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# The Book of Daniel - Number One-Hundred and Sixty-Eight

Littafin Daniyel - Lamba ɗari da sittin da takwas

Unveiling Prophetic Truth: The Second Battle of the proxy wars and the Sealing of the 144,000

Bayyana Gaskiyar Annabci: Yaƙi na Biyu na yaƙe-yaƙen wakilai da kuma Hatimcewar 144,000

Author

Jeff Pippenger

Published

March 30, 2024

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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.

Yanzu muna magana ne a kan yaƙi na biyu cikin yaƙe-yaƙen wakilai, kamar yadda aka nuna a cikin Daniyel sura ta goma sha ɗaya, ayoyi na goma sha ɗaya da goma sha biyu. Yaƙi na biyu a cikin waɗannan ayoyi yana bayyana yaƙin da ake yi a Ukraine, tsakanin ikon Rasha mai ƙin yarda da Allah, da ƙasar Ukraine. A cikin ayoyin, Putin ne mai nasara, kamar yadda Ptolemy IV ya kasance, amma bayan nasararsa zai ɗaukaka a cikin zuciyarsa, kuma ɗaukaka kansa ta son kai za ta zama hanyar hallakarsa. Wakilcin tarihi na wannan tarihin da ake ciki a yanzu yana da amfani ne kawai ga waɗanda suka fahimci abin da wannan tarihi na yanzu yake wakilta a ruhaniya.

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.

A aya ta ɗaya ta sura ta goma, an bayyana Daniyel, wanda yake wakiltar mutanen Allah na kwanaki na ƙarshe, a matsayin mai fahimtar duka “ru’ya” da “abin”. Ana ta maimaita wakiltar ru’ya da abin tare, amma duk da haka kowanne a rarrabe da ɗan’uwansa, a matsayin layi ɗaya na gaskiya. Su ne Kogunan Ulai da Hiddekel. Su ne ru’yoyin “mareh” da “chazon”. Su ne annabcin shekaru dubu biyu da ɗari biyar da ashirin tare da annabcin shekaru dubu biyu da ɗari uku. Su ne shaidar ciki da ta waje ta mutanen Allah. Ubangiji ba ya maimaita abubuwan da ba su da muhimmanci. Ƙa’idar ambato na farko tana tabbatar da cewa, domin abu na farko da aka faɗa mana game da Daniyel, a cikin ru’yarsa ta ƙarshe, shi ne cewa yana wakiltar mutanen Allah na kwanaki na ƙarshe masu fahimtar duka “chazon” da “mareh”. Saboda haka, ru’ya da abin muhimmai ne da ya zama dole a gane su, idan ana so a fahimci tarihin annabci na ayoyi na goma sha ɗaya da goma sha biyu yadda ya kamata.

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.

Daniyel yana wakiltar dubu ɗari da arba'in da huɗu da ke cikin Ru'ya ta Yohanna sura ta goma sha ɗaya, waɗanda suka maimaita misalin budurwai goma daidai gwargwado, wanda ya cika a cikin tarihin mabiya Miller. Su, kamar yadda ya kasance da mabiya Miller, sun sha wahala ta farko ta baƙin ciki da takaici, wadda a cikin Ru'ya ta Yohanna sura ta goma sha ɗaya ake wakilta a matsayin an kashe su ta hannun dabbar “woke” mai rashin yarda da Allah daga ramin marar ƙasa, sa'an nan kuma suka kwanta matattu a kan titin babban birnin Masar da Saduma, inda kuma aka gicciye Almasihu. Mutuwarsu ta haifar da “murna” ga mabiya macijin, amma ta haifar da makoki a wurin Daniyel.

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.”

An kuma wakilci tarihin hatimcewar dubu ɗari da arba’in da huɗu ta wurin tashin Li’azaru daga matattu; tashin nasa kuwa an bayyana shi a matsayin aikin hatimtawa na aikin Almasihu. Shi kuma, a matsayin alamar waɗanda Almasihu yake hatimtawa, ya jagoranci shigar nasara zuwa Urushalima, wadda ta kasance misalin motsin Kukan Tsakar Dare a tarihin Milleriyawa, haka kuma a tarihin dubu ɗari da arba’in da huɗu. Tashin Li’azaru daga matattu ya faru ne a sa’ad da ’yan’uwansa mata, Maryamu da Marta, suke cikin makoki, kamar yadda Daniyel yake a cikin kwanaki ashirin da ɗaya a sura ta goma. A sura ta goma, makokin Daniyel ya ƙare da saukowar Mika’ilu, shi ne ainihin wannan mutumci wanda “muryarsa” ta mayar da Li’azaru da Musa zuwa rai. Tashin shaidun nan biyu daga matattu a Ru’ya ta Yohanna sura ta goma sha ɗaya an wakilta shi ta wurin sauyar Daniyel ta wurin wahayi mai haddasawa na “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”.

A sura ta goma, Daniyel yana wakiltar hatimcewar dubu ɗari da arba’in da huɗu, wadda kuma aka wakilta a sura ta goma sha ɗaya ta Ru’ya ta Yohanna. A cikin surar, Jibra’ilu ya faɗa a sarari cewa ya zo wurin Daniyel ne domin ya sa Daniyel ya fahimci abin da zai sami mutanen Allah na kwanaki na ƙarshe. Saƙon game da abin da zai sami mutanen Allah a kwanaki na ƙarshe, an kafa shi a annabce a cikin mahallin wani saƙo da aka tabbatar ta hanyar tsarin ɗora layin annabci a kan layin annabci. A cikin wannan aikace-aikacen ne ƙa’idar ambato na farko ke nuna cewa daidaitacciyar fahimta za ta bayyana ne kawai ga waɗanda suke ganin gaskiyar da ke ciki da kuma ta waje a cikin layukan da aka haɗa tare. Su ne waɗanda suke fahimtar “wahayi” da “abin”.

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.

Mutane dubu ɗari da arba’in da huɗu za su fahimci saƙon annabci, amma kuma za su rayu cikin wannan saƙo; gama ba za a iya raba saƙon da abin da ake fuskanta ba. Saƙon ne yake tsarkakewa, domin saƙon Maganar Allah ce, kuma Almasihu shi ne Maganar Allah, kuma Maganar Allah ita ce Gaskiya. An tabbatar da saƙonsa a matsayin Gaskiya, domin ana wakilta shi ta cikin ƙa’idodin aiwatar da annabci waɗanda ba su fi ko ƙasa da ƙa’idodin wanene shi da abin da yake ba. Shi ne Palmoni, Mai Ƙididdigewa Mai Banmamaki, Mai Ƙididdige Asirai. Shi ne Masanin Harsuna Mai Banmamaki, farko da ƙarshe, na fari da na ƙarshe, Alfa da Omega. Waɗannan siffofi na wanene shi ne suke fayyace ƙa’idodin annabci waɗanda suke kafa saƙon annabci, kuma suke haifar da ƙwarewar annabci.

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.

Kafin Ulai da Hiddekel, manyan koguna biyu na Shinar, su kai ga Tekun Fasha, sukan samar da wani yankin fadama a kusa da inda suke haduwa, wanda ake kira Shatt al-Arab, amma ba sa haduwa su zama kogi guda. Shatt al-Arab yanki ne na deltã na kogi wanda ke samuwa ta wurin haduwar kogunan Euphrates da Tigris, tare kuma da ƙananan koguna da rafuffuka da dama. Duk da haka, ko a cikin yankin deltã ɗin ma, Euphrates da Tigris suna riƙe da asalin su dabam-dabam, kuma suna zubewa cikin Tekun Fasha a matsayin koguna mabambanta. Saƙonnin annabci na ciki da na waje suna kiyaye dangantakarsu ta musamman, amma sa’ad da suke kai wa ga cikawarsu (a kwanaki na ƙarshe), suna samar da deltã mai koguna da rafuffuka da dama masu ba da gudummawa. Yesu yana bayyana na ruhaniya ta wurin na halitta, kuma a kwanaki na ƙarshe sakamakon kowane wahayi yana samar da ƙasar ambaliyar deltã, ko da yake manyan koguna biyu suna ci gaba da kiyaye ayyukansu dabam-dabam.

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.

Lokacin baƙin ciki na kwanaki ashirin da ɗaya ya yi daidai da lokacin da shaidu biyu suka mutu a cikin titi, kuma wannan tazarar lokaci tana farawa ne da takaici na farko, da lokacin jinkiri. Wannan tazarar lokaci tana faruwa ne a cikin babbar tazarar lokaci, inda ake cika hatimce dubu ɗari da arba’in da huɗu. Hatimcewar ba ta fara ba a lokacin ƙarshe a 1989, ta fara ne lokacin da Almasihu, a matsayin mala’ika na uku, ya sauko a ranar 11 ga Satumba, 2001. Ya kawo mutanensa zuwa ziyararsu ta biyu a Kadesh, kuma a wannan karon kaɗan daga cikinsu waɗanda suke a shirye za su shiga ƙasar alkawari. Kwarewar mutanen Allah tun daga lokacin ƙarshe a 1989 har zuwa ranar 11 ga Satumba, 2001, ba ta hatimce su ba. Hatimcewar ta fara ne lokacin da Almasihu ya sauko ya kuma busa sautin farko na ƙaho na bakwai na annoba ta uku.

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.

Busar ƙaho na bakwai shi ne inda asirin Allah yake cika, kuma wannan asirin yana wakiltar sa-hatimin mutum dubu ɗari da arba’in da huɗu, wanda yake faruwa a lokacin busar wannan ƙaho. Wannan ƙaho yana buga sautuka uku, gama shi Gaskiya ne. Sauti na farko shi ne 11 ga Satumba, 2001, sauti na biyu kuwa shi ne 7 ga Oktoba, 2023, kuma na uku daga cikin sautuka ukun yana a dokar Lahadi mai zuwa nan ba da daɗewa ba. Waɗannan sautuka uku su ne matakai uku da kullum suke kasancewa cikin gaskiya. Taɓawa uku da Daniyel ya samu a sura ta goma sun danganta ƙwarewarsa da zamanin tarihi da sautuka ukun ƙaho na bakwai suke wakilta.

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.

Saƙon annabci wanda yake haifar da sakamakon sauyawa zuwa cikin siffar Almasihu, wanda Daniyel ya misalta a babi na goma, shi ne saƙon abin da zai sami mutanen Allah a kwanaki na ƙarshe, amma ba kwanaki na ƙarshe a ma’ana ta gaba ɗaya ba. Saƙon ne da mutanen Allah suke fahimta kuma suke dandana a lokacin hatimtar mutum dubu ɗari da arba’in da huɗu.

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.

Yayin da Jibra’ilu ya fara gabatar da tarihin annabci da aka wakilta a babi na goma sha ɗaya, yana gabatar da takamaiman layukan annabci. Ayoyi biyu na farko sun fara da Sairus (wato Bush na farko), a lokacin ƙarshe a shekara ta 1989, kuma suna ci gaba har zuwa tarihin Donald Trump a matsayin shugaban ƙasa na arba’in da biyar (na shida), kuma a nan ne tarihin annabcin ya tsaya, har sai an yi magana game da tarihin Majalisar Ɗinkin Duniya (Alexander the Great), a matsayin mulki na bakwai, a ayoyi na uku da na huɗu. Saboda haka, saƙon Donald Trump a matsayin attajirin shugaban ƙasa na shida wanda ya tayar da ‘yan duniya gaba ɗaya, gaskiya ce da take cika a lokacin hatimcewar dubu ɗari da arba’in da huɗu. Saboda haka, ita ce gaskiyar yanzu.

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.

A cikin ayoyi na biyar zuwa na tara, an bayyana tarihin kafa papanci a kan gadon sarauta, daga shekara ta 538 har zuwa mummunan rauni da kuma lokacin ƙarshe a 1798. Hakika wannan muhimmiya ce kuma gaskiya ce mai muhimmanci, domin tana ɗaukaka kuma tana tabbatar da aya ta arba’in, amma ba ta bayar da takamaiman labarin annabci da ya faru a lokacin hatimin dubu ɗari da arba’in da huɗu ba. Aya ta goma, kamar ayoyi na biyar zuwa na tara, tana tabbatar da ingancin aya ta arba’in, amma ba ta magana game da tarihin annabci da yake cika a lokacin hatimi ba. Duk da haka, tana nuna shekarar 1989, sabili da haka ta kafa ta wurin barin magana wani shiru na wani lokaci daga 1989 har zuwa dokar Lahadi a aya ta arba’in da ɗaya.

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.

Ayoyi na goma sha ɗaya zuwa goma sha biyar suna bayyana tarihin da ya cika a lokacin hatimtar dubu ɗari da arba’in da huɗu. Waɗannan ayoyi suna dacewa a cikin ɓoyayyen tarihin da ke tsakanin aya ta biyu da ta uku, da kuma tsakanin shekara ta 1989 a aya ta arba’in har zuwa dokar Lahadi a aya ta arba’in da ɗaya. Waɗannan ayoyi gaskiya ta yanzu ce ƙwarai, kuma dole ne a gane su a matsayin haka idan za mu girbi amfanin da aka nufa daga fahimtar ayoyin.

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.

Amfanonin da ake nufi sun kasu gida biyu ne, gama yana wakiltar fahimtar tarihin annabci da aka wakilta a cikinsa, haka kuma kwarewar da ake samu ta wurin fahimtar gaskiyoyin wannan saƙo. Fahimtar saƙon, wato ƙaruwar ilimi ta ƙarshe, wadda ake cika ta a lokacin hatimcewa, ita ce ke tsarkake waɗanda za su kasance cikin dubu ɗari da arba’in da huɗu. Saboda wannan dalili, yana da muhimmanci a yi la’akari da ayoyin ta mahangar ciki da ta waje.

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.

“Lokuta bakwai” na Littafin Firistoci sura ta ashirin da shida hakika ɓangare ne na lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu, domin addu’o’i biyu na Daniyel, waɗanda aka wakilta a sura ta biyu da ta tara, suna wakiltar addu’a mai ninki biyu domin a fahimci tarihin annabci da aka wakilta ta wurin siffar dabbar, kuma haka nan domin a karɓi ƙwarewar da waɗanda suka cika addu’ar Littafin Firistoci sura ta ashirin da shida ta neman gafarar zunubansu da zunuban ubanninsu suke samarwa. Addu’ar waje tana bayyana siffar dabbar, kuma addu’ar ciki tana samar da siffar Almasihu.

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.

Fahimtar tarihin da aka wakilta cikin sassa dabam-dabam na Daniyel goma sha ɗaya, waɗanda musamman suke magana game da tarihin da ke cika a lokacin hatimcewa, ana wakiltarsa ta wurin addu’ar Daniyel a babi na biyu. Shi da mutanen kirki uku suka nemi su fahimci saƙon asiri na mafarkin Nebukadnezzar game da siffar ƙarafa. Sa’ad da aka gane sahihin fahimtar tarihin annabci da aka wakilta cikin ɓoyayyen mafarkin Nebukadnezzar, wannan fahimta tana bayyana wa masu fahimta cewa ba su da wani bege, sai dai idan su da kansu suka cika ƙwarewar cikakkiyar tuba wadda addu’ar Daniyel a babi na tara take wakilta.

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.

Rarrabe ƙwarewar da aka wakilta ta hannun Daniyel a sura ta goma da labarin annabci na abubuwan da za su faru a ƙarshen zamani a sura ta goma sha ɗaya, gazawa ce a matsayin ɗalibin annabci. A cikin Daniyel sura ta goma sha ɗaya, ayoyi na goma sha ɗaya da goma sha biyu, yaƙin kan iyaka, Yaƙin Raphia da nasarar sarkin kudu, suna wakiltar na biyun cikin yaƙe-yaƙen wakilai uku da aka nuna a cikin Kalmar annabcin Allah. Mabuɗin da ke kawo wannan wahayi na gaskiya fili shi ne amfani da Masanin Harsuna Mai Al’ajabi da ya yi da sarkin arewa yana malalowa yana kuma ƙetarewa, har zuwa ga kagara (wuyan ƙasa), a aya ta goma. Ya ba da wasu ayoyi biyu kuma da suke magana game da malalowa da ƙetarewa, kuma da yin haka Yana haɗa labarin annabci na abubuwan da suka faru da kuma ƙwarewar da fahimtar waɗannan abubuwan ya kamata ta haifar.

> 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.

> Amma ’ya’yansa za su tashi da zafi, su kuma tattara tarin manyan rundunoni: kuma ɗaya tabbatacce zai zo, ya malala, ya ratsa; sa’an nan zai komo, ya ƙara ɗaukar zafi, har zuwa ga kagararsa. Kuma sarkin kudu zai motsa da fushi, ya fito ya yi yaƙi da shi, wato da sarkin arewa: shi kuwa zai fito da babban taro; amma za a ba da taron a hannunsa. Kuma sa’ad da ya kawar da taron, zuciyarsa za ta ɗaukaka; zai kuma hallaka dubban dubbai masu yawa: amma ba zai ƙarfafu ta haka ba. Daniyel 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.

A shekara ta 2014, Putin ya fara yaƙi a Ukraine, kuma domin a gane wannan gaskiya kamar yadda aka wakilta ta a aya ta goma sha ɗaya ta sura ta goma sha ɗaya, dole ne ɗalibin annabci da farko ya iya ganin cewa aya ta goma tana wakiltar wani tarihin da yake misalta sashe na biyu na aya ta arba’in na Daniyel sura ta goma sha ɗaya. Sa’ad da suka gane haka, sai su ga cewa abin da aya ta goma ta ƙara wa aya ta arba’in shi ne, lokacin da aka share Tarayyar Soviet a shekara ta 1989, sarkin arewa ya hau ne kawai zuwa ga kagararsa (“wuya”). Amma ɗalibin annabci ba zai san abin da hakan ke nufi ba, sai ya ga Ishaya sura ta takwas aya ta takwas. Sa’an nan zai sami ikon annabci na tantance cewa dukan ayoyin nan uku suna daure da juna ta wurin wata magana wadda aka yi amfani da ita sau uku kacal a cikin Littafi Mai Tsarki.

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.

Sai ɗalibin zai bukaci shaida ta biyu cewa sau uku da furucin nan “ya malala ya ratsa” ya bayyana a cikin Littafi Mai Tsarki, maimaitawa ce da aka yi da gangan. An tabbatar da shaida ta biyu ga wannan gaskiya ne domin dukan ayoyin uku (shaidu) suna nuna wani sarkin arewa yana kai wa wani sarkin kudu hari. Tare, shaidun nan uku, waɗanda aka tabbatar cewa tarihi guda ne na alama ta wajen nau’i biyu na shaidu na cikin rubutu, suna kai ɗalibin annabci ga ɗora dukan ayoyin ukun a kan juna, bisa tsarin layi bisa layi. Wannan amfani yana faɗaɗa abin da ayoyin suke ƙunsa, waɗanda ke bayyana yaƙin da ke tsakanin sarkin arewa da sarkin kudu.

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.

Ishaya sura ta bakwai, ayoyi na takwas da tara, suna ba da mabuɗin warware kacici-kacicin abin da “kagara” a aya ta goma take wakilta, gama kalmar Ibrananci da aka fassara da “kagara” ita ce kuma “kagara” da sarkin kudu ya shiga cikinta a aya ta bakwai na sura ta goma sha ɗaya. An kuma fassara “kagara” da “ƙarfi” a cikin furucin “haikali na ƙarfi” a aya ta talatin da ɗaya na Daniyel sura ta goma sha ɗaya. Saboda haka, ayoyin nan biyu (bakwai da talatin da ɗaya) suna ba da shaidu biyu cewa “kagara” ita ce babban birnin mulki ko kuwa sarki. Da yake an kafa wannan gaskiya bisa ga shaidu biyu (dukkansu a cikin sura ta goma sha ɗaya), to, abin da Ishaya ya bayyana a cikin ɓoyayyiyar maganarsa a sura ta bakwai, ayoyi na takwas da tara, sa’ad da ya tabbatar da shaidu biyu na cikin nassi cewa kagara ita ce babban birnin mulki, ko kuma sarkin mulkin, yana tabbatar da cewa kafin 1989, Tarayyar Soviet, wadda Rasha ce cibiyarta, tare da babban birninta Moscow, tana da shugaba wanda shi ne Mikal Gorbachev. Ba haɗari ba ne cewa sifar da ta fi bayyana a gani game da Gorbachev ita ce goshinsa.

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.”

Layi a kan layi, ƙarshen wannan amfani yana jaddada muhimmancinsa sa’ad da yake cewa, “In ba za ku ba da gaskiya ba, lalle ba za a kafa ku ba.” Yesu ya ce, “Ya ku wawaye, kuma masu jinkirin zuciya wajen gaskata dukan abin da annabawa suka faɗa.” [Duba Luka 24:25] Ezra ya rubuta, “Sai suka tashi da sassafe da safe, suka fita zuwa jejin Tekowa; kuma yayin da suke fita, Yehoshafat ya tsaya ya ce, Ku saurare ni, ya ku Yahuda, da ku mazaunan Urushalima; ku gaskata da Ubangiji Allahnku, haka za a kafa ku; ku gaskata annabawansa, haka za ku ci nasara.” [Duba 2 Tarihi 20:20] Sau bakwai a cikin littafin Ru’ya ta Yohanna an ba da umarni a ji. “Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi.”

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.

A kasance kafaffe, shi ne a kasance cikin budurwai masu hikima, gama wawaye masu jinkirin zuciya ne wajen gaskata annabawa. Masu hikima suna gaskata abin da Allah ya faɗa ta bakin annabawansa, kuma suna kafuwa su bunƙasa, domin suna jin abin da Ruhu yake faɗa wa ikkilisiyoyi. Gano Rasha, da yaƙin da ta fara a shekarar 2014 a kan Ukraine, shi ne abin da yake kafa waɗanda suke ɗalibai masu hikima na annabci a lokacin da Almasihu yake buɗe hatimin wannan gaskiyar.

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.

Wannan gaskiya ta bayyana cikin tarihi a shekara ta 2014, wadda take bayan 2001, sabili da haka tana cikin lokacin hatimtar mutum dubu ɗari da arba'in da huɗu. A shekara ta gaba, 2015, shugaban ƙasa mafi arziki, wanda shi ne shugaban ƙasa na shida tun daga lokacin ƙarshe a 1989, ya fara tayar da hankalin masu son tsarin duniya. Aya ta goma tana nuna tarihin 1989, amma kuma tana kafa Rasha a matsayin “mafaka mai ƙarfi,” kuma a cikin ayoyi biyu na gaba, Rasha za ta fara yaƙi na biyu na yaƙe-yaƙen wakilci, kuma Putin zai yi nasara a wannan yaƙin. Ana buɗe gaskiyar ayoyin sa’ad da tarihin da take wakilta ya cika.

> “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.

> “Daniyel yana tsaye a rabonsa da kuma a matsayinsa. Dole ne a fahimci annabce-annabcen Daniyel da na Yohanna. Suna fassara juna. Suna ba wa duniya gaskiya waɗanda ya kamata kowa ya fahimta. Waɗannan annabce-annabce za su zama shaida a cikin duniya. Ta wurin cikar su a cikin waɗannan kwanaki na ƙarshe, za su bayyana kansu.” 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.

Annabcin ayoyi na goma sha ɗaya da goma sha biyu an buɗe hatiminsu ta wurin cikar su a cikin tarihi a lokacin hatimcewar dubu ɗari da arba’in da huɗu, amma “layi bisa layi,” akwai wani muhimmin al’amari kuma da yake da alaƙa da waɗannan ayoyi. Domin ɗalibin annabci ya haɗa wuri guda nassosi uku na “ambaliya, da wucewa,” dole ne ɗalibin ya kuma kawo annabcin shekaru sittin da biyar cikin layin annabci. Annabcin shekaru sittin da biyar yana nuna farkon annabce-annabcen shekaru dubu biyu da ɗari biyar da ashirin biyu, kuma yana bayyana cewa sun fara ne da tazarar shekaru arba’in da shida tsakaninsu. Ta wajen bayyana shekaru sittin da biyar a farkon, yana kuma bayyana cewa Alpha da Omega za su samar da shekaru sittin da biyar a ƙarshen.

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.

Shekaru sittin da biyar a farkon da kuma a ƙarshe, kowannensu na ɗauke da hatimin alamomin hanya guda uku. Na fari shi ne 742 BC, sa’an nan shekaru goma sha tara bayan haka 723 BC, sa’an nan kuma shekaru arba’in da shida bayan haka 677 BC. Waɗannan alamomin hanya guda uku an wakilta su a ƙarshe da 1798, 1844, da 1863. Tsawon shekaru arba’in da shida a farkon (Alpha), yana wakiltar tattake Haikali da runduna, kuma shekaru arba’in da shida a ƙarshe (Omega), suna wakiltar maido da Wuri Mai Tsarki da runduna, sa’ad da Manzon Alkawari (wanda shi ma Alpha ne da Omega), zai shigo cikin Haikalin da ya ta da kwatsam, wanda Ya gina a cikin shekaru arba’in da shida daga 1798 zuwa 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.

Shekaru arba’in da shida waɗanda shekaru goma sha tara suka riga su a lokacin da Ishaya ya bayyana annabcin a shekara ta 742 K.K.H., suna wakiltar shekaru arba’in da shida a ƙarshensu, waɗanda daga nan kuma shekaru goma sha tara suke biye da su a cikin tsarin kiasma. Shekaru goma sha tara daga 1844 zuwa 1863 suna ba da misali na nufin Almasihu ga dubu ɗari da arba’in da huɗu, wanda bai cika ba saboda tawayen da ya faru a cikin wannan tarihin. Aikin da ake bukata daga ɗalibin annabci domin ya raba kalmar gaskiya daidai game da ayoyi na goma zuwa goma sha biyu na Daniyel sura ta goma sha ɗaya, ba wai kawai yana kafa (idan ka gaskata) cewa Rasha za ta fara yaƙi a Ukraine a shekara ta 2014 ba, amma kuma cewa za a fara yaƙin ne a lokacin hatimi na dubu ɗari da arba’in da huɗu. Kamar yadda tarihin annabci da ayoyin nan suke wakilta yake da muhimmanci, haka nan tarihin da gaskiyar wannan tarihin ake buɗe hatiminsa a cikinsa, shi ma tarihin shekarun goma sha tara daga 1844 zuwa 1863 ne yake wakilta.

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.

Shekarar 1844 tana nuna isowar mala’ika na uku, kuma tana zama alama ta isowar mala’ika na uku a ranar 11 ga Satumba, 2001. Shekarar 1863 tana wakiltar tawaye da aka yi masa alama ta wurin sake gina Yariko. Haka kuma alamar hanya ta 1863 tana zama alama ta biyayyar dubu ɗari da arba’in da huɗu waɗanda za a yi amfani da su domin “rushe katangar Yariko”, a dokar Lahadi mai zuwa nan ba da daɗewa ba. A ayoyin da muke nazari, aya ta goma sha shida tana wakiltar dokar Lahadi a cikin Amurka. Aya ta goma sha ɗaya tana yi wa alama daga 2014 zuwa cikakkiyar nasarar Putin. Ayoyin suna bayyana farkon yaƙin wakilci na biyu wanda yaƙin wakilci na uku yake biye da shi, kamar yadda aka wakilta a cikin ayoyi na goma sha uku zuwa goma sha biyar.

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.

Idan muka haɗa aya ta biyu da ayoyi na goma sha ɗaya da goma sha biyu, muna gane yaƙin Ukraine da ya fara a shekara ta 2014, wanda ya biyo baya da kamfen ɗin zaɓen Shugaban Ƙasar Amurka na shekara ta 2015, da kuma zaɓen shugaban ƙasa mafi arziki daga baya a shekara ta 2016. Aya ta goma sha biyu kuma ta biyo bayan ramuwar gayya ta shugaban ƙasa na ƙarshe kafin dokar Lahadi, a cikin yaƙin wakilci na uku. Yaƙin wakilci na biyu, wanda shi ne yaƙin iyakar rarrabewa, ya fara ne ɗan kaɗan kafin zaɓen shugaban ƙasa na shida kuma mafi arziki.

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”.

A cikin tarihin daga 1844 zuwa 1863, sanduna biyun da ke cikin Ezekiyel za a haɗa su wuri guda. Haɗuwarsu ta wakilta haɗuwar allahntaka da ɗan’adamci, wadda ita ce aikin hatimce dubu ɗari da arba’in da huɗu. A shekara ta 1844 mala’ika na uku ya iso ya kuma buɗe hasken da yake da alaƙa da Wuri Mai Tsarki na sama, dokar Allah, Asabar, da mala’ika na uku. A shekara ta 1849 Ubangiji ya miƙa hannunsa a karo na biyu domin tara garken da ya warwatse, wanda ya sha warwatsewa a babban abin baƙin ciki. A shekara ta 1850 Ya jagoranci mutanensa su shirya zane na biyu na Habakkuk, domin ya bayyana saƙon da mutanensa za su yi shela da shi a sarari, yayin da Ya jagorance su su “kawo ganuwar Yariko ƙasa”. Wannan zane ya ƙunshi “lokuta bakwai” kamar yadda “tsohon zane” ma ya ƙunsa.

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.

A cikin shekara ta 1856, Ya buɗe hasken da zai hatimce mutanensa tun kafin “Yaƙin Jericho”. Wannan haske ƙaruwa ne na hasken farko wanda Alfa da Omega suka bayyana wa William Miller. Shi ne hasken “sau bakwai,” kamar yadda aka ta maimaita wakiltawa a tsohon Yaƙin Jericho. Hasken da zai hatimce mutanensa shi ne kuma saƙon Laodicea wanda zai tashe su, ya kuma mayar da su zuwa ga gogewar Philadelphia. Wannan haske na ƙarshe ƙaruwa ne na hasken farko, amma mutanensa suka yi watsi da hasken, kuma ta haka suka zaɓi su yi ta yawo a cikin jejin Laodicea. 1844, 1849, 1850, 1856 da 1863 suna wakiltar alamomin hanya guda biyar waɗanda ake wakilta a cikin tarihin daga Satumba 11, 2001 har zuwa dokar Lahadi mai zuwa nan ba da jimawa ba.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> 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.

> A lokacin kuwa an kulle Yariko ƙamƙam saboda ’ya’yan Isra’ila: ba mai fita, ba mai shiga. Ubangiji kuma ya ce wa Yoshuwa, “Duba, na ba da Yariko a hannunka, da sarkinta, da jaruman mayaƙanta. Za ku kewaye birnin, ku dukan mazan yaƙi, ku zagaya birnin sau ɗaya. Haka za ku yi har kwana shida. Firistoci bakwai kuma za su ɗauki ƙahoni bakwai na raguna a gaban akwatin; a rana ta bakwai kuma za ku kewaye birnin sau bakwai, firistocin kuwa su busa ƙahonin. Sa’an nan zai faru, sa’ad da suka yi dogon busa da ƙahon rago, kuma sa’ad da kuka ji sautin ƙahon, dukan jama’a su yi ihu da babbar ihu; katangar birnin kuwa za ta rushe ƙasa warwas, jama’a kuma kowa yă hau kai tsaye a gabansa.” Sai Yoshuwa ɗan Nun ya kira firistocin, ya ce musu, “Ku ɗauki akwatin alkawari, firistoci bakwai kuma su ɗauki ƙahoni bakwai na raguna a gaban akwatin Ubangiji.” Ya kuma ce wa jama’a, “Ku wuce gaba, ku kewaye birnin, mai makami kuma yă wuce gaba a gaban akwatin Ubangiji.” Sai ya zama, da Yoshuwa ya yi magana da jama’a, firistoci bakwai masu ɗauke da ƙahoni bakwai na raguna suka wuce gaba a gaban Ubangiji, suna busa ƙahonin; akwatin alkawarin Ubangiji kuwa yana binsu a baya. Mazan da suke ɗauke da makamai kuma suka tafi a gaban firistocin da suke busa ƙahonin, masu bi ta baya kuma suka biyo bayan akwatin, firistocin kuwa suna ci gaba da tafiya suna busa ƙahonin. Yoshuwa kuma ya umarci jama’a, yana cewa, “Kada ku yi ihu, kada kuma ku sa a ji muryarku, kada kuma wata magana ta fito daga bakinku, sai ranar da zan ce muku ku yi ihu; sa’an nan ku yi ihun.”

> 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.

> Saboda haka akwatin Ubangiji ya kewaye birnin, yana zagayarsa sau ɗaya. Sai suka komo sansani, suka kwana a sansanin. Sai Yoshuwa ya tashi da sassafe, da safe-fafe, firistoci kuwa suka ɗauki akwatin Ubangiji. Firistoci bakwai masu ɗauke da ƙaho bakwai na ƙahonin raguna a gaban akwatin Ubangiji suka ci gaba da tafiya kullum suna busa ƙahohin. Mazan yaƙi kuwa suka tafi a gabansu; amma masu tsaron baya suka biyo bayan akwatin Ubangiji, firistocin kuwa suna tafiya suna kuma busa ƙahohin. A rana ta biyu kuma suka kewaye birnin sau ɗaya, suka komo sansani. Haka suka yi har kwana shida. Sai ya zama a rana ta bakwai, suka tashi da sassafe sosai, tun da garin safiya ya fara fitowa, suka kuma kewaye birnin kamar yadda aka saba sau bakwai. A wannan rana kaɗai ne suka kewaye birnin sau bakwai. Sai ya faru a karo na bakwai, sa’ad da firistocin suka busa ƙahohin, Yoshuwa ya ce wa jama’a, “Ku yi ihu; gama Ubangiji ya ba ku birnin.”

> 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.

> Birnin kuwa zai zama abin la’ana, shi da dukan abin da yake cikinsa, ga Ubangiji: sai dai Rahab karuwa ce kaɗai za ta rayu, ita da dukan waɗanda suke tare da ita a cikin gida, domin ta ɓoye manzannin da muka aika. Ku kuma, ko ta yaya, ku nisanci abin la’anan nan, kada ku jawo wa kanku la’ana, sa’ad da kuka ɗauki wani abu daga abin la’anan nan, ku mai da sansanin Isra’ila abin la’ana, ku jawo masa wahala. Amma dukan azurfa, da zinariya, da kayayyakin tagulla da na baƙin ƙarfe, tsarkakakku ne ga Ubangiji: za su shiga cikin taskar Ubangiji. Saboda haka jama’a suka yi ihu sa’ad da firistoci suka busa ƙaho: sai ya zama, da jama’a suka ji sautin ƙahon, jama’a suka yi babban ihu, har katangar ta faɗi warwas, domin jama’a suka haura cikin birnin, kowane mutum kai tsaye a gabansa, suka kuwa ƙwace birnin.

> 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.

> Suka hallaka dukan abin da yake cikin birnin gaba ɗaya, maza da mata, yara da tsofaffi, shanu da tumaki da jakuna, da kaifin takobi. Amma Yoshuwa ya ce wa mutanen nan biyu da suka leƙi ƙasar, Ku shiga gidan karuwa, ku fito da matar daga can, da dukan abin da take da shi, kamar yadda kuka rantse mata. Sai samarin nan da suke ’yan leƙen asiri suka shiga, suka fito da Rahab, da mahaifinta, da mahaifiyarta, da ’yan’uwanta, da dukan abin da take da shi; suka kuma fito da dukan danginta, suka bar su a wajen sansanin Isra’ila. Suka ƙone birnin da wuta, da dukan abin da yake cikinsa; sai dai azurfa, da zinariya, da kayayyakin tagulla da na ƙarfe, waɗannan suka sa su a cikin taskar gidan Ubangiji. Yoshuwa kuwa ya bar Rahab karuwa da rai, ita da gidan mahaifinta, da dukan abin da take da shi; kuma ta zauna a cikin Isra’ila har wa yau; domin ta ɓoye manzannin da Yoshuwa ya aike su su leƙi Yeriko. A wancan lokaci kuma Yoshuwa ya rantasar da su, yana cewa, La’ananne ne mutumin nan a gaban Ubangiji, wanda zai tashi ya sāke gina wannan birni Yeriko: da ɗan farin sa zai aza harsashinsa, kuma da ƙaramin ɗansa zai kafa ƙofofinsa. Haka Ubangiji ya kasance tare da Yoshuwa; kuma shahararsa ta bazu cikin dukan ƙasar. Yoshuwa 6:1–27.

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