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

Bhuku ra Danieri - Zana Nemakumi Matanhatu Nesere

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

Kuzarurwa kweChokwadi cheChiporofita: Hondo yeChipiri yeProxy Wars uye Kusimbiswa kwe144,000

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.

Emahlweni akhona sesikhuluma ngempi yesibili yezimpi zokumela abanye, njengoba kuboniswe kuDaniyeli isahluko 11, amavesi 11 no-12. Impi yesibili kulawo mavesi iveza impi yase-Ukraine, phakathi kwamandla eRussia angakholelwa kuNkulunkulu, nesizwe sase-Ukraine. Kula mavesi, uPutin uyaphumelela, njengoba kwenza noPtolemy IV, kodwa emva kokunqoba kwakhe uyakuphakanyiswa enhliziyweni yakhe uqobo, futhi ukuziphakamisa kwakhe kobunhubi kuyoba yindlela yokuwa kwakhe. Ukumelwa komlando kwalomlando wamanje kusiza kuphela labo abaqonda ukuthi lomlando wamanje umele ini ngokomoya.

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.

Mundima rimwe, rechitsauko chegumi, Danieri, anomirira vanhu vaMwari vemazuva okupedzisira, anoratidzwa seanonzwisisa zvose zviri zviviri “chiratidzo” ne “chinhu”. Chiratidzo nechinhu zvinomiririrwa kakawanda pamwe chete, asi zvakasiyana chimwe nechimwe, semutsara mumwe wezvokwadi. Ndizvo nzizi dzeUlai neHidhekeri. Ndizvo zviratidzo zve “mareh” ne “chazon”. Ndizvo chiporofita chemakore ane zviuru zviviri nemazana mashanu nemakumi maviri chakabatana nechipoorofita chemakore ane zviuru zviviri nemazana matatu. Ndizvo uchapupu hwemukati nehwokunze hwevanhu vaMwari. Ishe havadzokorori zvinhu zvisina kukosha. Mutemo wokutanga kutaurwa unoratidza kuti, nokuti chinhu chokutanga chatinoudzwa pamusoro paDanieri, muchiratidzo chake chokupedzisira, ndechokuti anomirira vanhu vaMwari vemazuva okupedzisira vanonzwisisa zvose zviri zviviri “chazon” ne “mareh”. Naizvozvo, chiratidzo nechinhu zvakakosha zvikuru kuti zvionekwe, kana nhoroondo yechiporofita yemundima yegumi neimwe neyechigumi nembiri ichizofanira kunzwisiswa nenzira yakarurama.

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.

Daniyeli anawakilisha wale mia moja arobaini na nne elfu katika Ufunuo sura ya kumi na moja, ambao wameurudia kikamilifu mfano wa wanawali kumi, uliotimizwa katika historia ya Wamillerite. Wao, kama ilivyokuwa kwa Wamillerite, walipatwa na kuvunjika moyo kwa kwanza, ambako katika Ufunuo sura ya kumi na moja kunawakilishwa kuwa wameuawa na mnyama wa “woke” asiyeamini Mungu kutoka katika shimo lisilo na mwisho, nao kisha hulala wakiwa wafu katika njia ya mji mkuu wa Misri na Sodoma, ambako pia Kristo alisulubiwa. Kifo chao kilizaa “shangwe” kwa wafuasi wa joka, lakini kwa Daniyeli kilizaa maombolezo.

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.”

Nhoroondo yekuiswa chisimbiso kwevane zviuru zana nemakumi mana nezvina yakamirirwawo nekumutswa kwaRazaro, uko kumutswa kwake kwakazivikanwa sechisimbiso chebasa raKristu; uye iye, semucherechedzo weavo vanoiswa chisimbiso naKristu, akatungamirira kupinda kwokukunda muJerusarema, uko kwakafananidzira kufamba kweKuchema kwePakati pousiku munhoroondo yeMillerite, uyewo munhoroondo yevane zviuru zana nemakumi mana nezvina. Kumutswa kwaRazaro kwakaitika hanzvadzi dzake, Maria naMartha, vachiri mukuchema, sezvakanga zvakaita Danieri mukati memazuva makumi maviri nerimwe muchitsauko chegumi. Muchitsauko chegumi, kuchema kwaDanieri kunoguma nokuburuka kwaMikaeri, iye munhu chaiye ane “inzwi” rakadzosa Razaro naMozisi kuupenyu. Kumutswa kwezvapupu zviviri muna Zvakazarurwa chitsauko chegumi nerimwe kunomiririrwa naDanieri achishandurwa nechiratidzo chinokonzera che“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”.

Mu ndime ya khumi, Danieli akuyimira kusindikizidwa kwa anthu okwana zana limodzi ndi zikwi makumi anayi mphambu zinayi, komwe kukuyimiridwanso mu ndime ya khumi ndi chimodzi ya Chivumbulutso. Mu ndimeyi, Gabriele akunena momveka bwino kuti anabwera kwa Danieli kudzachititsa Danieli kumvetsa zimene zidzagwera anthu a Mulungu a masiku otsiriza. Uthenga wa zimene zidzagwera anthu a Mulungu m’masiku otsiriza waikidwa mwa uneneri m’chimake cha uthenga womwe watsimikiziridwa ndi njira yoika mzere wa uneneri pa mzere wa uneneri. M’kagwiritsidwe kameneko lamulo la kutchulidwa koyamba likusonyeza kuti kumvetsa kolondola kudzangooneka kwa okhawo amene amaona choonadi cha mkati ndi cha kunja m’mizere imene yasonkhanitsidwa pamodzi. Iwo ndi amene amamvetsa “masomphenya” ndi “chinthucho”.

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.

Vane zviuru zvine zana nemakumi mana nezvina zvina vachanzwisisa shoko rechiporofita, asi vachariraramawo, nokuti shoko neruzivo rwaro hazvigoni kupatsanurwa. Ishoko rinotsvenesa, nokuti shoko iShoko raMwari, uye Kristu ndiye Shoko raMwari, uye Shoko raMwari iChokwadi. Shoko rake rinosimbiswa seChokwadi, nokuti rinomiririrwa kubudikidza nenheyo dzokushandiswa kwechiporofita dzisiri chimwe kana chimwe kunze kwenheyo dzekuti Iye ndiani uye kuti chii chaAri. Iye ndiPalmoni, Muverengi Anoshamisa, Muverengi Wezvakavanzika. Iye ndiye Nyanzvi yeMitauro Inoshamisa, mavambo nemagumo, wokutanga nowokupedzisira, Arufa naOmega. Zvinhu izvi zvokuti Iye ndiani ndizvo zvinotsanangura mitemo yechiporofita inosimbisa shoko rechiporofita, uye zvinobereka ruzivo rwechiporofita.

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.

Ulai na Hiddekel, iyo nzizi ebyiri enene eza Shinari, nga tezinnatuuka mu Nnyanja ya Buperusi, zikola ekitundu eky’ebidiba ebirimu ennyanja entono okumpi n’awagattira amazzi gaazo ekiyitibwa Shatt al-Arab, naye tezigatta ne zifuuka mugga gumu. Shatt al-Arab kye kitundu kya mugga ekikolebwa olw’okugattana kw’emigga Fulaati ne Tiguli, awamu n’emigga emirala emitono n’ensulo ezikulukuta. Wabula, ne mu kitundu ekyo ekya delta, Fulaati ne Tiguli zikuuma obw’enjawulo bwazo era ne ziyingira mu Nnyanja ya Buperusi nga migga egy’enjawulo. Obubaka obw’omunda n’obw’ebweru obw’obunnabbi bukuuma enkolagana yaabwo ey’enjawulo, naye bwe butuuka ku nkomerero yaabwo (mu nnaku ez’oluvannyuma), buleeta delta erimu emigga n’ensulo eziyamba ez’enjawulo. Yesu alaga eby’omwoyo ng’akozesa eby’obutonde, era mu nnaku ez’oluvannyuma ekiva mu kwolesebwa kwonna kikola ettaka ly’amazzi aganjala erya delta, newaakubadde nga emigga ebiri emikulu gikuuma emirimu gyagyo egy’enjawulo.

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.

Indekisi yamasiku angamatjhumi amabili nanye yokulila iyavumelana nesikhathi lapho ofakazi ababili bafile esitaladini, begodu leso sikhathi siqala ngokudana kokuthoma, kanye nesikhathi sokulibala. Leso sikhathi senzeka ngaphakathi kwesikhathi esikhulu, lapho ukutjwinwa kwabayikhulu namatjhumi amane nane weenkulungwana kupheleliswa khona. Ukutjwinwa akhenge kuqale ngesikhathi sokuphela ngo-1989, kwaqala lokha uKrestu, njengengelosi yesithathu, ehla ngoSeptemba 11, 2001. Waletha abantu baKhe ekuhambeleni kwabo kwesibili eKadeshi, begodu ngalesi sikhathi abambalwa abalungeleko bazangena enarheni yesithembiso. Ilwazi labantu bakaZimu kusukela ngesikhathi sokuphela ngo-1989 bekube nguSeptemba 11, 2001, akhenge libatjwine. Ukutjwinwa kwaqala lokha uKrestu ehla begodu akhalisa itjhada lokuthoma lecilongo lesikhombisa lomaye wesithathu.

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.

Ukuvuthelwa kophondo lwesikhombisa kulapho imfihlakalo kaNkulunkulu ipheleliswa khona, futhi leyo mfihlakalo imelela ukubekwa uphawu kwabayiikhulu namashumi amane nane ezinkulungwane, okwenzeka ngesikhathi sokuvuthelwa kwalolo phondo. Lolo phondo lukhala amanothi amathathu, ngokuba liyiQiniso. Inothi lokuqala lalingoSepthemba 11, 2001, elesibili lalingo-Okthoba 7, 2023, kanti elesithathu kula manothi amathathu lisemthethweni weSonto ozayo maduze. Lawo manothi amathathu ayizinyathelo ezintathu ezihlala zikhona njalo eqinisweni. Ukuthintwa kukaDaniyeli kathathu esahlukweni seshumi kwaxhumanisa amava akhe nenkathi yomlando emelwe amanothi amathathu ophondo lwesikhombisa.

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.

Ujumbe wa kinabii unaozalisha athari ya kubadilishwa na kufananishwa na sura ya Kristo, ambao Danieli anauonyesha katika sura ya kumi, ni ujumbe wa yale yatakayowapata watu wa Mungu katika siku za mwisho, lakini si siku za mwisho kwa maana ya jumla. Ni ujumbe ambao watu wa Mungu huuelewa na kuupitia wakati wa kutiwa muhuri kwa wale laki moja na arobaini na nne elfu.

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.

Gabriyeri paanotanga kupa nhoroondo yechiporofita inomiririrwa muchitsauko chegumi nerimwe, anopa mitsara yakatsanangurika yechiporofita. Ndima mbiri dzokutanga dzinotanga naKoreshi (saBush wokutanga), panguva yokuguma muna 1989, dzigoenderera mberi kusvika kunhoroondo yaDonald Trump somutungamiri wenyika wechi makumi mana neshanu (wechitanhatu), uye ipapo nhoroondo yechiporofita inomira, kusvikira nhoroondo yeUnited Nations (Aleksanda Mukuru), sehumambo hwechinomwe, yatariswa mundima dzechitatu nedzechina. Naizvozvo, shoko raDonald Trump somutungamiri akapfuma wechitanhatu anomutsa maGlobalists, ichokwadi chinoratidzwa pakuzadzikiswa panguva yokuisa chisimbiso kwezana namakumi mana navana ezviuru. Naizvozvo, ichokwadi chiripo zvino.

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.

Mumavhesi mashanu kusvika pandima yechipfumbamwe, nhoroondo youpapacy hwakagadzwa pachigaro, kubvira muna 538 kusvikira paronda runouraya uye nenguva yokuguma muna 1798, inorondedzerwa. Chokwadi ichi, zvirokwazvo, chakakosha uye chinokosha, nokuti chinotsigira uye chinosimbisa ndima yemakumi mana, asi hachipi rondedzero chaiyo yechiporofita inoitika munguva yokuiswa chisimbiso kwezana namakumi mana nezvina ezviuru. Ndima yegumi, kufanana nendima dzeshanu kusvika pfumbamwe, inosimbisa kushanda kwendima yemakumi mana, asi haitauri nezvenhoroondo yechiporofita inozadzikiswa munguva yokuiswa chisimbiso. Zvisinei, inocherekedza 1989, uye nokudaro inomisa, nokusiya kutaura, nguva yakanyarara kubva muna 1989 kusvikira kuSunday law mundima yemakumi mana neimwe.

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.

Vhesi regumi nereshanu kusvikira kune gumi neshanu dzinoratidza nhoroondo yakazadzikiswa munguva yokusimbiswa kwezana rimwe namakumi mana nezvina zvuru. Vhesi idzodzo dzinopindirana nenhoroondo yakavanzika iri pakati pevhesi rechipiri nerechitatu, uye pakati pa1989 muvhesi remakumi mana kusvikira kumutemo weSvondo muvhesi remakumi mana nerimwe. Vhesi idzodzo ichokwadi chiripo panguva ino zvikuru, uye dzinofanira kuzivikanwa saizvozvo kana tichizokohwa zvibereko zvakatarisirwa zvinobva pakunzwisisa mavhesi acho.

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.

Zvibereko zvakarongerwa izvi zvine mativi maviri, nokuti zvinomiririra kunzwisisa kwenhoroondo youprofita inomiririrwa imomo, uyezve chiitiko chinobudiswa nokunzwisisa kwezvokwadi zvemharidzo iyoyo. Kunzwisisa kwemharidzo, kuri kuwedzera kwokupedzisira kwezivo, kuri kuzadzikiswa munguva yokuiswa chisimbiso, ndiko kunotsvenesa avo vanofanira kuva pakati pezviuru zvine zana namakumi mana nezvina. Nokuda kwechikonzero ichi, zvakakosha kufunga nezvendima idzodzo tichidzinangisa pamaonero omukati neokunze.

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.

“සත් කාලය” යන ලෙවී කථාව විසි හයහි සඳහන් කරුණ, ලක්ෂ එක්ලක්ෂ හතළිස් හතර දහස මුද්‍රා තබන කාලයට අනිවාර්යයෙන්ම අයත් වේ. මක්නිසාද දානියෙල්ගේ යාච්ඤා දෙක—දෙවන සහ නවවන අධ්‍යායයන්හි නිරූපිතව ඇති ඒවා—මෘගයාගේ රූපයෙන් නිරූපිතව ඇති ප්‍රකාශනාත්මක ඉතිහාසය අවබෝධ කරගැනීම සඳහා වූ ද්විත්ව යාච්ඤාවක්ද, තවද තම පාපයන් සහ තම පියවරුන්ගේ පාපයන් සඳහා සමාව ඉල්ලන ලෙවී කථාව විසි හයේ යාච්ඤාව සම්පූර්ණ කරන අය විසින් උපදවනු ලබන අත්දැකීම ලබන පිණිස වූ යාච්ඤාවක්ද නියෝජනය කරයි. බාහිර යාච්ඤාව මෘගයාගේ රූපය හඳුනා දෙයි; අභ්‍යන්තර යාච්ඤාව ක්‍රිස්තුස්වහන්සේගේ රූපය උපදවයි.

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.

Kuzwisisa nhoroondo inomiririrwa mundima dzakasiyana-siyana dziri muna Danieri gumi nerimwe, idzo dzinonyatsotaura nezvenhoroondo inozadzikiswa munguva yokuiswa chisimbiso, kunomiririrwa nomunyengetero waDanieri muchitsauko chechipiri. Iye navatatu vaya vakatendeka vakatsvaka kunzwisisa shoko rakavanzika rehope dzaNebhukadhinezari pamusoro pechifananidzo chesimbi dzakasiyana-siyana. Apo kunzwisisa kwakarurama kwenhoroondo yechiporofita inomiririrwa muhope yakavanzika yaNebhukadhinezari kwava kuzivikanwa, kunzwisisa ikoko kunoratidza kune vanonzwisisa kuti havana tariro, kunze kwokunge ivo pachavo vawana ruzivo rwerupinduko rwakakwana runomiririrwa nomunyengetero waDanieri muchitsauko chepfumbamwe.

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.

Kupatsanura chiitiko chinomiririrwa naDhanieri muchitsauko chegumi kubva murondedzero yechiporofita yezviitiko zvenguva yokupedzisira muchitsauko chegumi nerimwe, ndiko kukundikana somudzidzi wechiporofita. Muna Dhanieri chitsauko chegumi nerimwe, ndima yegumi nerimwe negumi nembiri, hondo yomuganhu, Hondo yeRafiya, nokukunda kwamambo wokumaodzanyemba, zvinomiririra yechipiri pahondo nhatu dzinorwirwa navamwe dzakaratidzirwa muShoko raMwari rechiporofita. Kiyi inounza zaruriro iyi yechokwadi kuti ionekwe ndiko kushandiswa kwakaitwa noMunyori weNdimi Anoshamisa kwemambo wokumusoro “achipfachukira nokupfuura,” kusvikira kunhare (mutsipa), mundima yegumi. Akapa dzimwe ndima mbiri dzinotaura pamusoro pokupfachukira nokupfuura; uye nokudaro Anobatanidza pamwe chete murondedzero yechiporofita yezviitiko nechiitiko icho kunzwisisa kwezviitiko izvozvo kunofanira kubudisa.

> 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.

> Asi vanakomana vake vachamutsa hasha, uye vachaunganidza hondo zhinji dzine simba guru; uye mumwe achauya zvirokwazvo, achafashukira, akapfuura napo; ipapo achadzoka, achamutsa hasha dzake, kusvikira kunhare yake. Zvino mambo wokumaodzanyemba achatsamwa zvikuru, achabuda kundorwa naye, iye mambo wokumaodzanyemba achirwa namambo wokuchamhembe; uye iye acharonga boka guru rehondo; asi boka iroro richaiswa muruoko rwake. Uye kana abvisa boka iroro, moyo wake uchazvikudza; uye achawisira pasi makumi ezviuru mazhinji; asi haangasimbiswi nazvo. Danieri 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.

Mu 2014, Putin adayambije nkhondo ku Ukraine, ndipo kuti munthu azindikire choonadi chimenechi monga chayimiridwa mu vesi la khumi ndi limodzi la chaputala 11, wophunzira wa ulosi ayenera choyamba kukhoza kuona kuti vesi la khumi likuyimira mbiri imene ikusonyeza gawo lachiwiri la vesi la makumi anayi la Danieli chaputala 11. Akazindikira zimenezo, pamenepo amaona kuti chimene vesi la khumi limawonjezera pa vesi la makumi anayi n’chakuti, pamene Soviet Union inakokoleredwa kuchotsedwa mu 1989, mfumu ya kumpoto inangokwera kufika ku linga lake (“khosi”). Koma wophunzira wa ulosi sakanadziwa chimene zimenezo zinkasonyeza, mpaka ataona Yesaya chaputala 8 vesi 8. Pamenepo akanakhala ndi ulamuliro waulosi wozindikiritsa kuti mavesi onse atatuwa amamangiriridwa pamodzi ndi mawu amene amagwiritsidwa ntchito katatu kokha m’Baibulo.

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.

Mudzidzi aizodawo chapupu chechipiri chokuti nguva nhatu idzo mashoko okuti “kufashukira nokuyambuka” anoonekwa muBhaibheri, kudzokororwa kwacho kwakaitwa nemaune. Chapupu chechipiri chechokwadi ichi chinosimbiswa nokuti ndima dzose nhatu (zvapupu), dzinoratidza mambo wokumusoro achirwisa mambo wokumaodzanyemba. Pamwe chete, zvapupu zvitatu izvi, izvo zvinosimbiswa kuti inhoroondo imwe chete yokufananidzira nemhando mbiri dzezvapupu zvomukati, zvinotungamirira mudzidzi wechiporofita kuti azoisa ndima nhatu dzose pamusoro peimwe neimwe, nenzira yokuisa mutsetse pamusoro pomutsetse. Kushandiswa ikoko kunowedzera zviri mundima idzodzo, dzinoratidza hondo iri pakati pamambo wokumusoro namambo wokumaodzanyemba.

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 sura ya saba, aya ya nane na ya tisa, zinatoa ufunguo wa kutatua fumbo la kile “ngome” katika aya ya kumi inawakilisha, kwa maana neno la Kiebrania la “ngome” ndilo pia lile “ngome” ambalo mfalme wa kusini aliingia ndani yake katika aya ya saba ya sura ya kumi na moja. “Ngome” pia hutafsiriwa kuwa “nguvu” katika kauli “patakatifu pa nguvu” katika aya ya thelathini na moja ya Danieli kumi na moja. Hivyo, aya hizo mbili (ya saba na ya thelathini na moja), zinatoa mashahidi wawili kwamba “ngome” ni mji mkuu wa ufalme au mfalme. Kwa kuwa ukweli huo umewekwa imara kwa mashahidi wawili (wote wawili katika sura ya kumi na moja), basi kile ambacho Yesaya anakitambulisha katika kifungu chake cha mafumbo katika sura ya saba, aya ya nane na ya tisa, anapoweka imara kwa mashahidi wawili wa ndani kwamba ngome ni mji mkuu wa ufalme, au mfalme wa ufalme huo, huweka imara kwamba kabla ya mwaka 1989, Umoja wa Kisovieti, ambao mji wake mkuu ulikuwa Urusi, ukiwa na jiji lake kuu la Moscow, ulikuwa na kiongozi ambaye alikuwa Mikal Gorbachev. Si jambo la bahati mbaya kwamba sifa ya kuonekana iliyoonekana wazi ya Gorbachev ilikuwa paji lake la uso.

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.”

Mutsetse pamusoro pemutsetse, magumo echishandiso ichi anosimbisa kukosha kwacho paanoti, “Kana musingatendi, zvirokwazvo hamungasimbiswi.” Jesu akati, “Imi mapenzi, uye vanononoka pamwoyo pakutenda zvose zvakataurwa navaporofita.” [Ona Ruka 24:25] Ezra akanyora, “Vakabva vamuka mangwanani-ngwanani, vakaenda kurenje reTekoa; uye pavakanga vachienda, Jehoshafati akamira akati, Nditeererei, imi vaJudha, nemi vagari veJerusarema; Tendai muna Jehovha Mwari wenyu, saizvozvo muchasimbiswa; tendai vaporofita vake, saizvozvo muchabudirira.” [Ona 2 Makoronike 20:20] Kanomwe mubhuku raZvakazarurwa murayiro unopiwa wokuti vanzwe. “Uyo une nzeve, ngaanzwe zvinorehwa noMweya kumakereke.”

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.

Kusimikwa imara ni kuwa miongoni mwa wanawali wenye hekima, kwa maana wapumbavu ni wazito wa moyo kuyaamini manabii. Wenye hekima huamini yale ambayo Mungu amesema kupitia manabii Wake, nao husimikwa imara na kufanikiwa, kwa kuwa wanasikia yale ambayo Roho ayaambia makanisa. Utambulisho wa Urusi, na vita ilivyoianzisha mwaka 2014 dhidi ya Ukraine, ndilo jambo linalowasimika imara wale walio wanafunzi wenye hekima wa unabii katika kipindi ambacho Kristo anafunua muhuri wa ukweli huo wenyewe.

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.

Chokwadi ichocho chakasvika munhoroondo muna 2014, iro riri mushure ma2001, uye naizvozvo riri mukati menguva yokuiswa chisimbiso kwezana ramakumi mana nezvina ezviuru. Gore rakatevera, 2015, purezidhendi akapfuma kupfuura vose, ari purezidhendi wechitanhatu kubva panguva yokuguma muna 1989, akatanga kumutsa maGlobalists. Ndima yegumi inoratidza nhoroondo ya1989, asi inogadzawo Russia se“nhare,” uye mundima mbiri dzinotevera, Russia yaizotanga hondo yechipiri yehondo dzevamiririri, uye Putin achakunda muhondo iyoyo. Chokwadi chendima idzodzo chinosunungurwa pachisimbiso kana nhoroondo yachinomiririra yazadzikiswa.

> “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.

> “දානියෙල් තමන්ගේ කොටසෙහිද තමන්ගේ ස්ථානයෙහිද ස්ථිරව සිටියි. දානියෙල්ගේද යොහන්ගේද අනාවැකි අවබෝධ කරගත යුතුය. ඒවා එකිනෙකාට අර්ථකථනය කර දෙයි. ලෝකයේ සෑම කෙනෙකුම අවබෝධ කරගත යුතු සත්‍යයන් ඒවා ලෝකයට ලබා දෙයි. මෙම අනාවැකි ලෝකයේ සාක්ෂියක් විය යුතුය. අවසාන මේ දිනවල ඒවා ඉටු වීම තුළින්, ඒවා තමන්ම තම අර්ථය ප්‍රකාශ කරනු ඇත.” 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.

Utabiri wa aya ya kumi na moja na ya kumi na mbili umefunguliwa kupitia utimilifu wake wa kihistoria katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu; lakini “mstari juu ya mstari,” kuna ukweli mwingine wa muhimu unaohusiana na aya hizi. Ili mwanafunzi wa unabii ayaweke pamoja mafungu matatu ya “kufurika, na kupita juu,” ni lazima mwanafunzi huyo pia aingize katika mstari wa kinabii unabii wa miaka sitini na mitano. Unabii wa miaka sitini na mitano huashiria mwanzo wa unabii zile mbili za miaka elfu mbili mia tano na ishirini, na hubainisha kwamba zinaanza zikitengana kwa miaka arobaini na sita kutoka moja hadi nyingine. Kwa kuibainisha miaka sitini na mitano mwanzoni, pia hubainisha kwamba Alfa na Omega vingetokeza miaka sitini na mitano mwishoni.

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.

Makore makumi matanhatu namashanu ari pakutanga nepamagumo, rimwe nerimwe rine mucherechedzo wematombo matatu enhambo. Rokutanga raiva 742 BC, zvino makore gumi nemapfumbamwe gare gare 723 BC, uye zvino makore makumi mana nenhanhatu gare gare 677 BC. Matombo matatu iwayo enhambo anomiririrwa pakuguma na1798, 1844, na1863. Nguva yemakore makumi mana nenhanhatu pakutanga (Alpha), inomirira kutsikwa-tsikwa kwetembere neuto, uye makore makumi mana nenhanhatu pakuguma (Omega), anomirira kudzorerwa kwenzvimbo tsvene neuto, apo Mutumwa weSungano (uyo ariwo Alpha naOmega), aizopinda kamwe-kamwe mutembere yaakanga amutsa mumakore makumi mana nenhanhatu kubva muna 1798 kusvika muna 1844.

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

Iminyaka mirongo ine n’itandatu ibanzirizwa n’imyaka cumi n’icyenda mu gihe Yesaya yashyiragaho ubuhanuzi mu mwaka wa 742 Mbere ya Kristo, igereranya imyaka mirongo ine n’itandatu ku musozo wayo, hanyuma igakurikirwa n’imyaka cumi n’icyenda mu buryo bwa kiyazimu. Imyaka cumi n’icyenda kuva mu 1844 kugeza mu 1863 itanga ishusho y’imigambi ya Kristo ku bantu ibihumbi ijana na mirongo ine na bine itasohoye kubera ubwigomeke bwabaye muri ayo mateka. Umurimo usabwa umunyeshuri w’ubuhanuzi kugira ngo agabanye neza ijambo ry’ukuri ku byerekeye imirongo ya cumi kugeza kuri cumi n’ibiri yo mu gice cya cumi na kimwe cya Daniyeli, ntushyiraho gusa (niba ubyemera) ko Uburusiya bwari gutangiza intambara muri Ukraine mu 2014, ahubwo ko iyo ntambara yari gutangizwa mu gihe cyo gushyirwaho ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine. Nk’uko amateka y’ubuhanuzi ahagarariwe muri iyo mirongo ari ay’ingenzi, ni ko n’amateka aho ukuri kw’ayo mateka nyine gukurirwaho igifuniko na yo ahagarariwe n’amateka y’iyo myaka cumi n’icyenda kuva mu 1844 kugeza mu 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 inoratidza kusvika kwengirozi yechitatu, uye inofananidzira kusvika kwengirozi yechitatu musi wa11 Gunyana 2001. 1863 inomirira kupanduka kunofananidzirwa nokuvakwazve kweJeriko. Chiratidzo chenzira cha1863 chinofananidzirawo kuteerera kwezana rimwe namakumi mana nezvina ezviuru vanoshandiswa “kuwisira pasi masvingo eJeriko”, panguva yomurayiro weSvondo uri kuuya nokukurumidza. Mundima dzatiri kufunga nezvadzo, ndima yegumi nenhanhatu inomirira murayiro weSvondo muUnited States. Ndima yegumi neimwe inoisa mucherechedzo kubva muna 2014 kusvikira pakukunda kwokupedzisira kwaPutin. Ndima idzi dzinoratidza kutanga kwehondo yechipiri yevamiriri, iyo inoteverwa nehondo yechitatu yevamiriri, sezvinomiririrwa mundima yegumi nenhatu kusvika yegumi neshanu.

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.

Tikabatanidza ndima yechipiri nendima yegumi neimwe neye gumi nembiri, tinoziva hondo yeUkraine yakatanga muna 2014, iyo yakazoteverwa nemushandirapamwe wesarudzo dzeMutungamiri weUnited States wa2015, uye nesarudzo yakatevera yemutungamiri akapfuma kupfuura vose muna 2016. Ndima yegumi nembiri inoteverwa nekutsiva kwemutungamiri wekupedzisira mutemo weSvondo usati wavapo, muhondo yechitatu yevamiririri. Hondo yechipiri yevamiririri, inova kurwa kwemuganhu, yakatanga nguva pfupi sarudzo dzemutungamiri wechitanhatu uye akapfuma kupfuura vose dzisati dzaitwa.

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”.

Katika historia ya mwaka 1844 hadi 1863, zile fimbo mbili za Ezekieli zilipaswa kuunganishwa. Kuunganishwa kwake kuliwakilisha muungano wa uungu na ubinadamu, ambao ndio kazi ya kutiwa muhuri wale mia moja arobaini na nne elfu. Mwaka 1844 malaika wa tatu alifika na akafunua nuru iliyohusiana na patakatifu pa mbinguni, sheria ya Mungu, Sabato, na malaika wa tatu. Mwaka 1849 Bwana alinyoosha mkono Wake mara ya pili kuikusanya kundi lililotawanyika ambalo lilikuwa limepatwa na kutawanyika wakati wa maangamizo makuu. Mwaka 1850 Aliwaongoza watu Wake kuandaa chati ya pili ya Habakuki, ili kwa kielelezo cha wazi kuonesha ujumbe ambao watu Wake walipaswa kuutangaza alipokuwa akiwaongoza “kuziangusha kuta za Yeriko”. Chati hiyo ilijumuisha “nyakati saba” kama ilivyokuwa pia katika “chati ya zamani”.

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.

Muna 1856, Akazarura chisimbiso pachiedza chaifanira kuisa chisimbiso pavanhu Vake chisati chasvika “Hondo yeJeriko”. Chiedza ichocho chakanga chiri kuwedzerwa kwechiedza chokutanga icho Alfa naOmega vakanga varatidza kuna William Miller. Chakanga chiri chiedza che“nguva nomwe,” sezvachimiririrwa kakawanda muHondo yeJeriko yekare. Chiedza chaifanira kuisa chisimbiso pavanhu Vake, chakanga chiriwo shoko reRaodhikia raifanira kuvamutsa, nokuvachinjisa richivadzosazve muchiitiko cheFiradherfia. Chiedza icho chokupedzisira chakanga chiri kuwedzerwa kwechiedza chokutanga, asi vanhu Vake vakaregeredza chiedza, uye nokusasarudza kwavo vakasarudza kutsaukaira murenje reRaodhikia. 1844, 1849, 1850, 1856 na1863 zvinomirira zviratidzo zvishanu zvomunzira zvinomiririrwa munhoroondo yaGunyana 11, 2001 kusvikira kumurayiro weSvondo uri kuuya nokukurumidza.

We will continue this study in the next article.

අපි මෙම අධ්‍යයනය ඊළඟ ලිපියේදී ඉදිරියට පවත්වාගෙන යන්නෙමු.

> 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.

> Zvino Jeriko rakanga rakavharirwa zvakasimba nokuda kwavana vaIsraeri; kwakanga kusina aibuda, uye kwakanga kusina aipinda. Jehovha akati kuna Joshua, Tarira, ndaisa Jeriko muruoko rwako, pamwe chete namambo waro navarume varo vane simba noushingi. Uye muchapoteredza guta, imi mose varume vehondo, muchiritenderera kamwe. Ndizvo zvauchaita kwamazuva matanhatu. Vaprista vanomwe vachafanira kutakura pamberi peareka hwamanda nomwe dzenyanga dzemakondobwe; uye pazuva rechinomwe muchapoteredza guta kanomwe, vaprista vachiridza hwamanda. Zvino zvichaitika kuti, kana varidza nyanga yegondobwe nokuibudisa inzwi refu, uye kana muchinzwa kurira kwehwamanda, vanhu vose vachadanidzira nokuchema kukuru; ipapo rusvingo rweguta ruchawira pasi rwakati sandara, uye vanhu vachakwira, mumwe nomumwe achienda mberi kwake akanyatsorurama. Joshua mwanakomana waNuni akadana vaprista, akati kwavari, Simudzai areka yesungano, uye vaprista vanomwe ngavatakure hwamanda nomwe dzenyanga dzemakondobwe pamberi peareka yaJehovha. Akati kuvanhu, Pfuurirai mberi, mupoteredze guta, uye uyo akashongedzwa zvombo ngaapfuure mberi peareka yaJehovha. Zvino zvakaitika, Joshua wakati ataura navanhu, vaprista vanomwe vakanga vakatakura hwamanda nomwe dzenyanga dzemakondobwe vakapfuurira mberi pamberi paJehovha, vakaridza hwamanda; uye areka yesungano yaJehovha yakavatevera. Varume vakanga vakashongedzwa zvombo vakanga vachifamba pamberi pavaprista vairidza hwamanda, uye boka raitevera shure rakanga richiuya shure kweareka, vaprista vachingoenderera mberi vachiridza hwamanda. Joshua akanga arayira vanhu, achiti, Hamungadanidziri, kana kuita inzwi nenzwi renyu, uye hakuna shoko richabuda mumuromo menyu, kusvikira pazuva randichati kwamuri, Danidzai; ipapo muchadanidzira.

> 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.

> Basi areka ya Jehovha yakapoteredza guta, ichirifamba kamwe; zvino vakapinda mumisasa, vakavata mumisasa. Uye Joshua akamuka mangwanani-ngwanani, vaprista vakatakura areka yaJehovha. Uye vaprista vanomwe, vakatakura hwamanda nomwe dzenyanga dzemakondobwe pamberi peareka yaJehovha, vakafamba vachiramba vachienda, vachiridza hwamanda; varume vakanga vakashonga zvombo vakafamba pamberi pavo; asi veboka rokumashure vakatevera areka yaJehovha, vaprista vachifamba vachiridza hwamanda. Uye nezuva rechipiri vakapoteredza guta kamwe, vakadzokera kumisasa; saizvozvo vakaita kwamazuva matanhatu. Zvino nezuva rechinomwe vakamuka mangwanani-ngwanani, mambakwedza achangobuda, vakapoteredza guta nenzira imwe cheteyo kanomwe; chete nezuva iro vakapoteredza guta kanomwe. Zvino zvakaitika panguva yechinomwe, vaprista pavakaridza hwamanda, Joshua akati kuvanhu, Danidzirai; nokuti Jehovha akupai guta.

> 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.

> Mudziwo uchava chinhu chakatukwa, iwo pachawo nezvose zviri mauri, kuna Jehovha; asi Rahabhi chifeve ndiye oga achapona, iye navose vari naye mumba, nokuti akavanza nhume dzatakanga tatuma. Asi imi, zvirokwazvo chenjererai chinhu chakatukwa, kuti murege kuzviitira kutukwa, kana muchitora chinhu chakatukwa, mukaita musasa waIsiraeri kutukwa nokuuparira nhamo. Asi sirivha yose nendarama, nemidziyo yendarira neyesimbi, zvakatsaurirwa kuna Jehovha; zvichapinda muupfumi hwaJehovha. Naizvozvo vanhu vakadanidzira vaprista vachiridza hwamanda; zvino zvakaitika, vanhu pavakanzwa kurira kwehwamanda, vanhu vakadanidzira nokudanidzira kukuru, rusvingo rukawira pasi chakati sandara, zvokuti vanhu vakakwira vakapinda muguta, mumwe nomumwe akatarisana napamberi pake; vakatora guta.

> 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.

> Vakaparadza zvachose zvose zvakanga zviri muguta, murume nomukadzi, muduku nomukuru, nzombe, namakwai, nembongoro, nomuromo womunondo. Asi Joshua akanga ati kuvarume vaviri vakanga vasora nyika, Pindai mumba mechifeve, mubudise imomo mukadzi uyo nezvose zvaanazvo, sezvamakapika kwaari. Zvino majaya iwayo, akanga ari vasori, akapinda, akabudisa Rahabhi, nababa vake, naamai vake, nehama dzake, nezvose zvaakanga anazvo; vakabudisawo hama dzake dzose, vakavaisa kunze kwemisasa yaIsraeri. Vakapisa guta nomoto, nezvose zvakanga zviri mariri; asi sirivha, nendarama, nemidziyo yendarira neyesimbi, vakazviisa muupfumi hweimba yaJehovha. Joshua akaponesa Rahabhi chifeve ari mupenyu, neveimba yababa vake, nezvose zvaakanga anazvo; uye anogara pakati paIsraeri kusvikira nanhasi; nokuti akavanza nhume, dzakatumwa naJoshua kundosora Jeriko. Panguva iyoyo Joshua akavapikisa, achiti, Ngaarohwe nomutuko pamberi paJehovha munhu anomuka akavaka guta iri reJeriko; nhedziso yaro achaivamba nomwanakomana wake wokutanga, uye masuwo aro achaamisa nomwanakomana wake wokupedzisira. Naizvozvo Jehovha akanga anaJoshua; mukurumbira wake ukapararira munyika yose. Joshua 6:1–27.

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