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.
Ngoku sijongene nedabi lesibini leemfazwe zamagunya athunyelwayo, njengoko kubonisiwe kuDaniyeli isahluko seshumi elinanye, iindima zeshumi elinanye neshumi elinesibini. Idabi lesibini kwezo ndima lichaza imfazwe eseUkraine, phakathi kwamandla angenankolo kaRashiya, nesizwe saseUkraine. Kwezo ndima, uPutin uyaphumelela, njengoko waphumelela uPtolemy IV, kodwa emva koloyiso lwakhe uya kuphakanyiswa entliziyweni yakhe, kwaye ukuziphakamisa kwakhe okunobuzingcisa bokuzithanda kuya kuba yindlela yokufikelela eWaterloo yakhe. Umfuziselo wembali wale mbali yangoku uluncedo kuphela kwabo baqondayo oko le mbali yangoku ikumela ngokwasemoyeni.
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.
Kwivesi yokuqala, yesahluko seshumi, uDaniyeli, omela abantu bakaThixo bemihla yokugqibela, uchazwa njengowaqondayo kokubini “umbono” kunye “nento”. Umbono nento zimelwa ngokuphindaphindiweyo kunye, kodwa zahlukile omnye komnye, njengomgca omnye wenyaniso. Ziyimilambo i-Ulai ne-Hiddekel. Ziyimibono ye-“mareh” ne-“chazon”. Zisiprofeto seminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini ngokunxulumene nesiprofeto seminyaka engamawaka amabini anamakhulu amathathu. Zibubungqina bangaphakathi nobangaphandle babantu bakaThixo. INkosi ayiphindi izinto ezingabalulekanga. Umgaqo wokukhankanywa kokuqala ubonisa ukuba, ngenxa yokuba into yokuqala esixelelwa yona ngoDaniyeli, embonweni wakhe wokugqibela, kukuba umele abantu bakaThixo bemihla yokugqibela abaqonda kokubini i-“chazon” ne-“mareh”. Ngoko ke, umbono nento zibalulekile ukuba zibonwe, ukuba imbali yesiprofeto yeevesi zeshumi elinanye neshumi elinesibini iza kuqondwa ngokuchanekileyo.
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.
UDaniyeli umele ikhulu elinamashumi amane anesine amawaka akwiSityhilelo isahluko seshumi elinanye, athe awuphinda ngokugqibeleleyo umzekeliso weentombi ezilishumi, owazalisekiswa kwimbali yamaMillerite. Bona, njengamaMillerite, bafumana ukuphoxeka kokuqala, okuthi kwiSityhilelo isahluko seshumi elinanye kumelwe njengokubulawa lirhamncwa elingakholelwayo kuThixo “elivukileyo” elivela enzonzobileni, baza ke balale befile esitratweni somzi omkhulu waseYiputa neSodom, apho noKristu wabethelelwa khona emnqamlezweni. Ukufa kwabo kwavelisa “uvuyo” kubalandeli benamba, kodwa kwavelisa isijwili kuDaniyeli.
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.”
Imbali yokutywinwa kwekhulu elinamashumi amane anesine amawaka nayo yamelwa luvuko lukaLazaro, uvuko lwakhe olwathi lwachongwa njengesenzo sokutywina somsebenzi kaKristu, nowathi, njengomfuziselo wabo uKristu abatywinayo, wakhokela ukungena koloyiso eYerusalem, okwakufuzisela intshukumo yeSikhalo Sasezinzulwini Zobusuku kwimbali yamaMillerite, kwanakwimbali yekhulu elinamashumi amane anesine amawaka. Uvuko lukaLazaro lwenzeka ngoxa oodadewabo, uMariya noMarta, babeselusizini lokuzila, njengoko wayenjalo noDaniyeli ngeentsuku ezingamashumi amabini ananye kwisahluko seshumi. Kwisahluko seshumi, ukuzila kukaDaniyeli kuphela ngokuhla kukaMikayeli, kanye loo Mntu “ilizwi” lakhe labuyisela uLazaro noMoses ebomini. Uvuko lwamangqina amabini kwiSityhilelo isahluko seshumi elinanye lumelwa nguDaniyeli eguqulwa ngumbono obangela oko we-“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”.
Kwisesahluko seshumi, uDaniyeli umele ukutywinwa kwekhulu elinamashumi amane anesine amawaka, okukwamelwe nasesahlukweni seshumi elinanye seSityhilelo. Kweso sahluko, uGabriyeli utsho ngokucacileyo ukuba wayeze kuDaniyeli ukuze amenze aqonde oko kuya kwehlela abantu bakaThixo bemihla yokugqibela. Isigidimi sento eya kwehlela abantu bakaThixo ngemihla yokugqibela sibekwe ngokwesiprofeto ngaphakathi komxholo wesigidimi esingqinisekiswa yindlela yokubeka umgca wesiprofeto phezu komgca wesiprofeto. Kolu setyenziso umthetho wokukhankanywa kokuqala ubonakalisa ukuba ukuqonda okuchanekileyo kuya kubonwa kuphela ngabo babona zombini iinyaniso zangaphakathi nezangaphandle ngaphakathi kwemigca edityanisiweyo. Ngabo abo baqondayo “umbono” kunye “nentho”.
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.
Amawaka alikhulu anamashumi amane anesine amawaka aya kuwuvakalela umyalezo wesiprofeto, kodwa aya kuwuphila kananjalo loo myalezo, kuba umyalezo namava akunako ukwahlulwa. Nguwo umyalezo ongcwalisa, kuba umyalezo uliLizwi likaThixo, yaye uKristu uliLizwi likaThixo, yaye iLizwi likaThixo liyiNyaniso. Umyalezo waKhe uqinisekiswa njengeNyaniso, ngokuba umelwe ngemigaqo yokusetyenziswa kwesiprofeto engeyonto ingaphezulu okanye ingaphantsi kwemigaqo yokuba Ungubani na nokuba Uyintoni na. UnguPalmoni, uMbalimfihlakalo oMangalisayo, uMbali weeMfihlelo. UnguNgcali yeeLwimi eMangalisayo, isiqalo nesiphelo, owokuqala nowokugqibela, iAlfa neOmega. Zezi zinto zokuba Ungubani na, ezichaza imithetho yesiprofeto emisela umyalezo wesiprofeto, zize zivelise amava esiprofeto.
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.
Ngaphambi kokuba i-Ulai ne-Hiddekel, imilambo emibini emikhulu yaseShinare, ifike kwiPersian Gulf, yenza ummandla onemigxobhozo kufuphi nendawo yokudibana kwayo obizwa ngokuba yiShatt al-Arab, kodwa ayidibani ibe ngumlambo omnye. IShatt al-Arab yidelta yomlambo eyenziwe kukudibana kwemilambo i-Ewufrathe neTigris, kwakunye neminye imilambo emincinane nemisinga. Noko ke, nangaphakathi kummandla wedelta, i-Ewufrathe neTigris zigcina ubuwena bazo obahlukileyo kwaye zingena kwiPersian Gulf njengemilambo eyahlukileyo. Imiyalezo yangaphakathi neyangaphandle yesiprofeto igcina ubudlelane bayo obahlukileyo, kodwa njengoko ifikelela esiphelweni sayo (ngemihla yokugqibela), ivelisa idelta enemilambo emininzi nemisinga enegalelo. UYesu uzekelisa okwasemoyeni ngokwasendalweni, yaye ngemihla yokugqibela isiphumo sawo onke umbono senza umhlaba wesikhukula sedelta, nangona loo milambo mibini mikhulu igcina iindima zayo ezahlukileyo.
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.
Ithuba leentsuku ezingamashumi amabini ananye zokuzila lihambelana nexesha apho amangqina amabini elele efile esitratweni, yaye elo xesha liqala ngokudana kokuqala, nangexesha lokulibaziseka. Elo thuba lexesha lenzeka ngaphakathi kwelona thuba likhulu ngakumbi, apho ukutywinwa kwekhulu elinamashumi amane anesine amawaka kufezekiswa khona. Ukutywinwa akuzange kuqalise ngexesha lesiphelo ngo-1989; kwaqala xa uKristu, njengengelosi yesithathu, wehla ngomhla we-11 kuSeptemba, 2001. Wabazisa abantu Bakhe kutyelelo lwabo lwesibini eKadeshe, yaye ngeli xesha abambalwa abalungileyo baya kungena kwilizwe lesithembiso. Amava abantu bakaThixo ukususela ngexesha lesiphelo ngo-1989 kude kube ngumhla we-11 kuSeptemba, 2001, akazange abatywine. Ukutywinwa kwaqala xa uKristu wehla waza wavakalisa inqaku lokuqala lexilongo lesixhenxe lwelishwa lesithathu.
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.
Ukuvakala kwexilongo lesixhenxe kulapho imfihlelo kaThixo igqitywa khona, yaye loo mfihlelo imele ukutywinwa kwekhulu elinamashumi amane anesine amawaka, okwenzeka ngexesha lokuvakala kwelo xilongo. Elo xilongo livakalisa amanqaku amathathu, kuba liyiNyaniso. Inqaku lokuqala lalingoSeptemba 11, 2001, elesibini lalingo-Oktobha 7, 2023, yaye elesithathu kula manqaku mathathu likumthetho weCawa osondelayo. La manqaku mathathu, ngamanyathelo amathathu ahlala ekho enyanisweni. Ukuchukunyiswa kathathu kukaDaniyeli kwisahluko seshumi kwanxulumanisa amava akhe nexesha lembali elimelwa ngala manqaku mathathu exilongo lesixhenxe.
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.
Umyalezo wesiprofeto ovelisa isiphumo sokuguqulwa kumfanekiso kaKristu, lowo uDaniyeli awubonisa kwisahluko seshumi, ngumyalezo wezinto ezehlela abantu bakaThixo ngemihla yokugqibela, kodwa kungengemihla yokugqibela ngokubanzi. Ngumyalezo abantu bakaThixo abawuqondayo nabawuva ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka.
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.
Njengoko uGabriyeli eqalisa ukubonisa imbali yesiprofeto emelweyo kwisahluko seshumi elinanye, ubeka imigca ethile yesiprofeto. Iindima ezimbini zokuqala ziqala ngoKoreshi (njengoBush wokuqala), ngexesha lesiphelo ngo-1989, zize ziqhubele phambili de kufike kwimbali kaDonald Trump njengomongameli wamashumi amane anesihlanu (owesithandathu), yaye apho loo mbali yesiprofeto iyaphela, de imbali yeZizwe eziManyeneyo (uAlesandire Omkhulu), njengobukumkani besixhenxe, ijongwe kwiindima zesithathu nezesine. Umyalezo ngoDonald Trump njengomongameli osisityebi wesithandathu ovusa amahlabathi, ngoko ke, uyinyaniso ezalisekiswa ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Ngoko ke, yinyaniso yangoku.
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.
Kwiindinyana zesihlanu ukuya kwesithoba, imbali yobupopu njengoko bamiselwa etroneni, ukususela ngowama-538 kuse kude kube yinxeba elibulalayo nexesha lesiphelo ngowama-1798, ibekiwe. Le nto, kambe ke, iyinyaniso eyimfuneko nebalulekileyo kuba ixhasa yaye iqinisekisa indinyana yamashumi amane, kodwa ayiniki bali lithile lesiprofeto elenzeka ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Indinyana yeshumi, njengakwiindinyana zesihlanu ukuya kwesithoba, iqinisekisa ubunyani bendinyana yamashumi amane, kodwa ayijongi kwimbali yesiprofeto ezalisekiswa ngexesha lokutywinwa. Noko ke, ibonakalisa owama-1989, yaye ngenxa yoko imisela, ngokushiywa ngaphandle, ixesha lokuthula ukususela ngowama-1989 kude kuse kumthetho weCawa kwiindinyana zamashumi amane ananye.
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.
Iindinyana zeshumi elinanye ukuya kweshumi elinesihlanu zichonga imbali ezalisekiswa ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Ezo ndinyana zingena ngaphakathi kwimbali efihlakeleyo ephakathi kwendinyana yesibini neyesithathu, naphakathi konyaka ka-1989 okwindinyana yamashumi amane nomthetho weCawa okwindinyana yamashumi amane ananye. Ezo ndinyana ziyinyaniso yangoku kakhulu, yaye zimele ukuqondwa ngolo hlobo ukuba siza kuvuna iingenelo ezazijoliswe ekufumanekeni ngokuqonda ezo ndinyana.
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.
Iinzuzo ezijoliswe kuzo ziphindwe kabini, kuba oko kumela ukuqonda imbali yesiprofeto emelwe apho, kwanava oluveliswa kukuqondwa kweenyaniso zaloo myalezo. Ukuqondwa komyalezo, ukwanda kokugqibela kolwazi, okuzalisekiswa ngexesha lokutywinwa, kuko okungcwalisa abo baza kuba phakathi kwekhulu elinamashumi amane anesine amawaka. Ngenxa yesi sizathu, kubalulekile ukuba ezi ndinyana ziqwalaselwe ngokwembono yangaphakathi nangaphandle.
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.
“izihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu ngokuqinisekileyo ziyinxalenye yexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka, kuba imithandazo emibini kaDaniyeli, emelwe kwisahluko sesibini nesesithoba, imele umthandazo ophindwe kabini wokuqonda imbali yesiprofeto emelwe ngumfanekiso werhamncwa, kwanokwamkela amava aveliswa ngabo bazalisekisa umthandazo kaLevitikus amashumi amabini anesithandathu wokuxolelwa kwezono zabo nezono zooyise babo. Umthandazo wangaphandle uchonga umfanekiso werhamncwa, yaye umthandazo wangaphakathi uvelisa umfanekiso kaKristu.
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.
Ukuqonda imbali emelwe kwiindinyana ezahlukeneyo zikaDaniyeli ishumi elinanye, ezithe ngqo zijongane nembali ezalisekiswa ngexesha lokutywinwa, kumelwe ngumthandazo kaDaniyeli kwisahluko sesibini. Yena namadoda amathathu afaneleyo bafuna ukuqonda umyalezo oyimfihlo wephupha likaNebhukadenetsare womfanekiso wesinyithi ezahlukeneyo. Xa ukuqonda okuchanekileyo kwembali yesiprofeto emelwe kwiphupha elifihlakeleyo likaNebhukadenetsare kuqatshelwa, olo qonda lubonakalisa kwabo baqondayo ukuba abanathemba, ngaphandle kokuba ngokwabo bazalisekise amava enguquko epheleleyo emelwe ngumthandazo kaDaniyeli kwisahluko sesithoba.
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.
Ukwahlula amava amelwe nguDaniyeli kwisahluko seshumi, kuwabaliselwano lwesiprofeto lweziganeko zexesha lokuphela kwisahluko seshumi elinanye, kukusilela njengomfundi wesiprofeto. KuDaniyeli isahluko seshumi elinanye, iindima zeshumi elinanye neshumi elinesibini, imfazwe yomda, iMfazwe yaseRafiya nokoyisa kokumkani wasezantsi, zimela eyesibini kwiimfazwe ezintathu ezisetyenziswa ngabanye eziphawulwe eLizwini lesiprofeto likaThixo. Isitshixo esizisa esi sityhilelo senyaniso ukuba sibonakale kukusebenzisa koLwimi olumangalisayo intetho yokumkani wasemntla ephuphuma aze agqithe, ade aye kufikelela enqabeni (entanyeni), kwindima yeshumi. Wanikela nezinye iindima ezimbini ezithetha ngokuphuphuma nokugqitha, yaye ngokwenjenjalo udibanisa kunye ibaliselwano lwesiprofeto lweziganeko namava ekumele ukuqondwa kwezo ziganeko kuvelise.
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.
Kodwa oonyana bakhe baya kuvuseleleka, bahlanganise intlaninge yemikhosi emikhulu; yaye omnye ngokuqinisekileyo uya kuza, aphuphume, adlule phakathi: aze abuye, avuseleleke, ade afike enqabeni yakhe. Ke ukumkani wasezantsi uya kushukunyiswa ngumsindo, aphume aye kulwa naye, oko kukuthi, nokumkani wasentla; yaye yena uya kumisa phambili intlaninge enkulu; kodwa intlaninge leyo iya kunikelwa esandleni sakhe. Kuthi ke, akuba eyisusile loo ntlaninge, intliziyo yakhe iya kuphakama; aze awise amashumi amawaka amaninzi; kodwa akayi komelezwa yiyo loo nto. Daniyeli 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.
Ngo-2014, uPutin waqalisa imfazwe eUkraine, yaye ukuze le nyaniso iqondwe njengoko imelwe kwivesi yeshumi elinanye yesahluko seshumi elinanye, umfundi wesiprofeto kufuneka kuqala abe nako ukubona ukuba ivesi yeshumi imela imbali ebonisa inxalenye yesibini yevesi yamashumi amane kaDaniyeli isahluko seshumi elinanye. Xa bekuqonda oko, baye babone ukuba oko ivesi yeshumi ikongezayo kwivesi yamashumi amane kukuba, xa iSoviet Union yakhukuliswa ngo-1989, ukumkani wasemantla wenyuka waya kuphela kwinqaba yakhe (“intamo”). Kodwa umfundi wesiprofeto ebengayi kukwazi oko kubonisa ntoni, de abone uIsaya isahluko sesibhozo ivesi yesibhozo. Kungelo xesha kuphela apho ebeya kuba negunya lesiprofeto lokuchonga ukuba zontathu ezo vesi zidityaniswe libinzana elisetyenziswa kathathu kuphela eBhayibhileni.
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.
Umfundi ke uya kuthi ke ngoko afune ubungqina besibini bokuba izihlandlo ezithathu apho ibinzana elithi “uphuphume, adlule” livela eBhayibhileni, luphindaphindo olunenjongo. Ubungqina besibini bale nyaniso busekwa kuba zonke ezo ndinyana zintathu (amangqina), zichaza ukumkani wasemntla ehlasela ukumkani wasemzantsi. Xa ewonke la mangqina mathathu, aqinisekiswa njengembali efanayo yomfuziselo ngeendidi ezimbini zamangqina angaphakathi, akhokelela umfundi wesiprofeto ekubeni ke ngoko abeke zonke ezo ndinyana zintathu phezu kwenye nenye, ngendlela yomgca phezu komgca. Oko kusetyenziswa kwandisa umxholo wezo ndinyana, ezibonisa idabi eliphakathi kokumkani wasemntla nokumkani wasemzantsi.
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.
Isahluko sesixhenxe sikaIsaya, iindinyana zesibhozo nezesithoba, zinika isitshixo sokusombulula iqhina lokuba “inqaba” ekwivesi yeshumi imela ntoni, kuba igama lesiHebhere eliguqulelwe ngokuthi “inqaba” likwayiyo loo “nqaba” eyangena kuyo ukumkani wasemzantsi kwivesi yesixhenxe yesahluko seshumi elinanye. “Inqaba” ikwaguqulelwa ngokuthi “amandla” kwintetha ethi “indawo engcwele yamandla” kwivesi yamashumi amathathu ananye kaDaniyeli ishumi elinanye. Ngoko ke, ezi ndinyana zimbini (eyesixhenxe neyamashumi amathathu ananye), zinika amangqina amabini okuba “inqaba” ilikomkhulu lobukumkani okanye lokumkani. Xa loo nyaniso imiselwe ngamangqina amabini (omabini ekwisahluko seshumi elinanye), ngoko oko uIsaya akuchazayo kwesi siqendu sakhe esiyimfihlakalo kwisahluko sesixhenxe, iindinyana zesibhozo nezesithoba, xa emisela ngamangqina amabini angaphakathi ukuba inqaba ilikomkhulu lobukumkani, okanye ukumkani wobukumkani, kumisela ukuba ngaphambi ko-1989, iSoviet Union, ikomkhulu layo elaliyinguRashiya, nesixeko sayo esilikomkhulu esasinguMoscow, yayinentloko eyayinguMikal Gorbachev. Asiyongozi into yokuba uphawu olubonakalayo lukaGorbachev lwaluyibunzi lakhe.
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.”
Umgca ngomgca, isiphelo solu setyenziso sigxininisa ukubaluleka kwaso xa sisithi, “Ukuba aniyi kukholwa, ngokuqinisekileyo aniyi kumiselwa.” UYesu wathi, “Zizidenge, nicotha ngentliziyo ukukholwa kuko konke abakuthethileyo abaprofeti.” [Bona Luka 24:25] UEzra wabhala wathi, “Bavuka ke kwakusasa, baphuma baya entlango yaseTekowa; kwaye xa babephuma, uYehoshafati wema wathi, Ndiveni, maYuda nani bemi baseYerusalem; Kholwani eNkosini uThixo wenu, noba niya kumiselwa; bakholweni abaprofeti bayo, noba niya kuphumelela.” [Bona 2 Kronike 20:20] Kasixhenxe encwadini yeSityhilelo kunikwa umyalelo wokuba kuviwe. “Lowo unendlebe, makeve oko akuthethayo uMoya kuwo amabandla.”
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.
Ukumiselwa kukuba phakathi kweentombi eziziziyatha? No— wait.
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.
Loo nyaniso yafika embalini ngo-2014, emva kuka-2001, yaye ke ibekwe ngaphakathi kwexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Kunyaka olandelayo, ngo-2015, owona mongameli usisityebi, ongumongameli wesithandathu ukususela kwixesha lesiphelo ngo-1989, waqalisa ukuvusa abaxhasi bobumbano lwehlabathi. Ivesi yeshumi ichaza imbali ka-1989, kodwa ikwamisela iRashiya njenge“nqaba,” yaye kwiivesi ezimbini ezilandelayo, iRashiya yayiza kuqalisa idabi lesibini leemfazwe zabameli, yaye uPutin uya kuloyisa elo dabi. Inyaniso yezo vesi iyatyhilwa xa imbali emelwe yazo izaliseka.
“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.
“UDaniyeli umi kwisabelo sakhe nasendaweni yakhe. Iziprofeto zikaDaniyeli nezikaYohane zimele ukuqondwa. Ziyacacisana. Zinika ihlabathi iinyaniso ekufuneka wonke umntu aziqonde. Ezi ziprofeto zimele ukuba bubungqina ehlabathini. Ngokuzaliseka kwazo kule mihla yokugqibela, ziya kuzicacisa ngokwazo.” 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.
Isiprofeto seendinyana zeshumi elinanye nezeshumi elinesibini siyatyhilwa ngokuzaliseka kwaso ngokwembali ngexesha lokutywinwa kwabaliwaka elikhulu elinamakhulu alikhulu anamashumi amane anesine, kodwa “umgca phezu komgca,” kukho nenye inyaniso ebalulekileyo enxulumene nezi ndinyana. Ukuze umfundi wesiprofeto adibanise ezi ndawo zintathu “zokuphuphuma, nezokudlula,” umfundi kufuneka kananjalo angenise isiprofeto seminyaka engamashumi amathandathu anesihlanu kumgca wesiprofeto. Isiprofeto seminyaka engamashumi amathandathu anesihlanu siphawula ukuqala kweziprofeto ezibini zeminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, yaye sichaza ukuba ziqala zohlukene ngeminyaka engamashumi amane anesithandathu. Ngokuchonga iminyaka engamashumi amathandathu anesihlanu ekuqaleni, sikwachaza ukuba iAlfa neOmega ziya kuvelisa iminyaka engamashumi amathandathu anesihlanu ekupheleni.
The sixty-five years at both the beginning and ending, each possess the signature of three waymarks. The first was 742 BC, then nineteen years later 723 BC, then forty-six years later 677 BC. Those three waymarks are represented at the end with 1798, 1844, and 1863. The period of forty-six years in the beginning (Alpha), represent the trampling down of the temple and host, and the forty-six years at the ending (Omega), represent the restoration of the sanctuary and host, when the Messenger of the Covenant (who is also Alpha and Omega), would suddenly enter into the temple He had raised up in the forty-six years from 1798 to 1844.
Iminyaka engamashumi amathandathu anesihlanu ekuqaleni nasekupheleni, nganye inophawu lweendlela ezintathu. Eyokuqala yayingu-742 BC, kwaza emva kweminyaka elishumi elinesithoba kwalandela u-723 BC, kwaza emva kweminyaka engamashumi amane anesithandathu kwalandela u-677 BC. Ezo ndlela zintathu zimelwe ekupheleni ngu-1798, 1844, no-1863. Ixesha leminyaka engamashumi amane anesithandathu ekuqaleni (Alpha), limela ukunyathelwa phantsi kwetempile nomkhosi, yaye iminyaka engamashumi amane anesithandathu ekupheleni (Omega), imela ukubuyiselwa kwengcwele nomkhosi, xa uMthunywa woMnqophiso (okwangulo Alpha no-Omega), wayeya kungena ngesiquphe etempileni awayeyivusile kwiminyaka engamashumi amane anesithandathu ukusuka ku-1798 ukuya ku-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.
Iminyaka engamashumi amane anesithandathu eyandulelwa yiminyaka elishumi elinesithoba ngexesha uIsaya wabeka ngalo phambili isiprofeto ngonyaka wama-742 BC, imele iminyaka engamashumi amane anesithandathu ekupheleni kwayo, ethi ke ilandelwe yiminyaka elishumi elinesithoba ngendlela ye-chiastic. Iminyaka elishumi elinesithoba ukusuka kowe-1844 ukuya kowe-1863 inika umzekeliso weenjongo zikaKristu ngababangamawaka alikhulu anamashumi amane anesine, ezashiyeka zingazalisekanga ngenxa yemvukelo eyenzeka kuloo mbali. Umsebenzi ofunwayo kumfundi wesiprofeto ukuze ahlule ngokufanelekileyo ilizwi lenyaniso ngokuphathelele kwiindinyana zeshumi ukuya kweleshumi elinesibini zesahluko seshumi elinanye sikaDaniyeli, awuseki nje kuphela (ukuba uyakholwa) ukuba iRashiya yayiza kuqalisa imfazwe eUkraine ngowe-2014, kodwa kwanokuba loo mfazwe yayiza kuqalisa ngexesha lokutywinwa kwabangamawaka alikhulu anamashumi amane anesine. Njengokuba ibalulekile imbali yesiprofeto emelwe kwezo ndinyana, ngokunjalo nembali apho inyaniso yaloo mbali kanye ityhilwa khona, nayo imelwe yimbali yeminyaka elishumi elinesithoba ukusuka kowe-1844 ukuya kowe-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.
u-1844 uchaza ukufika kwengelosi yesithathu, yaye ufanekisela ukufika kwengelosi yesithathu ngomhla we-11 kuSeptemba, 2001. u-1863 umele imvukelo efuziselwa kukwakhiwa kwakhona kweYeriko. Indawo yomqondiso ka-1863 ikwafanekisela ukuthobela kwabalikhulu elinamashumi amane anesine amawaka abasetyenziselwa “ukuwisa iindonga zeYeriko”, kumthetho weCawa osondelayo. Kwiindinyana esizithathelayo ingqalelo, indinyana yeshumi elinesithandathu imele umthetho weCawa eUnited States. Indinyana yeshumi elinanye iphawula ukusuka ku-2014 ukuya kuloyiso lokugqibela lukaPutin. Ezi ndinyana zichaza ukuqala kwemfazwe yesibini yommeli elandelwa yimfazwe yesithathu yommeli, njengoko imelwe kwiindinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu.
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.
Xa sidibanisa ivesi yesibini kunye nevesi yeshumi elinanye neyeshumi elinesibini, sichonga imfazwe yaseUkraine eyaqala ngowama-2014, eyalandelwa ke lukhankaso lobuMongameli base-United States lowama-2015, kwanonyulo olulandelayo lowona mongameli usisityebi ngowama-2016. Ivesi yeshumi elinesibini ilandelwa kukuziphindezela komongameli wokugqibela phambi komthetho weCawa, kwimfazwe yesithathu yommeli. Imfazwe yesibini yommeli, eyidabi lomda, yaqala kanye phambi konyulo lomongameli wesithandathu nowona usisityebi.
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”.
Kwimbali ka-1844 ukuya ku-1863, ezo ntonga zimbini zikaHezekile zazimele ukudityaniswa. Ukudityaniswa kwazo kwakumela umanyano lobuThixo nobuntu, olungumsebenzi wokutywina ikhulu elinamashumi amane anesine amawaka. Ngo-1844 ingelosi yesithathu yafika yaza yatyhila ukukhanya okunxulumene nengcwele yasezulwini, umthetho kaThixo, iSabatha, kunye nengelosi yesithathu. Ngo-1849 iNkosi yalolula isandla saYo okwesibini ukuze iqokelele umhlambi owawuthe saa nowawubandezeleke kukuqhekezwa ngexesha lokudana okukhulu. Ngo-1850 Yakhokela abantu baYo ukuba balungise itshathi yesibini kaHabakuki, ukuze bawuzobe ngokucacileyo umyalezo abantu baYo ababemelwe ukuwushumayela njengoko Yayibakhokela ukuba “bawawise phantsi amadonga aseYeriko”. Loo tshathi yayiquka “amaxesha asixhenxe” njengoko kwakunjalo “kwitshathi endala”.
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.
Ngowe-1856, Wayityhila ukukhanya okwakumele kubatywine abantu baKhe kwangaphambi “kweMfazwe yaseYeriko”. Oko kukhanya kwakukukwanda kokukhanya kokuqala uAlfa no-Omega ababekutyhile kuWilliam Miller. Kwakukukukhanya “kwezihlandlo ezisixhenxe,” njengoko kwakubonakaliswa ngokuphindaphindiweyo kwiMfazwe yamandulo yaseYeriko. Ukukhanya okwakumele kubatywine abantu baKhe, kwakukwangumyalezo waseLawodike owawumele ukubavusa, uze ubabuyisele kwakhona kumava aseFiladelfiya. Oko kukhanya kokugqibela kwakukukwanda kokukhanya kokuqala, kodwa abantu baKhe bakakuhoya ukukhanya baza, ngokungagqibekanga, bakhetha ukuzula entlango yaseLawodike. U-1844, 1849, 1850, 1856 no-1863 bamele amanqaku amahlanu endlela abonakaliswa kwimbali esusela kuSeptemba 11, 2001 ukuya kumthetho weCawa oza kufika kungekudala.
We will continue this study in the next article.
Siza kuqhubekisa esi sifundo kwinqaku elilandelayo.
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.
Ke kaloku iYeriko yayivalwe ngokuqinileyo ngenxa yabantwana bakaSirayeli; kwakungekho mntu uphumayo, kungekho namnye ungenayo. Wathi uYehova kuYoshuwa, Yabona, ndininikele esandleni sakho iYeriko, nokumkani wayo, namadoda ayo anobugorha. Nize niwujikeleze umzi, nonke nina madoda emfazwe, nihambe niwujikeleze umzi kube kanye. Nenze njalo iintsuku ezintandathu. Babe ke ababingeleli abasixhenxe bathwale phambi komkhombe amaxilongo asixhenxe eempondo zeenkunzi zeegusha; ngomhla wesixhenxe niwujikeleze umzi kasixhenxe, ababingeleli bevuthela amaxilongo. Kothi ke, xa bevuthela ixesha elide ngophondo lwenkunzi yegusha, nakuva isandi sexilongo, bonke abantu badanduluke ngezwi elikhulu; ludilike udonga lomzi luthi tyaba, abantu benyuke, elowo aye ngqo phambi kwakhe. Waza uYoshuwa unyana kaNun wabiza ababingeleli, wathi kubo, Phakamisani umkhombe womnqophiso, babe ke ababingeleli abasixhenxe bathwale amaxilongo asixhenxe eempondo zeenkunzi zeegusha phambi komkhombe kaYehova. Wathi ke ebantwini, Dlulani, niwujikeleze umzi; nalowo uxhobileyo makadlule phambi komkhombe kaYehova. Kwathi, akuba uYoshuwa ethethile ebantwini, ababingeleli abasixhenxe ababethwele amaxilongo asixhenxe eempondo zeenkunzi zeegusha badlula phambi koYehova, bevuthela amaxilongo; umkhombe womnqophiso kaYehova wabalandela. Abo baxhobileyo bahamba phambi kwababingeleli abebevuthela amaxilongo, nomva wempi usiza emva komkhombe, ababingeleli behamba bevuthela amaxilongo. UYoshuwa ke wayebayalele abantu, esithi, Aniyi kudanduluka, ningavakalisi nasinye isandi ngelizwi lenu, kungaphumi nalinye ilizwi emlonyeni wenu, kude kube yimini endiya kunixelela ngayo ukuthi, Dandulukani; nize ke nidaduluke.
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.
Ngoko ityeya yeNkosi yajikeleza umzi, yawujikeleza kwaba kanye; baza bangena enkampini, balala enkampini. Waza uYoshuwa wavuka ekuseni, ababingeleli bayithwala ityeya yeNkosi. Kwaye ababingeleli abasixhenxe, bethwele amaxilongo asixhenxe eempondo zeenkunzi zeegusha phambi kwetyeya yeNkosi, baqhubeka beya phambili ngamaxesha onke, bevuthela amaxilongo; amadoda axhobileyo ayebahamba phambi; ke wona amajoni asemva ayelandela emva kwetyeya yeNkosi, ababingeleli behamba, bevuthela amaxilongo. Nangosuku lwesibini bawujikeleza umzi kwaba kanye, babuyela enkampini; benjenjalo iintsuku ezintandathu. Kwathi ke ngomhla wesixhenxe bavuka kusasa ekuseni kakhulu, xa kusa, bawujikeleza umzi ngaloo ndlela inye izihlandlo ezisixhenxe; kuphela ngaloo mini bawujikeleza umzi izihlandlo ezisixhenxe. Kwathi ngesihlandlo sesixhenxe, xa ababingeleli bevuthela amaxilongo, uYoshuwa wathi ebantwini, Dumani; ngokuba iNkosi ininike umzi.
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.
Yaye isixeko siya kuba phantsi kwesiqalekiso, sona kunye nako konke okukulo, kuYehova; nguRahabhi kuphela, ihenyukazi, oya kusinda ephila, yena nabo bonke abanaye endlwini, ngenxa yokuba wazifihla izithunywa esazithumelayo. Ke nina, zimiseleni ngako konke ukuzikhwebula kwinto eqalekisiweyo, hleze nani nibe phantsi kwesiqalekiso, xa nithe nathabatha into eqalekisiweyo, nenze inkampu kaSirayeli ibe sisiqalekiso, niyizisele inkxwaleko. Ke yona yonke isilivere negolide, nezitya zobhedu nezentsimbi, zingcwele kuYehova; ziya kungena ebuncwaneni bukaYehova. Ngoko abantu bamemelela, ababingeleli bevuthela amaxilongo; kwaza kwathi, bakuva abantu isandi sexilongo, abantu bamemelela ngememelelo enkulu, udonga lwawa lwathi tyaba; baza abantu benyuka bangena esixekweni, elowo waya ngqo phambi kwakhe, basisithimba isixeko.
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.
Baza batshabalalisa ngokupheleleyo konke okwakusesixekweni, indoda nomfazi, umncinane nomdala, iinkomo, neegusha, needonki, ngohlangothi lwekrele. Ke uYoshuwa wayethe kumadoda amabini awayehlolile ilizwe, Ngenani endlwini yelo nenekazi lihenyuzayo, nikhuphe apho loo mfazi, nako konke anako, njengoko nafunga kuye. Athi ke amadodana amancinane awayeziintlola angena, amkhupha uRahabhi, noyise, nonina, nabazalwana bakhe, nako konke awayenako; bakhupha nabo bonke abezalamane bakhe, bababeka ngaphandle kwenkampu kaSirayeli. Basitshisa ngomlilo isixeko, nako konke okwakuso; yasala isilivere kuphela, negolide, neempahla zobhedu nezesinyithi, bazifaka ebuncwaneni bendlu kaYehova. Ke uYoshuwa wamsindisa uRahabhi ihenyukazi ephila, nendlu kayise, nako konke awayenako; uhleli kwaSirayeli unanamhla; ngokuba wazifihla izithunywa, uYoshuwa awazithuma ukuba ziye kuhlola iYeriko. UYoshuwa wabafungisa ngelo xesha, esithi, Uqalekisiwe phambi koYehova umntu osukayo akhe esi sixeko, iYeriko; uya kusibeka isiseko salo ngonyana wakhe wamazibulo, amasango aso awamise ngonyana wakhe omncinane. Ke uYehova wayenoYoshuwa; nodumo lwakhe lwasasazeka kulo lonke ilizwe. Yoshuwa 6:1–27.