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

Buk pa Daniel - Namba 168

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

Khibhula Vutivi bya Vuprofeta: Nyimpi ya Vumbirhi ya tinyimpi ta vuyimeri ni ku Funghiwa ka 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.

Ñande koʼág̃a ñamombeʼu hína pe mokõiha ñorairõ umi proxy wars apytépe, oñehechauka hag̃uáicha Daniel capítulo once-pe, versíkulo once ha twelve-pe. Pe mokõiha ñorairõ umi versíkulope ohechauka pe ñorairõ Ucrania-pe, Rusia mbarete ateo ha tetã Ucrania apytépe. Umi versíkulope, Putin ipuʼaka, Ptolomeo IV-icha, haʼe katu ivictoria rire oñemopuʼãta ikorasõme voi, ha iñemombaʼeguasu narcisista haʼe hag̃ua pe tembiporu oguerútava ichupe iWaterloo. Pe representación histórica koʼãgagua rembiasakue rehegua iporãnte umi oikuaávape guarã mbaʼépa koʼãgagua rembiasakue ohechauka espirituálmente.

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.

I aya acel me muk apar, Daniel, ma giweko ne calo lamal pa jo pa Lubanga me kare agiki, gi waco ni en tye ka nyutu "vision" ki "thing" weng. "Vision" ki "thing" gityeko cwalo gi kacel calo rek acel me adwogi, ento gipe bedo malube keken. Gin aye tyen pi Ulai ki Hiddekel. Gin aye neno "mareh" ki "chazon". Gin aye poropheti me higa 2520 i kube ki poropheti me higa 2300. Gin aye laloc ma iye ki laloc ma woko pa jo pa Lubanga. Rwot pe ceto me dwoko gin ma pe tye ki te. Cik me miyo lok me acaki cwalo ni, pien lok me acaki ma guwaco ikom Daniel i neno pa agiki en aye ni, en tye ka cwalo calo lamal pa jo pa Lubanga me kare agiki, ma ginyuto "chazon," ki "mareh". Eka "vision" ki "thing" tye ki te madit me kineno, ka kit ma otime con me poropheti i aya apar acel ki apar aryo omyero onyut atir.

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 nyutu cal pa 144,000 ma i Apokalip kapo 11, gin ma gi otyeko dwogo parabul me nyiri apar mapat maber tutwal, ma ne opong piny i kit matime pa Millerites. Calo ki Millerites, gi otyeko peko me acel pa cwinya, ma i Apokalip kapo 11 kiketo nyutu calo ni gi obale ki liko ‘woke’ ma pe geno Lubanga, ma bino ki i bur ma pe tye but; ci gibedo otho i yore pa paco madit pa Ijipt ki Sodom, kany ma Kiristo bene okwo i lub. Tho gi ocweyo ‘mera’ bot lubogi pa dragon, ento i Daniel ocweyo kwalo.

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.”

Historie om beseglingen av de ett hundra fyrtiofyra tusen framställdes också genom Lasarus uppståndelse, vars uppståndelse identifierades som beseglingsakten i Kristi verk, och som, såsom en symbol för dem som Kristus beseglar, ledde det triumfartade intåget i Jerusalem, vilket förebildade Midnattsropets rörelse i den milleritiska historien, och även i historien om de ett hundra fyrtiofyra tusen. Lasarus uppståndelse ägde rum medan hans systrar, Maria och Marta, var i sorg, liksom Daniel var under de tjugoen dagarna i kapitel tio. I kapitel tio upphör Daniels sorg med Mikaels nedstigande, just den person vars ”röst” återförde Lasarus och Mose till livet. De två vittnenas uppståndelse i Uppenbarelseboken kapitel elva framställs genom att Daniel förvandlas av den orsakande synen av ”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”.

Kapitulo fumi, Daniel ta representá e selamentu di e kuarenta i kuater mil kuater sientu, ku tambe ta ser representá den kapitulo onse di Revelashon. Den e kapitulo, Gabriel ta deklará klaramente ku el a bin serka Daniel pa hasi Daniel komprondé kiko lo tokante e pueblo di Dios den e ultimo dianan. E mensahe tokante loke lo tokante e pueblo di Dios den e ultimo dianan, profétikamente ta situá den e konteksto di un mensahe ku ta ser konfirmá pa e metodológia di pone linea profétiko riba linea profétiko. Den e aplikashon ei, e regla di promé menshon ta demostrá ku e komprenshon korekto lo ser mira únikamente pa esnan ku ta mira tantu e berdatnan interno komo e berdatnan eksterior den e lineanan ku ta ser uní. Nan ta esnan ku ta komprondé e “vision” i e “kos”.

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.

Jo 144,000 gi bi ngeyo lok pa unabii, ento gi bi temo bene lok en, pien lok ki temo pa en pe ki romo ywayo. En lok ma miyo maleng, pien lok en Lok pa Lubanga, ki Kirisito en Lok pa Lubanga, ki Lok pa Lubanga en Adiera. Lok pa en kimoko ni en Adiera, pien ki nyuto ne iyore pa cik me timo pa unabii, ma pe gin mapol onyo manok, ento gin acel keken calo cik ma nyutu bedo pa en. En Palmoni, Lalo Rwom ma matime maracel, Lalo gin me mung. En Lajwoko Lok ma matime maracel, acaki ki agiki, ma acel ki ma agiki, Alfa ki Omega. Gin eni pa bedo pa en, gi tero cik pa unabii ma keto piny lok pa unabii, ki gi miyo temo pa unabii.

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.

ពីមុនដែល​ទន្លេ​អ៊ូឡាយ និង​ហ៊ីដេកែល ជា​ទន្លេ​ធំ​ពីរ​របស់​ស៊ីណារ ចូល​ដល់​ឈូង​សមុទ្រ​ពែរ្ស ពួកវា​បង្កើត​តំបន់​ល្បាប់​សើម​មួយ​នៅ​ជិត​កន្លែង​ដែល​វា​មក​ជួប​គ្នា ហៅ​ថា Shatt al-Arab ប៉ុន្តែ​វា​មិន​រួម​បញ្ចូល​គ្នា​ជា​ទន្លេ​តែមួយ​ឡើយ។ Shatt al-Arab គឺ​ជា​ដែនតាផ្ទៃ​ទន្លេ​មួយ ដែល​កើត​ឡើង​ដោយ​ការ​ជួប​ប្រសព្វ​គ្នា​របស់​ទន្លេ Euphrates និង Tigris ព្រម​ទាំង​ទន្លេ​តូចៗ និង​ស្ទឹង​ជាច្រើន​ទៀត។ ទោះ​ជា​យ៉ាង​ណា សូម្បី​តែ​នៅ​ក្នុង​តំបន់​ដែនតា​នោះ​ក៏​ដោយ Euphrates និង Tigris នៅ​តែ​រក្សា​អត្តសញ្ញាណ​ដាច់​ដោយឡែក​របស់​ខ្លួន ហើយ​ហូរ​ចូល​ទៅ​ក្នុង​ឈូង​សមុទ្រ​ពែរ្ស​ជា​ទន្លេ​ដាច់​ដោយឡែក​ពី​គ្នា។ សារ​ខាង​ក្នុង និង​សារ​ខាង​ក្រៅ​នៃ​ពាក្យ​ទំនាយ រក្សា​ទំនាក់ទំនង​ដាច់​ដោយឡែក​របស់​វា ប៉ុន្តែ​នៅ​ពេល​ដែល​វា​ឈាន​ដល់​សេចក្តី​បញ្ចប់​របស់​វា (នៅ​ថ្ងៃ​ចុង​ក្រោយ) វា​បង្កើត​ជា​ដែនតា​មួយ​ដែល​មាន​ទន្លេ និង​ស្ទឹង​ជាច្រើន​ចូល​រួម។ ព្រះយេស៊ូវ​ប្រើ​អ្វី​ដែល​ជា​ធម្មជាតិ​ដើម្បី​បង្ហាញ​អ្វី​ដែល​ជា​ខាង​វិញ្ញាណ ហើយ​នៅ​ថ្ងៃ​ចុង​ក្រោយ ឥទ្ធិពល​នៃ​និមិត្ត​នីមួយៗ​បង្កើត​ជា​ដី​លិច​ទឹក​នៃ​ដែនតា​មួយ ទោះ​បី​ជា​ទន្លេ​ធំ​ទាំង​ពីរ​នៅ​តែ​រក្សា​តួនាទី​ដាច់​ដោយឡែក​របស់​ពួកវា​ក៏​ដោយ។

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.

Lub sij hawm nees nkaum ib hnub ntawm kev quaj ntsuag sib haum nrog lub sijhawm uas ob tug tim khawv tuag nyob hauv txoj kev, thiab lub sijhawm ntawd pib nrog thawj zaug kev poob siab thiab lub sijhawm ncua. Lub sijhawm ntawd tshwm sim nyob hauv lub sijhawm loj dua, uas qhov kev muab cim rau ib puas plaub caug plaub txhiab leej raug ua tiav. Qhov kev muab cim ntawd tsis tau pib thaum lub sijhawm kawg xyoo 1989; nws pib thaum Khetos, raws li tus tim tswv thib peb, nqes los rau hnub Cuaj Hlis 11, 2001. Nws coj Nws haiv neeg mus txog lawv qhov kev tuaj xyuas Kades zaum ob, thiab zaum no cov tsawg leej uas npaj txhij yuav nkag mus rau hauv thaj av uas tau cog lus tseg. Kev paub dhau los ntawm Vajtswv haiv neeg txij lub sijhawm kawg xyoo 1989 mus txog rau hnub Cuaj Hlis 11, 2001, tsis tau muab cim rau lawv. Qhov kev muab cim pib thaum Khetos nqes los thiab tsa thawj lub suab ntawm lub raj xya ntawm txoj kev txom nyem thib peb.

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.

සත්වන तुरही बजाउने क्षणमै परमेश्वरको रहस्य समाप्त हुन्छ, र त्यो रहस्य एक लाख चवालीस हजार जनाको मुहर लगाइने कार्यलाई जनाउँछ, जुन त्यही तुरही बजिरहँदा सम्पन्न हुन्छ। त्यो तुरहीले तीन स्वरहरू प्रहार गर्छ, किनकि त्यो सत्य हो। पहिलो स्वर सेप्टेम्बर 11, 2001 थियो, दोस्रो स्वर अक्टोबर 7, 2023 थियो, र ती तीन स्वरमध्ये तेस्रो स्वर चाँडै आउन लागेको Sunday law को समयमा हुन्छ। ती तीन स्वरहरू सत्यमा सधैं विद्यमान रहने तीन चरणहरू हुन्। दानिएलका अध्याय दशमा भएका तीन स्पर्शहरूले उनको अनुभवलाई इतिहासको त्यस अवधिसँग जोडे, जुन सत्वन तुरहीका तीन स्वरहरूले प्रतिनिधित्व गर्दछ।

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.

Lok pa lanen ma kelo bedo me kiloko i cal pa Kristo, ma Daniel nyutu ne i dyer apar, obedo lok pa gin ma otime bot jo pa Lubanga i cawa me agiki; ento pe i kit me weng me cawa me agiki. En aye lok ma jo pa Lubanga ginenge ki girwate i kare me keto ranyit pa jo 144,000.

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.

Sikë Gabriel fillon të paraqesë historinë profetike të përfaqësuar në kapitullin njëmbëdhjetë, ai paraqet linja të veçanta profecie. Dy vargjet e para fillojnë me Kirin (si Bushi i parë), në kohën e fundit në vitin 1989, dhe vazhdojnë deri te historia e Donald Trumpit si presidenti i dyzet e pestë (i gjashti), dhe aty historia profetike pushon, derisa historia e Kombeve të Bashkuara (Aleksandri i Madh), si mbretëria e shtatë, trajtohet në vargjet tre dhe katër. Prandaj, mesazhi i Donald Trumpit si presidenti i gjashtë i pasur që nxit globalistët, është një e vërtetë që përmbushet në kohën e vulosjes së njëqind e dyzet e katër mijëve. Prandaj, ajo është e vërteta e tashme.

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.

Versículos cinco ažu nuebe lan pápado ntaa tsibaa nuu trono, ndee 538, te hasta la herida mortal y el tiempo del fin nuu 1798, sa’a kuaa tachi. Ndeva’a, sa’an kúu xa’a ña ñuu ka’nu ini, te ndisa nduu ndáa, tekuvi ña vatu iin yukan versículo cuarenta, káa ni ma káa ni iin narración profética específica ja kúu ndaka tiempú nuu sellamiento nuu iin ciento cuarenta y cuatro mil. Versículo diez, ta’an kua’a versículos cinco ažu nuebe, vatuvi ndáa nuu versículo cuarenta, káa ni ma káa ni historia profética ja sa’a cumplimiento nuu tiempo del sellamiento. Káa ndija, te markar 1989, te yukan sákua’a, por omisión, iin periodo silencioso desde 1989 hasta la ley dominical nuu versículo cuarenta y uno.

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.

Vèsetonzè rive nan kenz idantifye listwa ki akonpli nan peryòd sele san karant-kat mil yo. Vès sa yo antre nan listwa kache ki ant vès de ak twa, epi ant 1989 nan vès karant lan jouk lwa dimanch nan vès karant-en. Vès sa yo se laverite prezan toutbonvre, e fòk yo rekonèt konsa si nou vle rekòlte byenfè yo te gen entansyon bay atravè konpreyansyon vès sa yo.

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.

Rwom ma kikaro tye aryo, pien en nyutu niang pa lok mukato me lamal ma tye iye, ki bene kit ma i cwiny ma kiyubo ki niang ada pa kwena meno. Niang pa kwena, medo ngec ma agiki, ma tye ka timore i kare me keto tang, en aye miyo maleng jo ma binen bedo i tung 144,000. Pi kit man, obedo gin madwong ni ki poyo rek ki i yi me ma iyie ki ma i woko.

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.

La “se lavni” ya Levitiko 26 nili sehemu kamili ya wakati wa kutiwa muhuri kwa wale laki moja arobaini na nne elfu, kwa maana maombi mawili ya Danieli, yanayowakilishwa katika sura ya pili na ya tisa, yanawakilisha maombi ya namna mbili ya kuelewa historia ya kinabii inayowakilishwa na sanamu ya mnyama, na pia kupokea uzoefu unaozalishwa na wale wanaotimiza ombi la Levitiko 26 la kusamehewa dhambi zao na dhambi za baba zao. Ombi la nje hutambulisha sanamu ya mnyama, na ombi la ndani huzalisha sura ya Kristo.

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.

Ngec ma kakare ikom rwom pa gin ma otime con, ma kinyutu i pot pot mapol i Loka apar acel me Daniel, ma cwalo lok ikom rwom ma gutyeko i kare me yiko, kinyutu ne ki lamo pa Daniel i Loka aryo. En ki jo adek ma lamal gitemo me ngolo ngec ikom lok me mung me kwene pa Nebukaduneza ikom cal ma kitiyo kwede meto. Ka ngec ma kakare ikom rwom me poro ma kinyutu i kwene me mung pa Nebukaduneza kineyo, ngec en nyutu bot jo ma ginenge ni pe gitye ki geno, ka pe gi tyeko rwate con keken me lokruok ma opong weng ma kinyutu ki lamo pa Daniel i Loka ochiko.

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.

Mu tlat vekhlat nabaʼaltik tiʼ Daniel tiʼ kapitola lakajun, taʼ xchiʼuk tiʼ profetikoʼ albil kʼop yuʼun ta slajebal kʼakʼal tiʼ kapitola lakajun-jun, jaʼ smelol tiʼ mu x-ispas tiʼ yakʼobtasel ta nopel profecía. Taʼ Daniel kapitola lakajun-jun, tiʼ versículo buluchʼeb xchiʼuk lajchaʼeb, tiʼ oyukʼal taʼ xok lumaltik taʼ bej xchʼulelal, tiʼ Batalla taʼ Raphia xchiʼuk tiʼ jtojolal yuʼun tiʼ ajvalil ta noxib kʼajkʼal, jaʼ snaʼojel tiʼ schaʼvinik ta oxib proxy wars yuʼun ta stsʼibabil Kʼop yuʼun Dios ta profecía. Tiʼ llave yuʼun xkil tiʼ skʼanel smelol tiʼ melel jaʼ tiʼ spasel yuʼun tiʼ Wonderful Linguist ta x-uyubtas xchiʼuk x-ekʼ taʼ ajvalil ta norte, asta taʼ tiʼ fortaleza (tiʼ bikʼit jolol), taʼ versículo lajun. Jaʼ yakʼoj yan chaʼpʼej versículo tiʼ ta xkʼopoj yuʼun tiʼ x-uyubtas xchiʼuk x-ekʼ, xchiʼuk taʼ spasel to, jaʼ x-juntes tiʼ profetikoʼ albil kʼop yuʼun tiʼ pasel ta skʼakʼal xchiʼuk tiʼ experiencia tiʼ jaʼuk smelol tiʼ nopel taʼ melel yuʼun tiʼ pasel.

> 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.

> Ento nyithini pa en bibi gipotore, ci gibicoko lwak madwong mapol; ci acel, adada, obino, ci obi leyo piny, ci obi wot ki iye; eka obidok, ci obipwodho wii, apaka i ot me bolo pa en. Rwot me tung anyim bi nwang cwiny, ci obi wuok, ci obi lwenyo ki en, kadi ki Rwot me tung acan; ci en bi yiko lwak madwong; ento lwak man bigeno i lwete. Ka dong otyeko kwanyo lwak man, cwiny pa en bi malo; ci obigoyo piny jo ma romo alufu apar mapol; ento pe bi bedo tek ki ne. 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.

Sa 2014, gisugdan ni Putin ang usa ka gubat sa Ukraine, ug aron maila kining kamatuoran sumala sa paglarawan niini diha sa bersikulo onse sa kapitulo onse, ang usa ka estudyante sa tagna kinahanglan una nga makakita nga ang bersikulo napulo naghulagway sa usa ka kasaysayan nga nag-ilustrar sa ikaduhang bahin sa bersikulo kuwarante sa Daniel kapitulo onse. Sa dihang ilang maila kana, makita nila dayon nga ang gidugang sa bersikulo napulo ngadto sa bersikulo kuwarante mao kini: sa dihang ang Unyong Sobyet gilaglag sa 1989, ang hari sa amihanan mitungas lamang ngadto sa iyang kuta (ang “liog”). Apan ang usa ka estudyante sa tagna dili makahibalo kon unsay gipasabot niana hangtod nga iyang makita ang Isaias kapitulo otso bersikulo otso. Unya aduna na siyay mapanagnon nga awtoridad sa pag-ila nga kining tulo ka bersikulo gihiusa pinaagi sa usa ka pahayag nga gigamit lamang sa tulo ka higayon diha sa Biblia.

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.

A estudante ta nisisita di un sigundu testimunhu pa sabi ma e tres biaha ku e expreson “transborda i pasa riba” ta parse den e Biblia, ta un repetishon intensional. E sigundu testimunhu di e echo aki ta keda stablesí pasobra tur tres versíkulo (testimunhu), ta identifiká un rei di nort atakando un rei di sul. Huntu e tres testimunhu, ku ta wordu konfirmá komo mesun historia simbóliko pa dos sorto di testimunhu internonan, ta hibra e estudiante di profesia pa pone tur tres versíkulo un riba otro, den un manera di línia riba línia. E aplikashon ey ta amplia e kontenido di e versíkulonan, ku ta representá e bataya entre un rei di nort i e rei di sul.

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.

Isaya chapta 7, coc 8 ki 9, miyo lagony me yubu lapeny pa ngo ma “ot me teko” i coc 10 nyutu, pien leb Ibrani me “ot me teko” obedo bene “ot me teko” ma rwot me South odonyo iye i coc 7 me chapta 11. “Ot me teko” bene kipoko calo “teko” i lok “tember me teko” i coc 31 me Daniel chapta 11. Omiyo coc 7 ki 31 miyo lajeno aryo ni “ot me teko” obedo kom pa lobo onyo rwot. Ka gin man otyeko ki lajeno aryo (duto i chapta 11), ci gin ma Isaya nyutu i lok ma ocip i chapta 7, coc 8 ki 9, ka ocweyo ki lajeno aryo ma iye kene ni “ot me teko” obedo kom pa lobo onyo rwot pa lobo, kimito ni, mapwod pe otyeko mwaka 1989, Dul me Soviet Union, ma kom pa piny ne tye i Russia, kede paco madwong Moscow, ne tye ki laloc madit, Mikal Gorbachev. Pe obedo ki karamo ni kit ma kineno tutwal pa Gorbachev ne cing pa wiye.

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.”

Rek ki rek, agiki me keto lok man i tic nyutu pire tek pa iye ka kiloko ni, "Ka pe wugeno, atir atir pe wubedo kigengo." Yesu owaco ni, "Wun jo ma piny wii, kede ma cwiny wun opoto i geno gin weng ma lanabi owaco." [Nen Luka 24:25] Ezra ocoyo ni, "Gicako con i okinyi, giwuoko woko i coya me Tekoa; ci ka giwuoko woko, Jehoshafat ocungo ki waco ni, 'Womini an, jo Yuda, ki jo ma obedo i Jerusalem; geno i Rwot Lubanga wunu, ci wubedo kigengo; geno lanabi ne, ci wuromo maber.'" [Nen 2 Kroniko 20:20] Abiro kare i buk me Apokarip kityeko miyo cik me womo. "En ma tye ki winye, wom gin ma Laro waco bot bal pa Lubanga."

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.

Bedo matek obedo i tung nyako me pe kiloko ma lacar, pien jogi ma lalar cwinygi oboro i geno lanabi. Jo ma lacar gigeno gima Lubanga owaco kunyo lanabi megi, ci gubedo matek kede gumedo maber, pien giwinyo gima Roho Maleng owaco bot ot me lamo. Nyutu pa Russia, kede lweny ma ocako i 2014 ikom Ukraine, en aye gima cwalo bedo matek bot jo ma gin lakwede ma lacar me lok me lanabi i cawa ma Kristo oyabo atir en keken.

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.

លំនាំសេចក្ដីពិតនោះបានមកដល់ក្នុងប្រវត្តិសាស្ត្រនៅឆ្នាំ 2014 ដែលស្ថិតបន្ទាប់ពីឆ្នាំ 2001 ហើយដូច្នេះវាស្ថិតនៅក្នុងពេលវេលាបោះត្រារបស់មួយសែនសែសិបបួនពាន់នាក់។ ឆ្នាំបន្ទាប់ គឺឆ្នាំ 2015 ប្រធានាធិបតីដែលមានទ្រព្យសម្បត្តិច្រើនបំផុត ដែលជាប្រធានាធិបតីទីប្រាំមួយចាប់ពីពេលវេលាចុងបញ្ចប់ក្នុងឆ្នាំ 1989 បានចាប់ផ្តើមបង្កឲ្យពួកសកលនិយមកក្រើកឡើង។ ខទីដប់កំណត់អត្តសញ្ញាណប្រវត្តិសាស្ត្រឆ្នាំ 1989 ប៉ុន្តែវាក៏បង្កើតឲ្យរុស្ស៊ីជាបន្ទាយមាំមួនផងដែរ ហើយនៅក្នុងខពីរបន្ទាប់ រុស្ស៊ីនឹងចាប់ផ្តើមសង្គ្រាមលើកទីពីរនៃសង្គ្រាមប្រូកស៊ី ហើយពូទីននឹងឈ្នះសង្គ្រាមនោះ។ សេចក្ដីពិតនៃខទាំងនោះត្រូវបានដោះត្រា នៅពេលប្រវត្តិសាស្ត្រដែលវាតំណាងឲ្យបានសម្រេចពេញលេញ។

> “Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfilment in these last days, they will explain themselves.” The Kress Collection, 105.

> Daniel tye ka bedo i pat pa en ki i kabedo pa en. Poropheci pa Daniel ki pa Yohanna myero gin ngeyo. Gipoko lok pa gin keken. Gimiyo i piny lok me adier ma dano weng myero ngeno. Poropheci man myero ginyutu i piny. Pien lok megi otiyek i cawa agiki man, gubinyutu piregi keken. 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.

Pon naknepropesi ti bersikulo onse kaj dose, maunseal babaen iti istorikal a pannakaitungpalna iti tiempo ti panangseil ti sangagasut ket uppat a pulo ket uppat a ribo, ngem “linia iti rabaw ti linia,” adda pay sabali a napateg a kinapudno a nakikadua kadagitoy a bersikulo. Tapno ti estudyante ti padto ket maiyurnosna a sangsangkamaysa dagiti tallo a pasaje ti “aglayos, ken lumablabas,” masapul met a maiyegna ti padto ti innem a pulo ket lima a tawen iti linia ti padto. Ti padto ti innem a pulo ket lima a tawen ti mangtanda iti punganay dagiti dua a duapulo ket limagasut ket duapulo a tawen a padto, ket ibagana a mangrugi ida a nagbinnulag iti uppat a pulo ket innem a tawen iti maysa ken maysa. Iti panangbigbig iti innem a pulo ket lima a tawen iti punganay, ibagana met a ti Alpha ken Omega ket agparangda iti innem a pulo ket lima a tawen iti panagpatingga.

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.

그 ষাট-পાંચ વરસ, શરૂઆતમાં પણ અને અંતે પણ, પ્રત્યેકમાં ત્રણ માર્ગચિહ્નોની મુદ્રા ધરાવે છે. પ્રથમ 742 BC હતું, ત્યારબાદ ઓગણીસ વર્ષ પછી 723 BC, અને ત્યારબાદ છેતાલીસ વર્ષ પછી 677 BC. આ ત્રણ માર્ગચિહ્નો અંતે 1798, 1844, અને 1863 દ્વારા પ્રતિનિધિત થાય છે. શરૂઆતના (Alpha) છેતાલીસ વર્ષ મંદિર અને સૈન્યના પદદલિત થવાનું પ્રતિનિધિત્વ કરે છે, અને અંતના (Omega) છેતાલીસ વર્ષ પવિત્રસ્થાન અને સૈન્યની પુનઃસ્થાપનાનું પ્રતિનિધિત્વ કરે છે, જ્યારે કરારનો દૂત (જે Alpha અને Omega પણ છે), અચાનક તે મંદિરમાં પ્રવેશ કરે, જેને તેણે 1798 થી 1844 સુધીના છેતાલીસ વર્ષોમાં ઊભું કર્યું હતું.

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.

Mwaka 46 ma kicako ki mwaka 19 i kare ma Yesaya ocako yaro unabi i mwaka 742 BC, nyutu ni mwaka 46 i agiki magi, ci dong ki mede anyim ki mwaka 19 i kit kiasitik. Mwaka 19 ki 1844 dok 1863 nyutu calo pore pa Kristo pi 144,000, ma onwongo pe otyeko pien otime dwoko wii i gin matime con me kare eno. Tic ma myero lami me unabi otimo me yiko maber lok me adaa ma tye ikom vesi 10 dok 12 i Daniel chapta 11, pe keken obedo piny (ka igeno) ni Rasia obicako lweny i Ukraine i 2014, ento bene ni lweny obicako i kare me keto muhuri pa 144,000. Kadi gin matime con me unabi ma vesi magi nyutu obedo ma rwate tutwal, gin matime con ma ka adaa pa gin eni kikwanyo woko muhuri, bende kinyutu ki gin matime con me mwaka 19 ki 1844 dok 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 khawngaih a nih hi vancungmi pathum nak a thlen cu a langter ih, cun September 11, 2001 ah vancungmi pathum nak a thlen ding cu a zohter vek a si. 1863 cun Jericho sakthar salnak in a hmuhmi dokalhnak a aiawh. 1863 hminsinnak cun, a caan hramthar ding Sunday dân a ra thleng tikah, “Jericho kulh bangraibual cu tlakter” dingih hman an si mi sangkhat pali le pali thawng pawl ih thuawihnak khal a zohter thotho. Kan zoh rero mi bungcang pawl ah, bungcang sawmparuk cun United States ah Sunday dân a aiawh. Bungcang sawmle pakhat cun 2014 ihsin Putin ih nehnak netabik tiang a hminsinnak a tuah. Bungcang pawl cun proxy ralrin pahnihnak ih thoknak an langter ih, cuih hnuah bungcang sawmthum ihsin sawmpanganga tiang in a lang vekin proxy ralrin pathumnak a ra thleng.

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.

Ko pin jinghmun hnyi laih gaemx mboqguenj gap jinghmun sip-it lae sip-nyi, rao samat rabu songkhram nai Ukræn thi roem ton nai pi 2014, seung to ma dai mi kan ha siang lueaktang prathanathibodi khong Saharat nai pi 2015, lae kan lueaktang to ma khong prathanathibodi phu mangkhang thisut nai pi 2016. Jinghmun sip-nyi mi to duai kan topto khuen khong prathanathibodi khon sutthai kon kotmai wan athit, nai songkhram tua thaen khrang thi sam. Songkhram tua thaen khrang thi song, seung khue yutthakan khong chaidaen, dai roem ton kon kan lueaktang khong prathanathibodi khon thi hok lae mangkhang thisut phiang leknoi.

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”.

I mukato me 1844 dok 1863, opobo aryo pa Ezekiel myero giyub gi kacel. Yubo gi kacel nonyutu mede kacel pa kit pa Lubanga ki kit pa dano, ma en tic me cungo 144,000. I 1844 malaika ma adek obino, kendo oyabo mere ma oromo kwede tempe pa polo, cik pa Lubanga, Sabato, ki malaika ma adek. I 1849 Rwot oyaro lwete pi cawa mar aryo me ocobo kwer ma gicako weyeyo i kare me cwiny marac madit. I 1850 En odwogo jo pa En me yaro cal mar aryo pa Habakkuk, me nyutu ki rangi kwena ma jogi myero gilaro ka En gidwogo gi me “golo piny ukuta pa Jeriko.” Cal eno bene obedo ki “seven times” calo cal macon.

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.

I mwaka 1856, En oyweyo ler ma myero oketo alama bot jo pa En me anyim “Lweny pa Jericho”. Ler en obedo medo pa ler me acaki ma Alpha ki Omega kityabo bot William Miller. En obedo ler me “seven times”, macalo kityeko nyuto ne dok dok i Lweny pa Jericho ma con. Ler ma myero oketo alama bot jo pa En, obedo bende ngec pa Laodicea ma myero ocuki gi, kacel ki dwogo gi odok i tem pa Philadelphia. Ler ma agiki en, obedo medo pa ler me acaki, ento jo pa En gikweko piny ler, kacel giyero pire kene me wot-wot i but pa Laodicea. 1844, 1849, 1850, 1856 ki 1863 ginyutu alama me yo abic, ma kinyutu ne dok i ginom me 11 September, 2001 me nyim i cik me Sande ma tye ka bino cok coki.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> 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.

> ਅਤੇ ਯਰੀਹੋ ਇਸਰਾਏਲ ਦੀਆਂ ਸੰਤਾਨਾਂ ਦੇ ਕਾਰਨ ਕੜਾਈ ਨਾਲ ਬੰਦ ਕੀਤਾ ਗਿਆ ਸੀ; ਨਾ ਕੋਈ ਬਾਹਰ ਜਾਂਦਾ ਸੀ, ਨਾ ਕੋਈ ਅੰਦਰ ਆਉਂਦਾ ਸੀ। ਅਤੇ ਯਹੋਵਾਹ ਨੇ ਯਹੋਸ਼ੂਅ ਨੂੰ ਆਖਿਆ, ਵੇਖ, ਮੈਂ ਯਰੀਹੋ ਨੂੰ, ਉਸ ਦੇ ਰਾਜੇ ਨੂੰ ਅਤੇ ਉਸ ਦੇ ਸ਼ੂਰਵੀਰ ਬਲਵਾਨ ਪੁਰਖਾਂ ਨੂੰ ਤੇਰੇ ਹੱਥ ਵਿੱਚ ਦੇ ਦਿੱਤਾ ਹੈ। ਅਤੇ ਤੁਸੀਂ, ਸਾਰੇ ਯੁੱਧੀ ਪੁਰਖੋ, ਨਗਰ ਦਾ ਚੱਕਰ ਲਗਾਓ ਅਤੇ ਨਗਰ ਦੇ ਚਾਰੋਂ ਪਾਸੇ ਇੱਕ ਵਾਰ ਫਿਰੋ। ਇਸੇ ਤਰ੍ਹਾਂ ਤੂੰ ਛੇ ਦਿਨ ਕਰੀਂ। ਅਤੇ ਸੱਤ ਜਾਜਕ ਸੰਦੂਕ ਦੇ ਅੱਗੇ ਮੇਢਿਆਂ ਦੇ ਸਿੰਗਾਂ ਦੀਆਂ ਸੱਤ ਤੁਰਹੀਆਂ ਉਠਾਉਣ; ਅਤੇ ਸੱਤਵੇਂ ਦਿਨ ਤੁਸੀਂ ਨਗਰ ਦਾ ਸੱਤ ਵਾਰ ਚੱਕਰ ਲਗਾਓ, ਅਤੇ ਜਾਜਕ ਤੁਰਹੀਆਂ ਫੂਕਣ। ਅਤੇ ਐਸਾ ਹੋਵੇਗਾ ਕਿ ਜਦੋਂ ਉਹ ਮੇਢੇ ਦੇ ਸਿੰਗ ਨਾਲ ਲੰਮਾ ਨਾਦ ਕਰਨ, ਅਤੇ ਜਦੋਂ ਤੁਸੀਂ ਤੁਰਹੀ ਦੀ ਧੁਨ ਸੁਣੋ, ਤਾਂ ਸਾਰਾ ਲੋਕ ਉੱਚੀ ਗੱਜਣਾ ਨਾਲ ਜੈਕਾਰਾ ਮਾਰੇ; ਤਦ ਨਗਰ ਦੀ ਦੀਵਾਰ ਢਹਿ ਕੇ ਸਮਤਲ ਹੋ ਜਾਵੇਗੀ, ਅਤੇ ਲੋਕ ਆਪਣੇ ਆਪਣੇ ਸਾਹਮਣੇ ਸਿੱਧੇ ਉੱਪਰ ਚੜ੍ਹ ਜਾਣਗੇ। ਤਦ ਨੂਨ ਦੇ ਪੁੱਤਰ ਯਹੋਸ਼ੂਅ ਨੇ ਜਾਜਕਾਂ ਨੂੰ ਬੁਲਾਇਆ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਆਖਿਆ, ਵਾਅਦੇ ਦਾ ਸੰਦੂਕ ਉਠਾਓ, ਅਤੇ ਸੱਤ ਜਾਜਕ ਯਹੋਵਾਹ ਦੇ ਸੰਦੂਕ ਦੇ ਅੱਗੇ ਮੇਢਿਆਂ ਦੇ ਸਿੰਗਾਂ ਦੀਆਂ ਸੱਤ ਤੁਰਹੀਆਂ ਉਠਾਉਣ। ਅਤੇ ਉਸ ਨੇ ਲੋਕਾਂ ਨੂੰ ਆਖਿਆ, ਅੱਗੇ ਵਧੋ ਅਤੇ ਨਗਰ ਦਾ ਚੱਕਰ ਲਗਾਓ, ਅਤੇ ਜੋ ਹਥਿਆਰਬੰਦ ਹੈ ਉਹ ਯਹੋਵਾਹ ਦੇ ਸੰਦੂਕ ਦੇ ਅੱਗੇ ਲੰਘੇ। ਅਤੇ ਐਸਾ ਹੋਇਆ ਕਿ ਜਦੋਂ ਯਹੋਸ਼ੂਅ ਨੇ ਲੋਕਾਂ ਨਾਲ ਬੋਲ ਚੁੱਕਿਆ, ਤਾਂ ਮੇਢਿਆਂ ਦੇ ਸਿੰਗਾਂ ਦੀਆਂ ਸੱਤ ਤੁਰਹੀਆਂ ਉਠਾਏ ਹੋਏ ਉਹ ਸੱਤ ਜਾਜਕ ਯਹੋਵਾਹ ਦੇ ਅੱਗੇ ਅੱਗੇ ਲੰਘੇ ਅਤੇ ਤੁਰਹੀਆਂ ਫੂਕਦੇ ਗਏ; ਅਤੇ ਯਹੋਵਾਹ ਦੇ ਵਾਅਦੇ ਦਾ ਸੰਦੂਕ ਉਨ੍ਹਾਂ ਦੇ ਪਿੱਛੇ ਆਉਂਦਾ ਗਿਆ। ਅਤੇ ਹਥਿਆਰਬੰਦ ਮਨੁੱਖ ਉਹਨਾਂ ਜਾਜਕਾਂ ਦੇ ਅੱਗੇ ਅੱਗੇ ਜਾਂਦੇ ਸਨ ਜੋ ਤੁਰਹੀਆਂ ਫੂਕਦੇ ਸਨ, ਅਤੇ ਪਿੱਛਲੀ ਟੁਕੜੀ ਸੰਦੂਕ ਦੇ ਪਿੱਛੇ ਆਉਂਦੀ ਸੀ, ਜਦਕਿ ਜਾਜਕ ਅੱਗੇ ਵਧਦੇ ਅਤੇ ਤੁਰਹੀਆਂ ਫੂਕਦੇ ਜਾਂਦੇ ਸਨ। ਅਤੇ ਯਹੋਸ਼ੂਅ ਨੇ ਲੋਕਾਂ ਨੂੰ ਇਹ ਹੁਕਮ ਦਿੱਤਾ ਸੀ, ਇਹ ਆਖ ਕੇ, ਤੁਸੀਂ ਨਾ ਜੈਕਾਰਾ ਮਾਰਣਾ, ਨਾ ਆਪਣੀ ਆਵਾਜ਼ ਨਾਲ ਕੋਈ ਸ਼ੋਰ ਕਰਨਾ, ਅਤੇ ਨਾ ਹੀ ਤੁਹਾਡੇ ਮੂੰਹੋਂ ਕੋਈ ਬੋਲ ਨਿਕਲੇ, ਉਸ ਦਿਨ ਤੱਕ ਜਦ ਮੈਂ ਤੁਹਾਨੂੰ ਜੈਕਾਰਾ ਮਾਰਣ ਲਈ ਕਹਾਂ; ਤਦ ਤੁਸੀਂ ਜੈਕਾਰਾ ਮਾਰਨਾ।

> 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.

> Akiɓɔk la Ɲúŋdɔ tii ŋmɛn ka kpéɔ bii, kà à lɔ̀ɔ̀rɔ́ kpoo mɔ́kɔ̀: kà bà bá wà kàmpù-rɔ̀ nì, kà bà gbɛ̀lɛ̀ kàmpù-rɔ̀ nì. Kà Yosuwa yí kàtɛ́ŋ mɔ́ɔ̀nɔ̀, kà sɔ̀fɔ̀-rɔ̀ tú akiɓɔk la Ɲúŋdɔ. Kà sɔ̀fɔ̀-rɔ̀ nàhà bearing kàkàlà nàhà tii kpàkpà ram-rɔ̀, akiɓɔk la Ɲúŋdɔ nù, bà táá tɛ́ŋ-tɛ́ŋ, kà bà fú kàkàlà-rɔ̀: kà bàrɔ̀ lɛ́ kɛ́ bɛ́rɛ́ bà nù; àmá rereward-rɔ̀ bá akiɓɔk la Ɲúŋdɔ kpɔ̀ɔ̀, sɔ̀fɔ̀-rɔ̀ táá tɛ́ŋ-tɛ́ŋ, kà bà fú kàkàlà-rɔ̀. Kà àná mɔ́ɔ̀nɔ̀ bà ŋmɛn kpéɔ bii kpoo mɔ́kɔ̀, kà bà nyà kàmpù-rɔ̀ nì: nɛ́ɛ̀ bà kɛ́rɛ́ mɔ́ɔ̀nɔ̀ kàfà. Kà à kɛ́ kà, mɔ́ɔ̀nɔ̀ lɔ́ɔ̀rɔ̀-rɔ̀, bà yí kàtɛ́ŋ gbiɛ́lɛ́ mɔ́ɔ̀nɔ̀ yíí, kà bà ŋmɛn kpéɔ bii nɛ́ɛ̀ kɛ́rɛ́-rɔ̀ mɔ̀; àmá mɔ́ɔ̀nɔ̀-rɔ̀ nì pɛ́, bà ŋmɛn kpéɔ bii kàfà nàhà. Kà à kɛ́ kà, tɛ́ŋ nàhà-rɔ̀, kɛ́ sɔ̀fɔ̀-rɔ̀ fú kàkàlà-rɔ̀, Yosuwa lɛ́ bàkɔ̀-rɔ̀ nì, “Gbɛ̀rɛ́lɛ́; nìyà Ɲúŋdɔ tɔ́ɔ̀ mɔ̀ kpéɔ bii-rɔ̀.”

> 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.

> Atakoa ndangakỹrĩwa, ta ha’e voi, ha opa mba’e ipype oĩva, Tupãme guarã; peteĩ Rahab, kuña rekovaíva añoite toikove, ha’e ha opa umi oĩva hendive ógape, omokañýgui umi marandu rerahaha ñande romondova’ekue. Ha peẽ katu, peñangareko porãite pendejehe ani hag̃ua pejagarra mba’e oñemboykéva; ani hag̃uáicha peẽ voi peñembyai pehupytyrõ mba’e oñemboykéva, ha pejapo Israel táva atygui mba’e oñembyaíva, ha pemoĩ hag̃uáicha ipype jejopy. Ha opa plata, óro, ha tembiporu kuarepoti ha hierro guigua, oñembojerovia Tupãme guarã; umíva oikeva’erã Tupã ryru guasúpe. Upérõ tavayguakuéra osapukái kuri pa’i kuéra ombopu jave umi turu; ha oiko, tavayguakuéra ohendu ramo guare turu pu, ha tavayguakuéra osapukái peteĩ sapukái hatãme, pe táva murálla ho’a pe yvýpe voi, upéicha rupi tavayguakuéra oike pe távape, peteĩteĩ peteĩteĩ oguata hag̃ua tenonde gotyo voi henondépe, ha ojagarra hikuái pe táva.

> 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.

> Ug kabeh sing ana ing kutha iku padha ditumpes babar pisan, lanang lan wadon, enom lan tuwa, uga sapi, wedhus, lan kuldi, nganggo landheping pedhang. Nanging Yusak wis ngandika marang wong loro sing wus ndhingkluk tanah iku, “Lungaa menyang omahé sundhal mau, banjur gawanen metu saka kono wong wadon iku lan kabeh darbèké, kaya kang wus koksumpahaké marang dhèwèké.” Banjur para nom-noman kang dadi pandhingkluk iku padha mlebu, lan nggawa metu Rahab, bapaké, biyungé, para saduluré, lan sakèhé darbèké; ya padha nggawa metu kabèh sanak-seduluré, lan dipanggonaké ing njabané kémah Israèl. Kuthané banjur diobong nganggo geni, sarta sakèhé isiné; mung salaka, emas, lan piranti-piranti saka tembaga lan wesi, iku padha dilebokaké ing pethi kasugihané padalemané Pangéran. Nanging Rahab, wong wadon sundhal iku, diparingi slamet urip déning Yusak, uga brayat bapaké lan sakèhé darbèké; lan dhèwèké manggon ing satengahé Israèl nganti tekan dina iki, amarga dhèwèké ndhelikaké para utusan sing dikongkon déning Yusak kanggo ndhingkluk Yerikho. Ing wektu iku Yusak banjur ngesrahaké sumpah marang wong-wong mau, pangandikané, “Kinutuk ana ing ngarsané Pangéran wong sing ngadeg lan mbangun manèh kutha Yerikho iki: dhasaré bakal dilebokaké kanthi regané anaké pambarep, lan gapurané bakal ditegakké kanthi regané anaké sing ragil.” Mangkono Pangéran nunggil karo Yusak; lan kawentaré sumebar ing saindenging tanah kabèh. Yusak 6:1–27.

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