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

Danyýel Kitaby — Ýüz Altmış Sekizinji

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

Pygamberlik Hakykatynyň Açylmagy: Proksi uruşlarynyň Ikinji Söweşi we 144 000-nyň Möhürlenmegi

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.

Biz häzir Daniýel kitabynyň on birinji babynyň on birinji we on ikinji aýatlarynda şekillendirilişi ýaly, ynanylan uruşlaryň ikinji söweşine ýüzlenýäris. Şol aýatlardaky ikinji söweş, ateistik Russiýanyň güýji bilen Ukraina döwletiniň arasynda gidýän Ukrainadaky urşy görkezýär. Aýatlarda Putin Ptolemeý IV ýaly ýeňiş gazanýar, emma ýeňşinden soň ol öz ýüreginde ýokary galar, we onuň narsissistik özüni beýgeltmesi onuň Waterloo-synyň serişdesine öwrüler. Häzirki taryhyň bu taryhy beýany diňe häzirki taryhyň ruhy taýdan nämäni aňladýandygyna düşünýänler üçin peýdalydyr.

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.

Onunjy bölümiň birinji aýatynda, Hudaýyň ahyrzamandaky halkyny aňladýan Daniýel hem “görüşe”, hem-de “zada” düşünýän hökmünde görkezilýär. Görüş bilen zat yzygiderli ýagdaýda bilelikde, emma biri-birinden aýratyn, hakykatyň bir ugry hökmünde beýan edilýär. Olar Ulai we Hiddekel derýalarydyr. Olar “mareh” we “chazon” görnüşleridir. Olar iki müň bäş ýüz ýigrimi ýyllyk pygamberlik bilen baglanyşykly iki müň üç ýüz ýyllyk pygamberlikdir. Olar Hudaýyň halkynyň içerki we daşarky şaýatlygydyr. Reb ähmiýetsiz zatlary gaýtalamaýar. Ilkinji agzalyş kadasy, Daniýel hakda onuň iň soňky görüşinde bize aýdylýan ilkinji zadyň, onuň hem “chazon”, hem-de “mareh”e düşünýän Hudaýyň ahyrzamandaky halkyny aňladýandygyny kesgitleýär. Şonuň üçin, on birinji we on ikinji aýatlaryň pygamberlik taryhyna dogry düşünilmegi üçin, görüşi we zady görmek örän wajypdyr.

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.

Danyýl, Ylham kitabynyň on birinji babyndaky ýüz kyrk dört müňi aňladýar; olar Milleritleriň taryhynda amala aşan on gyz hakyndaky tymsaly kämil gaýtaladylar. Olar hem, Milleritler ýaly, ilkinji lapykeçligi başdan geçirdiler; bu lapykeçlik Ylham kitabynyň on birinji babynda düýpsüz çukurdan çykan ateistik “woke” haýwan tarapyndan öldürilmek hökmünde görkezilýär; soňra olaryň jesetleri uly şäheriň — Müsüriň we Sodomyň — köçesinde ýatýar; şol ýerde Mesih hem haça çüýlenipdi. Olaryň ölümi aždarhanyň yzyna eýerijileri üçin “şatlyk” döretdi, emma Danyýlda ol matam döretdi.

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.”

Ýüz kyrk dört müňüň möhürlenişiniň taryhy hem Lazaryň direldilişi arkaly şekillendirildi; onuň direldilişi Mesihiň işiniň möhürleme hereketi hökmünde kesgitlenipdi. Şeýle hem, Mesihiň möhürleýänleriniň nyşany hökmünde ol, Iýerusalime dabaraly girişe öňbaşçylyk etdi; bu bolsa Millerçi taryhda, şeýle hem ýüz kyrk dört müňüň taryhynda Ýarygije Çagyryşy hereketiniň görnüşi bolupdy. Lazaryň direldilişi, onuň uýalary Merýem bilen Martanyň matam tutýan döwründe bolup geçdi; edil onunjy bapdaky ýigrimi bir günüň dowamynda Daniýeliň bolşy ýaly. Onunjy bapda Daniýeliň matamy, Lazary we Musany täzeden ýaşaýşa getiren şol şahsyýetiň, ýagny Mikaýylyň inmegi bilen tamamlanýar. Ylham kitabyň on birinji babyndaky iki şaýadyň direldilişi, “marahyň” sebäp bolujy görnüşi arkaly Daniýeliň özgermesi bilen şekillendirilýär.

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”.

Onunjy bapda, Daniel Ylhamyň on birinji babynda-da görkezilýän ýüz kyrk dört müňüň möhürlenmegini şekillendirýär. Şol bapda Jebraýyl özüniň Daniele Hudaýyň ahyrky günlerdäki halkynyň başyna nämeler geljekdigine düşünmek üçin gelendigini aç-açan aýdýar. Hudaýyň halkynyň ahyrky günlerde başyna geljek zatlar baradaky habar pygamberlik taýdan pygamberlik çyzygynyň üstüne pygamberlik çyzygyny goýmak usulyýeti bilen tassyklanýan habaryň çäginde ýerleşdirilendir. Şol ulanylyşyň içinde ilkinji ýatlama düzgüni birikdirilen çyzyklaryň içki hem daşarky hakykatlaryny görýänlerden başga hiç kimiň dogry düşünjäni görüp bilmejekdigini görkezýär. Olar “görlüşi” we “zady” düşünýänlerdir.

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.

Ýüz kyrk dört müň pygamberlik habaryna düşünerler, emma olar şol habary başdan geçirerler hem-de, çünki habar bilen tejribäni biri-birinden aýryp bolmaz. Mukaddes edýän hut habaryň özüdür, çünki habar Hudaýyň Sözüdir, Mesih bolsa Hudaýyň Sözüdir, Hudaýyň Sözi bolsa Hakykatdyr. Onuň habary Hakykat hökmünde tassyklanýar, sebäbi ol pygamberlik tatbiginiň ýörelgeleri arkaly beýan edilýär; bu ýörelgeler bolsa Onuň kimdiginiň we nähilidiginiň ýörelgelerinden ne artykdyr, ne kemdir. Ol Palmonidir, Gudratly Sanagçy, Syrlaryň Sanagçysy. Ol Gudratly Dilçidir, başlangyçdyr we soňydyr, birinjidir we ahyrkydyr, Alfa we Omegedir. Pygamberligiň habaryny berkidýän we pygamberligiň tejribesini emele getirýän pygamberlik kadalaryny kesgitleýän zatlar hem Onuň kimdiginiň şu unsurlarydyr.

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.

Ulaý we Hiddekel, Şinar ýurdunyň iki uly derýasy, Pars aýlagyna ýetmezinden öň, birleşýän ýerleriniň golaýynda Şatt al-Arab diýlip atlandyrylýan batgalyk bir sebiti emele getirýärler, emma olar bir bitewi derýa bolup goşulmaýarlar. Şatt al-Arab, Furat we Tigr derýalarynyň, şeýle hem birnäçe kiçi derýalaryň we akarsuwlaryň bir ýere jemlenmegi netijesinde emele gelen derýa deltasyndyr. Şeýle-de bolsa, hatda delta sebitiniň içinde-de Furat bilen Tigr öz aýratynlygyny saklaýar we Pars aýlagyna biri-birinden tapawutly derýalar hökmünde akyp girýär. Pygamberligiň içerki we daşarky habarlary hem özara tapawutly gatnaşygyny saklaýar, emma olar öz jemine (ahyrzaman günlerinde) ýetende, birnäçe goşant goşýan derýalary we akarsuwlary öz içine alýan bir deltany emele getirýär. Isa ruhy zady tebigy zat arkaly görkezýär, we ahyrzaman günlerinde her bir görnüşiň täsiri, iki uly derýa öz aýratyn hyzmatlaryny saklap galýandygyna garamazdan, delta suw joşgunly bir ýeri emele getirýär.

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.

Ýigrimi bir günlük ýas döwri, iki şaýadyň köçede öli ýatan wagty bilen gabat gelýär, we şol wagt döwri ilkinji lapykeçlik bilen hem-de gijikme wagty bilen başlanýar. Şol wagt döwri, ýüz kyrk dört müňüň möhürlenmeginiň amala aşyrylýan has uly wagt döwrüniň içinde bolup geçýär. Möhürleme 1989-njy ýylda ahyrzamanyň wagtynda başlanmady; ol Mesih üçünji perişde hökmünde 2001-nji ýylyň 11-nji sentýabrynda inende başlandy. Ol Öz halkyny Kadeşe ikinji sapar gelşine getirdi, we bu gezek taýýar bolan az sanlylar wada edilen ýurda girerler. 1989-njy ýylda ahyrzamanyň wagtyndan başlap 2001-nji ýylyň 11-nji sentýabryna çenli Hudaýyň halkynyň başdan geçiren tejribesi olary möhürlemedi. Möhürleme Mesih inip, üçünji belanyň ýedinji surnaýynyň ilkinji notasyny ýaňlandyranda başlandy.

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.

Ýedinji surnaýyň ýaňlanmagy — Hudaýyň syrynyň tamamlanýan ýeridir, we şol syr ýüz kyrk dört müňüň möhürlenmegini aňladýar; bu möhürlenme şol surnaýyň ýaňlanýan wagtynda bolup geçýär. Ol surnaý üç sesi berýär, çünki ol Hakykatdyr. Birinji ses 2001-nji ýylyň 11-nji sentýabrydy, ikinji ses 2023-nji ýylyň 7-nji oktýabrydy, we şol üç sesiň üçünjisi ýakyn wagtda geljek Ýekşenbe kanunyndadyr. Şol üç ses — hakykatda elmydama bar bolan üç ädimdir. Danyýeliň onunjy bapdaky üç gezek el degirilmesi onuň tejribesini ýedinji surnaýyň üç sesi bilen görkezilýän taryh döwrüne baglanyşdyrdy.

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.

Mesihiň keşbine öwrülmek täsirini döredýän pygamberlik habary, Danyýeliň onunjy bapda suratlandyryşy ýaly, Hudaýyň halkynyň soňky günlerde başyna geljek zatlaryň habarydyr; ýöne bu, umumy manydaky soňky günler däldir. Bu, ýüz kyrk dört müň adamyň möhürleniş döwründe Hudaýyň halkynyň düşünýän we başdan geçirýän habarydyr.

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.

Gabriel on birinji bapda şekillendirilen pygamberlik taryhyny beýan edip başlanda, ol pygamberligiň anyk ugurlaryny görkezýär. Ilkinji iki bapda Kiruşdan (birinji Buş hökmünde) başlanýar, ahyrzaman wagty bolan 1989-njy ýyldan ugur alnyp, kyrk bäşinji prezident hökmünde Donald Trampyň (altynjy) taryhyna çenli dowam edýär, we şol ýerde pygamberlik taryhy bes edilýär; tä üçünji we dördünji baplarda ýedinji patyşalyk hökmünde Birleşen Milletler Guramasynyň (Beýik Aleksandr) taryhyna seredilýänçä. Şeýlelikde, globalistleri gozgalaňa salýan baý altynjy prezident hökmünde Donald Tramp baradaky habar ýüz kyrk dört müňüň möhürleniş döwründe ýerine ýetýän hakykatdyr. Şonuň üçin hem ol häzirki hakykatdyr.

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.

Bäşinji aýatdan dokuzynjy aýada çenli papalygyň tagtda berkidilmeginden başlap, 538-nji ýyldan tä ölüm ýarasyna we ahyrzamanyň wagty bolan 1798-nji ýyla çenli bolan taryh beýan edilýär. Elbetde, bu zerur we möhüm hakykatdyr, çünki ol kyrkynjy aýady goldaýar we tassyklaýar, emma ol ýüz kyrk dört müňüň möhürleniş döwründe bolup geçýän aýratyn pygamberlik beýanatyny bermeýär. Onunjy aýat, bäşinji aýatdan dokuzynjy aýada çenli bolşy ýaly, kyrkynjy aýadyň dogrulygyny tassyklaýar, ýöne möhürleniş döwründe ýerine ýetýän pygamberlik taryhyna degişli bolmaýar. Şeýle-de bolsa, ol 1989-njy ýyly belleýär, şonuň üçin hem aýdylyp geçilmezlik arkaly 1989-njy ýyldan kyrk birinji aýatdaky ýekşenbe kanunyna çenli sessiz bir döwri kesgitleýär.

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.

On birinji aýatdan on bäşinji aýata çenli aýatlar ýüz kyrk dört müň adamyň möhürleniş döwründe berjaý bolýan taryhy görkezýär. Ol aýatlar ikinji we üçünji aýatlaryň arasyndaky, şeýle hem kyrkynjy aýatdaky 1989-njy ýyl bilen kyrk birinji aýatdaky ýekşenbe kanunynyň arasyndaky gizlin taryhyň çägine gabat gelýär. Ol aýatlar örän-de häzirki hakykatdyr, we eger-de biz şol aýatlara düşünmegiň maksat edinilen peýdalaryny almakçy bolsak, olary hut şeýle hökmünde ykrar etmelidiris.

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.

Maksat edilýän peýdalar ikitaraplaýyn bolup, sebäbi ol onda şekillendirilen pygamberlik taryhyna düşünmäni, şeýle hem şol habaryň hakykatlaryna düşünmek arkaly emele gelýän tejribäni aňladýar. Habara düşünmek — möhürleniş döwründe amala aşýan bilimdäki soňky artma — ýüz kyrk dört müňüň arasynda boljaklary mukaddes edýän zaddyr. Şonuň üçin bu aýatlara içerki we daşarky nukdaýnazardan garamak möhümdir.

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.

Lewileriň ýigrimi altynjy babyndaky “ýedi wagt” ýüz kyrk dört müňüň möhürleniş döwrüniň aýrylmaz bir bölegidir; çünki Danyýeliň ikinji we dokuzynjy baplarda görkezilen iki dogasy, wagşy haýwanyň şekili arkaly beýan edilýän pygamberlik taryhyna düşünmek üçin edilýän iki esse dogany, şeýle hem öz günäleriniň we atalarynyň günäleriniň bagyşlanmagy hakdaky Lewiler 26-daky dogany ýerine ýetirýänlerde emele gelýän tejribäni kabul etmegi aňladýar. Daşarky doga wagşy haýwanyň şekilini kesgitleýär, içki doga bolsa Mesihiň keşbini emele getirýär.

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.

Danyýl on birinji bapdaky dürli parçalarda görkezilen, aýratyn-da möhürleme wagtynyň içinde amala aşýan taryhyň düşünilmegi, ikinji bapda Danyýlyň dogasy arkaly şekillendirilýär. Ol we üç wepaly ýoldaşy Nebukadnesaryň metallardan düzülen heýkel baradaky düýşüniň syrly habaryna düşünmäge çalyşdylar. Nebukadnesaryň gizlin düýşünde şekillendirilen pygamberlik taryhynyň dogry düşünilişi ykrar edilende, şol düşüniliş düşünýänlere özleriniň umytsyz ýagdaýdadygyny bildirýär, eger-de olar şahsy taýdan dokuzynjy bapda Danyýlyň dogasy arkaly şekillendirilen doly toba tejribesini başdan geçirmeseler.

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.

Onuň onunjy babynda beýan edilýän tejribäni on birinji babyndaky ahyrzaman wakalarynyň pygamberlik rowaýatyndan aýyrmak, pygamberligiň okuwçysy hökmünde şowsuzlyga uçramakdyr. Danyýel kitabynyň on birinji babynda, on birinji we on ikinji aýatlarda, serhet zolagynyň urşy, Rafiýa söweşi hem-de günorta patyşasynyň ýeňşi, Hudaýyň pygamberlik Sözünde bellenen üç wekilçilikli urşuň ikinjisini aňladýar. Hakykatyň bu ylhamyny görünýän ýagdaýa getirýän açar — onunjy aýatda Demirgazygyň patyşasynyň galanyňa (boýnuna) çenli joşup geçýändigini we aşyp geçýändigini Beýik Dilşynasyň ulanmagydyr. Ol joşup geçmegi we aşyp geçmegi beýan edýän başga iki aýaty hem berdi, şeýle etmek bilen bolsa, ol wakalaryň pygamberlik rowaýatyny hem-de şol wakalara düşünmegiň döretmeli tejribesini bir ýere jemleýär.

> 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.

> Emma onuň ogullary gahar-gazaba mündüriler we köp sanly uly goşunlary jemlärler; olaryň biri hökman geler, joşup geçer we öňünden geçip gider; soňra ol yzyna dolanar we öz galasyna çenli gahar-gazaba müner. Günortanyň patyşasy hem gazaba münüp, onuň bilen, ýagny demirgazygyň patyşasy bilen söweşmäge çykar; ol uly bir goşuny öňe çykarar; emma şol goşun onuň eline berler. Goşuny ýok edenden soň, onuň ýüregi ýokary galkar; ol on müňlerçäni ýykar; emma munuň bilen güýçlenmez. Daniel 11:10–12.

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

2014-nji ýylda Putin Ukrainada uruş başlatdy, hem-de on birinji babyň on birinji aýatynda görkezilişi ýaly bu hakykaty ykrar etmek üçin pygamberlikleri öwrenýän talyp ilki bilen onunjy aýadyň Danyýel kitabyň on birinji babyň kyrkynjy aýadynyň ikinji bölegini suratlandyrýan bir taryhy aňladýandygyny görmäge ukyply bolmalydyr. Muny ykrar edenlerinden soň, olar onunjy aýadyň kyrkynjy aýada goşýan zadynyň şundan ybaratdygyny görerler: 1989-njy ýylda Sowet Soýuzy syrylyp aýrylanda, demirgazygyň patyşasy diňe öz galasyna (“boýnuna”) çenli çykdy. Emma pygamberlikleri öwrenýän talyp Işaýa kitabynyň sekizinji babyň sekizinji aýadyny görýänçä, munuň nämäni aňladýandygyny bilmezdi. Şonda ol üç aýadyň hemmesiniň Mukaddes Kitapda diňe üç gezek ulanylýan bir aňlatma arkaly biri-birine baglanyşdyrylandygyny kesgitlemek üçin pygamberlik ygtyýaryna eýe bolardy.

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.

Şondan soň talyba Mukaddes Kitapda “daşyp geçmek” diýen aňlatmanyň üç gezek duş gelmeginiň maksatlaýyn gaýtalanmadygyna däl-de, hut maksatlaýyn gaýtalanýandygyna degişli ikinji bir şaýatlyk gerek bolar. Bu hakykata degişli ikinji şaýatlyk, şol üç aýadyň (şaýatlygyň) ählisiniň hem günortadaky bir patyşa hüjüm edýän demirgazygyň bir patyşasyny görkezýändigi sebäpli berkidilýär. Şeýlelikde, iki hili içerki şaýatlyk arkaly şol bir nyşanly taryh hökmünde tassyklanan bu üç şaýatlyk, pygamberligi öwrenýän talyby soňra şol üç aýady setir üstüne setir usulynda biri-biriniň üstüne goýup deňeşdirmäge alyp barýar. Şol ulanylyş bolsa, demirgazygyň patyşasy bilen günortanyň patyşasynyň arasyndaky söweşi beýan edýän aýatlaryň mazmunyny giňeldýär.

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.

Işaýa kitabynyň ýedinji babyndaky sekizinji we dokuzynjy aýatlar, onunjy aýatdaky “galanyň” nämäni aňladýandygy baradaky syrly meseläniň çözgüdiniň açaryny berýär, çünki “gala” diýlip terjime edilen ibrany sözi, şeýle hem on birinji babyň ýedinji aýatynda günortanyň patyşasynyň içine giren “galasydyr”. “Gala” sözi, Danyýel 11:31-de “güýç mukaddesligi” diýen aňlatmada “güýç” diýip hem terjime edilýär. Şeýlelikde, bu iki aýat (ýedinji we otuz birinji) “galanyň” bir patyşalygyň ýa-da bir patyşanyň paýtagtydygyna iki şaýatlyk berýär. Bu hakykat iki şaýat bilen (ikisiniň hem on birinji bapda bolmagy bilen) berkidilenden soň, Işaýanyň ýedinji babyndaky sekizinji we dokuzynjy aýatlardaky syrly parçada, “galanyň” bir patyşalygyň paýtagtydygyny ýa-da şol patyşalygyň patyşasyny aňladýandygyny iki içerki şaýat arkaly görkezmegi, 1989-njy ýyldan öň, paýtagty Russiýa bolan, paýtagt şäheri Moskwa bolan Sowet Soýuzynyň başynda Mikal Gorbaçýowyň durandygyny tassyklaýar. Gorbaçýowyň görnüp duran alamatynyň onuň maňlaýy bolmagy tötänden däldir.

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.”

Setir üstüne setir, bu ulanylyşyň jemlemesi, «Ynanaýmasaňyz, elbetde, berkidilmersiňiz» diýip aýdanda, onuň ähmiýetini nygtaýar. Isa şeýle diýdi: «Eý, akylsyzlar we pygamberleriň aýdanlarynyň ählisine ynanmaga ýüregi ýuwaşlar». [Seret Luka 24:25] Ezra şeýle ýazdy: «Olar irden daň bilen turup, Tekoa çölüne gitdiler; olar gidip barýarkalar, Ýehosapat durup şeýle diýdi: Meni diňläň, eý Ýahuda we Iýerusalimiň ýaşaýjylary; Hudaýyňyz Rebbe ynanyň, şeýle etseňiz berkidilersiňiz; Onuň pygamberlerine ynanyň, şeýle etseňiz rowaçlanarsyňyz». [Seret 2 Hronikalar 20:20] Ylham kitabynda ýedi gezek diňlemek baradaky buýruk berilýär. «Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin».

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.

Berkarar edilmek, hikmetli bakireler arasında bulunmak demektir; zira akılsızlar, peygamberlere iman etmekte yürekçe ağır davranırlar. Hikmetliler, Allah’ın peygamberleri aracılığıyla söylemiş olduğu şeye iman ederler; Kutsal Ruh’un kiliselere ne dediğini işittikleri için berkarar edilir ve gelişip serpilirler. Rusya’nın teşhis edilmesi ve onun 2014 yılında Ukrayna’ya karşı başlattığı savaş, Mesih’in tam da o hakikati mühründen açtığı dönemde, hikmetli peygamberlik öğrencileri olanları berkarar eden şeydir.

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.

Bu hakykat 2014-nji ýylda taryha geldi; bu bolsa 2001-den soňra bolýar, şonuň üçin ol ýüz kyrk dört müňüň möhürleniş döwrüniň içinde ýerleşýär. Ondan soňky ýyl, 2015-nji ýylda, iň baý prezident — ýagny 1989-njy ýyldaky ahyrzaman döwründen hasaplanylanda altynjy prezident — globalistleri öjükdirip başlady. Onunjy aýat 1989-njy ýylyň taryhyny kesgitleýär, emma şol bir wagtyň özünde Russiýany “galamgaýyr” hökmünde hem belleýär; indiki iki aýatda bolsa Russiýa proxy uruşlarynyň ikinji söweşine başlar, we Putin şol söweşde ýeňer. Aýatlaryň hakykaty, olaryň aňladýan taryhy amala aşanda, möhürden açylýar.

> “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.

> “Daniýel öz paýynda we öz ornunda durandyr. Daniýeliň we Ýahýanyň pygamberlikleri düşünilmelidir. Olar biri-birini düşündirýärler. Olar dünýä her bir adamyň düşünmeli bolan hakykatlaryny berýärler. Bu pygamberlikler dünýäde şaýat bolmalydyr. Olar şu soňky günlerde amala aşmaklary arkaly özlerini düşündirerler.” 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.

On birinji hem on ikinji aýatlaryň pygamberligi, bir ýüz kyrk dört müňüň möhürleniş wagtyndaky taryhy amala aşmasy arkaly açylýar, emma “setir üstüne setir” boýunça, bu aýatlar bilen bagly başga-da bir möhüm hakykat bar. Pygamberligi öwrenýän talyp “daşyp, hem üstünden geçmek” baradaky üç parçany bir ýere getirmek üçin, altmyş bäş ýyl baradaky pygamberligi-de pygamberlik çyzygyna getirmelidir. Altmyş bäş ýyllyk pygamberlik iki sany iki müň bäş ýüz ýigrimi ýyllyk pygamberligiň başlangyjyny belleýär, we olaryň biri-birinden kyrk alty ýyl ara bilen başlanýandygyny görkezýär. Başlangyçdaky altmyş bäş ýyly kesgitlemek bilen, ol şeýle hem Alfasynyň we Omegasynyň ahyrda altmyş bäş ýyl emele getirjekdigini görkezýär.

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.

Başlangyçdaky-da, ahyryndaky-da altmyş bäş ýyl döwrüniň her biri üç sany alamat nokadynyň möhürini göterýär. Birinjisi b.e. öň 742-nji ýyl boldy, soň on dokuz ýyl geçenden soň b.e. öň 723-nji ýyl, soň bolsa kyrk alty ýyl geçenden soň b.e. öň 677-nji ýyl boldy. Şol üç alamat nokady ahyrda 1798, 1844 we 1863 ýyllar bilen görkezilýär. Başlangyçdaky (Alfa) kyrk alty ýyllyk döwür ybadathananyň we goşunyň depelenmegini aňladýar, ahyryndaky (Omega) kyrk alty ýyllyk döwür bolsa mukaddes ýeriň we goşunyň dikeldilmegini aňladýar; şol wagtda Ähtiň Habarchysy (ol şol bir wagtda Alfa we Omega hem bolup), 1798-den 1844-e çenli kyrk alty ýylyň dowamynda Özüniň galdyran ybadathanasyna birden girerdi.

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.

Işaýanyň miladydan öňki 742-nji ýylda pygamberligi öňe süren döwründe, öňünden on dokuz ýyl bilen başlanýan kyrk alty ýyl, öz tamamynda kyrk alty ýyly aňladýar; soňra olaryň yzyna kiazma nagyşyna görä ýene on dokuz ýyl gelýär. 1844-den 1863-e çenli bolan on dokuz ýyl, şol taryhda bolup geçen pitne sebäpli ýerine ýetirilmän galan ýüz kyrk dört müň hakynda Mesihiň niýetleriniň bir mysalyny berýär. Danyýel kitabynyň on birinji babyndaky onunjy aýatdan on ikinji aýada çenli bolan aýatlar baradaky hakykat sözüni dogry bölmek üçin pygamberlik öwrenijisinden talap edilýän iş, diňe bir (eger ynanýan bolsaňyz) Russiýanyň 2014-nji ýylda Ukrainada urşa başlajakdygyny däl, eýsem şol urşuň ýüz kyrk dört müňüň möhürleniş döwründe başlanjakdygyny hem tassyklaýar. Aýatlarda şekillendirilen pygamberlik taryhy näçe möhüm bolsa, hut şol taryhyň hakykatynyň möhüri açylýan taryhy hem 1844-den 1863-e çenli bolan on dokuz ýylyň taryhy arkaly şekillendirilendir.

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 üçünji perişdäniň gelşini görkezýär we ol 2001-nji ýylyň 11-nji sentýabrynda üçünji perişdäniň gelşiniň nusgasy bolýar. 1863 Ýeriho şäheriniň täzeden gurulmagy bilen alamatlandyrylan pitneçiligi aňladýar. 1863-nji ýylyň ýol belgisi hem ýakynda geljek ýekşenbe kanuny wagtynda “Ýerihonyň diwarlaryny ýykyş” üçin ulanylýan ýüz kyrk dört müňüň tabynlygyny nusgalaýar. Biziň garap duran aýatlarymyzda on altynjy aýat Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyny aňladýar. On birinji aýat 2014-nji ýyldan Putiniň ahyrky ýeňşine çenli döwri belleýär. Bu aýatlar on üçünji aýatdan on bäşinji aýata çenli beýan edilişi ýaly, üçünji proksi urşy bilen yzarlanylýan ikinji proksi urşuň başlanmagyny görkezýär.

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.

Ikinji aýaty on birinji we on ikinji aýatlar bilen bilelikde garanymyzda, 2014-nji ýylda başlanan Ukrain söweşini kesgitleýäris; onuň yzysüre 2015-nji ýylda ABŞ-nyň Prezidentlik saýlaw kampaniýasy, soňra bolsa 2016-njy ýylda iň baý prezidentiň saýlanmagy geldi. On ikinji aýatdan soň, Ýekşenbe kanunyndan öňki iň soňky prezidentiň ar alyş hereketi üçünji proksi urşunda ýüze çykýar. Serhet çyzygynyň söweşi bolan ikinji proksi urşy altynjy we iň baý prezidentiň saýlanmagyndan az salym öň başlandy.

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”.

1844-nji ýyldan 1863-nji ýyla çenli bolan taryhda Ezekiýeliň iki taýagy birleşdirilmelidi. Olaryň birleşdirilmegi ýüz kyrk dört müňüň möhürlenmegi bolan işde ylahylyk bilen ynsanlygyň birleşmegini aňladýardy. 1844-nji ýylda üçünji perişde geldi we gökdäki mukaddes ýer, Hudaýyň kanuny, Sabat güni hem-de üçünji perişde bilen baglanyşykly ýagtylygy açdy. 1849-njy ýylda Reb uly lapykeçlikde dargadylan süriniň dargap giden galan bölegini ýygnamak üçin Öz elini ikinji gezek uzatdy. 1850-nji ýylda Ol Öz halkyny Habakkukyň ikinji çyzgysyny taýýarlamaga alyp bardy, bu bolsa Ol Öz halkyny “Ýerihonyň diwarlaryny ýykmaga” alyp barýarka, olaryň wagyz etmeli habaryny şekilli görnüşde görkezmek üçindi. Şol çyzgyda “köne çyzgyda” bolşy ýaly “ýedi wagt” hem bardy.

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.

1856-njy ýylda Ol Öz halkyny “Ieriho söweşiniň” öňüsyrasynda möhürlemeli bolan nury açdy. Şol nur Alfa bilen Omega-nyň William Miller’e açan ilkinji nurunyň artdyrylmagy bolupdy. Ol gadymy Ieriho söweşinde gaýta-gaýta şekillendirilişi ýaly, “ýedi wagt” baradaky nurdy. Öz halkyny möhürlemeli bolan nur, şol bir wagtda olary oýarmaly we ýene-de Filadelfiýanyň tejribesine geçirmeli bolan Laodikiýa habarydy. Şol soňky nur ilkinji nuruň artdyrylmagy bolupdy, emma Onuň halky şol nura geleňsizlik etdi we netijede Laodikiýanyň çölünde sergezdan bolmagy saýlady. 1844, 1849, 1850, 1856 we 1863-nji ýyllar ýakyn wagtda geljek Ýekşenbe kanunyna çenli 2001-nji ýylyň 11-nji sentýabrynyň taryhynda şekillendirilýän bäş ýolbelgini aňladýar.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> 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.

> Ýerihon Ysraýyl ogullary sebäpli pugta ýapylypdy: hiç kim çykmady, hiç kim-de girmedi. Reb Ýeşuwa şeýle diýdi: «Ine, Men Ýerihony, onuň patyşasyny we gaýduwsyz batyrlaryny seniň eliňe berdim. Siz bolsa şäheri gabap aýlanyp çykyň, ähli söweşiji adamlar şäheriň daşyndan bir gezek aýlansyn. Şeýlelikde alty gün edersiňiz. Ähtiň sandygyndan öň ýedi ruhany goçuň şahyndan edilen ýedi surnaý götersin; ýedinji gün bolsa şäheriň daşyndan ýedi gezek aýlanyň, ruhanylar hem surnaýlary çalsynlar. Şeýle bolar: goçuň şahy bilen uzyn ses çykaranlarynda, siz surnaýyň sesini eşideniňizde, ähli halk beýik ses bilen gygyryp goýbersin; şonda şäheriň diwary düýbünden ýere ýykylacakdyr, halk bolsa her kim öz öňündäki tarapa göni çykyp gider». Nunyň ogly Ýeşuwa ruhanylary çagyrdy-da, olara şeýle diýdi: «Äht sandygyňy göteriň, Rebbiň sandygyndan öň ýedi ruhany goçuň şahyndan edilen ýedi surnaý götersin». Soň ol halka: «Öňe geçiň, şäheri gabap aýlanyň, ýaraglylar hem Rebbiň sandygyndan öň geçsinler» diýdi. Şeýle boldy: Ýeşuwa halka aýdyp gutaran badyna, goçuň şahyndan edilen ýedi surnaýy göterýän ýedi ruhany Rebbiň öňünde öňe geçdiler-de, surnaýlary çaldylar; Rebbiň äht sandygy hem olaryň yzyndan gelýärdi. Ýaraglylar surnaý çalýan ruhanylaryň öňünden barýardylar, yzdan gelýänler bolsa sandygyň yzy bilen gelýärdiler; ruhanylar ýöräp barýardylar hem surnaýlary çalýardylar. Ýeşuwa bolsa halka buýrugyny beripdi: «Men size gygyryň diýýän güne çenli ne gygyraň, ne-de sesiňizi çykaryň; agzyňyzdan bir söz hem çykmasyn. Şondan soň gygyryň».

> 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.

> Şeýlelik bilen, Rebbiň sandygy şäheriň daşyna aýlanyp, ony bir gezek dolandy; soňra olar düşelgä geldiler we düşelgede gijeläp galdylar. Ýeşuwa ir bilen daňdan turdy, ruhanylar hem Rebbiň sandygyny göterdiler. Rebbiň sandygynyň öňünde goçuň şahyndan edilen ýedi surnaý göteren ýedi ruhany hemişe öňe gidip, surnaý çalýardy; ýaragly adamlar olaryň öňünden barýardy; yzky goraýjylar bolsa Rebbiň sandygynyň yzyndan gelýärdi; ruhanylar bolsa gidip barşlaryna surnaý çalýardylar. Ikinji gün hem olar şäheriň daşyna bir gezek aýlanyp, düşelgä dolandylar; alty günläp şeýle etdiler. Ýedinji gün bolsa olar daň söküler-sökülmez irden turup, şol bir tertip boýunça şäheriň daşyna ýedi gezek aýlandylar; diňe şol gün şäheriň daşyna ýedi gezek aýlandylar. Ýedinji gezekde, ruhanylar surnaý çalanda, Ýeşuwa halka: «Gygyryň, çünki Reb size şäheri berdi» diýdi.

> 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.

> Şäher, onuň özi-de we onuň içindäkileriň hemmesi-de Reb üçin näletlenen bolar; diňe jelep Rahap diri galar, ol hem-de onuň öýündäki öz ýanyndaky ähli adamlar, çünki ol biziň iberen ilçilerimizi gizledi. Emma siz özüňizi näletlenen zatdan hökman daşda saklaň; ýogsam, näletlenen zatdan alyp, özüňizi näletli edersiňiz we Ysraýyl goşuny düşelgesini nälete duçar edip, ony bela salarsyňyz. Ýöne ähli kümüş, altyn, bürünç we demir gap-gaçlar Reb üçin mukaddes edilendir; olar Rebbiň hazynasyna getiriler. Şeýlelikde, ruhanylar surnaý çalanda, halk gygyryşdy; we şeýle boldy: halk surnaýyň sesini eşidip, beýik gygyryş bilen gygyryşanda, diwar düýbünden ýykyldy; şonda halk şähere çykdy, her kim göni öz öňünden, we olar şäheri eýelediler.

> 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.

> Şäheriň içindäki ähli zady, erkekdir aýaldyr, ýaşdyr garrydyr, öküzdir goýundyr, eşekdir — gylyjyň ýiti tarapy bilen bütinleý ýok etdiler. Emma Ýeşuwa ýurduň içini barlap gören iki adama şeýle diýipdi: «Peşehotunyň öýüne giriň-de, oňa ant içşiňiz ýaly, ol aýaly hem onuň ähli zadyny ol ýerden çykaryp getiriň». Şeýlelikde, içaly bolup giden ýaş ýigitler girip, Rahaby, onuň atasyny, ejesini, doganlaryny we onuň ähli zadyny çykaryp getirdiler; onuň ähli garyndaşlaryny hem çykaryp, Ysraýylyň düşelgesiniň daşynda ýerleşdirdiler. Soňra şäheri hem-de onuň içindäki ähli zady ot bilen ýakdylar; diňe kümşi, altyny, bürünç we demir gaplary Rebbiň öýüniň hazynasyna goýdular. Ýöne Ýeşuwa peşehot Rahaby, onuň atasynyň öý-hojalygyny we onuň ähli zadyny diri galdyrdy; ol şu güne çenli Ysraýylyň arasynda ýaşaýar, sebäbi Ýeriho şäherini içalap görmek üçin Ýeşuwanyň iberen ilçilerini gizläpdi. Şol wagt Ýeşuwa olardan kasam aldy-da şeýle diýdi: «Rebbiň huzurynda Ýeriho diýilýän bu şäheri täzeden galdyryp gurýan adam näletli bolsun: onuň binýadyny ilkinji oglunyň üstünde salar, derwezelerini bolsa iň kiçi oglunyň üstünde diker». Şeýlelikde, Reb Ýeşuwa bilen boldy; onuň şöhraty bütin ýurda ýaýrady. Ýeşuwa 6:1–27.

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