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

Kitab Daniel - Nomer Satus Sewidak Wolu

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

Mbukak Kayektèn Kenabian: Peperangan Kapindho saka proxy wars lan Panyegelané 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.

Saiki kita lagi ngrembug perang kapindho saka proxy wars, kaya sing digambarake ing Daniel pasal sewelas, ayat sewelas lan rolas. Perang kapindho ing ayat-ayat kasebut nandhani perang ing Ukraina, antarané kakuwasan ateistis Rusia lan bangsa Ukraina. Ing ayat-ayat kasebut, Putin menang, kaya déné Ptolemy IV, nanging sawisé kamenangané atiné bakal kaunggahaké déning rasa gumunggungé dhéwé, lan pangunggulan dhiri narsisistisé bakal dadi sarana tumrap Waterloo-né. Gambaran sajarah saka sajarah jaman saiki iki mung migunani tumrap wong-wong sing mangertèni apa sing diwakili déning sajarah jaman saiki iki sacara rohani.

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.

Ing ayat kapisan, ing pasal sepuluh, Daniel, kang makili umat Allah ing dina-dina wekasan, katandhani minangka wong kang mangertèni loro-loroné, yaiku “wahyu” lan “prakara”. Wahyu lan prakara iku bola-bali dipratélakaké bebarengan, nanging tetep béda siji lan sijiné, minangka satunggaling garis kayektèn. Iku yaiku Kali Ulai lan Kali Hiddekel. Iku yaiku wahyu “mareh” lan “chazon”. Iku yaiku ramalan bab rong éwu limang atus rong puluh taun gegandhèngan karo ramalan bab rong éwu telung atus taun. Iku yaiku paseksen internal lan eksternal saka umat Allah. Gusti ora mbalèni prakara-prakara kang ora wigati. Kaidah panyebutan kapisan mratélakaké yèn, amarga prakara kapisan kang dipratélakaké marang kita bab Daniel, ing wahyu pungkasané, yaiku yèn dhèwèké makili umat Allah ing dina-dina wekasan kang mangertèni loro-loroné, yaiku “chazon” lan “mareh”. Mulané, wahyu lan prakara iku wigati banget kanggo dideleng, manawa sajarah kenabian ing ayat sewelas lan rolas arep dimangertèni kanthi bener.

Daniel represents the one hundred and forty-four thousand in Revelation chapter eleven, who have perfectly repeated the parable of the ten virgins, that was fulfilled in the history of the Millerites. They, as with the Millerites, suffered a first disappointment, that in Revelation chapter eleven is represented as being slain by the atheistic “woke” beast from the bottomless pit, and who then lie dead in the street of the great city of Egypt and Sodom, where also Christ was crucified. Their death produced “rejoicing” for the followers of the dragon, but it produced mourning in Daniel.

Daniel nggambarake golongan satus patang puluh papat ewu ing Wahyu pasal sewelas, kang kanthi sampurna wis mbalèni pasemon bab sepuluh prawan, kang kawujud ing sajarah para Millerit. Wong-wong mau, padha kaya para Millerit, nandhang kuciwa kang kapisan, kang ing Wahyu pasal sewelas digambarake minangka dipatèni déning kéwan “woke” kang atheistis saka telenging jurang tanpa dhasar, lan banjur padha gumléthak mati ana ing dalan kutha gedhé Mesir lan Sodom, ing panggonan kang uga dadi papan Kristus kasalib. Patié mau ngetokaké “kabungahan” tumrap para pandhèrèké naga, nanging tumrap Daniel iku ngetokaké sungkawa.

The history of the sealing of the one hundred and forty-four thousand was also represented by the resurrection of Lazarus, whose resurrection was identified as the sealing act of Christ’s work, and who, as a symbol of those whom Christ seals, led the triumphal entry into Jerusalem, which typified the movement of the Midnight Cry in the Millerite history, and also in the history of the one hundred and forty-four thousand. The resurrection of Lazarus occurred while his sisters, Mary and Martha were in mourning, as was Daniel during the twenty-one days in chapter ten. In chapter ten, Daniel’s mourning ends with the descent of Michael, the very personage whose “voice” brought Lazarus and Moses back to life. The resurrection of the two witnesses in Revelation chapter eleven is represented by Daniel being transformed by the causative vision of the “marah.”

Sajarah panyegelan tumrap wong satus patang puluh papat ewu uga kawewakaké déning patangené Lazarus, kang patangené diidentifikasi minangka tumindak panyegelan ing pakaryané Kristus, lan kang, minangka pralambang tumrap wong-wong kang disegel déning Kristus, nuntun mlebu kanthi kamenangan menyang Yerusalem, kang nglambangaké obahan Tangi Tengah Wengi ing sajarahé kaum Millerit, lan uga ing sajarahé wong satus patang puluh papat ewu. Patangené Lazarus dumadi nalika para saduluré wadon, Mary lan Martha, lagi nandhang sungkawa, kaya déné Daniel sajroning rong puluh siji dina ing bab sepuluh. Ing bab sepuluh, sungkawané Daniel rampung kanthi tumedhaké Mikhaèl, yaiku pribadi piyambak kang “swarané” nguripaké Lazarus lan Musa bali marang urip. Patangené loro seksi ing Wahyu bab sewelas kawewakaké déning Daniel kang diowahi déning wahyu sabab-akibat saka “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”.

Ing pasal kaping sepuluh, Daniel nggambarake panyegelan wong satus patang puluh papat ewu, kang uga digambarake ing pasal kaping sewelas kitab Wahyu. Ing pasal iku, Gabriel kanthi cetha nyatakake manawa dhèwèké rawuh marang Daniel supaya ndadèkaké Daniel mangertèni apa kang bakal tumiba marang umat Allah ing dina-dina pungkasan. Pesen ngenani apa kang bakal tumiba marang umat Allah ing dina-dina pungkasan iku, kanthi profetik dipasang ana ing sajroning konteks sawijining pesen kang diteguhaké déning metodologi ngetrapaké garis profetik ing sadhuwuring garis profetik. Ing sajroning panrapan iku, paugeran panyebutan kapisan nduduhaké manawa pangerten kang bener mung bakal katon tumrap wong-wong kang nyumurupi kabeneran internal lan eksternal ana ing sajroning garis-garis kang digandhèngaké bebarengan. Yaiku wong-wong kang mangertèni “sesanti” lan “perkara”.

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.

Sang satus patang puluh papat èwu bakal mangertos piweling nabi, nanging wong-wong mau uga bakal ngalami piweling iku, awit piweling lan pangalaman iku ora bisa dipisahake. Piweling iku kang nyucekake, awit piweling iku yaiku Sabdaning Allah, lan Kristus iku Sabdaning Allah, lan Sabdaning Allah iku Kayekten. Piweling Panjenenganipun kabuktekake minangka Kayekten, amarga piweling iku dipratelakake lumantar paugeran-paugeran penerapan kenabian kang ora luwih lan ora kurang kajaba paugeran-paugeran ngenani sinten Panjenenganipun lan punapa Panjenenganipun punika. Panjenenganipun punika Palmoni, Sang Panyacah Ajaib, Panyacahing Rahasia. Panjenenganipun punika Sang Ahli Basa ingkang Ajaib, wiwitan lan wekasan, kang kapisan lan kang pungkasan, Alpha lan Omega. Unsur-unsur punika, yaiku bab sinten Panjenenganipun, kang nemtokake paugeran-paugeran kenabian sing netepake piwelinging ramalan, lan ngasilake pangalamaning ramalan.

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.

Sadurungé Ulai lan Hiddekel, loro kali gedhé ing Shinar, tekan Teluk Persia, kali-kali iku mbentuk sawijining dhaérah rawa ing sacedhaké patemoné sing sinebut Shatt al-Arab, nanging ora manunggal dadi siji kali tunggal. Shatt al-Arab iku sawijining delta kali sing kabentuk déning patemoné kali Efrat lan Tigris, uga déning sawetara kali lan ilèn-ilèn cilik liyané. Nanging, sanajan ana ing sajroning dhaérah delta iku, Efrat lan Tigris tetep njaga jatidhiriné dhéwé-dhéwé lan mili menyang Teluk Persia minangka kali-kali sing béda. Pesen-pesen internal lan eksternal saka wangsit tetep njaga sesambungané sing béda, nanging nalika tekan pungkasané (ing dina-dina wekasan), pesen-pesen iku ngasilaké sawijining delta kanthi sawetara kali lan ilèn sing mèlu nyumbang. Gusti Yésus nggambarake prakara rohani lumantar prakara alamiah, lan ing dina-dina wekasan pangaribawané saben wahyu mbentuk sawijining tanah banjir delta, sanajan loro kali gedhé mau tetep njaga peran-perané sing béda.

The period of twenty-one days of mourning aligns with the time the two witnesses are dead in the street, and that period of time begins with the first disappointment, and the tarrying time. That period of time occurs within the larger period of time, where the sealing of the one hundred and forty-four thousand is accomplished. The sealing did not begin at the time of the end in 1989, it began when Christ, as the third angel, descended on September 11, 2001. He brought His people to their second visit at Kadesh, and this time the few who are ready will go into the promised land. The experience of God’s people from the time of the end in 1989 up until September 11, 2001, did not seal them. The sealing began when Christ descended and sounded the first note of the seventh trumpet of the third woe.

Mangsa patlikur dina anggoné sesambat iku cocog karo wektu nalika para seksi loro mati ana ing dalan gedhé, lan mangsa wektu iku diwiwiti kanthi kuciwa kang kapisan lan wektu tundhané. Mangsa wektu iku dumadi ana ing sajroning mangsa wektu kang luwih gedhé, ing ngendi panyegelan tumrap wong satus patang puluh papat èwu kasampurnakaké. Panyegelan iku ora diwiwiti ing wektu wekasané ing taun 1989, nanging diwiwiti nalika Kristus, minangka malaékat katelu, tumurun ing tanggal 11 September 2001. Panjenengané nggawa umaté menyang kunjungan kapindho ing Kadesh, lan ing wektu iki wong sawetara kang wis cumawis bakal lumebu ing tanah prasetyan. Pengalamané umat Allah wiwit wektu wekasané ing taun 1989 nganti tekan tanggal 11 September 2001, ora nyegel wong-wong mau. Panyegelan iku diwiwiti nalika Kristus tumurun lan muniaké nada kapisan saka slomprèt kapitu saka bilai katelu.

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.

Swaraning kalasangka kapitu iku papané misteri Allah dirampungaké, lan misteri iku makili panyegelan tumrap satus patang puluh papat èwu, kang kelakon sajroning swaraning kalasangka iku. Kalasangka iku muni telung nada, awit iku Kayektèn. Nada kapisan yaiku 11 September 2001, nada kapindho yaiku 7 Oktober 2023, lan nada katelu saka telung nada iku ana ing angger-angger Minggu kang bakal énggal rawuh. Telung nada iku yaiku telung langkah kang tansah ana ing sajroning kayektèn. Telung panyandhangan Daniel ing pasal sepuluh nyambungaké pengalamané marang période sajarah kang dipratandhakaké déning telung nada saka kalasangka kapitu.

The prophetic message that produces the effect of being transformed into the image of Christ, which Daniel illustrates in chapter ten, is the message of what befalls God’s people in the last days, but not the last days in a general sense. It is the message that God’s people understand and experience during the sealing time of the one hundred and forty-four thousand.

Pesen sunnat sing nuwuhaké akibat yèn diowahi dadi sarupaning Kristus, kang digambaraké déning Daniel ana ing pasal sepuluh, iku yaiku pesen bab apa sing bakal nempuh umaté Gusti Allah ing dina-dina wekasan, nanging dudu dina-dina wekasan ing pangertèn umum. Iku yaiku pesen kang dimangertèni lan dialami déning umaté Gusti Allah sajroning mangsa panyegelané wong satus patang puluh papat èwu.

As Gabriel begins to present the prophetic history represented in chapter eleven, he presents specific lines of prophecy. The first two verses begin with Cyrus (as Bush the first), at the time of the end in 1989, and go forward until the history of Donald Trump as the forty fifth president (the sixth), and there the prophetic history ceases, until the history of the United Nations (Alexander the Great), as the seventh kingdom is addressed in verses three and four. The message of Donald Trump as the rich sixth president that stirs up the globalists, is therefore a truth that is fulfilled in the sealing time of the one hundred and forty-four thousand. It is therefore, present truth.

Nalika Gabriel wiwit ngaturaké sajarah kenabian sing diwakili ing pasal sewelas, dhèwèké ngaturaké garis-garis wangsit sing mligi. Rong ayat pisanan diwiwiti saka Koresh (minangka Bush kang kapisan), ing wektu wekasan taun 1989, banjur lumaku maju nganti tekan sajarah Donald Trump minangka présidhèn kaping patang puluh lima (kang kaping nem), lan ana ing kono sajarah kenabian mau mandheg, nganti sajarah Perserikatan Bangsa-Bangsa (Alexander Agung), minangka karajan kapitu, dirembug ana ing ayat telu lan papat. Mulané, pesen babagan Donald Trump minangka présidhèn kaping nem sing sugih, kang ngojok-ojoki para globalis, iku satemené bebener sing kaleksanan ing wektu panyegelan wong satus patang puluh papat ewu. Mulané, iku bebener saiki.

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.

Ing ayat lima nganti sangang, sajarah kapepakan kang diadegaké ing dhampar, wiwit taun 538 nganti tekan tatu mematikan lan wektu wekasan ing taun 1798, dipratélakaké. Mesthi waé iki minangka kayektèn sing wigati lan penting, amarga ndhukung lan netepaké ayat patang puluh, nanging ora nyedhiyakake narasi kenabian sing mligi kang dumadi sajrone mangsa panyegelan wong satus patang puluh papat ewu. Ayat sepuluh, kaya ayat lima nganti sangang, netepaké kabeneran ayat patang puluh, nanging ora nyarujuki sajarah kenabian kang kasembadan sajrone mangsa panyegelan. Nanging mangkono, ayat iki nandhani taun 1989, lan mulané netepaké lumantar pamingitan sawijining mangsa sepi wiwit taun 1989 nganti tekan angger-angger Minggu ing ayat patang puluh siji.

Verses eleven through fifteen identify history that is fulfilled in the period of the sealing of the one hundred and forty-four thousand. Those verses fit within the hidden history between verses two and three, and between 1989 in verse forty unto the Sunday law in verse forty-one. Those verses are very much present truth, and must be recognized as such if we are to reap the intended benefits of understanding the verses.

Ayat sewelas nganti limalas ngenali sajarah sing kalakoné kawujud ing wektu panyegelané wong satus patang puluh papat ewu. Ayat-ayat mau cocog ana ing sajroning sajarah kang kasamar ing antarané ayat loro lan telu, lan ing antarané taun 1989 ing ayat patang puluh tekan angger-angger Minggu ing ayat patang puluh siji. Ayat-ayat mau temenan bebener saiki, lan kudu diakoni minangka mangkono manawa kita arep ngundhuh paédah kang wis diprasetyakaké saka pangerten marang ayat-ayat mau.

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.

Paédah sing dipréntahaké iku ana loro, awit iki nggambaraké pangerten tumrap sajarah kenabian sing dipralambangaké ana ing kono, sarta uga pengalaman sing kaasilaké déning pangerten marang kayektèn-kayektèné pawarta iku. Pangerten marang pawarta iku, yaiku tambahe kawruh sing pungkasan, kang lagi kaleksanan ing mangsa panyegelan, iku sing nyucekaké wong-wong sing bakal kalebu ana ing antarané satus patang puluh papat èwu. Awit saka iku, wigati banget kanggo nggatekaké ayat-ayat iku saka sudut pandeleng internal lan eksternal.

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.

“pitu wekdal” ing Imamat likur nem mesthi kalebu pérangan saka wekdal panyegelan tumrap satus patang puluh papat ewu, awit kalih pandonganipun Daniel, ingkang kaawakili wonten ing pasal kalih lan sanga, nggambaraken pandonga kaping kalih kanggé mangertosi sajarah kenabian ingkang kaawakili déning reca kéwan galak mau, lan ugi kanggé nampi pengalaman ingkang kasilaken déning tiyang-tiyang ingkang netepi pandonga Imamat likur nem babagan pangapuntening dosa-dosanipun piyambak lan dosa-dosaning para leluhuré. Pandonga lahiriyah punika nandhani reca kéwan galak, lan pandonga batiniah ngasilaken citraning Kristus.

Understanding the history represented in the various passages in Daniel eleven, that specifically address history that is fulfilled within the sealing time, is represented by Daniel’s prayer in chapter two. He and the three worthies sought to understand the secret message of Nebuchadnezzar’s dream of the image of the metals. When the correct understanding of the prophetic history represented in Nebuchadnezzar’s hidden dream is recognized, the understanding identifies to those who understand, that they are without hope, unless they personally accomplish the experience of complete repentance represented by Daniel’s prayer in chapter nine.

Pangerten marang sajarah sing digambarake ing manéka pérangan ing Daniel sewelas, kang kanthi mligi nyariosake sajarah sing kaleksanan ana ing wektu panyegelan, digambarake déning pandongané Daniel ing bab loro. Panjenengané lan telu wong mulya iku padha ngupaya mangertèni pesen rahasia saka impèné Nebukadnésar bab reca saka logam-logam. Nalika pangerten kang bener ngenani sajarah kenabian sing digambarake ana ing impèné Nebukadnésar kang kasimpen kuwi kawruhan, pangerten iku nedahake marang wong-wong kang mangertèni yèn wong-wong iku tanpa pangarep-arep, kajaba yèn dhèwèké dhéwé ngleksanani pengalaman pamratobat kang sampurna, kaya sing digambarake déning pandongané Daniel ing bab sanga.

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.

Misahaké pangalaman sing diwakili déning Daniel ing bab sepuluh saka narasi kenabian bab kaananing prastawa-prastawa wekasan jaman ing bab sewelas, iku pratandha gagal minangka muriding ramalan. Ing Daniel bab sewelas, ayat sewelas lan rolas, perang ing tapel wates, Peperangan Raphia lan kamenangané ratu kidul, nggambaraké perang proksi kang kapindho saka telu perang proksi sing dipatènakaké tandha ana ing Sabdaning Allah kang kenabian. Kunci kang ndadèkaké pambabaré kayektèn iki katon cetha yaiku panganggoné Sang Ahli Basa Kang Ajaib marang ratu lor sing mbrebeg lan ngliwati nganti tekan bètèng (gulu), ing ayat sepuluh. Panjenengané maringi loro ayat liyané sing ngrembug bab mbrebeg lan ngliwati, lan kanthi mangkono Panjenengané nglumpukaké dadi siji narasi kenabian bab prastawa-prastawa mau lan pangalaman sing kuduné diasilaké déning pangertèn marang prastawa-prastawa kasebut.

> 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.

> Nanging para putrané bakal kagugah, lan bakal nglumpukaké bala gedhé kang akèh banget; lan siji mesthi bakal teka, lan mbludag, lan nyabrang; banjur dhèwèké bakal bali, lan kagugah manèh, nganti tekan bètèngé. Lan ratu kidul bakal kabangkitan déning nepsu, lan bakal metu sarta perang nglawan dhèwèké, yaiku ratu lor; lan dhèwèké bakal ngatur metu bala gedhé; nanging bala iku bakal kasrahaké marang tangané. Lan nalika dhèwèké wus nyingkiraké bala iku, atiné bakal kaunggakaké; lan dhèwèké bakal ngasoraké akèh puluhan èwu; nanging ora bakal dadi kuwat marga saka iku. Daniel 11:10–12.

In 2014, Putin began a war in the Ukraine, and in order to recognize this truth as represented in verse eleven of chapter eleven, a student of prophecy must first be able to see that verse ten represents a history that illustrates the second part of verse forty of Daniel chapter eleven. When they recognize that, they then see that what verse ten adds to verse forty, is that when the Soviet Union was swept away in 1989, that the king of the north only went up to his fortress (the “neck”). But a student of prophecy would not know what that indicated, until he saw Isaiah chapter eight verse eight. Then he would have the prophetic authority to identify that all three verses are tied together by an expression that is only employed three times in the Bible.

Ing taun 2014, Putin miwiti sawijining perang ing Ukraina, lan supaya bisa ngakoni bebener iki kaya sing kaandharake ing ayat sewelas saka pasal sewelas, sawijining siswa ramalan dhisik kudu bisa nyumurupi manawa ayat sepuluh makili sawijining sajarah sing nggambarake bagean kapindho saka ayat patang puluh ing Daniel pasal sewelas. Nalika padha ngakoni iku, banjur padha weruh manawa apa sing ditambahake ayat sepuluh marang ayat patang puluh yaiku, nalika Uni Soviet kasirnakake ing taun 1989, ratu saka lor mung munggah tekan bentengé (“gulu”). Nanging sawijining siswa ramalan ora bakal ngerti apa sing dituduhake déning iku, nganti dhèwèké ndeleng Yesaya pasal wolu ayat wolu. Banjur dhèwèké bakal nduwèni wewenang kenabian kanggo netepake manawa katelu ayat mau kaiket bebarengan déning sawijining ungkapan sing mung dienggo kaping telu ing Alkitab.

The student would then need a second witness that the three times the expression “overflow and pass over” occur in the Bible, is a purposeful repetition. The second witness to this fact is established because all three verses (witnesses), identify a king of the north attacking a southern king. Together the three witnesses, that are confirmed as the same symbolic history by two types of internal witnesses, lead the student of prophecy to then lay all three verses upon each other, in a line upon line fashion. That application expands the content of the verses, which portray the battle between a king of the north and the king of the south.

Sabanjure, siswa punika mbutuhake seksi kaping kalih bilih tigang kaping ungkapan “overflow and pass over” wonten ing Kitab Suci punika satunggaling pengulangan ingkang disengaja. Seksi kaping kalih tumrap kasunyatan punika katetepaken awit sadaya tigang ayat punika (seksi-seksi) sami ngenali satunggaling ratu saking lor ingkang nyerang satunggaling ratu saking kidul. Kanthi sesarengan, tigang seksi punika, ingkang dipesthekaken minangka sajarah simbolis ingkang sami lumantar kalih jinis seksi internal, lajeng nuntun siswa nubuatan supados numpangaken sadaya tigang ayat punika ing satunggal liyanipun, kanthi cara line upon line. Panganggén punika ngrembakaaken isi saking ayat-ayat punika, ingkang nggambaraken paprangan antawisipun satunggaling ratu saking lor lan satunggaling ratu saking kidul.

Isaiah chapter seven, verses eight and nine, provide the key to solving the riddle of what the “fortress” in verse ten represents, for the Hebrew word for “fortress” is also the “fortress” that the king of the south entered into in verse seven of chapter eleven. “Fortress” is also translated as “strength” in the expression “sanctuary of strength” in verse thirty-one of Daniel eleven. Thus, the two verses (seven and thirty-one), provide two witnesses that the “fortress” is the capital of a kingdom or a king. With that fact established upon two witnesses (both in chapter eleven), then what Isaiah identifies in his cryptic passage in chapter seven, verses eight and nine, when he establishes with two internal witnesses that the fortress is the capital of a kingdom, or the king of the kingdom, establishes that prior to 1989, the Soviet Union, the capital of which was Russia, with its capital city of Moscow, had a head that was Mikal Gorbachev. It is not an accident that the visual characteristic of Gorbachev was his forehead.

Yesaya pasal pitu, ayat wolu lan sanga, maringi kunci kanggo ngrampungaké wewadi bab apa kang dilambangaké déning “béntèng” ing ayat sepuluh, awit tembung Ibrani kanggo “béntèng” iku uga padha karo “béntèng” kang dipandhaki déning ratu kidul ing ayat pitu pasal sewelas. “Béntèng” uga diterjemahaké dadi “kekuwatan” ing ungkapan “padaleman suci kekuwatan” ing Daniel sewelas ayat telung puluh siji. Mulané, loro ayat iku (ayat pitu lan telung puluh siji) maringi loro seksi yèn “béntèng” iku ibukutha sawijining karajan utawa sawijining ratu. Kanthi kasunyatan iku wis katetepaké lumantar cethaning loro seksi (kekaroné ana ing pasal sewelas), mula apa kang diidentifikasi déning Yesaya ing pethikané kang samar ing pasal pitu, ayat wolu lan sanga, nalika dhèwèké netepaké lumantar loro seksi internal yèn béntèng iku ibukutha sawijining karajan, utawa rajané karajan mau, netepaké yèn sadurungé taun 1989, Uni Sovyèt, kang ibukuthané yaiku Rusia, kanthi kutha ibukutha Moskwa, nduwèni kepala yaiku Mikal Gorbachev. Ora ketepakan yèn ciri visual Gorbachev iku bathuké.

Line upon line, the conclusion of this application emphasizes its importance when it states, “If ye will not believe, surely ye shall not be established.” Jesus said, “O fools, and slow of heart to believe all that the prophets have spoken.” [See Luke 24:25] Ezra wrote, “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” [See 2 Chronicles 20:20] Seven times in the book of Revelation the command is given to hear. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Baris demi baris, kasimpulan saka panrapan iki nekanaké pentinge nalika mratelakaké mangkéné, “Yèn kowé ora precaya, mesthi kowé ora bakal diteguhaké.” Gusti Yésus ngandika, “He para wong bodho, lan alon atiné kanggo precaya marang samubarang kabèh kang wus diucapaké déning para nabi.” [Waca Lukas 24:25] Ezra nyerat, “Lan wong-wong mau padha tangi ésuk banget, banjur mangkat menyang ara-ara samun Tekoa; lan nalika padha mangkat, Yéhosafat jumeneng lan ngandika, Rungokna aku, hé Yehuda, lan kowé para pedunung Yerusalem; Precayaa marang Pangéran Allahmu, mangka kowé bakal diteguhaké; pracayaa marang para nabiné, mangka kowé bakal oleh karaharjan.” [Waca 2 Babad 20:20] Ping pitu ing kitab Wahyu dhawuh supaya ngrungokaké iku kaparingaké. “Sapa sing nduwèni kuping, iku rungokna apa kang diandikakaké déning Sang Roh marang pasamuwan-pasamuwan.”

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.

Ditetepaké iku ateges kalebu ing antarané para prawan wicaksana, awit para wong gemblung alon atiné kanggo pracaya marang para nabi. Para wong wicaksana padha pracaya marang apa sing wis dipangandikakaké Gusti Allah lumantar para nabi-Né, lan padha katetepaké sarta makmur, awit padha ngrungokaké apa kang diandikakaké Roh marang pasamuwan-pasamuwan. Pangenalan bab Rusia, lan perang sing diwiwiti déning negara iku ing taun 2014 nglawan Ukraina, iku kang netepaké wong-wong sing dadi para murid nubuat kang wicaksana ing mangsa nalika Kristus mbukak segel saka kayektèn iku piyambak.

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.

Bebener iku rawuh ing sajarah ing taun 2014, yaiku sawisé 2001, lan mulané dumunung ana ing sajroning wekdal panyegelané wong satus patang puluh papat ewu. Ing taun candhaké, 2015, présidhèn sing paling sugih, yaiku présidhèn kaping enem wiwit wektu pungkasan ing 1989, wiwit ngojok-ojoki para globalis. Ayat sepuluh nandhani sajarah taun 1989, nanging uga netepaké Rusia minangka “bètèng,” lan ing rong ayat candhaké, Rusia bakal miwiti perang kapindho saka perang-perang proksi, lan Putin bakal menangaké perang iku. Kayektèné ayat-ayat iku kabukak segelé nalika sajarah sing diwakili mau kasampurnakaké.

> “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.

> “Danièl ngadeg ana ing pandumané lan ana ing panggonané. Ramalan-ramalané Danièl lan Yohanes kudu dimangertèni. Ramalan-ramalan iku padha nerangaké siji lan sijiné. Ramalan-ramalan iku maringi marang jagad iki kayektèn-kayektèn sing saben wong kuduné mangertèni. Ramalan-ramalan iki kudu dadi paseksi ana ing donya. Lumantar kaleksanané ing dina-dina pungkasan iki, ramalan-ramalan mau bakal nerangaké awaké dhéwé.” 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.

Wangsit ing ayat sewelas lan rolas kawedhar lumantar kaleksanané ing sajarah nalika mangsa panyegelan wong satus patang puluh papat ewu, nanging “baris sawisé baris,” ana kasunyatan penting liyané kang magepokan karo ayat-ayat iki. Supaya mahasiswa wangsit bisa nglumpukaké telung pérangan bab “ngluwihi lan nyabrang” dadi siji, mahasiswa iku uga kudu nggawa wangsit pitung puluh lima taun menyang sajroning garis wangsit. Wangsit patang puluh lima taun iku nandhani wiwitané loro wangsit rong éwu limang atus rong puluh taun, lan mratélakaké yèn wiwitané pisah patang puluh enem taun siji lan sijiné. Nalika ngenali patang puluh lima taun ing wiwitan, iku uga ngenali yèn Alfa lan Omega bakal ngasilaké patang puluh lima taun ing wekasan.

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.

Sewidak lima taun ing wiwitan lan uga ing pungkasan, saben-saben nduwèni tandha telung waymark. Kang kapisan yaiku 742 BC, banjur sangalas taun sawisé kuwi 723 BC, banjur patang puluh enem taun sawisé kuwi 677 BC. Telung waymark mau diwakili ing pungkasan déning 1798, 1844, lan 1863. Mangsa patang puluh enem taun ing wiwitan (Alpha) makili pangidak-idakan Padaleman Suci lan bala, lan patang puluh enem taun ing pungkasan (Omega) makili pamulihan papan suci lan bala, nalika Utusaning Prajanjian (sing uga Alpha lan Omega) bakal ndadak lumebet menyang Padaleman Suci sing wus Panjenengané tangèkaké sajroning patang puluh enem taun saka 1798 nganti 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.

Patang puluh enem taun sing didhisiki déning sangalas taun ing wektu nalika Yesaya ngandharaké wangsit iku ing taun 742 SM, nggambaraké patang puluh enem taun ing pungkasané, kang banjur diterusaké déning sangalas taun miturut pola kiastik. Sangalas taun wiwit 1844 nganti 1863 maringi sawijining ilustrasi ngenani maksud Kristus tumrap satus patang puluh papat ewu, kang tetep ora kaleksanan marga saka pambrontakan sing dumadi ing sajarah iku. Pakaryan sing katuntut saka sawijining murid wangsit supaya kanthi bener mecahaké pangandikaning kayektèn ngenani ayat sepuluh nganti rolas saka Daniel pasal sewelas, ora mung netepaké (manawa kowé pracaya) yèn Rusia bakal miwiti sawijining perang ing Ukraina ing taun 2014, nanging uga yèn perang iku bakal diwiwiti ing mangsa panyegelané satus patang puluh papat ewu. Sepira wigatiné sajarah wangsit sing diwakili déning ayat-ayat iku, sajarah nalika kayektèn saka sajarah iku dhéwé kabukak segelé uga diwakili déning sajarah sangalas taun wiwit 1844 nganti 1863.

1844 identifies the arrival of the third angel, and it typifies the arrival of the third angel on September 11, 2001. 1863 represents the rebellion symbolized by the rebuilding of Jericho. The waymark of 1863 also typifies the obedience of the one hundred and forty-four thousand who are used to “bring down the walls of Jericho”, at the soon coming Sunday law. In the verses we are considering, verse sixteen represents the Sunday law in the United States. Verse eleven marks from 2014 to Putin’s ultimate victory. The verses identify the beginning of the second proxy war that is followed by the third proxy war, as represented in verses thirteen to fifteen.

1844 nandhani rawuhipun malaékat katelu, lan punika dados pralambang rawuhipun malaékat katelu ing tanggal 11 September 2001. 1863 nggambaraken pambrontakan ingkang dipralambangaken déning pambangunan malih Yerikho. Waymark 1863 ugi dados pralambang kawilujenganipun setya-tuhu saking sèwu seket sekawan ewu ingkang dipunginakaken kanggé “ngrubuhaken témbok-tembok Yerikho”, ing wekdal angger-angger Minggu ingkang badhé enggal rawuh. Ing ayat-ayat ingkang kita rembag, ayat nembelas makili angger-angger Minggu ing Amérika Sarékat. Ayat sewelas nandhani saking 2014 dumugi kamenangan pungkasanipun Putin. Ayat-ayat punika mratélakaken wiwitanipun perang proxy kapindho ingkang katutaken déning perang proxy katelu, kados ingkang dipunpratélakaken wonten ing ayat telulas dumugi gangsal welas.

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.

Kanthi nggabungake ayat loro karo ayat sewelas lan rolas, kita ngenali perang Ukraina kang diwiwiti ing taun 2014, kang banjur katut déning kampanye Présidhèn AS taun 2015, lan pemilihan salajengipun tumrap présidhèn paling sugih ing taun 2016. Ayat rolas katut déning pambalesan saka présidhèn pungkasan sadurungé angger-angger Minggu, ing perang proksi kang katelu. Perang proksi kang kapindho, yaiku perang ing tapel wates, diwiwiti sakdurungé pemilihan présidhèn kang nomer enem lan paling sugih.

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”.

Ing sajarah taun 1844 nganti 1863, loro tekené Yéhezkièl kudu digandhèngaké. Kagandhèngané iku nglambangaké panggabungan kaallahan lan kamanungsan, yaiku pakaryan panyegelan tumrap wong satus patang puluh papat èwu. Ing taun 1844 malaékat katelu rawuh lan mbikak padhang kang magepokan karo pasucèn swarga, angger-anggeré Allah, Sabat, lan malaékat katelu. Ing taun 1849 Pangéran nguluraké asta-Nya kaping pindho kanggo nglumpukaké wedhus-wedhusé kang kasebar, sing wis nandhang panyebaran nalika kuciwa gedhé. Ing taun 1850 Panjenengané nuntun umaté supaya nyawisaké bagan kapindhoné Habakuk, kanggo nggambarake kanthi cetha pesen kang kudu diwartakaké déning umaté nalika Panjenengané nuntun wong-wong mau supaya “nundhung témbok-témbok Yérikho”. Bagan mau nyakup “pitu wektu” kaya dene “bagan lawas”.

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.

Ing taun 1856, Panjenengane mbikak pepadhang sing bakal ngesahaké umat kagungané sadurungé “Peperangan Yerikho”. Pepadhang iku minangka panambahan saka pepadhang kapisan sing wis kaandharaké déning Alfa lan Omega marang William Miller. Iku pepadhangé “pitu kaping,” kaya sing bola-bali digambaraké ing Peperangan Yerikho kuna. Pepadhang sing bakal ngesahaké umat kagungané iku, uga minangka piwulang Laodikia sing bakal nggugah wong-wong mau, lan mindhahaké wong-wong mau bali manèh menyang pengalaman Filadelfia. Pepadhang pungkasan iku minangka panambahan saka pepadhang kapisan, nanging umat kagungané nglirwakaké pepadhang iku lan kanthi gawan milih ngumbara ing ara-ara samuné Laodikia. 1844, 1849, 1850, 1856, lan 1863 makili lima tenger dalan sing digambaraké ing sajarah saka 11 September 2001 nganti tekan hukum Minggu sing bakal enggal teka.

We will continue this study in the next article.

Kita badhé nerusaken panaliten punika ing artikel salajengipun.

> 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.

> Saiki Yerikho katutup rapet banget marga saka bani Israèl: ora ana wong kang metu, lan ora ana kang mlebu. Lan Pangéran ngandika marang Yosua, “Lah, Aku wis masrahaké Yerikho menyang tanganmu, mangkono uga ratuné lan para pahlawané kang gagah prakosa. Kowé kabèh kudu ngubengi kutha iku, ya iku kabèh wong perang, lan ngubengi kutha iku sepisan. Mangkono iku kudu koklakoni nem dina. Lan pitu imam kudu nggawa ing ngarepé pethi prajanjian pitu slomprèt saka sungu wedhus gèmbèl; banjur ing dina kapitu kowé kabèh kudu ngubengi kutha iku ping pitu, lan para imam kudu muniaké slomprèt. Lan bakal kelakon, manawa nalika padha muniaké sungu wedhus gèmbèl kanthi swara dawa, lan nalika kowé krungu swarané slomprèt, kabèh rakyat kudu bengok kanthi bengok kang gedhé; tembok kutha iku bakal ambruk rata, lan rakyat bakal munggah, saben wong terus lurus ing ngarepé dhéwé.” Banjur Yosua bin Nun nimbali para imam lan ngandika marang wong-wong mau, “Angkaten pethi prajanjian iku, lan pitung imam ngasta pitung slomprèt saka sungu wedhus gèmbèl ana ing ngarepé pethi Pangéran.” Lan dhèwèké ngandika marang rakyat, “Padha maju lan ngubengana kutha iku, lan wong kang gegaman supaya maju ana ing ngarepé pethi Pangéran.” Lan kelakon, nalika Yosua wis ngandika marang rakyat, pitung imam kang ngasta pitung slomprèt saka sungu wedhus gèmbèl padha maju ana ing ngarsané Pangéran lan muniaké slomprèt; déné pethi prajanjiané Pangéran ngetutaké ing buri. Wong-wong kang gegaman padha mlaku ing ngarepé para imam kang muniaké slomprèt, lan barisan wingking ana ing buriné pethi iku, déné para imam terus mlaku lan muniaké slomprèt. Nanging Yosua wis mréntah marang rakyat, mangkéné, “Kowé aja bengok, aja nganti metu swara saka cangkemmu, lan aja ana tembung siji waé kang metu saka tutukmu, nganti tekan dina nalika aku dhawuh marang kowé supaya bengok; ing wektu iku kowé bakal bengok.”

> 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.

> Mulané pethi prajanjiané Pangéran ngubengi kutha mau, mlaku ngubeng sapisan; banjur padha mlebu ing padhéman, lan padha mapan ana ing padhéman. Esuk-isuk Yosua banjur tangi, lan para imam ngusung pethi prajanjiané Pangéran. Lan ana pitung imam nggawa pitung kalasangka saka sungu wedhus gèmbèl ana ing ngarepé pethi prajanjiané Pangéran, padha maju tanpa kendhat lan nyebul kalasangka-kalasangka iku; dene para prajurit sing gegamanan padha lumaku ana ing ngarepé; nanging barisan wingking ana ing saburiné pethi prajanjiané Pangéran, déné para imam padha maju lan nyebul kalasangka-kalasangka. Ing dina kang kapindho padha ngubengi kutha sapisan, banjur bali menyang padhéman; mangkono iku sing padha tindakake lawasé nem dina. Anadéné ing dina kapitu, padha tangi esuk banget nalika wayah fajar lagi sumorot, lan ngubengi kutha miturut cara kang padha nganti ping pitu; mung ing dina iku padha ngubengi kutha ping pitu. Lan kadadéan, ing wektu kang kapitu, nalika para imam padha nyebul kalasangka-kalasangka, Yosua ngandika marang wong akèh mau, “Soraka; awit Pangéran wus maringaké kutha iki marang kowé.”

> 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.

> Lan kutha iku bakal katumpes dening ipat-ipat, iya kutha iku dhewe lan sakèhé kang ana ing jeroné, kagem Pangéran; mung Rahab, wanita tuna susila iku, kang bakal urip, dhèwèké lan sakèhé wong kang ana bebarengan karo dhèwèké ana ing omahé, awit dhèwèké ndhelikaké para utusan kang kita kongkon. Lan kowé, temenan padha ngedohana awakmu saka barang kang katumpes dening ipat-ipat iku, supaya kowé aja nganti dadi katumpes déning ipat-ipat, nalika kowé njupuk saka barang kang katumpes déning ipat-ipat iku, lan ndadèkaké kémah Israèl dadi kena ipat-ipat, sarta nggawa karubedan marang iku. Nanging sakèhé slaka, lan emas, lan piranti saka tembaga lan wesi, iku kasucekaké kagem Pangéran; iku kudu lumebu ing pethi panyimpenaning Pangéran. Mulané bangsa iku padha surak-surak nalika para imam padha muniaké kalasangka; lan kelakoné, nalika bangsa iku krungu swaraning kalasangka, lan bangsa iku padha surak kanthi surak kang sora banget, témbok iku ambruk rata, temah bangsa iku padha munggah menyang ing kutha, saben wong terus lurus ana ing ngarepé dhéwé, lan padha ngrebut kutha iku.

> 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.

> Lan wong-wong mau numpes samubarang kabèh sing ana ing kutha iku nganti tumpes, becik lanang utawa wadon, enom utawa tuwa, uga sapi, wedhus, lan kuldi, nganggo landheping pedhang. Nanging Yosua wus dhawuh marang wong loro sing wus ndhelik-ndhelik nyelidiki tanah iku, pangandikane, “Padha mlebu ing omahé sundel iku, lan gawanen metu saka kono wong wadon iku, bebarengan karo samubarang kabèh kang dadi duwèké, kaya kang wis koksumpahaké marang dhèwèké.” Banjur para nom-noman sing dadi juru telik mau padha mlebu, lan nggawa metu Rahab, bapaké, ibuné, sedulur-seduluré, lan samubarang kabèh kang dadi duwèké; ya padha nggawa metu sakehing sanak-kadangé, lan padha dipanggonaké ing njabané kémah Israèl. Kutha iku banjur diobong nganggo geni, sapara-parané kabèh sing ana ing jeroné; mung slaka, emas, lan piranti-piranti tembaga sarta wesi, iku padha dilebokaké ing pethining padalemané Pangéran. Lan Yosua nylametaké Rahab, si sundel iku, tetep urip, uga brayat bapaké lan samubarang kabèh kang dadi duwèké; lan dhèwèké manggon ana ing tengahé Israèl tekan dina iki, amarga dhèwèké ndhelikaké para utusan kang diutus déning Yosua kanggo ndhelik-ndhelik nyelidiki Yerikho. Ing wektu iku Yosua banjur nyumpahi wong-wong mau, pangandikane, “Kenaa ing ipat-ipating Pangéran wong sing tangi mbangun kutha Yerikho iki; dhasaré bakal dipasang nganggo regané anaké sing pambarep, lan gapurané bakal diadegaké nganggo regané anaké sing ragil.” Mangkono Pangéran nunggil karo Yosua; lan kawentaré sumebar ing sakèhé tanah iku. Yosua 6:1–27.

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