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

Kitabu cha Danieli - Nambari Mia Moja Sitini na Nane

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

Kufunua Kweli ya Kinabii: Vita ya Pili ya Vita vya Uwakala na Kutiwa Muhuri kwa Wale 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.

Sasa tunashughulikia vita vya pili vya vita vya wakala, kama vinavyoonyeshwa katika Danieli sura ya kumi na moja, aya ya kumi na moja na ya kumi na mbili. Vita vya pili katika aya hizo vinatambulisha vita vya Ukraine, kati ya mamlaka ya Urusi isiyoamini kuwapo kwa Mungu, na taifa la Ukraine. Katika aya hizo, Putin anashinda, kama alivyoshinda Ptolemy IV, lakini baada ya ushindi wake atainuliwa moyoni mwake mwenyewe, na kujitukuza kwake kwa kinafsi kwa namna ya kinarsisi kutakuwa chombo cha Waterloo yake. Uwakilisho wa kihistoria wa historia hii ya sasa una manufaa tu kwa wale wanaoelewa kwamba historia hii ya sasa inawakilisha nini kiroho.

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.

Katika mstari wa kwanza wa sura ya kumi, Danieli, anayewakilisha watu wa Mungu wa siku za mwisho, anatambulishwa kuwa anaelewa vyote viwili, "maono" na "jambo". Maono na jambo hilo mara kwa mara yanaonyeshwa pamoja, lakini yanatofautishwa, yakiwa sehemu mbili za mstari mmoja wa ukweli. Ni Mto Ulai na Mto Hidekeli. Ni maono ya "mareh" na "chazon". Ni unabii wa miaka 2520 katika uhusiano na unabii wa miaka 2300. Ni ushuhuda wa ndani na wa nje wa watu wa Mungu. Bwana harudii mambo yasiyo muhimu. Kanuni ya kutajwa kwa mara ya kwanza inaonyesha kwamba kwa kuwa jambo la kwanza tunaloambiwa kuhusu Danieli, katika maono yake ya mwisho, ni kwamba anawakilisha watu wa Mungu wa siku za mwisho wanaoelewa vyote "chazon" na "mareh". Kwa hiyo ni muhimu sana kuona maono na jambo hilo, ili historia ya kinabii ya mistari 11 na 12 ieleweke kwa usahihi.

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.

Danieli anawakilisha laki moja na arobaini na nne elfu katika Ufunuo sura ya kumi na moja, ambao wamerudia kikamilifu mfano wa wanawali kumi, uliotimia katika historia ya Wamileraiti. Wao, kama ilivyokuwa kwa Wamileraiti, walipitia kukatishwa tamaa ya kwanza, ambayo katika Ufunuo sura ya kumi na moja inaonyeshwa kuwa waliuawa na mnyama wa uateisti “woke” atokaye katika shimo lisilo na mwisho, na kisha walilala wafu katika barabara ya mji ule mkuu wa Misri na Sodoma, ambapo pia Kristo alisulubiwa. Kifo chao kilileta “furaha” kwa wafuasi wa joka, lakini kilimletea Danieli 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.”

Historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu pia iliwakilishwa na ufufuo wa Lazaro, ambaye ufufuo wake ulitambulishwa kuwa tendo la kutiwa muhuri la kazi ya Kristo, na ambaye, kama ishara ya wale ambao Kristo huwatia muhuri, aliongoza kuingia kwa ushindi Yerusalemu, ambako kulifananisha mwendo wa Kilio cha Usiku wa Manane katika historia ya Wamilleri, na pia katika historia ya wale mia moja arobaini na nne elfu. Ufufuo wa Lazaro ulitokea wakati dada zake, Maria na Martha, walipokuwa katika maombolezo, kama alivyokuwa Danieli katika zile siku ishirini na moja katika sura ya kumi. Katika sura ya kumi, maombolezo ya Danieli yanafikia mwisho kwa kushuka kwa Mikaeli, yule nafsi yuleyule ambaye “sauti” yake ilimrudisha Lazaro na Musa katika uzima. Ufufuo wa wale mashahidi wawili katika Ufunuo sura ya kumi na moja unawakilishwa na Danieli kubadilishwa kwa maono ya kisababishi ya “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”.

Katika sura ya kumi, Danieli anawakilisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, ambako pia kunawakilishwa katika sura ya kumi na moja ya Ufunuo. Katika sura hiyo, Gabrieli anaeleza waziwazi kwamba alikuwa amemjia Danieli ili amfahamishe Danieli yale yatakayowapata watu wa Mungu katika siku za mwisho. Ujumbe kuhusu yale yatakayowapata watu wa Mungu katika siku za mwisho umewekwa kinabii ndani ya muktadha wa ujumbe unaothibitishwa na mbinu ya kuweka mstari wa unabii juu ya mstari wa unabii. Ndani ya matumizi hayo, kanuni ya kutajwa kwa kwanza inaonyesha kwamba ufahamu sahihi utaonekana tu kwa wale wanaoyaona pamoja kweli za ndani na za nje zilizo ndani ya mistari inayoletwa pamoja. Hao ndio wanaolielewa “ono” na “jambo”.

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.

Laki moja na arobaini na nne elfu watauelewa ujumbe wa kinabii, lakini pia wataupitia ujumbe huo, kwa kuwa ujumbe na uzoefu haviwezi kutenganishwa. Ni ujumbe unaotakasa, kwa maana ujumbe ni Neno la Mungu, na Kristo ni Neno la Mungu, na Neno la Mungu ni Kweli. Ujumbe wake unathibitishwa kuwa Kweli, kwa sababu unawakilishwa kupitia kanuni za matumizi ya kinabii ambazo si zaidi wala pungufu ya kanuni za yeye ni nani na alivyo. Yeye ni Palmoni, Mwenye kuhesabu wa ajabu, Mwenye kuhesabu siri. Yeye ni Mtaalamu wa lugha wa ajabu, Mwanzo na Mwisho, wa Kwanza na wa Mwisho, Alfa na Omega. Ni vipengele hivi vya yeye alivyo ndivyo vinavyobainisha kanuni za kinabii zinazoweka msingi wa ujumbe wa unabii, na kuleta uzoefu wa 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.

Kabla ya Ulai na Hiddekel, mito miwili mikubwa ya Shinari, haijafika Ghuba ya Uajemi, huunda eneo la kinamasi karibu na mahali pa kukutana kwake liitwalo Shatt al-Arab, lakini haiungani na kuwa mto mmoja. Shatt al-Arab ni delta ya mto inayoundwa kwa kuungana kwa mito Frati na Tigri, pamoja na mito mingine midogo na vijito kadhaa. Hata hivyo, hata ndani ya eneo la delta, Frati na Tigri hudumisha utambulisho wao wa pekee na kutiririka kuingia katika Ghuba ya Uajemi kama mito iliyo tofauti. Ujumbe wa ndani na wa nje wa unabii hudumisha uhusiano wao ulio tofauti, lakini ufikapo mwisho wake (katika siku za mwisho), huzaa delta yenye mito na vijito kadhaa vinavyochangia. Yesu hufananisha ya kiroho kwa njia ya ya asili, na katika siku za mwisho athari ya kila ono huunda nchi ya mafuriko ya delta, ijapokuwa mito ile miwili mikubwa hudumisha wajibu wake ulio tofauti.

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.

Kipindi cha siku ishirini na moja za maombolezo kinalingana na wakati ambao wale mashahidi wawili wamekufa njiani, na kipindi hicho cha wakati huanza kwa kuvunjika kwa matumaini kwa kwanza, na wakati wa kukawia. Kipindi hicho cha wakati hutokea ndani ya kipindi kikubwa zaidi cha wakati, ambamo kutiwa muhuri kwa wale mia moja arobaini na nne elfu kunatimizwa. Kutiwa muhuri hakukuanzia wakati wa mwisho mwaka 1989; kulianza wakati Kristo, kama malaika wa tatu, aliposhuka tarehe 11 Septemba, 2001. Aliwaleta watu Wake kwenye ziara yao ya pili kule Kadeshi, na wakati huu wale wachache walio tayari wataingia katika nchi ya ahadi. Uzoefu wa watu wa Mungu tangu wakati wa mwisho mwaka 1989 mpaka tarehe 11 Septemba, 2001, haukuwatia muhuri. Kutiwa muhuri kulianza wakati Kristo aliposhuka na kupiga sauti ya kwanza ya baragumu ya saba ya ole ya tatu.

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.

Kupigwa kwa tarumbeta ya saba ndiko mahali ambapo siri ya Mungu inakamilishwa, na siri hiyo inawakilisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, kunakotukia wakati wa mlio wa tarumbeta hiyo. Tarumbeta hiyo hupiga sauti tatu, kwa maana ni Kweli. Sauti ya kwanza ilikuwa Septemba 11, 2001, sauti ya pili ilikuwa Oktoba 7, 2023, na sauti ya tatu kati ya hizo tatu iko kwenye sheria ya Jumapili inayokuja upesi. Sauti hizo tatu ndizo hatua tatu ambazo daima huwa zimo katika kweli. Miguso mitatu ya Danieli katika sura ya kumi iliunganisha uzoefu wake na kipindi cha historia kinachowakilishwa na sauti tatu za tarumbeta ya saba.

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 unaoleta matokeo ya kubadilishwa kufanana na mfano wa Kristo, ambao Danieli anaouonyesha katika sura ya kumi, ni ujumbe wa yale yanayowatokea watu wa Mungu katika siku za mwisho, lakini si siku za mwisho kwa maana ya jumla. Ni ujumbe ambao watu wa Mungu wanauelewa na kuupitia wakati wa kutiwa muhuri kwa wale mia 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.

Gabrieli anapoanza kuwasilisha historia ya kinabii iliyowakilishwa katika sura ya kumi na moja, anawasilisha mistari mahususi ya unabii. Aya mbili za kwanza zinaanza na Koreshi (kama Bush wa kwanza), wakati wa mwisho katika mwaka wa 1989, na zinaendelea mbele hadi historia ya Donald Trump kama rais wa arobaini na tano (wa sita), na hapo historia ya kinabii inakoma, mpaka historia ya Umoja wa Mataifa (Aleksanda Mkuu), kama ufalme wa saba, inashughulikiwa katika aya ya tatu na ya nne. Kwa hiyo, ujumbe wa Donald Trump kama rais wa sita aliye tajiri anayewachochea wautandawazi ni kweli ambayo hutimizwa katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Kwa hiyo, huo ni ukweli wa sasa.

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.

Katika aya ya tano hadi ya tisa, historia ya upapa kuimarishwa juu ya kiti cha enzi, katika mwaka 538 hadi kufikia jeraha la mauti na wakati wa mwisho mwaka 1798, imewekwa bayana. Bila shaka ni ukweli wa muhimu na wa lazima, kwa maana unaunga mkono na kuthibitisha aya ya arobaini, lakini hautoi simulizi lolote mahsusi la kinabii linalotokea katika kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Aya ya kumi, kama zilivyo aya ya tano hadi ya tisa, inathibitisha uhalali wa aya ya arobaini, lakini haigusii historia ya kinabii inayotimizwa wakati wa kutiwa muhuri. Hata hivyo, inaashiria mwaka 1989, na kwa hiyo kwa njia ya kutokutaja inaweka kipindi cha ukimya kutoka mwaka 1989 hadi sheria ya Jumapili katika aya ya arobaini na moja.

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.

Aya ya kumi na moja hadi ya kumi na tano zinatambulisha historia inayotimizwa katika kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Aya hizo zinaingia ndani ya historia iliyofichika kati ya aya ya pili na ya tatu, na kati ya mwaka 1989 katika aya ya arobaini hadi sheria ya Jumapili katika aya ya arobaini na moja. Aya hizo ni kweli ya wakati huu kwa kiwango kikubwa sana, na ni lazima zitambuliwe hivyo ikiwa tunataka kuvuna manufaa yaliyokusudiwa ya kuzielewa aya hizo.

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.

Manufaa yaliyokusudiwa ni mawili: kwa maana yanawakilisha uelewa wa historia ya kinabii iliyoonyeshwa humo, na pia uzoefu unaotokana na uelewa wa kweli za ujumbe huo. Uelewa wa ujumbe huo, yaani ongezeko la mwisho la maarifa, ambalo linatimizwa katika kipindi cha kutiwa muhuri, ndilo linalowatakatifuza wale watakaokuwa miongoni mwa mia na arobaini na nne elfu. Kwa sababu hii, ni muhimu kuzingatia mistari kwa mtazamo wa ndani na wa nje.

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.

“nyakati saba” za Mambo ya Walawi ishirini na sita kwa hakika ni sehemu ya wakati wa kutiwa muhuri wa wale mia moja arobaini na nne elfu, kwa maana sala mbili za Danieli, zinazowakilishwa katika sura ya pili na ya tisa, zinawakilisha sala ya pande mbili ya kuelewa historia ya kinabii inayowakilishwa na sanamu ya mnyama, na pia kupokea uzoefu unaozalishwa na wale wanaotimiza sala ya Mambo ya Walawi ishirini na sita ya kuomba msamaha kwa dhambi zao na dhambi za baba zao. Sala ya nje inaitambulisha sanamu ya mnyama, na sala ya 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.

Kuelewa historia inayoonyeshwa katika vifungu mbalimbali katika Danieli sura ya kumi na moja, ambavyo hasa vinazungumzia historia inayotimia ndani ya wakati wa kutiwa muhuri, kunawakilishwa na sala ya Danieli katika sura ya pili. Yeye na wale watatu waaminifu walitafuta kuelewa ujumbe wa siri wa ndoto ya Nebukadneza kuhusu sanamu ya metali. Wakati ufahamu sahihi wa historia ya kinabii inayowakilishwa katika ndoto iliyofichwa ya Nebukadneza unatambuliwa, ufahamu huo unawaonyesha wale wanaoelewa kwamba hawana tumaini, isipokuwa watakapopitia binafsi uzoefu wa toba kamili unaowakilishwa na sala ya Danieli katika sura ya tisa.

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.

Kutenganisha uzoefu unaowakilishwa na Danieli katika sura ya kumi na masimulizi ya kinabii ya matukio ya wakati wa mwisho katika sura ya kumi na moja ni kushindwa kama mwanafunzi wa unabii. Katika Danieli sura ya kumi na moja, aya ya kumi na moja na ya kumi na mbili, vita vya mpakani, Vita vya Rafia na ushindi wa mfalme wa kusini, vinawakilisha vita vya pili kati ya vita vitatu vya niaba vilivyowekwa alama katika Neno la Mungu la kinabii. Ufunguo unaofanya ufunuo huu wa kweli kuonekana wazi ni matumizi ya Mwanaisimu wa Ajabu ya mfalme wa kaskazini kufurika na kupita, hadi kwenye ngome (shingo), katika aya ya kumi. Alitoa aya nyingine mbili zinazohusu kufurika na kupita, na kwa kufanya hivyo analeta pamoja masimulizi ya kinabii ya matukio hayo na uzoefu ambao uelewa wa matukio hayo unapaswa kuleta.

> 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.

> Lakini wanawe watachochewa, na watakusanya jeshi kubwa lenye nguvu; na mmoja kwa hakika atakuja, ataenea kama mafuriko, na kupenya; kisha atarudi, na kuchochewa, hata kufikia ngome yake. Na mfalme wa kusini atajaa ghadhabu, atatoka apigane naye, yaani na mfalme wa kaskazini; na mfalme wa kaskazini atatoa jeshi kubwa; lakini jeshi hilo litatolewa mkononi mwa mfalme wa kusini. Naye atakapokuwa ameshinda lile jeshi, moyo wake utainuliwa; naye atawaangusha makumi ya maelfu; lakini hataimarishwa kwa hilo. Danieli 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.

Katika mwaka wa 2014, Putin alianza vita nchini Ukraine, na ili kutambua ukweli huu kama unavyowakilishwa katika aya ya kumi na moja ya sura ya kumi na moja, mwanafunzi wa unabii ni lazima kwanza aweze kuona kwamba aya ya kumi inawakilisha historia inayoonyesha sehemu ya pili ya aya ya arobaini ya Danieli sura ya kumi na moja. Watakapotambua hilo, ndipo waonapo kwamba kile ambacho aya ya kumi inaongeza kwa aya ya arobaini ni kwamba, Muungano wa Kisovieti ulipofagiliwa mbali mwaka wa 1989, mfalme wa kaskazini alipanda tu mpaka kwenye ngome yake (“shingo”). Lakini mwanafunzi wa unabii hangejua jambo hilo lilidokeza nini, mpaka alipoiona Isaya sura ya nane aya ya nane. Ndipo angekuwa na mamlaka ya kinabii ya kutambua kwamba aya zote tatu zimeunganishwa pamoja kwa usemi ambao umetumika mara tatu tu katika 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.

Basi mwanafunzi angehitaji ushuhuda wa pili kwamba mara tatu ambazo kauli “kufurika na kupita juu” inatokea katika Biblia, ni marudio ya makusudi. Ushuhuda wa pili wa ukweli huu unathibitishwa kwa sababu aya zote tatu (mashahidi), zinamtambulisha mfalme wa kaskazini akimshambulia mfalme wa kusini. Kwa pamoja, mashahidi hao watatu, ambao wanathibitishwa kuwa historia ileile ya kiishara kwa aina mbili za mashahidi wa ndani, humwongoza mwanafunzi wa unabii kisha kuweka aya zote tatu juu ya kila mmoja, kwa namna ya mstari juu ya mstari. Matumizi hayo hupanua maudhui ya aya hizo, ambazo zinaonyesha vita kati ya mfalme wa kaskazini na mfalme wa kusini.

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 sura ya saba, mistari wa nane na wa tisa, hutoa ufunguo wa kutatua kitendawili cha kile ambacho “ngome” katika mstari wa kumi inawakilisha, kwa kuwa neno la Kiebrania la “ngome” pia ndilo “ngome” ambayo mfalme wa kusini aliingia ndani yake katika mstari wa saba wa sura ya kumi na moja. “Ngome” pia imetafsiriwa kuwa “nguvu” katika usemi “patakatifu pa nguvu” katika mstari wa thelathini na moja wa Danieli kumi na moja. Hivyo, mistari hiyo miwili (saba na thelathini na moja) inatoa mashahidi wawili kwamba “ngome” ni mji mkuu wa ufalme au mfalme. Kwa kuwa jambo hilo limethibitishwa kwa mashahidi wawili (wote katika sura ya kumi na moja), basi kile ambacho Isaya anatambulisha katika kifungu chake cha fumbo katika sura ya saba, mistari wa nane na wa tisa, anapothibitisha kwa mashahidi wawili wa ndani kwamba ngome ni mji mkuu wa ufalme, au mfalme wa ufalme huo, kinathibitisha kwamba kabla ya 1989, Umoja wa Kisovieti, ambao mji mkuu wake ulikuwa Urusi, na mji mkuu wa Urusi ukiwa Moscow, ulikuwa na kiongozi aliyekuwa Mikal Gorbachev. Si ajali kwamba sifa inayoonekana 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.”

Mstari juu ya mstari, hitimisho la matumizi ya somo hili linasisitiza umuhimu wake linaposema, "Msipoamini, hakika hamtathibitika." Yesu alisema, "Enyi wapumbavu, na wenye mioyo mizito kuamini yote ambayo manabii wamesema." [Tazama Luka 24:25] Ezra aliandika, "Wakaamka asubuhi na mapema, wakatoka kwenda nyikani mwa Tekoa; na walipokuwa wakitoka, Yehoshafati akasimama na kusema, Nisikilizeni, enyi Yuda, na ninyi wakazi wa Yerusalemu; Mwaminini Bwana Mungu wenu, ndivyo mtakavyothibitika; waaminini manabii wake, ndivyo mtakavyofanikiwa." [Tazama 2 Mambo ya Nyakati 20:20] Mara saba katika kitabu cha Ufunuo amri hutolewa ya kusikia. "Aliye na sikio, na asikie asemalo Roho kwa makanisa."

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.

Kuthibitika ni kuwa miongoni mwa wanawali wenye hekima, kwa maana wapumbavu wana mioyo mizito kuamini manabii. Wenye hekima huamini kile ambacho Mungu amenena kupitia manabii Wake, nao huthibitika na hufanikiwa, kwa kuwa huisikia yale asemayo Roho kwa makanisa. Utambuzi wa Urusi, na vita vilivyoanzishwa na Urusi mwaka 2014 dhidi ya Ukraina, ndicho kinachowathibitisha wale ambao ni wanafunzi wenye hekima wa unabii katika kipindi ambacho Kristo anapofunua kweli hiyo yenyewe.

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.

Ukweli huo uliingia katika historia mwaka 2014, ambao ni baada ya 2001, na kwa hiyo uko ndani ya wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Mwaka uliofuata, 2015, rais tajiri kuliko wote, ambaye ni rais wa sita tangu wakati wa mwisho katika 1989, alianza kuwachochea wafuasi wa utandawazi. Aya ya kumi inaitambulisha historia ya 1989, lakini pia inaiweka Urusi kuwa “ngome,” na katika aya mbili zinazofuata, Urusi ingeanza vita ya pili ya vita vya wakala, na Putin atashinda vita hiyo. Ukweli wa aya hizo unafunuliwa wakati historia ambayo inaiwakilisha inapotimizwa.

> “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.

> Danieli amesimama katika urithi wake na mahali pake. Unabii wa Danieli na wa Yohana unapaswa kueleweka. Unatafsiriana. Unaletea ulimwengu kweli ambazo kila mtu anapaswa kuzifahamu. Unabii huu unapaswa kuwa ushuhuda ulimwenguni. Kwa kutimizwa kwake katika siku hizi za mwisho, utajifafanua. Mkusanyo wa Kress, 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.

Unabii wa aya ya kumi na moja na 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 maana unaohusiana na aya hizi. Ili mwanafunzi wa unabii aziunganishe pamoja zile sehemu tatu za “kufurika, na kupita juu,” ni lazima pia aingize unabii wa miaka sitini na mitano katika mstari wa kiunabii. Unabii wa miaka sitini na mitano huashiria mwanzo wa zile unabii mbili za miaka elfu mbili mia tano na ishirini, nao hutambulisha kwamba huanza zikiwa zimeachana kwa miaka arobaini na sita kutoka mmoja hadi mwingine. Kwa kutambulisha miaka sitini na mitano mwanzoni, pia hutambulisha kwamba Alfa na Omega zingezalisha 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.

Miaka sitini na mitano katika mwanzo na pia katika mwisho, kila upande una alama bainifu ya njia tatu. Ya kwanza ilikuwa 742 KK, kisha miaka kumi na tisa baadaye 723 KK, halafu miaka arobaini na sita baadaye 677 KK. Alama hizo tatu za njia zinawakilishwa katika mwisho kwa 1798, 1844, na 1863. Kipindi cha miaka arobaini na sita katika mwanzo (Alfa), kinawakilisha kukanyagwa kwa hekalu na jeshi, na miaka arobaini na sita katika mwisho (Omega), inawakilisha kurejeshwa kwa patakatifu na jeshi, wakati Mjumbe wa Agano (ambaye pia ni Alfa na Omega), angeingia ghafula ndani ya hekalu alilolijenga katika miaka arobaini na sita kuanzia 1798 hadi 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.

Miaka arobaini na sita iliyotanguliwa na miaka kumi na tisa katika wakati Isaya alipotangaza unabii huo mwaka 742 K.K., inawakilisha miaka arobaini na sita ambayo mwishoni mwake hufuatiwa na miaka kumi na tisa kwa mpangilio wa kinyume. Miaka kumi na tisa ya kuanzia 1844 hadi 1863 inatoa mfano wa makusudi ya Kristo kwa mia na arobaini na nne elfu ambayo haikutimizwa kwa sababu ya uasi uliotokea katika historia hiyo. Kazi inayohitajika kwa mwanafunzi wa unabii ili kugawanya kwa usahihi neno la kweli kuhusu aya ya kumi hadi ya kumi na mbili za Danieli sura ya kumi na moja, si tu kwamba inathibitisha (ukiamini) kwamba Urusi ingeanzisha vita nchini Ukraine mwaka 2014, bali pia kwamba vita hivyo vingeanzishwa katika wakati wa kutiwa muhuri wa mia na arobaini na nne elfu. Ingawa historia ya kinabii inayowakilishwa katika aya hizo ni muhimu, historia ambayo kweli ya historia hiyo yenyewe inafunuliwa pia inawakilishwa na historia ya miaka kumi na tisa kuanzia 1844 hadi 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 inaainisha kuja kwa malaika wa tatu, na ni mfano wa kuja kwa malaika wa tatu mnamo Septemba 11, 2001. 1863 inawakilisha uasi unaoashiriwa na kujengwa upya kwa Yeriko. Alama ya njia ya 1863 pia ni mfano wa utii wa wale mia moja arobaini na nne elfu wanaotumiwa “kuangusha kuta za Yeriko”, katika sheria ya Jumapili inayokuja upesi. Katika aya tunazozizingatia, aya ya kumi na sita inawakilisha sheria ya Jumapili nchini Marekani. Aya ya kumi na moja inaweka alama kutoka 2014 hadi ushindi wa mwisho wa Putin. Aya hizo zinatambulisha mwanzo wa vita ya pili ya wakala inayofuatiwa na vita ya tatu ya wakala, kama inavyowakilishwa katika aya ya kumi na tatu hadi kumi na tano.

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.

Tukiunganisha aya ya pili pamoja na aya za kumi na moja na kumi na mbili, tunaitambua vita ya Ukraine iliyoanza mwaka 2014, ambayo kisha ilifuatiwa na kampeni ya urais ya Marekani ya mwaka 2015, na uchaguzi uliofuata wa rais tajiri zaidi mwaka 2016. Aya ya kumi na mbili inafuatwa na kulipiza kisasi kwa rais wa mwisho kabla ya sheria ya Jumapili, katika vita vya tatu vya wakala. Vita vya pili vya wakala, ambavyo ni pambano la mpaka wa mipakani, vilianza muda mfupi kabla ya uchaguzi wa rais wa sita na aliye tajiri zaidi.

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 1844 hadi 1863, fito mbili za Ezekieli zilipaswa kuunganishwa. Kuunganishwa kwao kulionyesha muungano wa uungu na ubinadamu, ambao ndio kazi ya kuwatia muhuri wale elfu mia arobaini na nne. Mnamo 1844 malaika wa tatu alifika na akafunua nuru iliyohusishwa na patakatifu pa mbinguni, sheria ya Mungu, Sabato, na malaika wa tatu. Mnamo 1849 Bwana akaunyosha mkono wake mara ya pili kuwakusanya kundi la kondoo lililokuwa limetawanywa wakati wa Kukatishwa Tamaa Kubwa. Mnamo 1850 Aliwaongoza watu Wake kuandaa chati ya pili ya Habakuki, ili kuonyesha kwa njia ya mchoro ujumbe ambao watu Wake walipaswa kuutangaza alipowaongoza “kuziangusha kuta za Yeriko”. Chati hiyo ilijumuisha “nyakati saba” kama ilivyokuwa 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.

Mnamo mwaka 1856, Alifunua nuru iliyokusudiwa kuwawekea watu Wake muhuri mapema kabla ya "Vita vya Yeriko". Nuru hiyo ilikuwa ongezeko la nuru ya kwanza ambayo Alfa na Omega alikuwa amemfunulia William Miller. Ilikuwa nuru ya "mara saba", kama ilivyowakilishwa mara kwa mara katika Vita vya kale vya Yeriko. Nuru iliyokusudiwa kuwawekea watu Wake muhuri pia ilikuwa ujumbe wa Laodikia uliokusudiwa kuwazamsha na kuwarudisha tena kwenye uzoefu wa Filadelfia. Nuru hiyo ya mwisho ilikuwa ongezeko la nuru ya kwanza, lakini watu Wake waliipuuzia nuru hiyo na, kwa kutoikubali, wakachagua kutangatanga jangwani la Laodikia. Miaka 1844, 1849, 1850, 1856 na 1863 inawakilisha alama tano za njia zinazowakilishwa katika historia ya Septemba 11, 2001 hadi sheria ya Jumapili inayokuja hivi karibuni.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> 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.

> Basi Yeriko ulikuwa umefungwa kabisa kwa sababu ya wana wa Israeli; hapakutoka mtu yeyote, wala hakuingia mtu yeyote. Naye Bwana akamwambia Yoshua, Tazama, nimeutia Yeriko mkononi mwako, na mfalme wake, na mashujaa wake hodari. Nanyi mtauzunguka mji, enyi watu wote wa vita, na kuuzunguka mji mara moja. Hivyo ndivyo utakavyofanya kwa muda wa siku sita. Na makuhani saba watachukua mbele ya sanduku baragumu saba za pembe za kondoo waume; na siku ya saba mtauzunguka mji mara saba, nao makuhani watapiga zile baragumu. Kisha itakuwa, watakapopiga kwa mshindo mrefu pembe ya kondoo mume, na mtakaposikia sauti ya baragumu, watu wote watapiga kelele kwa sauti kuu; na ukuta wa mji utaanguka chini tambarare, nao watu watapanda juu, kila mtu moja kwa moja mbele yake. Naye Yoshua mwana wa Nuni akawaita makuhani, akawaambia, Litwaeni sanduku la agano, na makuhani saba na wachukue baragumu saba za pembe za kondoo waume mbele ya sanduku la Bwana. Akawaambia watu, Piteni mbele, mkauzunguke mji, na yeye aliyejihami na apite mbele ya sanduku la Bwana. Ikawa, Yoshua alipokuwa amekwisha kusema na watu, wale makuhani saba waliokuwa wamechukua zile baragumu saba za pembe za kondoo waume wakapita mbele za Bwana, wakazipiga zile baragumu; na sanduku la agano la Bwana likawafuata. Nao watu wenye silaha wakaenda mbele ya makuhani waliokuwa wakizipiga zile baragumu, na walinzi wa nyuma wakaja nyuma ya sanduku, makuhani wakiendelea mbele, na kuzipiga zile baragumu. Naye Yoshua alikuwa amewaagiza watu, akisema, Msipige kelele, wala msifanye sauti yoyote kwa sauti zenu, wala lisitoke neno lolote vinywani mwenu, hata siku nitakayowaamuru kupiga kelele; ndipo mtakapopiga kelele.

> 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 sanduku la Bwana likauzunguka mji, likiupitia mara moja; nao wakaingia kambini, wakalala kambini. Naye Yoshua akaamka asubuhi na mapema, na makuhani wakalichukua sanduku la Bwana. Na makuhani saba, waliochukua baragumu saba za pembe za kondoo waume mbele ya sanduku la Bwana, wakaendelea mbele daima, wakizipiga hizo baragumu; na watu wenye silaha wakaenda mbele yao; lakini askari wa nyuma wakaja nyuma ya sanduku la Bwana, makuhani wakiendelea mbele na kuzipiga hizo baragumu. Na siku ya pili wakauzunguka mji mara moja, kisha wakarudi kambini; ndivyo walivyofanya kwa muda wa siku sita. Ikawa siku ya saba, wakaamka asubuhi karibu na kupambazuka kwa siku, wakauzunguka mji kwa namna iyo hiyo mara saba; ila siku hiyo peke yake wakauzunguka mji mara saba. Ikawa mara ya saba, makuhani walipopiga baragumu, Yoshua akawaambia watu, Pigeni kelele; kwa maana Bwana amewapa mji.

> 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.

> Na mji huo utakuwa laana, yaani huo wenyewe, na vyote vilivyomo ndani yake, kwa Bwana; ila Rahabu, yule kahaba, ataishi, yeye na wote walio pamoja naye nyumbani mle, kwa sababu aliwaficha wale wajumbe tuliowatuma. Nanyi, kwa vyovyote vile, jilindeni na kitu hicho kilicholaaniwa, msije mkajifanya wenyewe kuwa laana, mtakapochukua katika kitu kilicholaaniwa, na kuifanya kambi ya Israeli kuwa laana, na kuitia taabuni. Lakini fedha yote, na dhahabu, na vyombo vya shaba na vya chuma, vimewekwa wakfu kwa Bwana; vitaingia katika hazina ya Bwana. Basi watu wakapiga kelele makuhani walipopiga tarumbeta; ikawa, watu waliposikia sauti ya tarumbeta, na watu wakapiga kelele kwa kelele kuu, ukuta ukaanguka chini tambarare, hata watu wakaingia juu mjini, kila mtu moja kwa moja mbele yake, nao wakautwaa mji.

> 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.

> Nao wakaangamiza kabisa yote yaliyokuwa katika mji, mwanamume na mwanamke, kijana na mzee, ng’ombe na kondoo na punda, kwa makali ya upanga. Lakini Yoshua alikuwa amewaambia wale watu wawili waliokuwa wameipeleleza nchi, Nendeni katika nyumba ya yule kahaba, mkamtoe huko huyo mwanamke, na vyote alivyo navyo, kama mlivyomwapia. Basi wale vijana waliokuwa wapelelezi wakaingia, wakamtoa Rahabu, na baba yake, na mama yake, na ndugu zake, na vyote alivyokuwa navyo; nao wakawatoa jamaa zake wote, wakawaweka nje ya kambi ya Israeli. Kisha wakauteketeza mji kwa moto, na vyote vilivyokuwamo ndani yake; ila fedha, na dhahabu, na vyombo vya shaba na vya chuma, wakaviweka katika hazina ya nyumba ya Bwana. Lakini Yoshua akamwokoa Rahabu, yule kahaba, akiwa hai, na nyumba ya baba yake, na vyote alivyokuwa navyo; naye akakaa katika Israeli hata leo; kwa sababu aliwaficha wale wajumbe ambao Yoshua aliwatuma kupeleleza Yeriko. Naye Yoshua akawaapisha wakati huo, akisema, Amelaaniwa mbele za Bwana mtu yule atakayesimama na kuujenga mji huu wa Yeriko; katika mzaliwa wake wa kwanza atauweka msingi wake, na katika mwanawe mdogo zaidi atasimika malango yake. Basi Bwana alikuwa pamoja na Yoshua; na habari zake zikaenea katika nchi yote. Yoshua 6:1–27.

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