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.

Amma immoo lola bakka lammaffaa waraana bakka-bu’ootaatiin wal qabatu ilaalaa jirra; kunis akkuma Daani’el boqonnaa kudha tokko, lakkoofsa kudha tokko fi kudha lama keessatti ibsameetti. Lakkoofsoota sana keessatti waraanni lammaffaan waraana Yukireen keessatti adeemsifamaa jiru, humna Ruusiyaa kan Waaqa hin amannee fi saba Yukireen gidduutti geggeeffamu adda baasa. Lakkoofsoota sana keessatti Putin akkuma Ptoleemii IV injifata; garuu injifannoo isaa booddee garaa ofii keessatti ol ni kaafama; of-guddisuun isaa kan of-jajuu irratti hundaa’e immoo karaa Waterloo isaa ta’a. Fakkeenyi seenaa kun seenaa yeroo ammaa kanaa bakka bu’u, warra waan seenaa yeroo ammaa kun karaa hafuuraa maal akka bakka bu’u hubataniif qofa faayidaa qaba.

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.

Keessa tokko keessatti, boqonnaa kudhanffaa keessaa, Daani’el inni saba Waaqayyoo bara dhumaa bakka bu’u, “mul’ata” fi “dhimma” lamaan isaanii iyyuu akka hubatuutti ibsameera. Mul’atichi fi dhimmoonni sun yeroo baay’ee wal bira qabamanii ni ibsamu; garuu akka sarara dhugaa tokkootti wal irraa adda ta’anii ni dhihaatu. Isaanis laga Ulaayii fi Hiddeeqel dha. Isaanis mul’ata “mareh” fi “chazon” dha. Isaanis raajii waggoota kuma lamaa fi dhibba shanii fi digdamaa raajii waggoota kuma lamaa fi dhibba sadii wajjin wal qabatee jiru dha. Isaanis ragaa keessaa fi ragaa alaa saba Waaqayyoo ti. Gooftaan wantoota barbaachisummaa hin qabne irra deebi’ee hin dubbatu. Seerri yeroo jalqaba dubbatamuu mul’isu waan ta’eef, mul’ata isaa isa dhumaa keessatti waan jalqaba Daani’el irratti nutti himamu, inni saba Waaqayyoo bara dhumaa kan “chazon” fi “mareh” lamaan isaanii iyyuu hubatu bakka bu’uu isaa dha. Kanaafuu, yoo seenaan raajii keeyyata kudha tokkoo fi kudha lamaa sirriitti hubatamuu qabaate, mul’ataa fi dhimma sana arguuni baay’ee barbaachisaa dha.

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.

Daaniʼeeli jechuun Mulʼata boqonnaa kudha tokkoffaa keessatti namoota dhibba tokkoo afurtamii afur kuma sana kan bakka buʼu dha; isaan fakkeenya durboota kudhan, isa seenaa Milleraayitotaa keessatti raawwatame, guutummaatti irra deebiʼanii mulʼisaniiru. Isaanis, akkuma Milleraayitota sanaa, abdii kutannaa jalqabaa tokko dhandhaman; kunis Mulʼata boqonnaa kudha tokkoffaa keessatti bineensa “woke” isa Waaqayyoon hin amannee, boolla gad fagoo keessaa baʼuun isaan ajjeesuutti fakkeeffamee dhihaata; achiis daandii magaalaa guddoo Gibxi fi Sodoom keessatti, iddoo Kiristoosis fannifame sana irratti, duʼanii ciisu. Duuti isaanii hordoftoota jawwee sanaaf “gammachuu” fide; Daaniʼeeliif garuu gadda fide.

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.”

Seenaa namoota dhibba afurtamaa afur kuma tokkoo fi afurtamii afurii kaayyoo Laazaaroos kaafamuu isaatiin illee bakka buufamee ture; kaafamuun isaas hojii Kiristoos keessatti gocha seenaa taʼuu isaa wajjin walqabatee beekame, innis akka mallattoo isaanii Kiristoos chaappessu sanaatti, seenaan isaa seensa injifannootiin gara Yerusaalemitti taasifame dura buʼe; seensi sun immoo seenaa Milleroota keessatti sochii Iyya Biraatii halkan keessaa agarsiisa ture, akkasumas seenaa namoota dhibba afurtamaa afur kuma tokkoo fi afurtamii afurii keessattis. Kaafamuun Laazaaroos yeroo obboleettiiwwan isaa, Maariyaamii fi Maartaan gaddaa turanitti taʼe; akkuma Daaniʼel boqonnaa kudhan keessatti guyyoota digdamii tokkoof gadda keessa ture sana. Boqonnaa kudhan keessatti, gaddi Daaniʼel gad buʼuu Mikaaʼeelii wajjin xumurama; Mikaaʼeel inni sunuma “sagaleen” isaa Laazaaroosii fi Musee gara jireenyaatti deebise dha. Kaafamuun dhuga-baatota lamaan Mulʼata boqonnaa kudha tokko keessatti Daaniʼel mulʼata “marah” jedhuun jijjiiramuu isaatiin bakka buufameera.

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”.

Kutaa kudhan, Daaniʼel Mulʼata boqonnaa kudha tokkoffaa keessattis kan bakka buʼame mallatteessuu nama kuma dhibba tokkoo fi afurtamii afurii bakka buʼaa jira. Boqonnaa sana keessatti, Gaabriʼeel ifatti akka ibsuutti, waan guyyoota dhumaa irratti saba Waaqayyoo irra gaʼu Daaniʼel akka hubatu gochuuf gara isaa dhufe. Ergaan waaʼee waan guyyoota dhumaa irratti saba Waaqayyoo irra gaʼu, raajummaadhaan haala ergaa mala sarara raajii irratti sarara raajii kaaʼuu jedhuun mirkanaaʼeen keessatti kaaʼameera. Fayyadama sana keessatti, seerri yeroo jalqabaatti ibsuu hubannoon sirriin kan mulʼatu warra dhugaa keessaa fi alaa sararoota walitti fidaman keessatti argan qofaaf akka taʼe agarsiisa. Isaanis warra “mulʼata” fi “waanicha” hubatani dha.

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.

Kumaan keessaa dhibbi afurtamii afurii kumni tokko ergaa raajii ni hubatu; taʼus ergaa sana ni muuxatus, sababiin isaas ergaan sunii fi muuxannoon sun wal irraa addaan baʼuu hin dandaʼan. Ergaan qulqulleessa; sababiin isaas ergaan Dubbii Waaqayyoo ti, Kiristoosis Dubbii Waaqayyoo dha, Dubbii Waaqayyoos Dhugaa dha. Ergaan Isaa akka Dhugaa taʼetti mirkanaaʼeera; sababiin isaas inni karaa qajeelchawwan hojii irra oolmaa raajii tiin bakka buufama, qajeelchawwan kunneenis eenyummaa Isaa fi waan Inni taʼe irraa homaa caalaa yookaan gadii miti. Inni Phaalmoonii dha, Lakkooftuu Dinqii, Lakkooftuu Iccitiiwwanii. Inni Hayyuu Afaanii Dinqii dha, jalqabaa fi dhumaa, isa duraa fi isa boodaa, Alfaa fi Oomeegaa. Kunoo qaamoleen eenyummaa Isaa ibsan kun, seerota raajii ergaa raajii hundeessan, akkasumas muuxannoo raajii uuman ni murteessu.

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.

Ulai fi Hiddekel, laggeen gurguddoo lamaa biyya Shin’aarii, utuu Galaana Faarsii hin geenye dura bakka walitti dhiʼaatanitti naannoo bishaanii fi dhoqqee qabu tokko kan Shatt al-Arab jedhamu uumu; garuu gara laga tokkootti walitti hin makaman. Shatt al-Arab jechuun delta lagaati; innis wal-qunnamtii lageen Euphrates fi Tigris, akkasumas lageen xixiqqoo fi burqituuwwan hedduu irraa ijaarame. Haa taʼu malee, keessatti illee naannoo delta sanaa, Euphrates fi Tigris eenyummaa isaanii addaa eeggachaa, akka lageen adda addaatti Galaana Faarsiitti yaaʼu. Ergaawwan keessaa fi alaa raajii walitti dhufeenya isaanii addaa ni eeggatu; garuu yeroo xumura isaanii gaʼanitti (bara mootummaa dhumaa keessatti), delta tokko kan lageenii fi burqituuwwan hedduun itti gumaachan ni uumu. Yesus wanta hafuuraa karaa uumamaatiin ibsa; akkasumas bara mootummaa dhumaa keessatti buʼaan mulʼata hundumaa lafa lolaa deltaa ni uuma, jechuunis laggeen gurguddoon lamaan gahee isaanii addaa utuma eeggatanitti.

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.

Yeroon guyyaa digdamii tokkoo gaddaa yeroo dhugaa baatota lamaan daandii irratti du’anii jiranitti walsima; yeroon sunis abdii kutannaa isa jalqabaa fi yeroo tursiisaa sanaan jalqaba. Yeroon sun yeroo guddaa keessaa ta’a; yeroo guddaa sana keessattis chaappaan kumni dhibba tokkoo fi afurtamii afur xumuramee kaa’ama. Chaappaan kun bara 1989 yeroo dhumaa irratti hin jalqabne; inni yeroo Kiristoos ergamaa sadaffaa ta’ee Fulbaana 11, 2001 irratti gad bu’e jalqabe. Inni saba Isaa gara daawwannaa isaanii lammaffaa Qaadeshitti fide; yeroo kanattis muraasonni qophaa’an gara biyya abdachiifamteetti ni seenan. Muuxannoon saba Waaqayyoo bara 1989 yeroo dhumaa irraa kaasee hamma Fulbaana 11, 2001tti ture isaan hin chaappessine. Chaappaan jalqabe yeroo Kiristoos gad bu’ee yaadannoo jalqabaa malakata torbaffaa badiisa sadaffaatti dhageessisetti.

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.

sagaleen malakata torbee torbaffamuun bakka iccitii Waaqayyoo itti xumuramutti, iccitiin sunis mallatteeffamuu nama kuma dhibba afurtamii afurii fi kuma afurii bakka bu’a; mallatteeffamuun sunis yeroo malakatni sun sagalee dhageessisutti raawwatama. Malakatni sun sagalee sadii qaba; inni Dhugaa waan ta’eef. Sagaleen jalqabaa Fulbaana 11, 2001 ture; isa lammaffaan Onkoloolessa 7, 2023 ture; inni sadaffaan immoo sagaleewwan sadan keessaa tokko, seera Dilbataa yeroo dhiyootti dhufu irratti argama. Sagaleewwan sadan sun tarkaanfiiwwan sadii yeroo hundumaa dhugaa keessatti jiranidha. Tuqummaan sadan Daani’el boqonnaa kudhan keessatti qabu muuxannoo isaa yeroo seenaa isa sagaleewwan sadan malakata torbeeffaa bakka bu’anitti walqabsiise.

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.

Ergaan raajii Kiristoosiin bifa isaa keessatti jijjiiramuu bu’aansaa fide, isa Daani’el boqonnaa kudhaffaa keessatti fakkeenyaan ibsu, ergaa waa’ee waan guyyoota dhumaa keessatti saba Waaqayyoo irra ga’uudha; garuu guyyoota dhumaa jechuun hiika waliigalaa keessatti miti. Inni ergaa yeroo chaappaan nama dhibba afurtamii afur kumaa kaa’amutti sabni Waaqayyoo hubatuu fi keessa darbuudha.

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.

Akkuma Gabriʼel seenaa raajii boqonnaa kudha tokko keessatti bakka buʼame dhiheessuu jalqabu, sararoota raajii addaa taʼan dhiheessa. Lakkoofsi jalqabaa lamaan yeroo dhumaatti bara 1989 keessa irraa eegaluudhaan Qiirosiin (Bush isa duraa akka taʼetti) jalqabu; achii immoo hanga seenaa Donald Trump akka pirezidaantii afurtamaa-shanaffaa (isa jaʼaffaa) taʼeetti itti fufu; achittis seenaa raajii sun ni dhaabata, hamma seenaa Dhaabbata Mootummoota Gamtoomanii (Aleksaandarii Guddichaa), akka mootummaa torbaffaa taʼetti, lakkoofsota sadii fi afur keessatti ilaallamutti. Kanaaf, ergaan Donald Trump akka pirezidaantii jaʼaffaa sooressaatti warra addunyaa waliigalaa sochoosu, dhugaa yeroo mallattoo namoota kuma dhibba tokkoo fi afurtamii afur guutamutti raawwatamu dha. Kanaafis inni dhugaa yeroo ammaa dha.

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.

Keewwata shan irraa hamma sagaliitti, seenaa paaphaasummaan teessoo mootummaa irratti hundeeffamee bara 538 irraa eegalee hamma madaa du’aa sanaa fi yeroo dhumaa bara 1798tti jiru ibsameera. Kun dhugaa barbaachisaa fi murteessaa ta’uun isaa ifaadha; inni keewwata afurtama ni utuba, ni mirkaneessas; garuu yeroo chaappaan kumni dhibbi afurtamii afur sun kaa’amu keessatti raawwatamuuf seenaa raajii addaa tokko illee hin dhiyeessu. Keewwanni kudhan, akkuma keewwatoota shan irraa hamma sagaliitti, sirrii ta’uu keewwata afurtamaa ni mirkaneessa; garuu seenaa raajii yeroo chaappaan kaa’amu keessatti raawwatamu hin ilaallatu. Haa ta’u malee, inni bara 1989 mallatteessa; kanaafis, dhiisuu isaatiin yeroo callisaa bara 1989 irraa eegalee hamma seera Dilbataatti, isa keewwata afurtokko keessaatti jiru, ni hundeessa.

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.

Lakkoofsonni kudha shanitti hamma seenaa yeroo mallattoo namoota kuma dhibba afurtamii afur itti guutamu keessatti raawwatame ni agarsiisu. Lakkoofsonni sun seenaa dhokataa lakkoofsa lamaa fi sadi gidduu jiru keessatti, akkasumas bara 1989 kan lakkoofsa afurtama keessatti ibsame irraa hamma seera Dilbataa kan lakkoofsa afurtama tokko keessatti ibsame gidduutti ni simatu. Lakkoofsonni sun dhugaa yeroo ammaa ta’an baay’ee, faayidaa hubannoo lakkoofsota sanaa irraa yaadame akka argannuufis akka isaanii ta’etti beekamuu qabu.

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.

Faayidaan yaadaman lama-caadha; inni tokko hubannaa seenaa raajii isa achi keessatti bakka buufame ni mul’isa, inni kaanis muuxannoo hubannaa dhugaawwan ergaa sanaatiin uumamu dha. Hubannaan ergaa sanaa—dabala beekumsaa isa xumuraa, kan yeroo chaappessuu keessatti raawwatamaa jiru—warra keessaa dhibba afurtamii afur kuma ta’an qulqulleessa. Kanaafuu, lakkoofsoota sana ilaalcha keessaa fi alaa irraa ilaaluun barbaachisaa dha.

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.

“Yeroo torban” isa Leewwota digdamii jahaa keessatti ibsame, yeroo chaappaa namoota kuma dhibba tokkoo fi afurtamii afurii keessaa guutummaatti kutaa dha; sababni isaas kadhannaan Daani’el inni lama, boqonnaa lamaa fi sagal keessatti bakka bu’ame, seenaa raajii fakkii bineensichaan bakka bu’ame hubachuuf kadhannaa dachaa bakka bu’a; akkasumas muuxannoo warri araara cubbuu isaanii fi cubbuu abbootii isaanii gaafachuun kadhannaa Leewwota digdamii jahaa guutan irraa argamu fudhachuu bakka bu’a. Kadhannaan alaa fakkii bineensichaa adda baasa; kadhannaan keessaa immoo fakkii Kiristoos ni uuma.

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.

Seenaa seenaa kutaa garaagaraa Daaniʼel boqonnaa kudha tokko keessatti ibsame, kan addatti seenaa yeroo cufamuu keessatti raawwatamu ilaallatu, kadhannaa Daaniʼel boqonnaa lama keessatti argamuun bakka buʼa. Inni fi namoonni sadan amanamoon ergaa dhokataa abjuu Nebukadnezaar waaʼee fakkii sibiilota irraa hojjetame sanaa hubachuuf barbaadan. Yommuu hubannoon sirriin seenaa raajii abjuu dhokataa Nebukadnezaar keessatti bakka buʼame beekamu, hubannoon sun warra hubataniif akka isaan abdii hin qabne adda baasa; yoo taʼe malee, isaan dhuunfaatti muuxannoo qalbii guutuu jijjiirrannaa, kan kadhannaa Daaniʼel boqonnaa sagal keessatti bakka buʼame sana raawwachuu dandaʼan.

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.

Muuxannoo cutaa kudhan keessatti Daaniʼeeliin bakka buufame, seenaa raajii taʼe kan taateewwan yeroo dhumaa isa cutaa kudha tokko keessatti argamu irraa addaan baasuun, akka barataa raajiitti kufuu dha. Daaniʼel cutaa kudha tokko, lakkoofsoota kudha tokkoo fi kudha lamaan keessatti, waraanni daangaa, loltuu Raafiyaa fi moʼicha mootii kibbaa, waraana bakka buʼoota sadii keessaa isa lammaffaa, isa Dubbii raajii Waaqayyoo keessatti mallatteeffame bakka buʼa. Furtuun mulʼata dhugaa kana mulʼisu, Afaangaggeessaa Dinqisiisaan fayyadama inni mootii kaabaa lolaaʼee darbuudhaan, hamma daʼannoo (morma) gaʼutti, lakkoofsa kudhan keessatti godhe dha. Inni lakkoofsoota biroo lama, warra lolaaʼuu fi darbuu kana ilaallatan kenne; akkasumas gochuudhaan, inni seenaa raajii taʼe kan taateewwanii fi muuxannoo hubannoon taateewwan sanaa fiduu qabu walitti fida.

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.

Garuu ilmaan isaa ni kaka’u; humnaawwan gurguddaa hedduu walitti ni qabu; tokkoonis dhugumaan ni dhufa, ni lolleeffata, ni darba; ergasii ni deebi’a, hamma daʼoo isaa geessutti ni kaka’a. Mootiin kibbaas dheekkamsaan ni socho’a; baʼee isa wajjin, jechuunis mootii kaabaa wajjin ni lolaa; innis tuuta guddaa ni qopheessa; garuu tuuti sun harka isaatti ni kennama. Innis tuuta sana yeroo balleessu, garaan isaa ni olkaafama; kumaatama hedduus ni kuffisa; garuu kanaan jabaatee hin dhaabatu. Daaniʼel 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.

Bara 2014, Puutiin waraana Yukireen keessatti jalqabe; dhugaa kana akka inni kutaa kudha tokkoo lakkoofsa kudha tokko keessatti bakka buʼameetti hubachuuf immoo, barataan raajii duraan dursa lakkoofsi kudhan seenaa kutaa lammaffaa lakkoofsa afurtamaa Daaniʼel boqonnaa kudha tokkoo ibsu akka bakka buʼu arguuf dandaʼuu qaba. Yommuu isaan kana hubatan, yeroo Gamtaan Sooviyeetii bara 1989 keessatti haxaaʼamee bade, mootichi kaabaa hamma daʼoo isaa qofaatti (“morma”) ol baʼe akka taʼe, wanti lakkoofsi kudhan lakkoofsa afurtamaatti dabalu ni argu. Garuu barataan raajii wanti kun maal akka agarsiisu hin beeku ture, hamma Isaayyaas boqonnaa saddeet lakkoofsa saddeet arguuttitti. Sana booda jecha tokkoon walqabatee lakkoofsota sadan isaanii akka walitti hidhaman adda baasuuf mootummaa raajiitiin aangoo qabaata; jechi sun Kitaaba Qulqulluu keessatti yeroo sadii qofa hojii irra oola.

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.

Barataan raajii sanaa booda, akka jechi “guutee darbuu” jedhu yeroo sadii Macaafa Qulqulluu keessatti mul’atu sun irra-deebii kaayyoo qabu ta’eef ragaa lammaffaa barbaachisa. Dhugaa kanaaf ragaan lammaffaan hundeeffama, sababni isaas lakkoofsi sadiin isaanii (ragoonni), mootii kaabaa mootii kibbaa irratti weeraru akka agarsiisanidha. Waliin ta’uun, ragoonni sadan kun, kanneen akka seenaa fakkeenya isa tokko ta’an ragaa keessaa gosa lamaatiin mirkanaa’an, barataa raajii sanaa akka lakkoofsa sadii sana wal irra kaa’u, akka mala “sarara irratti sarara”tti, geessu. Hojii irra oolmaan sun qabiyyee lakkoofsota sanaa bal’isa; isaanis lola mootii kaabaa fi mootii kibbaa gidduutti ta’u ni agarsiisu.

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.

Isaayaas boqonnaa torbaa, lakkoofsota saddeetii fi sagalii, hiikkaa waan “masaraa” lakkoofsa kudhan keessatti maal akka bakka bu’u hiikuuf furtuu kennu; jechuunis jechi Ibrootaa “masaraa” jedhu, “masaraa” mootichi kibbaa boqonnaa kudha tokkoo lakkoofsa torba keessatti seene sanaa dha. “Masaraan” akkasumas Daani’el boqonnaa kudha tokkoo lakkoofsa soddomii tokko keessatti hima “iddoo qulqulluu humnaa” jedhu keessatti “humna” jedhamee hiikama. Kanaafuu, lakkoofsotni lamaan (torbaa fi soddomii tokko), “masaraan” mootummaa tokkoo yookaan mootii tokkoo teessoo mootummaa akka ta’e ragoota lamaan ta’u. Dhugaan sun ragoota lamaan irratti (lamaanuu boqonnaa kudha tokko keessatti) erga hundeeffamee booda, wanti Isaayaas kutaa isaa iccitii qabeessa ta’e keessatti boqonnaa torbaa, lakkoofsota saddeetii fi sagalii keessatti adda baasu, yeroo inni ragoota keessaa lamaanatiin masaraan teessoo mootummaa tokkoo, yookaan mootii mootummaa sanaa akka ta’e hundeessu, bara 1989 dura Gamtaan Sooviyeetii, inni teessoon mootummaa isaa Raashiyaa ta’e, magaalaan guddoon isaas Mooskoo ta’e, mataa isaa Miikaa’el Gorbachev akka ture ni hundeessa. Amalti mul’ataa kan Gorbachev adda isaati jechuun kun tasumaa tasaa miti.

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.”

Sararaa sararaattiin, xumuri hojiirra oolmaa kanaa yeroo inni, “Yoo hin amanne, dhugumaan jabaatanii hin dhaabattan” jedhu, barbaachisummaa isaa jabeessee ibsa. Yesuus, “Yaa gowwoota, waan raajonni dubbatan hundumaa amanuuf warri garaan isaanii suuta jedhu” jedhe. [Luq. 24:25 ilaali] Izraan, “Ganama bariidhaan ka’anii gara lafa onaa Teqoo’aatti ba’an; yeroo isaan ba’anis Yehooshaaphaax dhaabatee, ‘Yaa Yihudaa fi isin jiraattota Yerusaalem, na dhaga’aa; Waaqayyo Gooftaa keessan amanaa, akka jabaattanii dhaabbattan; raajota isaa amanaa, akka badhaadhattan’ jedhe” jechuun barreesse. [2 Seenaa 20:20 ilaali] Kitaaba Mul’ataa keessatti ajajni dhaga’uu yeroo torba kennameera. “Namni gurra qabu, Wanti Hafuurichi waldoota kiristaanaatiin jedhu haa dhaga’u.”

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.

Hundeeffamuun, durboota ogeeyyii gidduu taʼuudha; gowwoonni immoo waan raajonni dubbatan amanuuf garaan isaanii suuta jedha. Ogeeyyiin waan Waaqayyo karaa raajota Isaa dubbate ni amanu; isaanis waan Hafuuri waldoota kiristaanaatti jedhu waan dhagaʼaniif hundeeffamanii ni badhaadhu. Addaan baafamuun Raashiyaa fi waraana isheen bara 2014 keessa Yukireen irratti jalqabde, yeroo Kiristoos dhugaa sanauma hiiku sanatti, warra raajii barattoota ogeeyyii taʼan hundeessu dha.

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.

Dhugaan sun seenaa keessatti bara 2014tti dhufe; kunis bara 2001 booda waan ta’eef, yeroo chaappaa warra dhibba afurtamii afur kumaatiin kaa’ame keessa argama. Bara itti aanu, 2015tti, pirezidaantiin sooressa hundumaa, inni bara dhuma irraa eegalee bara 1989tti pirezidaantii jahaffaa ta’e, warra globaaliistotaa kakaasuu jalqabe. Lakkoofsi kudhan seenaa bara 1989 adda baasa; garuu akkasumas Raashiyaa akka “dallaa jabaa” ta’etti hundeessa; lakkoofsota itti aanan lamaan keessattis, Raashiyaan waraana bakka-bu’ootaatiin lola lammaffaa jalqabuuf jirti, Putinis lolicha ni mo’a. Dhugaan lakkoofsota sanaa yeroo seenaa isaan bakka bu’an sun raawwatamu banama.

“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.

“Daani’eel qooda isaa keessatti fi bakka isaa irratti dhaabatee jira. Raajiiwwan Daani’eelii fi Yohannis hubatamuu qabu. Isaan wal hiiku. Isaan dhugaa namni hundinuu hubachuu qabu addunyaadhaaf kennu. Raajiiwwan kun addunyaa keessatti dhugaa baatuu qabu. Guutamuu isaanii guyyoota dhumaa kana keessatti, isaan ofuma isaanii ibsu.” 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.

Raajiin keewwata kudha tokkoo fi kudha lamaan keessatti argamu, yeroo mallattoo namoota dhibba afurtamii afur kuma tokkoo keessatti seenaa keessatti raawwatamuun isaanii tiin hiikamu; garuu “sararaa irratti sararaa” akka taʼetti, dhugaan barbaachisaan biraan tokko keewwatoota kana waliin walqabatee jira. Barataan raajii, kutaa sadeen kan “guutamanii dhangalaʼuu fi irra darbaanii darbu” walitti fiduuf, raajii waggoota jahaatamii shanii sanaas sarara raajii keessatti galchuu qaba. Raajiin waggaa jahaatamii shanii sun jalqaba raajiiwwan lama kan waggoota kuma lama dhibba shanii fi digdamaa taʼan ni mallatteessa; akkasumas isaan walii isaanii irraa waggaa afurtamii jaha adda taʼanii akka jalqaban ni ibsa. Jalqabatti waggoota jahaatamii shan sana adda baasuudhaanis, dhuma irratti Alfaa fi Oomeegaan waggoota jahaatamii shan akka dhalchan ni ibsa.

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.

Waggoottan jahaatamii shantamii shantamaniisaanii, jalqabaa fi xumura isaanii lamaan keessatti, tokkoon tokkoon isaanii mallattoo kara-buufata sadii qabu. Inni jalqabaa 742 BC ture; sana booddee waggaa kudha sagaliin booda 723 BC; ergasii immoo waggaa afurtamii jahaan booda 677 BC. Kara-buufatni sadan sun dhuma irratti 1798, 1844, fi 1863n bakka buʼu. Yeroon waggaa afurtamii jahaa inni jalqabaatti (Alpha) jiru, miidhamaa mana qulqullummaa fi maccaa isaa agarsiisa; waggoonni afurtamii jahaa inni dhuma irratti (Omega) jiran immoo deebifamuu mana qulqullummaa fi maccaa isaa agarsiisu; yeroo Ergamaan Kakuu sanaa (inni Alpha fi Omega illee taʼe), mootummaa waggoota afurtamii jahaa 1798 irraa jalqabee hamma 1844tti Inni ijaare sana keessatti, mana qulqullummaa sanatti tasa ni seena ture.

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.

Waggaa afurtamii jahaa sagal kan bara 742 Dh.K.D. keessa yeroo Isaayaas raajicha ibsetti dura deeman, xumura isaanii irratti waggoota afurtamii jahaa bakka bu’u; achiis sirna chiaastikaatiin waggoota kudha sagal itti aanan. Waggaa kudha sagal 1844 irraa jalqabee hanga 1863tti jiran, kaayyoo Kiristoos warra dhibba afurtamii afurtamii kumaaf qabu kan fincilaan seenaa sana keessatti uumameen hin raawwatamin fakkeenyaan agarsiisu. Hojii barataa raajii tokko irraa barbaadamu, waa’ee lakkoofsota kudhan hamma kudha lamaatti Daani’eel boqonnaa kudha tokkoo keessatti dubbii dhugaa sirriitti qoodu, Ruusiyaan bara 2014tti Yukireen keessatti waraana akka jalqabdu qofa utuu hin ta’in (yoo ati amantu), waraanni sunis yeroo cufamuu warra dhibba afurtamii afurtamii kumaa keessatti akka jalqabamu hundeessa. Akkuma seenaa raajii lakkoofsota sanaan bakka buufameen barbaachisaa ta’e, seenaa dhugaan seenaa sanaa mataa isaa keessatti hiikamee mul’atu illee, seenaa waggoota kudha sagal 1844 irraa hanga 1863tti jiraniin bakka buufameera.

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 jechuun ergamaa sadaffaaffaan dhufuu isaa kan agarsiisu yoo ta’u, Fulbaana 11, 2001 irratti dhufaatii ergamaa sadaffaaffaa illee fakkeenyaan agarsiisa. 1863 jechuun fincila ijaarsa Yerikoo irra deebi’amee ijaarameen mallatteeffame bakka bu’a. Mallattoon karaa 1863 akkasumas ajajamummaa dhibba afurtamii afur kuma isaanii kanneen seera Dilbataa yeroo dhiyoo dhufu irratti “dallaa Yerikoo gadi buusuuf” itti fayyadaman fakkeenyaan agarsiisa. Keeyyatoota nu ilaalaa jirru keessatti, keeyyatni kudha jaha seera Dilbataa Ameerikaa keessatti bakka bu’a. Keeyyatni kudha tokko bara 2014 irraa kaasee hanga injifannoo xumuraa Putinitti mallatteeffata. Keeyyatonni sun jalqaba waraana bakka-bu’aa lammaffaa, isa waraana bakka-bu’aa sadaffaatiin hordofamu, akkuma keeyyatoota kudha sadii irraa hanga kudha shaniitti bakka bu’etti, adda baasu.

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.

Lakkoofsa lammaffaa lakkoofsoota kudha tokkoo fi kudha lamaan waliin fiduudhaan, waraanni Yukireen kan bara 2014tti jalqabe adda baafanna; kana booddees duulli filannoo Pirezidaantii Ameerikaa kan bara 2015tti adeemsifame, akkasumas filannoon pirezidaantii sooressa hunda caalaa taʼe kan bara 2016tti hordofe. Lakkoofsi kudha lama immoo haaloo bahuu pirezidaantii dhumaa seera Dilbataa dura jiruu, waraana bakka-buutotaa isa sadaffaatti, hordofama. Waraanni bakka-buutotaa inni lammaffaan, kan lolaa daangaa jedhamu, filannoo pirezidaantii jaʼaffaa fi sooressa hunda caalaa taʼe dura xiqqoo jalqabe.

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”.

Seenaa bara 1844 irraa kaasee hamma 1863tti, uleewwan lamaan Hisqiʼeel walitti makamuu qabu turan. Walitti makamni isaanii walmakaa Waaqummaa fi namummaa bakka buʼa; kunis hojii kuma dhibba tokkoo fi afurtamii afur chaappessuuti. Bara 1844tti ergamaan sadaffaan dhufe; ifa mana qulqullummaa samii, seera Waaqayyoo, Sanbataa, fi ergaa ergamaa sadaffaa wajjin walqabate banse. Bara 1849tti Gooftaan harka Isaa yeroo lammaffaaf diriirse; bushaayeen bittinnaaʼina guddaa keessatti facaʼe walitti qabuu dhaaf. Bara 1850tti immoo, akka isaan ergaa inni saba Isaa lallabsiisuuf isaan geggeessaa ture suuraadhaan ibsanitti, chaartii lammaffaa Habquuq qopheessuuf saba Isaa geggeesse; akkuma isaan “dallaa Yerikoo gad buusuu”tti geggeessaa turetti. Chaartiin sun “yeroo torba” of keessaa qaba ture; akkuma “chaartiin moofaan” qabu.

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.

Bara 1856tti Inni ifa inni ummata Isaa “Lola Yerikoo” dura duraatti cufuuf jedhu bane. Ifni sun dabalata ifa jalqabaa kan Alfaa fi Omeegaan William Milleritti mul’ise ture. Inni ifa “yeroo torbaa” ture; akkuma lola durii Yerikoo keessatti irra deddeebi’amee bakka bu’ameetti. Ifni ummata Isaa cufuuf ture sunis, ergaa Laa’odiiqeyaa kan isaan dammaqsuu fi deebi’anii ammas muuxannoo Filadelfiyaa keessa akka ce’an godhu ture. Ifni dhumaa sun dabalata ifa jalqabaa ture; garuu ummanni Isaa ifa sana dagatan, kanaafis ofumaan gammoojjii Laa’odiiqeyaa keessatti jooruu filatan. 1844, 1849, 1850, 1856 fi 1863 mallattoo karaa shan bakka bu’u; isaanis seenaa Fulbaana 11, 2001 irraa kaasee hanga seera Dilbata dhufu dhihootti jiru keessatti bakka bu’aniiru.

We will continue this study in the next article.

Barreeffama itti aanu keessatti qorannaa kana itti fufna.

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.

Yerikoo yeroo sana sababa ilmaan Israaʼeliif cimsee cufamee ture; namni tokko illee keessaa hin baane, namni tokko illee keessa hin seenne. Waaqayyos Iyyaasuutiin, “Kunoo, ani Yerikoo, mootii ishii, fi gootota jajjaboo harka keetti kenneera. Isin immoo, jechuunis namoonni waraanaa hundinuu, magaalattii marsaa; guyyaa tokko tokkoonis al tokko naannaʼaa. Akka kana guyyaa jaʼa godhaa. Luboonni torban taaboticha duratti malakata torba gaanfa korbeessaa haa baatan; guyyaa torbaffaattis immoo magaalattii yeroo torba naannaʼaa, luboonnis malakata haa afuufan. Yommuu isaan gaanfa korbeessaa sana dheeraa afuufan, yommuu isinis sagalee malakataa dhageessan, sabni hundinuu iyyata guddaa haa iyyaa; dallaan magaalattii hundeedhaan ni jiga; sabnis tokkoon tokkoon namaa kallattiidhuma isa dura jiru irraa ol haa baʼu” jedhe. Iyyaasuun ilmi Nuunis luboota waamee, “Taabota kakuu sana baadhaa; luboonni torbanis taabota Waaqayyoo duratti malakata torba gaanfa korbeessaa haa baatan” isaaniin jedhe. Sabaanis, “Dabraa, magaalattii marsaa; namni hidhatees taabota Waaqayyoo dura haa darbu” jedhe. Akkasumas, erga Iyyaasuun sabaatti dubbatee booddee, luboonni torban malakata torba gaanfa korbeessaa baatan sun Waaqayyo dura darbanii malakata afuufan; taabotni kakuu Waaqayyoos isaan duukaa buʼe. Namoonni hidhatanis luboota malakata afuufan sana dura deeman; warri boodaan eeganis taabota sana duukaa deeman; luboonnis utuma deemanii malakata afuufaa turan. Iyyaasuunis saba ajajee, “Guyyaa ani akka iyyitan isinitti himutti iyyuu hin iyyinaa, sagalee keessaniinis hin dhageessisinaa, dubbiin tokko illee afaan keessan keessaa hin baʼin; yeroo sana immoo iyyitaa” jedheera.

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.

Kanaaf Kakuu Gooftaa magaalaa sana marse, al tokko naanna'e; isaanis qubataatti galanii qubata keessatti bulan. Iyyaasuunis ganama bariidhaan ka'ee, luboonni Kanaaf Kakuu Gooftaa baatan. Luboota torbanis, gaanfa korbeessaa torba baatanii Kanaaf Kakuu Gooftaa dura deddeebi'aa adeemaa turan, gaanfa sanaanis afuufaa turan; namoonni hidhatanis isaanii dura adeemaa turan; warri duuba eegu garuu Kanaaf Kakuu Gooftaa duuba adeemaa turan, luboonnis adeemaa gaanfa afuufaa turan. Guyyaa lammaffaattis al tokko magaalaa sana maranii, gara qubataatti deebi'an; akkasumas guyyoota ja'a godhan. Guyyaa torbaffaatti immoo, barii boruutiin ganama ka'anii, akka duraan godhan sanaan, magaalaa sana si'a torba maran; guyyaa sana qofa magaalaa sana si'a torba maran. Yeroo si'a torbaffaatti, luboonni gaanfa afuufanitti, Iyyaasuun ummataan, “Iyyaa keessaa baafadhaa; Gooftaan magaalaa kana isiniif kenneeraatii” jedhe.

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.

ଏବଂ ସେହି ନଗରୀ, ସେ ନିଜେ ଓ ତାହାର ଭିତରେ ଯାହା କିଛି ଅଛି, ସବୁ ଯେହୋବାଙ୍କ ପାଇଁ ଶାପଗ୍ରସ୍ତ ହେବ; କେବଳ ବେଶ୍ୟା ରାହାବ, ସେ ଓ ତାହାର ସହିତ ଘରରେ ଥିବା ସମସ୍ତେ ବଞ୍ଚିବେ, କାରଣ ସେ ଆମେ ପଠାଇଥିବା ଦୂତମାନଙ୍କୁ ଲୁଚାଇଥିଲା। ଏବଂ ତୁମେମାନେ, କୌଣସିପରି ଶାପଗ୍ରସ୍ତ ବସ୍ତୁଠାରୁ ନିଜମାନଙ୍କୁ ଦୂରେ ରଖ; ନହେଲେ ତୁମେମାନେ ଯେତେବେଳେ ସେହି ଶାପଗ୍ରସ୍ତ ବସ୍ତୁରୁ କିଛି ନେବ, ସେତେବେଳେ ନିଜମାନଙ୍କୁ ଶାପଗ୍ରସ୍ତ କରିବ, ଏବଂ ଇସ୍ରାଏଲର ଶିବିରକୁ ଶାପଗ୍ରସ୍ତ କରି ତାହାକୁ ବିପଦରେ ପକାଇବ। କିନ୍ତୁ ସମସ୍ତ ରୂପା, ସୁନା, ଓ ପିତଳ ଏବଂ ଲୋହାର ପାତ୍ରସମୂହ ଯେହୋବାଙ୍କ ପାଇଁ ପବିତ୍ରୀକୃତ; ସେଗୁଡ଼ିକ ଯେହୋବାଙ୍କ ଭଣ୍ଡାରକୁ ଯିବ। ତେଣୁ ଯାଜକମାନେ ତୁରୀ ଫୁଙ୍କିଲେ ବେଳେ ଲୋକମାନେ ଜୟଧ୍ୱନି କଲେ; ଏବଂ ଏମିତି ହେଲା, ଯେତେବେଳେ ଲୋକମାନେ ତୁରୀର ଶବ୍ଦ ଶୁଣିଲେ, ଏବଂ ଲୋକମାନେ ଉଚ୍ଚ ସ୍ୱରରେ ମହା ଜୟଧ୍ୱନି କଲେ, ସେତେବେଳେ ପ୍ରାଚୀର ସମତଳଭାବେ ଭୂମିକୁ ପଡ଼ିଗଲା; ତାହାପରେ ଲୋକମାନେ ପ୍ରତ୍ୟେକେ ନିଜ ସମ୍ମୁଖରେ ସିଧା ଉପରକୁ ନଗରୀରେ ପ୍ରବେଶ କରି, ସେହି ନଗରୀକୁ ଅଧିକାର କଲେ।

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.

Isaan hunda warra magaalaa sana keessa turan hundumaa guutummaatti barbadeessan; dhiiraa fi dubartii, ijoollee fi maanguddoo, loonii fi hoolotaa fi harrootas, qara goraadeedhaan fixan. Iyyaasuun garuu namoota lamaan biyya sana basaasanitti, “Gara mana dubartittii sagaagaltuu sanaa seenaa; akka isheenitti kakatanii jirtanitti, dubartittii sanaa fi waan isheen qabdu hundumaa achii baasaa” jedhee ture. Dargaggoonni warri basaastotni sunis seenanii Raaħaab, abbaa ishee, haadha ishee, obboloota ishee, fi waan isheen qabdu hundumaa baasan; firoota ishee hundumaas baasanitii buufata Israa’el ala kaa’an. Magaalattiis ibiddaadhaan guban, waan ishee keessa ture hundumaas; meetii fi warqee, mi’aawwan sibiila diimaa fi sibiila gurraacha irraa hojjetaman qofa immoo kuusaa mana Waaqayyoo keessa kaa’an. Iyyaasuunis Raaħaab sagaagaltittii sana lubbuudhaan oolche, mana abbaa ishee fi waan isheen qabdu hundumaas; isheenis hamma har’aatti Israa’el keessa jiraatti; sababni isaa isheen ergamoota Iyyaasuun yeroo Yerikoo basaasuuf erge dhoksiteef. Iyyaasuun yeroo sanattis akkana jedhee isaan kakachiise: “Namni magaalaa kana Yerikoo deebisee ijaaruuf ka’u kam iyyuu fuula Waaqayyoo duratti abaaramaa haa ta’u; inni hundee ishee ilma isaa angafa irratti kaa’a, balbalawwan ishees ilma isaa quxisuu irratti dhaaba.” Kanaaf Waaqayyo Iyyaasuu wajjin ture; maqaan isaas biyya sana hundumaa keessatti dhaga’ame. Iyyaasuu 6:1–27.