Ayat dua belas diikuti oleh tindakan balas presiden terakhir sebelum undang-undang Ahad, dalam perang proksi yang ketiga. Perang proksi yang kedua, iaitu pertempuran di sempadan, bermula sejurus sebelum pemilihan presiden yang keenam dan yang terkaya.

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”.

Dalam sejarah 1844 hingga 1863, kedua tongkat Yehezkiel harus dipersatukan. Penyatuan keduanya melambangkan perpaduan keilahian dan kemanusiaan, yaitu pekerjaan pemeteraian atas seratus empat puluh empat ribu orang. Pada tahun 1844 malaikat ketiga datang dan membuka meterai terang yang berkaitan dengan bait suci surgawi, hukum Allah, hari Sabat, dan malaikat ketiga. Pada tahun 1849 Tuhan mengulurkan tangan-Nya untuk kedua kalinya guna mengumpulkan kawanan yang tercerai-berai, yang telah mengalami penyerakan pada kekecewaan besar itu. Pada tahun 1850 Ia menuntun umat-Nya untuk mempersiapkan bagan kedua Habakuk, guna menggambarkan secara visual berita yang harus diberitakan umat-Nya sementara Ia menuntun mereka untuk “meruntuhkan tembok-tembok Yerikho”. Bagan itu mencakup “tujuh masa”, sebagaimana juga “bagan lama” itu.

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.

Taun 1856, Nia maungmasi ia ka jingshai kaba dei ban pyndait dak ïa ki briew jong U shuwa ka “Thma Jerikho.” Kata ka jingshai ka long ka jingïar janai jong ka jingshai banyngkong kaba Alpha bad Omega ki la pynpaw ha u William Miller. Ka la long ka jingshai jong ki “hynniew sien,” kumba la mih paw bun sien ha ka Thma Jerikho ba mynbarim. Kata ka jingshai kaba dei ban pyndait dak ïa ki briew jong U, ka la long ruh ka khubor Laodikia kaba dei ban pynkhih bynriew ïa ki, bad ban pynkynriah pat ïa ki sha ka jingïashem jong ka Philadelphia. Kata ka jingshai ba khatduh ka la long ka jingïar janai jong ka jingshai banyngkong, hynrei ki briew jong U ki la leh bym suid jingïarap ïa kata ka jingshai, bad da ka jingjied hi ki la jied ban ïaid paidbah ha ka ri khlaw jong ka Laodikia. 1844, 1849, 1850, 1856 bad 1863 ki mihkhmat ïa san tylli ki dak lynti kiba la mihkhmat ha ka histori jong ka 11 tarik u Nailur, 2001 haduh ka Sunday law kaba jan wan.

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

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.

Nhưng thành Giê-ri-cô đã bị đóng kín nghiêm ngặt vì cớ con cái Y-sơ-ra-ên; chẳng ai đi ra, và cũng chẳng ai đi vào. Đức Giê-hô-va phán cùng Giô-suê rằng: Hãy xem, Ta đã phó Giê-ri-cô, vua của nó, và những dũng sĩ can trường của nó vào tay ngươi. Các ngươi, hết thảy những người chiến binh, phải đi vòng quanh thành, đi giáp thành một lượt. Trong sáu ngày, ngươi phải làm như vậy. Bảy thầy tế lễ phải mang trước hòm bảy kèn làm bằng sừng chiên đực; đến ngày thứ bảy, các ngươi phải đi vòng quanh thành bảy lượt, và các thầy tế lễ sẽ thổi kèn. Xảy ra rằng, khi họ thổi một hồi dài bằng sừng chiên đực, và khi các ngươi nghe tiếng kèn, thì cả dân sự sẽ reo lớn bằng tiếng reo thật lớn; bấy giờ tường thành sẽ sụp xuống tại chỗ, và dân sự, ai nấy, sẽ đi thẳng lên phía trước mặt mình. Giô-suê, con trai Nun, bèn gọi các thầy tế lễ và nói với họ rằng: Hãy khiêng hòm giao ước, và hãy để bảy thầy tế lễ mang bảy kèn bằng sừng chiên đực đi trước hòm của Đức Giê-hô-va. Người cũng nói với dân sự rằng: Hãy đi tới, và đi vòng quanh thành; còn kẻ nào có mang binh khí thì hãy đi trước hòm của Đức Giê-hô-va. Xảy ra rằng, khi Giô-suê đã phán với dân sự xong, thì bảy thầy tế lễ mang bảy kèn bằng sừng chiên đực đi trước mặt Đức Giê-hô-va và thổi kèn; còn hòm giao ước của Đức Giê-hô-va thì theo sau họ. Những người có mang binh khí đi trước các thầy tế lễ là những người thổi kèn, còn đội hậu quân đi sau hòm; các thầy tế lễ cứ tiến đi và thổi kèn. Vả, Giô-suê đã truyền cho dân sự rằng: Các ngươi chớ reo hò, cũng đừng phát ra tiếng gì bởi tiếng nói mình, và chớ để một lời nào ra khỏi miệng các ngươi, cho đến ngày ta bảo các ngươi hãy reo; bấy giờ các ngươi sẽ reo lên.

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.

Maka tabut TUHAN mengelilingi kota itu, berarak mengitarinya sekali; lalu mereka masuk ke perkemahan dan bermalam di perkemahan itu. Yosua bangun pagi-pagi keesokan harinya, dan para imam mengangkat tabut TUHAN. Tujuh orang imam yang membawa tujuh sangkakala tanduk domba jantan di hadapan tabut TUHAN terus berjalan sambil meniup sangkakala; orang-orang bersenjata berjalan di depan mereka, sedangkan barisan belakang mengikuti di belakang tabut TUHAN, sementara para imam tetap berjalan sambil meniup sangkakala. Pada hari kedua mereka mengelilingi kota itu sekali, lalu kembali ke perkemahan; demikianlah mereka lakukan selama enam hari. Pada hari yang ketujuh mereka bangun pagi-pagi, kira-kira pada waktu fajar menyingsing, lalu mengelilingi kota itu dengan cara yang sama tujuh kali; hanya pada hari itulah mereka mengelilingi kota itu tujuh kali. Pada kali yang ketujuh, ketika para imam meniup sangkakala, berkatalah Yosua kepada bangsa itu, “Bersoraklah, sebab TUHAN telah menyerahkan kota ini kepadamu.”

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.

කොටින්ම නගරයද, එහි ඇති සියල්ලද, යෙහෝවාට ශාපිත වන්නේය. එහෙත්, අප යැවූ දූතයන් ඇය සඟවා තැබූ බැවින්, වේශ්‍යා ස්ත්‍රිය වන රාහාබ් පමණක්—ඇයද, ඇය සමඟ ගෙදර සිටින සියල්ලෝද—ජීවත්ව සිටින්නෝය. ඔබලා නම්, කිසිඳු ආකාරයකින් ශාපිත දේවලින් ඔබ yourselves වෙන් කරගන්න; එසේ නොකළහොත්, ශාපිත දේවලින් ගෙන, ඔබලාම ශාපයට ලක්ව, ඉශ්‍රායෙල් කඳවුර ශාපයක් කර, එය විපතට පත් කරනු ඇත. එහෙත් රිදී සියල්ලද, රන්ද, පිත්තල සහ යකඩ භාජනද, යෙහෝවාට කැප වූ දේවල්ය; ඒවා යෙහෝවාගේ භාණ්ඩාගාරයට ගෙන එනු ලැබිය යුතුය. එවිට පූජකයෝ හොරණෑ පිඹූ විට ජනතාව ඝෝෂා කළෝය. එසේය, ජනතාව හොරණෑ හඬ අසා, මහත් ඝෝෂාවකින් ඝෝෂා කළ කල්හි, පවුර සමතලාව වැටී ගියේය; එවිට ජනතාව එක් එක් මනුෂ්‍යයා තමන් ඉදිරියෙන් නගරයට නැගී ගොස්, නගරය අල්ලා ගත්හ.

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.

Lalu mereka menumpaskan sama sekali segala yang ada di dalam kota itu, baik laki-laki maupun perempuan, muda maupun tua, juga lembu, domba, dan keledai, dengan mata pedang. Tetapi Yosua telah berkata kepada kedua orang yang telah mengintai negeri itu: “Masuklah ke rumah perempuan sundal itu, dan bawalah keluar dari sana perempuan itu serta segala miliknya, seperti yang telah kamu sumpahkan kepadanya.” Maka masuklah orang-orang muda, yaitu para pengintai itu, lalu membawa keluar Rahab, ayahnya, ibunya, saudara-saudaranya, dan segala miliknya; mereka juga membawa keluar seluruh kaum keluarganya, lalu menempatkan mereka di luar perkemahan Israel. Kemudian mereka membakar kota itu dengan api, serta segala yang ada di dalamnya; hanya perak, emas, dan bejana-bejana tembaga dan besi mereka masukkan ke dalam perbendaharaan rumah Tuhan. Demikianlah Yosua membiarkan Rahab, perempuan sundal itu, tetap hidup, juga seisi rumah ayahnya dan segala miliknya; dan ia tinggal di tengah-tengah Israel sampai hari ini, karena ia telah menyembunyikan para utusan yang disuruh Yosua untuk mengintai Yerikho. Pada waktu itu Yosua mengikat mereka dengan sumpah, katanya: “Terkutuklah di hadapan Tuhan orang yang bangkit untuk membangun kembali kota Yerikho ini; dengan anak sulungnya ia akan meletakkan dasarnya, dan dengan anaknya yang bungsu ia akan memasang pintu-pintu gerbangnya.” Demikianlah Tuhan menyertai Yosua; maka termasyhurlah namanya di seluruh negeri. Yosua 6:1–27.