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.

Urang ayeuna keur ngaguar peperangan kadua tina perang-perang proksi, sakumaha digambarkeun dina Daniel pasal sabelas, ayat sabelas jeung dua belas. Peperangan kadua dina ayat-ayat éta nandakeun perang di Ukraina, antara kakawasaan ateistis Rusia jeung nagara Ukraina. Dina éta ayat, Putin meunang, sakumaha Ptolemaios IV ogé meunang; nanging sanggeus kameunanganna anjeunna bakal kajungjung dina haténa sorangan, sarta ngagungkeun dirina anu narsistik bakal jadi sarana karagraganana sorangan. Gambaran sajarah ngeunaan sajarah kiwari ieu ngan ukur mawa mangpaat ka jalma-jalma anu ngartos naon anu sacara rohani diwakilan ku sajarah kiwari éta.

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.

Dina ayat kahiji tina pasal sapuluh, Daniel, anu ngagambarkeun umat Allah dina poé-panungtungan, dipikawanoh minangka anu ngartos boh “visi” boh “perkara”-na. Visi jeung perkara éta sababaraha kali dipidangkeun babarengan, tapi tetep béda hiji jeung nu séjén, minangka hiji galur bebeneran. Éta téh Walungan Ulai jeung Hiddekel. Éta téh visi “mareh” jeung “chazon”. Éta téh nubuatan dua rébu lima ratus dua puluh taun dina patalina jeung nubuatan dua rébu tilu ratus taun. Éta téh kasaksian internal jeung éksternal umat Allah. Gusti henteu ngulang perkara-perkara anu teu penting. Kaidah panyebutan anu kahiji netelakeun yén ku sabab hal anu pangheulana dicaritakeun ka urang ngeunaan Daniel, dina visi panungtungna, nyaéta yén anjeunna ngagambarkeun umat Allah dina poé-panungtungan anu ngartos boh “chazon” boh “mareh”. Ku kituna, visi jeung perkara éta kacida pentingna pikeun katingali, lamun sajarah nubuatan dina ayat sabelas jeung dua belas rék kaharti kalawan bener.

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 ngalambangkeun saratus opat puluh opat rébu dina Wahyu pasal sabelas, anu geus ngulangkeun kalawan sampurna misil sapuluh parawan, anu kacumponan dina sajarah kaum Millerite. Maranéhna, sakumaha ogé kaum Millerite, ngalaman kuciwa anu kahiji, anu dina Wahyu pasal sabelas dilambangkeun minangka dipaéhan ku sato galak “woke” anu atheistik ti jurang tanpa dasar, tuluy maranéhna ngagolér paéh di jalan kota gedé Mesir jeung Sodom, tempat Kristus ogé disalibkeun. Pupusna maranéhna ngahasilkeun “kabungah” pikeun para pangikut naga, tapi ngahasilkeun kapeurih pikeun Daniel.

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.”

Sajarah pamasihan segel ka saratus opat puluh opat rébu ogé kagambarkeun ku kabangkitan Lasarus, anu kabangkitanna diidéntifikasi minangka kalakuan panyegelan tina karya Kristus, jeung anu, minangka lambang jalma-jalma anu disegel ku Kristus, mingpin asupna anu pinuh ku kameunangan ka Yerusalem, anu ngalambangkeun gerakan Panyambat Tengah Peuting dina sajarah Millerite, sarta ogé dina sajarah saratus opat puluh opat rébu. Kabangkitan Lasarus kajadian waktu dulur-dulurna awéwé, Maryam jeung Marta, keur milu sedih, sakumaha Daniel ogé dina dua puluh hiji poé dina pasal sapuluh. Dina pasal sapuluh, kasusahing manah Daniel réngsé ku turunna Mikail, nya éta pribadi anu sarua anu “sorana” mawa Lasarus jeung Musa hirup deui. Kabangkitan dua saksi dina Wahyu pasal sabelas digambarkeun ku Daniel anu dirobah ku tetenjoan anu ngabalukarkeun, nyaéta “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”.

Dina pasal sapuluh, Daniel ngagambarkeun pameuncitan saratus opat puluh opat rébu, anu ogé digambarkeun dina pasal sabelas kitab Wahyu. Dina éta pasal, Jibril sacara écés nyatakeun yén anjeunna sumping ka Daniel pikeun ngajadikeun Daniel ngartos kana naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan. Talatah ngeunaan naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan téh, sacara profétis diteundeun dina kontéks hiji talatah anu diteguhkeun ku métodologi nempatkeun garis nubuat di luhur garis nubuat. Dina panerapan éta, aturan panyebatan munggaran némbongkeun yén pamahaman anu leres ngan bakal katempo ku jalma-jalma anu ningali boh bebeneran internal boh bebeneran éksternal dina garis-garis anu dihijikeun. Maranéhna nyaéta jalma-jalma anu ngartos kana “visi” jeung “hal éta”.

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.

Nu saratus opat puluh opat rébu bakal ngartos kana amanat nubuat, tapi maranéhna ogé bakal ngalaman éta amanat, sabab amanat jeung pangalaman téh moal bisa dipisahkeun. Ieu amanat anu nyucikeun, sabab amanat téh nyaéta Firman Allah, jeung Kristus téh nyaéta Firman Allah, sarta Firman Allah téh nyaéta Kayaktian. Amanat-Na diteguhkeun minangka Kayaktian, sabab éta digambarkeun ngaliwatan prinsip-prinsip panerapan nubuat anu taya deui taya kurang ngan saukur prinsip-prinsip ngeunaan saha Anjeunna jeung naon hakekat-Na. Anjeunna téh Palmoni, Nu Maha Endah Dina Ngitung, Nu Ngitung Rahasia-rahasia. Anjeunna téh Ahli Basa Nu Maha Endah, awal jeung ahir, nu kahiji jeung nu panungtung, Alfa jeung Omega. Ieu unsur-unsur ngeunaan saha Anjeunna téh anu nangtukeun aturan-aturan nubuat nu netepkeun amanat nubuat, sarta ngahasilkeun pangalaman nubuat.

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.

Saméméh Ulai jeung Hidékel, dua walungan gedé di Syinar, ngahontal Teluk Pérsia, éta duanana ngabentuk hiji wewengkon paya di deukeut patepunganana anu disebut Shatt al-Arab, tapi maranéhna henteu ngahiji jadi hiji walungan tunggal. Shatt al-Arab téh hiji délta walungan anu kabentuk ku patepungna walungan Efrat jeung Tigris, kitu deui ku sababaraha walungan leutik jeung aliran cai séjénna. Sanajan kitu, sanajan di jero wewengkon délta éta, Efrat jeung Tigris tetep ngajaga jatidiri séwang-séwangan sarta ngocor ka Teluk Pérsia minangka walungan anu béda-béda. Amanat batiniah jeung lahiriah tina nubuat ngajaga hubunganana anu béda-béda, tapi nalika éta ngahontal kasimpulanana (dina poé-poé pamungkas), éta ngahasilkeun hiji délta kalayan sababaraha walungan jeung aliran anu nyumbang. Yesus ngajelaskeun anu rohani ku anu alamiah, sarta dina poé-poé pamungkas pangaruh tina unggal titingalian ngabentuk hiji tanah banjir délta, sanajan dua walungan gedé éta tetep ngajaga kalungguhanana anu béda-béda.

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.

Mangsa dua puluh hiji poé pangduka téh saluyu jeung mangsa nalika dua saksi paéh ngagolér di jalan, jeung mangsa éta dimimitian ku kuciwa anu kahiji, jeung waktu panundaan. Mangsa éta kajadian dina jerona mangsa anu leuwih gedé, di mana panyegelan saratus opat puluh opat rébu diréngsékeun. Panyegelan éta henteu dimimitian dina waktu ahir taun 1989, tapi dimimitian nalika Kristus, minangka malaikat katilu, turun dina 11 Séptémber 2001. Anjeunna mawa umat-Na ka kadatangan maranéhna anu kadua di Kadesh, jeung dina waktos ieu anu saeutik anu geus siap bakal asup ka tanah jangji. Pangalaman umat Allah ti waktu ahir taun 1989 nepi ka 11 Séptémber 2001 henteu nyégel maranéhna. Panyegelan dimimitian nalika Kristus turun sarta ngaguar nada anu kahiji tina tarompét katujuh tina cilaka katilu.

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.

Niupan tarompet katujuh nyaéta tempat misteri Allah diréngsékeun, sarta misteri éta ngawakilan panyegelan saratus opat puluh opat rébu, anu lumangsung salila niupan tarompet éta. Tarompet éta ngaluarkeun tilu nada, sabab éta téh Kayaktian. Nada kahiji nyaéta 11 Séptémber 2001, nada kadua nyaéta 7 Oktober 2023, sarta nada katilu tina éta tilu nada aya dina hukum Minggu anu baris geura sumping. Éta tilu nada téh nyaéta tilu léngkah anu salawasna aya dina kayaktian. Tilu sentuhan Daniel dina pasal sapuluh ngahubungkeun pangalamanana jeung période sajarah anu diwakilan ku tilu nada tina tarompet katujuh.

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.

Pesen nubuat anu ngahasilkeun pangaruh robahna jadi sarua jeung gambar Kristus, anu ku Daniél digambarkeun dina pasal sapuluh, nyaéta pesen ngeunaan naon anu tumiba ka umat Allah dina poé-poé panungtungan, tapi lain poé-poé panungtungan dina harti umum. Ieu téh pesen anu dipikaharti jeung dialaman ku umat Allah salila mangsa pamaséan saratus opat puluh opat rébu.

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.

Nalika Jibril ngawitan nandeskeun sajarah nubuat anu dilambangkeun dina pasal sabelas, anjeunna nandeskeun garis-garis nubuat anu tangtu. Dua ayat anu kahiji dimimitian ku Cyrus (saperti Bush nu kahiji), dina mangsa ahir dina taun 1989, tuluy maju nepi ka sajarah Donald Trump salaku présidén kaopat puluh lima (anu kagenep), sarta di dinya sajarah nubuat éta eureun, nepi ka sajarah Perserikatan Bangsa-Bangsa (Alexander nu Agung), salaku karajaan katujuh, dibahas dina ayat tilu jeung opat. Ku kituna, pesen ngeunaan Donald Trump salaku présidén kagenep anu beunghar, anu ngagerakkeun para globalis, nyaéta hiji bebeneran anu kacumponan dina mangsa panyegelan saratus opat puluh opat rébu. Ku sabab kitu, éta téh bebeneran ayeuna.

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.

Dina ayat lima nepi ka salapan, dipedar sajarah kapausan anu ditegakkeun dina tahta, ti taun 538 nepi ka tatu nu ngabahayakeun pati sarta ka mangsa panungtungan dina taun 1798. Tangtu waé ieu mangrupa bebeneran anu ésénsial jeung penting sabab ngadukung sarta negeskeun ayat opat puluh, nanging éta henteu nyayagikeun carita nubuat anu husus anu kajadian dina mangsa panyegelan saratus opat puluh opat rébu. Ayat sapuluh, saperti ayat lima nepi ka salapan, negeskeun kasahihan ayat opat puluh, tapi henteu nyangking sajarah nubuat anu kalaksanakeun salila mangsa panyegelan. Sanajan kitu, éta nandaan taun 1989, ku kituna ku jalan panyingkiran netepkeun hiji mangsa jempling ti taun 1989 nepi ka hukum Minggu dina ayat opat puluh hiji.

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.

Ayat sabelas nepi ka lima belas nuduhkeun sajarah anu kahontal dina mangsa panyegelan saratus opat puluh opat rébu. Ayat-ayat éta luyu aya dina sajarah anu disumputkeun antara ayat dua jeung tilu, sarta antara taun 1989 dina ayat opat puluh nepi ka hukum Minggu dina ayat opat puluh hiji. Ayat-ayat éta kacida mangrupa bebeneran kiwari, sarta kudu dipikawanoh saperti kitu lamun urang rék ngala mangpaat anu dipiharep tina ngartos kana ayat-ayat éta.

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.

Mangpaat anu dimaksud téh aya dua rupa, sabab éta ngagambarkeun pangartos ngeunaan sajarah nubuatan anu dilambangkeun di jerona, sarta ogé pangalaman anu dihasilkeun ku pangartos kana bebeneran-bebeneran tina éta pesen. Pangartos kana éta pesen, nyaéta paningkatan panungtungan dina pangaweruh, anu keur kalaksanakeun dina mangsa panyegelan, nya éta anu nyucikeun jalma-jalma anu bakal kaasup kana saratus opat puluh opat rébu. Ku sabab kitu, penting pikeun mertimbangkeun ayat-ayat éta tina sudut pandang batiniah jeung lahiriah.

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 waktu” dina Imamat dua puluh genep téh pasti mangrupa bagian tina mangsa pemeteraian saratus opat puluh opat rebu, sabab dua doa Daniel, anu dipidangkeun dina pasal dua jeung salapan, ngalambangkeun doa rangkep dua pikeun ngartos sajarah kenabian anu dipidangkeun ku gambar sato galak, sarta ogé pikeun narima pangalaman anu dihasilkeun ku jalma-jalma anu ngalaksanakeun doa Imamat dua puluh genep ngeunaan panghampura dosa-dosa maranéhna jeung dosa-dosa karuhun maranéhna. Doa lahiriah nangtukeun gambar sato galak, ari doa batin ngahasilkeun gambar 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.

Ngartoskeun sajarah anu digambarkeun dina rupa-rupa petikan dina Daniel sabelas, anu sacara husus nyangkem sajarah anu kalaksanakeun dina mangsa panyegelan, digambarkeun ku doa Daniel dina pasal dua. Anjeunna jeung tilu jalma utama éta narékahan pikeun ngartos pesen rusiah tina impian Nebukadnesar ngeunaan patung tina rupa-rupa logam. Nalika pamahaman anu leres ngeunaan sajarah nubuat anu digambarkeun dina impian Nebukadnesar anu disumputkeun geus katarima, pamahaman éta nandakeun ka jalma-jalma anu ngartos, yén maranéhna taya harepan, iwal lamun maranéhna sacara pribadi ngalaksanakeun pangalaman tobat anu sampurna sakumaha digambarkeun ku doa Daniel dina pasal salapan.

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.

Misahkeun pangalaman anu digambarkeun ku Daniel dina pasal sapuluh tina carita nubuat ngeunaan kajadian-kajadian ahir jaman dina pasal sabelas, hartina gagal minangka murid nubuat. Dina Daniel pasal sabelas, ayat sabelas jeung dua belas, perang di tapel wates, Patempuran Raphia, jeung kameunangan raja kidul, ngalambangkeun perang proksi anu kadua tina tilu perang proksi anu ditandaan dina Firman nubuat Allah. Konci anu nganteurkeun ieu panyingkepan bebeneran kana paningal nyaéta pamakean Sang Ahli Basa anu Ajaib ngeunaan raja kalér anu ngabahekeun jeung ngalangkungan, nepi ka bentengna (beuheung), dina ayat sapuluh. Anjeunna nyayagikeun dua ayat séjén anu nyarioskeun ngeunaan ngabahekeun jeung ngalangkungan, sarta ku kituna Anjeunna ngahijikeun carita nubuat ngeunaan kajadian-kajadian éta jeung pangalaman anu kedah dihasilkeun ku pamahaman kana kajadian-kajadian éta.

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.

Tapi anak-anakna bakal kagugah, sarta bakal ngumpulkeun sakumpulan pasukan anu kacida gedéna; jeung saurang tangtu bakal datang, ngamalir ngaliwatan, sarta nembus; tuluy manehna bakal mulang, sarta kagugah deui, nepi ka bentengna. Jeung raja kidul bakal kagugah ku amarah, sarta bakal maju tarung ngalawan manehna, nya éta ngalawan raja kalér; sarta manehna bakal ngaluarkeun sakumpulan anu gedé; tapi eta sakumpulan bakal dipasrahkeun kana leungeunna. Jeung sanggeus manehna nyabut eta sakumpulan, haténa bakal ngagedéan; sarta manehna bakal ngaruntuhkeun puluhan rébu jalma: tapi ku hal éta manehna moal jadi 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.

Dina taun 2014, Putin ngamimitian hiji perang di Ukraina, sarta sangkan ngakuan ieu bebeneran sakumaha digambarkeun dina ayat sabelas tina pasal sabelas, saurang murid nubuat mimitina kudu sanggup ningali yén ayat sapuluh ngagambarkeun hiji sajarah anu ngajentrekeun bagian kadua tina ayat opat puluh dina Daniel pasal sabelas. Lamun maranéhna ngakuan éta, maranéhna tuluy ningali yén anu ditambahkeun ku ayat sapuluh kana ayat opat puluh téh nya éta nalika Uni Soviét disapu musna dina taun 1989, raja kalér ngan ukur naék nepi ka bentengna (anu “beuheung”). Tapi saurang murid nubuat moal nyaho naon anu dituduhkeun ku éta, nepi ka manéhna ningali Yesaya pasal dalapan ayat dalapan. Ti dinya, manéhna bakal miboga kawenangan nubuatan pikeun ngaidentifikasi yén katilu ayat éta dipatalikeun ku hiji ungkara anu ngan dipaké tilu kali dina 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 éta tuluy bakal perelu hiji saksi kadua yén tilu kali ungkara “overflow and pass over” kapanggih dina Alkitab téh mangrupa pangulangan anu dihaja. Saksi kadua pikeun kanyataan ieu diteguhkeun ku sabab sakabéh tilu ayat (saksi) éta nangtukeun hiji raja kalér keur narajang hiji raja kidul. Babarengan, tilu saksi éta, anu diteguhkeun minangka sajarah simbolis anu sarua ku dua rupa saksi internal, tuluy nungtun murid nubuatan pikeun nempatkeun sakabéh tilu ayat éta silih tumpangtindih, dina cara garis kana garis. Palarapan éta ngalegaan eusi éta ayat-ayat, anu ngagambarkeun peperangan antara hiji raja kalér jeung raja kidul.

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 pasal tujuh, ayat dalapan jeung salapan, méré konci pikeun ngaréngsékeun tatarucingan ngeunaan naon anu dilambangkeun ku “benteng” dina ayat sapuluh, sabab kecap Ibrani pikeun “benteng” téh ogé nya éta “benteng” anu diasupan ku raja kidul dina ayat tujuh pasal sabelas. “Benteng” ogé ditarjamahkeun jadi “kakuatan” dina ungkara “tempat suci kakuatan” dina Daniel sabelas ayat tilu puluh hiji. Ku kituna, dua ayat éta (tujuh jeung tilu puluh hiji), méré dua saksi yén “benteng” téh mangrupa ibu kota hiji karajaan atawa hiji raja. Sanggeus kanyataan éta diteguhkeun ku dua saksi (duanana aya dina pasal sabelas), mangka naon anu ku Yesaya diidéntifikasi dina petikanana anu samar dina pasal tujuh, ayat dalapan jeung salapan, nalika anjeunna netepkeun ku dua saksi internal yén benteng téh mangrupa ibu kota hiji karajaan, atawa raja tina karajaan éta, netepkeun yén saméméh taun 1989, Uni Soviét, anu ibu kotana nyaéta Rusia, kalayan kota ibu kotana Moskwa, miboga hiji pamingpin anu ngaranna Mikal Gorbachev. Henteu kabeneran yén ciri lahiriah anu kacida katingalina tina Gorbachev téh nyaéta tarangna.

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.”

Baris demi baris, kacindekan tina ieu nerapkeun nekenkeun pentingna nalika nyatakeun, “Lamun maraneh teu percaya, tangtu maraneh moal diteguhkeun.” Isa ngandika, “Heh jelema-jelema bodo, jeung hate anu lambat pikeun percaya ka sagala anu geus diucapkeun ku para nabi.” [Tingali Lukas 24:25] Ezra nyerat, “Tuluy maranehna hudang isuk-isuk pisan, sarta indit ka gurun Tekoa; sarta waktu maranehna geus indit, Yosapat nangtung tuluy nyarios, Dengekeun sim kuring, eh Yuda, jeung maraneh pangeusi Yerusalem; Percaya ka PANGERAN Allah maraneh, tangtu maraneh bakal diteguhkeun; percaya ka nabi-nabi-Na, tangtu maraneh bakal meunang kamakmuran.” [Tingali 2 Tawarikh 20:20] Tujuh kali dina kitab Wahyu parentah dipasihkeun supaya ngadenge. “Anu boga ceuli, sing ngadenge naon anu diucapkeun ku Roh ka jamaah-jamaah.”

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.

Supaya diteguhkan, hartina kudu kaasup kana golongan parawan-parawan anu wijaksana, sabab anu bodo téh laun haténa pikeun percaya ka para nabi. Anu wijaksana percaya kana naon anu geus diucapkeun ku Allah ngaliwatan para nabi-Na, jeung maranéhna diteguhkan sarta dipasihan kamakmuran, sabab maranéhna ngadangu naon anu diucapkeun ku Roh ka jamaah-jamaah. Pangidéntifikasian Rusia, jeung perang anu dimimitian ku éta nagara dina taun 2014 ngalawan Ukraina, nyaéta hal anu ngadegkeun jalma-jalma anu jadi murid nubuat anu wijaksana dina mangsa Kristus muka segel tina bebeneran éta pisan.

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.

Éta bebeneran sumping kana sajarah dina taun 2014, nyaéta sanggeus 2001, sarta ku kituna aya dina jero mangsa panyegelan saratus opat puluh opat rébu. Taun saterusna, 2015, présidén pangbeungharna, anu mangrupa présidén kagenep ti waktu ahir dina 1989, mimiti ngagerakkeun para globalis. Ayat sapuluh ngaidéntifikasi sajarah taun 1989, tapi ogé netepkeun Rusia salaku “benteng,” sarta dina dua ayat salajengna, Rusia bakal mimiti perang kadua tina perang-perang proksi, sarta Putin bakal meunang perang éta. Bebeneran tina éta ayat-ayat dibuka segélna nalika sajarah anu diwakilanana kacumponan.

“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 nangtung dina bagianana jeung dina tempatna. Nubuat-nubuat Daniel jeung Yohanes kudu kaharti. Eta silih ngajelaskeun. Eta masihan ka dunya bebeneran-bebeneran anu kudu kaharti ku unggal jalma. Nubuat-nubuat ieu kudu jadi kasaksian di dunya. Ku katepatanana dina poe-poe panungtung ieu, eta bakal ngajelaskeun dirina sorangan.” 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.

Nubuat dina ayat sabelas jeung dua belas dibuka segelna ngaliwatan kacumponan sajarahna dina mangsa panyegelan saratus opat puluh opat rébu, nanging “garis kana garis,” aya deui hiji kanyataan anu penting anu patali jeung ayat-ayat ieu. Supaya nu diajar nubuat tiasa ngahijikeun tilu petikan ngeunaan “ngalimpas, jeung ngaliwat,” éta nu diajar ogé kudu mawa nubuat genep puluh lima taun kana garis nubuat. Nubuat genep puluh lima taun nandaan awal dua nubuat dua rébu lima ratus dua puluh taun, sarta éta nétélakeun yén duanana dimimitian kalayan jarak opat puluh genep taun tina silih. Ku nétélakeun genep puluh lima taun dina awalna, éta ogé nétélakeun yén Alfa jeung Omega baris ngahasilkeun genep puluh lima taun dina ahirna.

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.

Genep puluh lima taun dina awal jeung dina ahir, masing-masing ngabogaan tanda has tina tilu waymark. Anu kahiji nyaéta 742 SM, tuluy salapan welas taun ti harita 723 SM, tuluy opat puluh genep taun ti harita 677 SM. Tilu waymark éta digambarkeun dina ahir ku 1798, 1844, jeung 1863. Mangsa opat puluh genep taun dina awal (Alfa) ngalambangkeun diinjak-injakna Bait Suci jeung pasukan, jeung opat puluh genep taun dina ahir (Omega) ngalambangkeun dipulihkeunana Bait Suci jeung pasukan, nalika Utusan Perjangjian (anu ogé Alfa jeung Omega) bakal ngadadak asup ka jero Bait Suci anu ku Anjeunna geus diadegkeun dina opat puluh genep taun ti 1798 nepi ka 1844.

The forty-six years that are preceded by nineteen years in the time when Isaiah set forth the prophecy in the year 742 BC, represent forty-six years at their conclusion, that are then followed by nineteen years in a chiastic pattern. The nineteen years from 1844 to 1863 provide an illustration of Christ’s intentions for the one hundred and forty-four thousand that was left unfulfilled due to the rebellion that occurred in that history. The work that is required of a student of prophecy to rightly divide the word of truth concerning verses ten through twelve of Daniel chapter eleven, not only establishes (if you believe) that Russia would initiate a war in the Ukraine in 2014, but that the war would be initiated in the sealing time of the one hundred and forty-four thousand. As important as the prophetic history represented in the verses is, the history where the truth of that very history is unsealed, is also represented by the history of the nineteen years from 1844 to 1863.

Opat puluh genep taun anu diawalan ku salapan welas taun dina mangsa nalika Yesaya ngedalkeun nubuat dina taun 742 SM, ngalambangkeun opat puluh genep taun dina panungtungna, anu tuluy dituturkeun ku salapan welas taun dina hiji pola kiastik. Salapan welas taun ti 1844 nepi ka 1863 nyayagikeun hiji gambaran ngeunaan maksud Kristus pikeun saratus opat puluh opat rébu anu henteu kalaksanakeun ku sabab pambrontakan anu lumangsung dina sajarah éta. Karya anu diperlukeun ti saurang murid nubuat pikeun ngabagi kalawan bener pangandika kayaktian ngeunaan ayat sapuluh nepi ka dua belas tina Daniel pasal sabelas, lain waé netepkeun (lamun anjeun percaya) yén Rusia bakal ngamimitian hiji perang di Ukraina dina taun 2014, tapi ogé yén perang éta bakal dimimitian dina mangsa pameseran saratus opat puluh opat rébu. Sakumaha pentingna sajarah nubuat anu dilambangkeun dina ayat-ayat éta, sajarah nalika kayaktian ngeunaan sajarah éta sorangan dibuka segelna, ogé dilambangkeun ku sajarah salapan welas taun ti 1844 nepi ka 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 nandakeun datangna malaikat katilu, sarta éta ngalambangkeun datangna malaikat katilu dina 11 Séptémber 2001. Taun 1863 ngagambarkeun pemberontakan anu dilambangkeun ku ngawangun deui Yérikho. Waymark 1863 ogé ngalambangkeun kasatiaan saratus opat puluh opat rébu anu dipaké pikeun “ngaruntuhkeun témbok Yérikho”, dina hukum Minggu anu baris geura datang. Dina ayat-ayat anu keur urang tinimbangan, ayat genep belas ngagambarkeun hukum Minggu di Amérika Sarikat. Ayat sabelas nandaan ti 2014 nepi ka kameunangan pamungkas Putin. Ayat-ayat éta nangtukeun mimiti perang proxy kadua anu diteruskeun ku perang proxy katilu, sakumaha diwakilan dina ayat tilu belas nepi ka 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.

Ngahijikeun ayat kadua jeung ayat kasabelas sarta kadua belas, urang nangtukeun perang Ukraina anu dimimitian dina taun 2014, anu tuluy dituturkeun ku kampanye Présidén Amérika Sarikat taun 2015, sarta pamilihan présidén pangbeungharna saterusna dina taun 2016. Ayat kadua belas dituturkeun ku pambalesan présidén panungtungan saméméh hukum Minggu, dina perang proksi katilu. Perang proksi kadua, nyaéta perang wates, dimimitian pas saméméh pamilihan présidén kagenep jeung pangbeungharna.

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”.

Dina sajarah taun 1844 nepi ka 1863, dua iteuk dina Yeheskiel kudu dihijikeun. Kahijianana ngagambarkeun ngahijina kaallahan jeung kamanusaan, anu mangrupa pagawean panyegelan ka saratus opat puluh opat rébu. Dina taun 1844 malaikat katilu sumping sarta muka deui caang anu patali jeung tempat suci di sawarga, hukum Allah, Sabat, jeung malaikat katilu. Dina taun 1849 Gusti ngulurkeun panangan-Na pikeun kadua kalina guna ngumpulkeun domba-domba anu paburencay, anu kungsi kapiwuruk ku paburencayna dina kakecewaan anu gedé. Dina taun 1850 Mantenna mingpin umat-Na supaya nyiapkeun bagan kadua Habakuk, pikeun ngagambarkeun pesen anu kudu diproklamasikeun ku umat-Na, bari Mantenna mingpin maranéhna pikeun “ngaruntuhkeun témbok-témbok Yeriho”. Bagan éta ngawengku “tujuh kali” sakumaha ogé “bagan heubeul”.

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.

Dina taun 1856, Mantenna muka segel tina cahaya anu kudu nyégél umat-Na sateuacanna “Perang Yérikho”. Cahaya éta nya éta panambahan tina cahaya kahiji anu geus diungkabkeun ku Alpha jeung Omega ka William Miller. Éta téh cahaya ngeunaan “tujuh kali,” sakumaha sababaraha kali digambarkeun dina Perang Yérikho baheula. Cahaya anu kudu nyégél umat-Na éta, ogé mangrupa amanat Laodikia anu kudu ngahudangkeun maranéhna, sarta ngalihkeun maranéhna deui kana pangalaman Philadelphia. Cahaya panungtungan éta mangrupa panambahan tina cahaya kahiji, tapi umat-Na ngalalaworakeun éta cahaya sarta ku sabab kitu milih ngumbara di padang gurun Laodikia. 1844, 1849, 1850, 1856, jeung 1863 ngawakilan lima patokan jalan anu digambarkeun dina sajarah 11 Séptémber 2001 nepi ka hukum Minggu anu baris geura datang.

We will continue this study in the next article.

Urang baris neraskeun ieu ulikan dina artikel salajengna.

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.

Ayeuna Yeriho geus dikonci pageuh ku sabab urang Israil; taya nu kaluar, taya nu asup. Jeung PANGERAN ngandika ka Yosua, “Tingali, Kami geus masrahkeun Yeriho kana leungeun maneh, kitu deui rajana jeung para pahlawan anu gagah perkasa. Maraneh kudu ngurilingan eta kota, sakabeh jelema perang, ngurilingan eta kota sakali. Kitu anu kudu maneh laksanakeun salila genep poe. Jeung tujuh imam kudu mawa tujuh tarompet tina tanduk domba jalu di hareupeun Peti Perjangjian; ari dina poe katujuh maraneh kudu ngurilingan eta kota tujuh kali, jeung para imam kudu niup tarompet. Jeung bakal kajadian, nalika maranehna niup tanduk domba jalu panjang-panjang, jeung nalika maraneh ngadenge sora tarompet, sakabeh rahayat kudu ngagorowok ku gorowok anu tarik pisan; mangka tembok kota bakal runtuh rata, sarta rahayat bakal naek, unggal jelema lempeng ka hareupeun dirina sorangan.” Tuluy Yosua bin Nun ngagero para imam, sarta saurna ka maranehna, “Angkat Peti Perjangjian, jeung tujuh imam kudu mawa tujuh tarompet tina tanduk domba jalu di hareupeun Peti PANGERAN.” Jeung saurna ka rahayat, “Teraskeun, tuluy ngurilingan kota, jeung anu geus pakarang kudu maju di hareupeun Peti PANGERAN.” Jeung kajadian, sanggeus Yosua ngandika ka rahayat, tujuh imam anu mawa tujuh tarompet tina tanduk domba jalu maju di hareupeun PANGERAN, sarta niup tarompet; jeung Peti Perjangjian PANGERAN nuturkeun maranehna. Jeung jalma-jalma pakarang maju di hareupeun para imam anu niup tarompet, sedengkeun barisan tukang aya di tukangeun Peti, para imam terus leumpang bari niup tarompet. Ari Yosua geus marentah rahayat, pokna, “Maraneh ulah ngagorowok, ulah ngaluarkeun sora ku sora maraneh, ulah aya sakecap-kecap oge kaluar tina sungut maraneh, nepi ka poe Kami marentahkeun maraneh ngagorowok; kakara harita maraneh kudu ngagorowok.”

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.

Jadi Peti Perjangjian PANGERAN ngurilingan kota éta, ngideranana sakali; tuluy maranéhna balik ka pasanggrahan, sarta nginep di pasanggrahan. Isuk-isuk kénéh Yosua hudang, tuluy para imam ngangkat Peti Perjangjian PANGERAN. Jeung tujuh imam anu mawa tujuh tarompet tina tanduk domba jalu di hareupeun Peti Perjangjian PANGERAN terus maju, bari niup tarompet; sedengkeun para prajurit pakarang lengkep leumpang di hareupeun maranéhna; ari barisan tukang nyusul di tukangeun Peti Perjangjian PANGERAN, para imam terus maju bari niup tarompet. Dina poé kadua maranéhna ngurilingan kota éta sakali, tuluy balik deui ka pasanggrahan; kitu anu dipigawé ku maranéhna salila genep poé. Jeung kajadian dina poé katujuh, maranéhna hudang isuk-isuk kénéh waktu pajar mimiti meletik, tuluy ngurilingan kota éta nurutkeun cara anu sarua nepi ka tujuh kali; ngan dina poé éta maranéhna ngurilingan kota éta tujuh kali. Jeung kajadian dina kali katujuh, waktu para imam niup tarompet, Yosua ngadawuh ka rahayat, “Ngagorowoklah; sabab PANGERAN parantos maparin kota ieu ka maranéh.”

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.

Jeung eta kota kudu dikutuk, nya éta kota téa, jeung sakur anu aya di jerona, pikeun PANGERAN; ngan Rahab, éta awéwé lacur, anu baris hirup, manéhna jeung sakur anu aya jeung manéhna di jero imahna, lantaran manéhna geus nyumputkeun utusan-utusan anu ku urang diutus. Ari maranéh, sing enya-enya ngajaga diri tina barang anu dikutuk, supaya maranéh ulah jadi katutuk, lamun maranéh nyokot tina barang anu dikutuk téa, nepi ka nyieun pasanggrahan Israil jadi katutuk, sarta ngadatangkeun kasusah ka dinya. Tapi sakabéh pérak, emas, jeung pakakas tina tambaga jeung beusi, éta geus disucikeun pikeun PANGERAN; éta kudu diasupkeun kana perbendaharaan PANGERAN. Ku kituna, rahayat sasambat bari para imam niup tarompet; sarta kajadian, waktu rahayat ngadéngé sora tarompet, jeung rahayat sasambat ku sasambat anu tarik pisan, yén témbokna rubuh rata, nepi ka rahayat naék asup ka kota, unggal jelema lempeng ka hareupeunana, tuluy maranéhna ngarebut kota.

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.

Tuluy maranéhna ngancurkeun sakabéh anu aya di jero kota éta, boh lalaki boh awéwé, ngora jeung kolot, ogé sapi, domba, jeung kalde, ku seukeutna pedang. Tapi Yosua geus ngadawuh ka dua lalaki anu geus nenjo tanah éta, “Asup ka imah awéwé palacur éta, tuluy bawa kaluar ti dinya éta awéwé jeung sakabéh nu dipiboga ku manéhna, sakumaha maranéh geus sumpah ka dirina.” Ku kituna para nonoman anu jadi mata-mata éta asup, tuluy maranéhna mawa kaluar Rahab, bapana, indungna, dulur-dulurna, jeung sakabéh nu dipiboga ku manéhna; maranéhna ogé mawa kaluar sakabéh barayana, tuluy nempatkeun maranéhna di luar pasanggrahan Israil. Kota éta tuluy diduruk ku seuneu, kitu deui sakabéh anu aya di jerona; ngan pérak, emas, jeung pakakas tina tambaga jeung beusi, éta ku maranéhna diasupkeun kana perbendaharaan Bait PANGERAN. Tapi Rahab, awéwé palacur éta, disalametkeun hirup ku Yosua, kitu deui kulawarga bapana jeung sakabéh nu dipiboga ku manéhna; jeung manéhna cicing di tengah Israil nepi ka poé ieu, sabab manéhna nyumputkeun utusan-utusan anu diutus ku Yosua pikeun nenjo Yerikho. Dina waktu éta Yosua ngabeungbeuratkeun sumpah ka maranéhna, pokna, “Dikudratkeun ku PANGERAN jalma anu gugah pikeun ngadegkeun deui kota Yerikho ieu: dina anak cikalna manéhna bakal nunda pondasina, jeung dina anak bungsuna manéhna bakal masangkeun panto-panto gerbangna.” Ku kituna PANGERAN nyarengan Yosua; jeung kamashuranana sumebar ka sakuliah nagri. Yosua 6:1–27.