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

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún àti Ọgọ́ta Mẹ́jọ

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

Ìṣípayá Òtítọ́ Àsọtẹ́lẹ̀: Ogun Kejì ti àwọn Ogun Aṣojú àti Dídi Àmì Mímọ́ sórí àwọn 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.

A ń tọ́ka sí ogun kejì nísinsin yìí nínú àwọn ogun aṣojú, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kọkànlá àti kejìlá. Ogun kejì nínú àwọn ẹsẹ̀ wọ̀nyí ń tọ́ka sí ogun ní Ukraine, láàárín agbára aláìgbọ́wọ́-Ọlọ́run ti Russia, àti orílẹ̀-èdè Ukraine. Nínú àwọn ẹsẹ̀ náà, Putin ṣẹ́gun, gẹ́gẹ́ bí Ptolemy IV náà ti ṣẹ́gun, ṣùgbọ́n lẹ́yìn ìṣẹ́gun rẹ̀, a ó gbé e sókè nínú ọkàn ara rẹ̀, àti ìgbéga ara ẹni amúnikún-fúnra rẹ̀ yóò di ọ̀nà ìparun rẹ̀ ní Waterloo rẹ̀. Àfihàn ìtàn ayé ti ìtàn àsìkò yìí wúlò nìkan fún àwọn tí ó mọ ohun tí ìtàn àsìkò yìí ń ṣojú ní ti ẹ̀mí.

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.

Nínú ẹsẹ̀ kìíní ti orí kẹwàá, a ṣàfihàn Dáníẹ́lì, ẹni tí ó dúró fún àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, gẹ́gẹ́ bí ẹni tí ó lóye “ìran” àti “nǹkan” náà méjèèjì. Ìran náà àti nǹkan náà ni a ń ṣàfihàn pọ̀ ní ìgbà púpọ̀, ṣùgbọ́n wọ́n yàtọ̀ sí ara wọn gẹ́gẹ́ bí ìlà òtítọ́ kan. Wọ́n ni Odò Ulai àti Hiddekel. Wọ́n ni àwọn ìran “mareh” àti “chazon”. Wọ́n ni àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìlélógún àti ọgọ́rùn-ún márùn-ún ní ìbáṣepọ̀ pẹ̀lú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọgọ́rùn-ún mẹ́ta. Wọ́n ni ẹ̀rí inú àti ẹ̀rí òde ti àwọn ènìyàn Ọlọ́run. Olúwa kì í tún àwọn nǹkan tí kò ṣe pàtàkì sọ. Òfin ìṣàkọ́kọ́-ìtànúmọ̀ fi hàn pé, nítorí ohun àkọ́kọ́ tí a sọ fún wa nípa Dáníẹ́lì nínú ìran rẹ̀ ìkẹyìn ni pé ó dúró fún àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn tí wọ́n lóye “chazon” àti “mareh” méjèèjì. Nítorí náà, ìran náà àti nǹkan náà ṣe pàtàkì gidigidi láti rí, bí a bá fẹ́ lóye ìtàn àsọtẹ́lẹ̀ ti ẹsẹ̀ kọkànlá àti kejìlá ní òtítọ́.

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.

Dáníẹ́lì dúró fún ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́rìnlélógójì nínú Ìfihàn orí kọkànlá, àwọn tí wọ́n ti tún àkàwé àwọn wúńdíá mẹ́wàá ṣe ní pípé, èyí tí a mú ṣẹ ní inú ìtàn àwọn Millerites. Wọ́n, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn Millerites, jìyà ìrẹ̀wẹ̀sì àkọ́kọ́, èyí tí a fi hàn nínú Ìfihàn orí kọkànlá gẹ́gẹ́ bí pípa tí ẹranko aláìgbàgbọ́ nínú Ọlọ́run tí ó jẹ́ ti “woke” láti inú ọ̀gbun àìnísàlẹ̀ ṣe pa wọ́n, àti tí wọ́n sì tún dùbúlẹ̀ ní òkú lójú ọ̀nà ìlú ńlá Ejibiti àti Sódómù, níbi tí a tún kàn Kristi mọ́ àgbélébùú. Ikú wọn mú “ayọ̀” jáde fún àwọn ọmọlẹ́yìn dragoni, ṣùgbọ́n ó mú ìṣòro ọkàn jáde nínú Dáníẹ́lì.

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.”

Ìtàn ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] ni a tún fi àjíǹde Lasaru hàn, ẹni tí a mọ àjíǹde rẹ̀ gẹ́gẹ́ bí iṣẹ́ ìdìdì nínú iṣẹ́ Kristi, àti ẹni tí, gẹ́gẹ́ bí àpẹẹrẹ àwọn tí Kristi ń dì, ṣáájú ìwọlé iṣẹ́gun sí Jerusalẹmu, èyí tí ó jẹ́ àpẹẹrẹ ìṣípò Ìkígbe Ọ̀ganjọ́ nínú ìtàn àwọn Mílléráìtì, àti pẹ̀lú nínú ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000]. Àjíǹde Lasaru ṣẹlẹ̀ nígbà tí àwọn arábìnrin rẹ̀, Màríà àti Máàtá, wà nínú ọ̀fọ̀, gẹ́gẹ́ bí Dáníẹ́lì pẹ̀lú ṣe wà lákòókò ọjọ́ mọ́kànlélógún nínú orí kẹwàá. Nínú orí kẹwàá, ọ̀fọ̀ Dáníẹ́lì parí pẹ̀lú ìsílẹ̀ Míkáẹ́lì, ẹni pàtàkì kan náà tí “ohùn” rẹ̀ mú Lasaru àti Mósè padà wá sí ìyè. Àjíǹde àwọn ẹlẹ́rìí méjì nínú Ìfihàn orí kọkànlá ni a ṣojú fún nípa bí a ṣe yí Dáníẹ́lì padà nípasẹ̀ ìran tí “marah” fa.

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”.

Nínú orí kẹwàá, Dáníẹ́lì ń ṣojú fífi àmì dì mọ́ ọrùn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà, èyí tí a tún ṣojú rẹ̀ nínú orí kẹ́tàlá ìwé Ìfihàn. Nínú orí náà, Gébúrẹ́lì sọ ní kedere pé òun ti tọ̀ Dáníẹ́lì wá láti mú kí Dáníẹ́lì lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn. Ìfẹ̀rọ̀ṣẹ̀ nípa ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn ni a fi sílẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ láàárín àyíká ìfẹ̀rọ̀ṣẹ̀ kan tí a fi ìmúlò ọ̀nà mímú ìlà àsọtẹ́lẹ̀ lé ìlà àsọtẹ́lẹ̀ lórí múlẹ̀. Nínú ìlò yẹn, òfin ìkọ́kọ́ ìtọ́kasí fi hàn pé òye tó pé yóò farahàn fún àwọn nìkan tí wọ́n rí òtítọ́ inú àti òtítọ́ òde nínú àwọn ìlà tí a mú papọ̀. Àwọn wọ̀nyí ni àwọn tí wọ́n lóye “ìran” àti “ohun náà”.

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.

Ẹgbẹ̀rún mẹ́rìndínlógójì [144,000] yóò lóye ìhìnrere àsọtẹ́lẹ̀ náà, ṣùgbọ́n wọn yóò tún ní ìrírí ìhìnrere náà pẹ̀lú, nítorí a kò lè ya ìhìnrere náà kúrò nínú ìrírí náà. Ìhìnrere náà ni ń sọ ènìyàn di mímọ́, nítorí ìhìnrere náà ni Ọ̀rọ̀ Ọlọ́run, Kristi sì ni Ọ̀rọ̀ Ọlọ́run, Ọ̀rọ̀ Ọlọ́run sì ni Òtítọ́. A jẹ́rìí ìhìnrere Rẹ̀ gẹ́gẹ́ bí Òtítọ́, nítorí a ṣàfihàn án nípasẹ̀ àwọn ìlànà ìmúlò àsọtẹ́lẹ̀ tí kì í ṣe ohun míràn ju àwọn ìlànà ẹni tí Óun jẹ́ àti ohun tí Óun jẹ́ lọ. Òun ni Palmoni, Alágbàyanu Oníkàǹkà, Oníkàǹkà Àwọn Àṣírí. Òun ni Onímọ̀-Èdè Alágbàyanu, ìbẹ̀rẹ̀ àti òpin, àkọ́kọ́ àti ìkẹyìn, Alfa àti Omega. Àwọn èròjà wọ̀nyí nípa ẹni tí Óun jẹ́ ni ń ṣàlàyé àwọn òfin àsọtẹ́lẹ̀ tí ń fi ìhìnrere àsọtẹ́lẹ̀ múlẹ̀, tí wọ́n sì ń mú ìrírí àsọtẹ́lẹ̀ wá.

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.

Ṣáájú kí Ulai àti Hiddekel, àwọn odò ńlá méjì ti Ṣínárì, tó dé Òkun Pàsíà, wọ́n máa ń dá agbègbè ẹrẹ̀ kan sílẹ̀ ní ẹ̀gbẹ́ ibi ìpapọ̀ wọn tí a ń pè ní Shatt al-Arab, ṣùgbọ́n wọn kì í darapọ̀ di odò kan ṣoṣo. Shatt al-Arab jẹ́ ilẹ̀ ìṣàn-omi odò tí ìpapọ̀ odò Euphrates àti Tigris dá sílẹ̀, pẹ̀lú ọ̀pọ̀ odò kéékèèké àti àwọn odò-òsàn mìíràn. Síbẹ̀sibẹ̀, àní nínú agbègbè ilẹ̀ ìṣàn-omi náà, Euphrates àti Tigris ń pa ìdánimọ̀ ọ̀tọ̀ọ̀tọ̀ wọn mọ́, wọ́n sì ń ṣàn wọ Òkun Pàsíà gẹ́gẹ́ bí àwọn odò tó yàtọ̀ síra. Àwọn ìránṣẹ́ inú àti ti òde ti àsọtẹ́lẹ̀ ń pa ìbáṣepọ̀ ọ̀tọ̀ọ̀tọ̀ wọn mọ́, ṣùgbọ́n bí wọ́n ṣe ń dé ìparí wọn (ní àwọn ọjọ́ ìkẹyìn), wọ́n ń mú ilẹ̀ ìṣàn-omi kan jáde pẹ̀lú ọ̀pọ̀ odò àti odò-òsàn tí ń ṣèrànwọ́ sí i. Jésù ń fi ohun ti ẹ̀mí hàn nípasẹ̀ ohun àdánidá, àti ní àwọn ọjọ́ ìkẹyìn, ipa gbogbo ìran ń dá ilẹ̀ ìkún-omi ilẹ̀ ìṣàn-omi kan sílẹ̀, bí ó tilẹ̀ jẹ́ pé àwọn odò ńlá méjèèjì ń pa ipa ọ̀tọ̀ọ̀tọ̀ wọn mọ́.

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.

Àkókò ọjọ́ mọ́kànlélógún ti ọ̀fọ̀ bá àkókò tí àwọn ẹlẹ́rìí méjèèjì wà ní òkú ní ojú pópó mu, àti pé àkókò yẹn bẹ̀rẹ̀ pẹ̀lú ìdààmú àkọ́kọ́, àti àkókò ìdádúró náà. Àkókò yẹn ṣẹlẹ̀ láàárín àkókò tí ó tóbi jùlọ, níbi tí a ti parí ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Ìdìdì náà kò bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989, ó bẹ̀rẹ̀ nígbà tí Kristi, gẹ́gẹ́ bí angẹli kẹta, sọ̀kalẹ̀ ní September 11, 2001. Ó mú àwọn ènìyàn Rẹ̀ wá sí ìbẹ̀wò wọn kejì ní Kadesh, àti ní ìgbà yìí díẹ̀ nínú àwọn tí ó ti ṣetán yóò wọ ilẹ̀ ìlérí náà. Ìrírí àwọn ènìyàn Ọlọ́run láti àkókò òpin ní ọdún 1989 títí dé September 11, 2001, kò dì wọ́n. Ìdìdì náà bẹ̀rẹ̀ nígbà tí Kristi sọ̀kalẹ̀ tí Ó sì kéde àkọ́kọ́ ìró kàkàkí keje ti ègbé kẹta.

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.

Ìlù keje tí ń dún ni ibi tí àṣírí Ọlọ́run ti parí, àti pé àṣírí náà dúró fún fífi àmì èdìdì lé ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlá náà, èyí tí ń ṣẹlẹ̀ nígbà ìdún ìlù náà. Ìlù náà lu ohun mẹ́ta, nítorí pé Òtítọ́ ni. Ohun àkọ́kọ́ ni September 11, 2001, ohun kejì ni October 7, 2023, àti ohun kẹta nínú àwọn ohun mẹ́ta náà ni òfin Sunday tí ń bọ̀ láìpẹ́. Àwọn ohun mẹ́ta wọ̀nyí ni àwọn ìgbésẹ̀ mẹ́ta tí ó máa ń wà nínú òtítọ́ ní gbogbo ìgbà. Àwọn ìfọwọ́kan mẹ́ta Dáníẹ́lì ní orí kẹwàá so ìrírí rẹ̀ pọ̀ mọ́ àsìkò ìtàn tí àwọn ohun mẹ́ta ìlù keje náà ṣàpẹẹrẹ.

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.

Ìhìnrere àsọtẹ́lẹ̀ tí ń mú àbájáde ìyípadà sí àwòrán Kristi wá, èyí tí Dáníẹ́lì fi hàn nínú orí kẹwàá, ni ìhìnrere ohun tí ó ń ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, ṣùgbọ́n kì í ṣe àwọn ọjọ́ ìkẹyìn ní ìtumọ̀ àgbáyé lásán. Ó jẹ́ ìhìnrere tí àwọn ènìyàn Ọlọ́run ń lóye, tí wọ́n sì ń ní ìrírí rẹ̀ ní àsìkò fífi èdìdì sórí àwọn ọgọ́rùn-ún mẹ́rìndínlọ́gọ́rin ẹgbẹ̀rún náà.

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.

Bí Gébéríẹ̀lì ṣe bẹ̀rẹ̀ sí í gbé ìtàn àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ nínú orí kẹ́wàálá síwájú, ó gbé àwọn ìlà àsọtẹ́lẹ̀ kan kalẹ̀ ní pàtó. Àwọn ẹsẹ̀ méjì àkọ́kọ́ bẹ̀rẹ̀ pẹ̀lú Kírúsì (gẹ́gẹ́ bí Bush àkọ́kọ́), ní àkókò òpin ní ọdún 1989, wọ́n sì tẹ̀ síwájú títí dé ìtàn Donald Trump gẹ́gẹ́ bí ààrẹ̀ kẹ́rìnlélọ́gbọ̀n [forty fifth] (ẹ̀kẹfà), níbẹ̀ ni ìtàn àsọtẹ́lẹ̀ náà sì dáwọ́ dúró, títí di ìgbà tí ìtàn Àjọ Ìṣọ̀kan Àgbáyé (Alexander the Great), gẹ́gẹ́ bí ìjọba keje, fi wá jẹ́ kókó ọ̀rọ̀ nínú ẹsẹ̀ kẹta àti kẹrin. Nítorí náà, ìránṣẹ́ Donald Trump gẹ́gẹ́ bí ààrẹ̀ ọlọ́rọ̀ ẹ̀kẹfà tí ń ru àwọn globalists sókè, jẹ́ òtítọ́ tí a mú ṣẹ ní àkókò fífi èdìdì di àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Nítorí náà, òtítọ́ ìsinsìnyí ni.

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.

Nínú ẹsẹ̀ karùn-ún títí dé ẹsẹ̀ kẹsàn-án, a gbé ìtàn bí a ṣe fi ipò póòpù múlẹ̀ lórí ìtẹ́ ní ọdún 538, títí dé ọgbẹ́ apanirun náà àti àkókò ìkẹyìn ní ọdún 1798, kalẹ̀. Dájúdájú, òtítọ́ pàtàkì tí ó ṣe kókó ni, nítorí pé ó gbé ẹsẹ̀ ogójì ró, ó sì fi í múlẹ̀; ṣùgbọ́n kò pèsè ìtàn àsọtẹ́lẹ̀ pàtó kankan tí ó ṣẹlẹ̀ ní àkókò ìdìdì àwọn ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì. Ẹsẹ̀ kẹwàá, gẹ́gẹ́ bí ẹsẹ̀ karùn-ún títí dé kẹsàn-án, ń jẹ́rìí sí ìwúlò ẹsẹ̀ ogójì, ṣùgbọ́n kò sọ nípa ìtàn àsọtẹ́lẹ̀ tí a mú ṣẹ ní àkókò ìdìdì náà. Síbẹ̀, ó ń samisi ọdún 1989, nítorí náà ó sì fi àkókò ìdákẹ́jẹ̀ hàn nípa àìsò láti ọdún 1989 títí dé òfin Ọjọ́ Àìkú nínú ẹsẹ̀ kọkànlélógójì.

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.

Àwọn ẹsẹ̀ kọkànlá títí dé mẹ́ẹ̀ẹ́dógún tọ́ka sí ìtàn tí ó ṣẹ ní àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [ọgọ́rùn-ún méjìlélógójì àti ẹgbẹ̀rún mẹ́rìnlélógójì]. Àwọn ẹsẹ̀ wọ̀nyí bá a mu nínú ìtàn ìkọ̀kọ̀ láàárín ẹsẹ̀ kejì àti ẹsẹ̀ kẹta, àti láàárín ọdún 1989 nínú ẹsẹ̀ ogójì títí dé òfin Ọjọ́-Àìkú nínú ẹsẹ̀ kọ́kàndínlógójì. Àwọn ẹsẹ̀ wọ̀nyí jẹ́ òtítọ́ ìsinsìnyí gidigidi, a sì gbọ́dọ̀ mọ̀ wọ́n gẹ́gẹ́ bí bẹ́ẹ̀ bí a bá fẹ́ kórè àwọn àǹfààní tí a pinnu láti inú ìmọ̀ ẹsẹ̀ wọ̀nyí.

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.

Àwọn ànfààní tí a pinnu jẹ́ méjì, nítorí pé ó ń ṣojú ìmòye ìtàn àsọtẹ́lẹ̀ tí a fi hàn nínú rẹ̀, ó sì tún ń ṣojú ìrírí tí a mú jáde láti inú ìmòye àwọn òtítọ́ ìránṣẹ́ náà. Ìmòye ìránṣẹ́ náà, ìfikún ìkẹ́yìn ti ìmọ̀, tí a ń mú ṣẹ ní àkókò ìdìdì, ni ó ń sọ àwọn tí yóò wà láàárín ẹgbẹ̀rún márùn-ún-dín-lọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà di mímọ́. Nítorí ìdí yìí, ó ṣe pàtàkì láti wo àwọn ẹsẹ̀ náà láti ojú ìwòye inú àti òde.

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.

“àwọn ìgbà méje” ti Lefitiku ogún kẹfà jẹ́ apá pátápátá nínú àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan àti mẹ́rìnlélógójì, nítorí àwọn àdúrà méjì ti Dáníẹ́lì, tí a ṣojú fún nínú orí kejì àti kẹ́sàn-án, ń ṣojú àdúrà ìlọ́po méjì láti lóye ìtàn àsọtẹ́lẹ̀ tí a ṣojú fún nípasẹ̀ àwòrán ẹranko náà, àti pẹ̀lú láti gba ìrírí tí a ń mú jáde nípasẹ̀ àwọn tí wọ́n mú àdúrà Lefitiku ogún kẹfà ṣẹ nípa ìdáríjì ẹ̀ṣẹ̀ wọn àti ẹ̀ṣẹ̀ àwọn baba wọn. Àdúrà ìta ń dá àwòrán ẹranko náà mọ̀, àdúrà inú sì ń mú àwòrán Kristi jáde.

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.

Ìmọ̀ ìtàn tí a ṣàfihàn nínú onírúurú ẹsẹ̀ inú Dáníẹ́lì orí kọkànlá, tí wọ́n sì ń tọ́ka ní pàtó sí ìtàn tí ó ṣẹ ní àkókò ìdìdí, ni a ṣojú rẹ̀ nínú àdúrà Dáníẹ́lì ní orí kejì. Òun àti àwọn mẹ́ta ọlọ́lá náà wá láti lóye ìránṣẹ́ àṣírí àlá Nébúkádnésárì nípa ère àwọn irin. Nígbà tí a bá mọ ìtumọ̀ tòótọ́ ti ìtàn àsọtẹ́lẹ̀ tí a ṣàfihàn nínú àlá àṣírí Nébúkádnésárì, ìmọ̀ náà ń fi hàn fún àwọn tí ó lóye pé wọ́n kò ní ìrètí, bí kò ṣe pé kí olúkúlùkù wọn fúnra wọn mú ìrírí ìrònúpìwàdà pípé, tí àdúrà Dáníẹ́lì ní orí kẹsàn-án ṣojú fún, ṣẹ.

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.

Láti ya ìrírí tí a ṣàfihàn nípasẹ̀ Dáníẹ́lì nínú orí kẹwàá kúrò lọ́dọ̀ ìtàn àsọtẹ́lẹ̀ ti àwọn ìṣẹ̀lẹ̀ àkókò òpin nínú orí kọkànlá, ni láti kùnà gẹ́gẹ́ bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀. Nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kọkànlá àti kejìlá, ogun etí ààlà, Ogun Ráfíà àti ìṣẹ́gun ọba gúúsù, dúró fún èkejì nínú àwọn ogun aṣojú mẹ́ta tí a fi àmì sí nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Kókó tí ó mú ìṣípayá òtítọ́ yìí wá sí ìmọ̀lẹ̀ ni lílo tí Onímọ̀ Èdè Alágbàyanu ṣe nípa ọba àríwá tí ń ṣàn bò, tí ó sì ń kọjá lọ, títí dé odi agbára (ọ̀run), nínú ẹsẹ̀ kẹwàá. Ó pèsè ẹsẹ̀ méjì mìíràn tí ó sọ̀rọ̀ nípa ṣíṣàn bò àti kọjá lọ, àti ní ṣíṣe bẹ́ẹ̀ Ó so ìtàn àsọtẹ́lẹ̀ ti àwọn ìṣẹ̀lẹ̀ náà pọ̀ mọ́ ìrírí tí ìmòye àwọn ìṣẹ̀lẹ̀ wọ̀nyí gbọ́dọ̀ mú jáde.

> 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.

> Ṣùgbọ́n àwọn ọmọ rẹ̀ yóò ru sókè, wọn yóò sì kó ogun ńlá àwọn ipá púpọ̀ jọ: ẹnìkan nínú wọn yóò dájúdájú wá, yóò sì ṣàn kọjá, yóò sì la kọjá: lẹ́yìn náà yóò padà, a ó sì tún ru ú sókè, àní títí dé ibi agbára rẹ̀. Ọba gúúsù yóò sì bínú gidigidi, yóò sì jáde wá bá a jagun, àní pẹ̀lú ọba àríwá: yóò sì gbé ogun ńlá kalẹ̀; ṣùgbọ́n a ó fi ogun náà lé e lọ́wọ́. Nígbà tí ó bá sì ti mú ogun náà kúrò, ọkàn rẹ̀ yóò gbéraga; yóò sì sọ ẹgbẹẹgbẹ̀rún púpọ̀ lulẹ̀: ṣùgbọ́n kò ní fi èyí mú agbára rẹ̀ le. 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.

Ní ọdún 2014, Putin bẹ̀rẹ̀ ogun kan ní Ukraine, àti láti lè mọ òtítọ́ yìí gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ẹsẹ̀ kọkànlá ti orí kọkànlá, akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ gbọ́dọ̀ kọ́kọ́ lè rí i pé ẹsẹ̀ kẹwàá ń ṣojú ìtàn kan tí ó ń fi apá kejì ẹsẹ̀ ogójì ti Danieli orí kọkànlá hàn. Nígbà tí wọ́n bá mọ èyí, nígbà náà ni wọ́n yóò rí i pé ohun tí ẹsẹ̀ kẹwàá fi kún ẹsẹ̀ ogójì ni pé, nígbà tí a gbá Soviet Union kúrò ní 1989, ọba àríwá kàn gòkè lọ sí ibi agbára rẹ̀ (“ọ̀rùn”). Ṣùgbọ́n akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ kan kì yóò mọ ohun tí èyí túmọ̀ sí, títí yóò fi rí Isaiah orí kẹjọ ẹsẹ̀ kẹjọ. Nígbà náà ni yóò ní àṣẹ àsọtẹ́lẹ̀ láti fi dá a mọ̀ pé gbogbo ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà ni a so pọ̀ mọ́ra nípasẹ̀ ọ̀rọ̀ kan tí a lò ní ìgbà mẹ́ta péré nínú Bíbélì.

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.

Nígbà náà, akẹ́kọ̀ọ́ náà yóò nílò ẹlẹ́rìí kejì pé ìgbà mẹ́ta tí ọ̀rọ̀ náà, “ó sì ṣàn kọjá, ó sì rékọjá,” fi farahàn nínú Bíbélì, jẹ́ àtúnwí tí a ṣe pẹ̀lú ète. Ẹlẹ́rìí kejì sí òtítọ́ yìí ni a fi múlẹ̀ nítorí pé gbogbo àwọn ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà (àwọn ẹlẹ́rìí), ń tọ́ka sí ọba kan láti àríwá tí ń kọlù ọba gúúsù kan. Ní ìpapọ̀, àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta náà, tí a ti fìdí wọn múlẹ̀ gẹ́gẹ́ bí ìtàn àmì kan náà nípasẹ̀ oríṣìíríṣìí ẹlẹ́rìí inú méjì, yóò mú akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ náà lè gbé gbogbo àwọn ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà lé ara wọn lórí, ní ọ̀nà ìlà lórí ìlà. Ìlò náà ń mú àkóónú àwọn ẹsẹ̀ náà gbòòrò sí i, àwọn ẹsẹ̀ tí ń ṣàfihàn ogun láàárín ọba àríwá kan àti ọba gúúsù kan.

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.

Aísáyà orí keje, ẹsẹ̀ kẹjọ àti kẹsàn-án, pèsè kọ́kọ́rọ́ láti yanjú àlọ́ kan nípa ohun tí “àgọ́ olódi” náà nínú ẹsẹ̀ kẹwàá dúró fún, nítorí ọ̀rọ̀ Hébérù fún “àgọ́ olódi” náà ni a tún lò fún “àgọ́ olódi” tí ọba gúúsù wọ̀ sínú rẹ̀ nínú ẹsẹ̀ keje ti orí kọkànlá. “Àgọ́ olódi” ni a tún túmọ̀ sí “agbára” nínú gbólóhùn náà “ibi mímọ́ ti agbára” nínú ẹsẹ̀ kọkànlélọ́gbọ̀n ti Dáníẹ́lì orí kọkànlá. Ní báyìí, ẹsẹ̀ méjèèjì náà (keje àti kọkànlélọ́gbọ̀n), pèsè ẹlẹ́rìí méjì pé “àgọ́ olódi” náà ni olú-ìlú ìjọba kan tàbí ti ọba kan. Nígbà tí òtítọ́ náà bá ti fi ẹ̀rí ẹlẹ́rìí méjì múlẹ̀ (àwọn méjèèjì wà nínú orí kọkànlá), nígbà náà ohun tí Aísáyà fi hàn nínú ìpínrọ̀ àdììtú rẹ̀ ní orí keje, ẹsẹ̀ kẹjọ àti kẹsàn-án, nígbà tí ó fi ẹlẹ́rìí méjì inú-ọrọ̀ múlẹ̀ pé àgọ́ olódi náà ni olú-ìlú ìjọba kan, tàbí ọba ìjọba náà, fi ìdí rẹ̀ múlẹ̀ pé ṣáájú ọdún 1989, Soviet Union, tí Rọ́ṣíà jẹ́ àárín agbára rẹ̀, pẹ̀lú olú-ìlú rẹ̀ Moscow, ní olórí kan tí í ṣe Mikal Gorbachev. Kì í ṣe àìròtẹ́lẹ̀ pé àfihàn ojú ara tí Gorbachev fi mọ̀ jẹ́ iwájú orí rẹ̀.

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.”

Lẹ́yìn ìlà lórí ìlà, ìpinnu ìlò yìí tẹnu mọ́ pàtàkì rẹ̀ nígbà tí ó sọ pé, “Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi ẹ múlẹ̀.” Jésù sọ pé, “Ẹ̀yin aṣiwèrè, àti ẹ̀yin aláìyára ní ọkàn láti gba gbogbo ohun tí àwọn wòlíì ti sọ gbọ́.” [Wò ó ní Luke 24:25] Esra kọ̀wé pé, “Wọ́n sì dìde ní kùtùkùtù òwúrọ̀, wọ́n sì jáde lọ sí aginjù Tekoa: bí wọ́n sì ti ń jáde lọ, Jehoshafati dúró, ó sì wí pé, Ẹ gbọ́ mi, ẹ̀yin Juda, àti ẹ̀yin olùgbé Jerusalẹmu; Ẹ gba Olúwa Ọlọ́run yín gbọ́, bẹ́ẹ̀ ni a ó fi yín múlẹ̀; ẹ gba àwọn wòlíì rẹ̀ gbọ́, bẹ́ẹ̀ ni ẹ ó ṣàṣeyọrí.” [Wò ó ní 2 Chronicles 20:20] Ní ìgbà méje nínú ìwé Ìfihàn ni a ti fi àṣẹ náà fúnni láti gbọ́. “Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ.”

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.

Láti jẹ́ ẹni tí a fi ìdí múlẹ̀ ni láti wà láàárín àwọn wúńdíá ọlọ́gbọ́n, nítorí àwọn aṣiwèrè lọ́ra ní ọkàn láti gba àwọn wòlíì gbọ́. Àwọn ọlọ́gbọ́n gba ohun tí Ọlọ́run ti sọ nípasẹ̀ àwọn wòlíì Rẹ̀ gbọ́, a sì fi wọ́n múlẹ̀, wọ́n sì ń ṣàṣeyọrí, nítorí wọ́n gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìdánimọ̀ Rọ́ṣíà, àti ogun tí ó bẹ̀rẹ̀ ní ọdún 2014 sí Ukraine, ni ohun tí ń fi àwọn tí wọ́n jẹ́ akẹ́kọ̀ọ́ ọlọ́gbọ́n ti àsọtẹ́lẹ̀ múlẹ̀ ní àkókò tí Kristi tú ìdì èdìdì òtítọ́ náà gan-an sílẹ̀.

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.

Òtítọ́ yẹn dé sínú ìtàn ní ọdún 2014, èyí tí ó wà lẹ́yìn 2001, nítorí náà a sì gbé e kalẹ̀ nínú àkókò fífi àmìdìí dì ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà. Ní ọdún tó tẹ̀lé e, 2015, ààrẹ ọlọ́rọ̀ jùlọ, ẹni tí í ṣe ààrẹ kẹfà láti àkókò òpin ní 1989, bẹ̀rẹ̀ sí í ru àwọn globalists sókè. Ẹsẹ̀ kẹwàá tọ́ka sí ìtàn 1989, ṣùgbọ́n ó tún fi Rọ́ṣíà múlẹ̀ gẹ́gẹ́ bí “odi ààbò,” àti nínú ẹsẹ̀ méjì tó tẹ̀lé e, Rọ́ṣíà yóò bẹ̀rẹ̀ ogun kejì nínú àwọn ogun aṣojú, Putin yóò sì ṣẹ́gun nínú ogun náà. Òtítọ́ àwọn ẹsẹ̀ náà ni a tú sílẹ̀ kúrò lábẹ́ àmìdìí nígbà tí ìtàn tí ó dúró fún bá ṣẹ.

> “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.

> “Dáníẹ́lì dúró nínú ìpín tirẹ̀ àti ní ipò tirẹ̀. A gbọ́dọ̀ lóye àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti ti Jòhánù. Wọ́n ń túmọ̀ ara wọn. Wọ́n ń fi àwọn òtítọ́ fún ayé tí gbogbo ènìyàn yẹ kí ó lóye. Àwọn àsọtẹ́lẹ̀ wọ̀nyí ni yóò jẹ́ ẹ̀rí ní ayé. Nípasẹ̀ ìmúṣẹ wọn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, wọ́n yóò ṣàlàyé ara wọn.” 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.

Asọtẹ́lẹ̀ àwọn ẹsẹ̀ kẹ́wàá àti kejìlá ni a tú sílẹ̀ nípasẹ̀ ìmúṣẹ ìtàn wọn ní àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, ṣùgbọ́n “ìlà lórí ìlà,” òtítọ́ pàtàkì mìíràn sì wà tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn ẹsẹ̀ wọ̀nyí. Kí akẹ́kọ̀ọ́ asọtẹ́lẹ̀ lè mú àwọn ẹsẹ̀ mẹ́ta tí “ìṣàn-kún-ún, àti lílọ kọjá” jọ, akẹ́kọ̀ọ́ náà gbọ́dọ̀ tún mú asọtẹ́lẹ̀ ọdún márùndínlọ́gọ́ta wá sínú ìlà asọtẹ́lẹ̀. Asọtẹ́lẹ̀ ọdún márùndínlọ́gọ́ta náà fi àmì sí ìbẹ̀rẹ̀ àwọn asọtẹ́lẹ̀ méjì ti ẹgbẹ̀rún lọ́nà ẹ̀ẹ́dẹ́gbẹ̀ta àti ogún ọdún, ó sì fi hàn pé wọ́n bẹ̀rẹ̀ ní ìyàtọ̀ ọdún mẹ́rìndínlọ́gọ́rin sí ara wọn. Nípa fífi ọdún márùndínlọ́gọ́ta náà hàn ní ìbẹ̀rẹ̀, ó tún fi hàn pé Alfa àti Omega yóò mú ọdún márùndínlọ́gọ́ta jáde ní òpin.

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.

Ọdún mẹ́rìnlélọ́gọ́ta wọ̀nyí, ní ìbẹ̀rẹ̀ àti ní òpin pẹ̀lú, kọ̀ọ̀kan ní àmì ìdánimọ̀ àwọn òpópónà àfihàn mẹ́ta. Èkínní ni 742 BC, lẹ́yìn náà, ọdún mọ́kàndínlógún lẹ́yìn náà, 723 BC, àti lẹ́yìn náà, ọdún mẹ́rìnlélógójì lẹ́yìn náà, 677 BC. Àwọn òpópónà àfihàn mẹ́ta wọ̀nyí ni a ṣe aṣojú wọn ní òpin pẹ̀lú 1798, 1844, àti 1863. Àkókò ọdún mẹ́rìnlélógójì ní ìbẹ̀rẹ̀ (Alpha), ń ṣàpẹẹrẹ títẹ tẹ́ńpìlì àti ogun kalẹ̀ lábẹ́ ẹsẹ̀; àti àwọn ọdún mẹ́rìnlélógójì ní òpin (Omega), ń ṣàpẹẹrẹ ìmúpadàbọ̀ bọ́ sípò ti ibi mímọ́ àti ogun, nígbà tí Òjíṣẹ́ Májẹ̀mú náà (ẹni tí í ṣe Alpha àti Omega pẹ̀lú), yóò wọ tẹ́ńpìlì tí Òun tìkára Rẹ̀ ti gbé dìde lójijì, nípasẹ̀ àwọn ọdún mẹ́rìnlélógójì láti 1798 sí 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.

Ọdún mẹ́rìnlélọ́gọ́rin náà, tí ọdún mọ́kàndínlógún ṣáájú rẹ̀ ní àkókò tí Isaiah fi ìsọtẹ́lẹ̀ náà hàn ní ọdún 742 BC, ń ṣojú ọdún mẹ́rìnlélọ́gọ́rin ní ìparí wọn, tí ọdún mọ́kàndínlógún sì tún tẹ̀ lé wọn ní àpẹẹrẹ chiastic. Ọdún mọ́kàndínlógún láti 1844 sí 1863 pèsè àpèjúwe àwọn ète Kristi fún ẹgbẹ̀rún lọ́nà ẹgbẹ̀rún, ọ̀kẹ́ mẹ́rìndínlọ́gọ́rin, mẹ́rìnlélọ́gọ́rin náà tí a fi sílẹ̀ láìmúṣẹ nítorí ìṣọ̀tẹ̀ tí ó ṣẹlẹ̀ nínú ìtàn náà. Iṣẹ́ tí a béèrè lọ́wọ́ akẹ́kọ̀ọ́ ìsọtẹ́lẹ̀ kan láti pín ọ̀rọ̀ òtítọ́ ní ọ̀nà tí ó tọ́ ní ti ẹsẹ̀ mẹ́wàá sí ẹsẹ̀ kejìlá nínú Danieli orí kọkànlá, kì í ṣe pé ó ń fìdí rẹ̀ múlẹ̀ nìkan (bí o bá gbàgbọ́) pé Russia yóò bẹ̀rẹ̀ ogun kan ní Ukraine ní 2014, ṣùgbọ́n pé ogun náà yóò bẹ̀rẹ̀ ní àkókò fífi èdìdì sí ẹgbẹ̀rún lọ́nà ẹgbẹ̀rún, ọ̀kẹ́ mẹ́rìndínlọ́gọ́rin, mẹ́rìnlélọ́gọ́rin náà. Bí ó ti ṣe pàtàkì tó ni ìtàn ìsọtẹ́lẹ̀ tí a ṣojú nínú àwọn ẹsẹ̀ náà, bẹ́ẹ̀ ni ìtàn nínú èyí tí òtítọ́ ìtàn náà gan-an ti tú sílẹ̀ náà, tún jẹ́ aṣojú nípasẹ̀ ìtàn ọdún mọ́kàndínlógún láti 1844 sí 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 ń tọ́ka sí dídé áńgẹ́lì kẹta, ó sì jẹ́ àpẹẹrẹ dídé áńgẹ́lì kẹta ní ọjọ́ kẹ́tàlá oṣù Kẹsán, ọdún 2001. 1863 ń ṣojú ìṣọ̀tẹ̀ tí a fi àtúnbíkọ́ Jẹ́ríkò ṣe àfihàn rẹ̀. Àmì-ọ̀nà 1863 náà sì tún jẹ́ àpẹẹrẹ ìgbọràn àwọn ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dẹ́gbẹ̀rún mẹ́rìnlélógójì tí a lò láti “wó ògiri Jẹ́ríkò lulẹ̀”, ní òfin ọjọ́ Àìkú tí ó súnmọ́ dé. Nínú àwọn ẹsẹ̀ tí a ń gbé yẹ̀ wò, ẹsẹ̀ kẹrìndínlógún ń ṣojú òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ẹsẹ̀ kọkànlá ń samisi láti ọdún 2014 títí dé ìṣẹ́gun àṣẹ̀yìnwá Putin. Àwọn ẹsẹ̀ náà ń fi ìbẹ̀rẹ̀ ogun aṣojú kejì hàn, èyí tí ogun aṣojú kẹta tẹ̀ lé, gẹ́gẹ́ bí a ti ṣàfihàn nínú ẹsẹ̀ kẹtàlá sí ẹsẹ̀ kẹẹ̀ẹ́dógún.

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.

Nípa mímú ẹsẹ kejì pọ̀ mọ́ ẹsẹ kọkànlá àti ẹsẹ kejìlá, a mọ ogun Ukrainia tí ó bẹ̀rẹ̀ ní ọdún 2014, èyí tí ìpolongo ìdìbò Ààrẹ ilẹ̀ Amẹ́ríkà ti ọdún 2015 tẹ̀lé, àti lẹ́yìn náà ìdìbò ẹni tí ó jẹ́ ààrẹ ọlọ́rọ̀ jùlọ ní ọdún 2016. Ẹsẹ kejìlá ni ìgbẹ̀san ààrẹ ìkẹyìn kí òfin Ọjọ́ Àìkú tó dé tẹ̀lé, nínú ogun aṣojú kẹta. Ogun aṣojú kejì, èyí tí í ṣe ogun ààlà ìpínlẹ̀, bẹ̀rẹ̀ díẹ̀ ṣáájú ìdìbò ààrẹ kẹfà àti ẹni ọlọ́rọ̀ jùlọ.

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”.

Nínú ìtàn ọdún 1844 sí 1863, a ní láti so ọ̀pá méjèèjì Hesekieli pọ̀. Ìsọ̀kan wọn ṣàpẹẹrẹ ìpapọ̀ ìwà-àtọ̀runwá àti ènìyàn, èyí tí í ṣe iṣẹ́ dídìde ààmì lórí ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin. Ní ọdún 1844 angẹli kẹta dé, ó sì tú ìmọ́lẹ̀ tí a so mọ́ ibi mímọ́ ọ̀run, òfin Ọlọ́run, Ọjọ́ Ìsinmi, àti angẹli kẹta sílẹ̀. Ní ọdún 1849 Olúwa na ọwọ́ Rẹ̀ jáde lẹ́ẹ̀kejì láti kó agbo tí ó túká jọ, tí wọ́n ti ní ìtúká nígbà ìrẹ̀wẹ̀sì ńlá náà. Ní ọdún 1850 Ó darí àwọn ènìyàn Rẹ̀ láti pèsè àtẹ ìwòyí Habakuku kejì, láti fi ìhìn-iṣẹ́ tí àwọn ènìyàn Rẹ̀ ní láti kéde hàn ní kedere bí Ó ṣe ń darí wọn láti “wó odi Jeriko lulẹ̀”. Àtẹ yẹn ní “àkókò méje” nínú rẹ̀ gẹ́gẹ́ bí “àtẹ àtijọ́” náà ti ní i.

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.

Ní ọdún 1856, Ó ṣí ìmọ́lẹ̀ náà sílẹ̀ tí yóò fi èdìdì di àwọn ènìyàn Rẹ̀ ṣáájú “Ogun Jẹ́ríkò”. Ìmọ́lẹ̀ náà jẹ́ ìfikún sí ìmọ́lẹ̀ àkọ́kọ́ tí Alfa àti Omega ti fi hàn fún William Miller. Òun ni ìmọ́lẹ̀ “àkókò méje,” gẹ́gẹ́ bí a ti ń ṣàpẹẹrẹ rẹ̀ léraléra nínú Ogun Jẹ́ríkò àtijọ́. Ìmọ́lẹ̀ tí yóò fi èdìdì di àwọn ènìyàn Rẹ̀ náà, tún jẹ́ ìránṣẹ́ Laodíkea tí yóò jí wọn, tí yóò sì mú wọn padà lẹ́ẹ̀kansi sí ìrírí Filadẹ́lfíà. Ìmọ́lẹ̀ ìkẹyìn náà jẹ́ ìfikún sí ìmọ́lẹ̀ àkọ́kọ́, ṣùgbọ́n àwọn ènìyàn Rẹ̀ ṣàìkànsí ìmọ́lẹ̀ náà, wọ́n sì nípa àìyànfẹ́ yan láti rìn kiri nínú aginjù Laodíkea. 1844, 1849, 1850, 1856 àti 1863 dúró fún àmì ọ̀nà márùn-ún tí a fi ń ṣàpẹẹrẹ wọn nínú ìtàn láti September 11, 2001 títí dé òfin Sunday tí ń bọ̀ láìpẹ́.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> 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.

> Ní àkókò náà, a ti pa Jẹ́ríkò mọ́ ṣinṣin nítorí àwọn ọmọ Ísírẹ́lì; kò sí ẹni tí ó jáde, kò sì sí ẹni tí ó wọlé. Olúwa sì sọ fún Jóṣúà pé, Wò ó, mo ti fi Jẹ́ríkò lé ọ lọ́wọ́, àti ọba rẹ̀, àti àwọn akọni alágbára. Ẹ ó sì yí ìlú náà ká, gbogbo yín ọkùnrin ogun, kí ẹ sì lọ yí ìlú náà ká lẹ́ẹ̀kan. Báyìí ni ìwọ yóò ṣe fún ọjọ́ mẹ́fà. Àwọn àlùfáà méje yóò sì ru ìpè méje tí a fi ìwo àgùntàn akọ ṣe níwájú àpótí náà; ní ọjọ́ keje ẹ ó sì yí ìlú náà ká ní ìgbà méje, àwọn àlùfáà yóò sì fọn àwọn ìpè náà. Yóò sì ṣẹlẹ̀ pé, nígbà tí wọ́n bá fi ìwo àgùntàn náà fún ìró gígùn, àti nígbà tí ẹ bá gbọ́ ohun ìpè náà, gbogbo àwọn ènìyàn yóò kígbe pẹ̀lú igbe ńlá; odi ìlú náà yóò sì wó lulẹ̀ pátápátá, àwọn ènìyàn yóò sì gòkè lọ, olúkúlùkù ni tààrà ní iwájú rẹ̀. Jóṣúà ọmọ Núnù sì pe àwọn àlùfáà, ó sì sọ fún wọn pé, Ẹ gbé àpótí májẹ̀mú náà sókè, kí àwọn àlùfáà méje sì ru ìpè méje tí a fi ìwo àgùntàn akọ ṣe níwájú àpótí Olúwa. Ó sì sọ fún àwọn ènìyàn pé, Ẹ kọjá lọ, kí ẹ sì yí ìlú náà ká, kí ẹni tí ó ní ohun ìjà sì kọjá lọ níwájú àpótí Olúwa. Ó sì ṣẹlẹ̀ pé, nígbà tí Jóṣúà ti bá àwọn ènìyàn sọ̀rọ̀, àwọn àlùfáà méje tí ń ru ìpè méje tí a fi ìwo àgùntàn akọ ṣe kọjá lọ níwájú Olúwa, wọ́n sì ń fọn àwọn ìpè náà; àpótí májẹ̀mú Olúwa sì ń tọ̀ wọ́n lẹ́yìn. Àwọn ọmọ-ogun tí ó hùmọ̀ ṣe sì ń lọ níwájú àwọn àlùfáà tí ń fọn ìpè, àwọn ọmọ-ogun ẹ̀hìn sì ń bọ̀ lẹ́yìn àpótí náà, àwọn àlùfáà sì ń lọ, wọ́n sì ń fọn àwọn ìpè náà. Jóṣúà sì ti pa àṣẹ fún àwọn ènìyàn pé, Ẹ má ṣe kígbe, ẹ má sì ṣe jẹ́ kí ohùn yín jáde, bẹ́ẹ̀ ni kí ọ̀rọ̀ kankan má ṣe jáde láti ẹnu yín, títí di ọjọ́ tí èmi yóò sọ fún yín pé, Ẹ kígbe; nígbà náà ni ẹ ó kígbe.

> 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.

> Nítorí náà, àpótí Olúwa yí ìlú náà ká, ó sì lọ yí i ká lẹ́ẹ̀kan; wọ́n sì wọ ibùdó, wọ́n sì sùn ní ibùdó náà. Jósúà sì jí ní kùtùkùtù òwúrọ̀, àwọn àlùfáà sì gbé àpótí Olúwa. Àwọn àlùfáà méje tí wọ́n rú ìpè méje ti ìwo àgbò ní iwájú àpótí Olúwa sì ń lọ ní ìtẹ̀síwájú, wọ́n sì ń fi àwọn ìpè náà fọn; àwọn ọmọ-ogun tí wọ́n hámọ́ra sì ń lọ níwájú wọn; ṣùgbọ́n àwọn ọmọ-ogun ẹ̀yìn ń bọ̀ lẹ́yìn àpótí Olúwa, àwọn àlùfáà sì ń lọ, wọ́n sì ń fi àwọn ìpè náà fọn. Ní ọjọ́ kejì wọ́n yí ìlú náà ká lẹ́ẹ̀kan, wọ́n sì padà sí ibùdó: bẹ́ẹ̀ ni wọ́n ṣe fún ọjọ́ mẹ́fà. Ó sì ṣẹlẹ̀ ní ọjọ́ keje, pé wọ́n jí ní kùtùkùtù ní ìbẹ̀rẹ̀ ìmọ́lẹ̀ ọjọ́, wọ́n sì yí ìlú náà ká ní ọ̀nà kan náà lẹ́ẹ̀meje: ọjọ́ náà nìkan ni wọ́n yí ìlú náà ká lẹ́ẹ̀meje. Ó sì ṣẹlẹ̀ ní ìgbà keje, nígbà tí àwọn àlùfáà fi àwọn ìpè náà fọn, Jósúà sì wí fún àwọn ènìyàn pé, Kígbe; nítorí Olúwa ti fi ìlú náà fún yín.

> 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.

> Ìlú náà yóò sì di ẹni ègún, àní ìlú náà tìkára rẹ̀, àti gbogbo ohun tí ó wà nínú rẹ̀, fún Olúwa: Rahabu panṣágà nìkan ni yóò yè, òun àti gbogbo àwọn tí ó wà pẹ̀lú rẹ̀ nínú ilé, nítorí ó fi àwọn ìránṣẹ́ tí a rán pamọ́. Ẹ̀yin sì, ẹ máa ṣọ́ra gidigidi kúrò nínú ohun ègún náà, kí ẹ má bàa di ẹni ègún, nígbà tí ẹ bá mú nínú ohun ègún náà, kí ẹ sì mú ibùdó Israẹli di ègún, kí ẹ sì da ìdààmú sí i. Ṣùgbọ́n gbogbo fàdákà, àti wúrà, àti ohun èlò idẹ àti irin, ni a ti yà sí mímọ́ fún Olúwa: wọn yóò wọ inú ìṣúra Olúwa. Nígbà náà ni àwọn ènìyàn kígbe nígbà tí àwọn àlùfáà fọn fèrè: ó sì ṣẹlẹ̀ pé, nígbà tí àwọn ènìyàn gbọ́ ohùn fèrè náà, tí àwọn ènìyàn sì fi igbe ńlá kígbe, odi náà wó lulẹ̀ pátápátá, bẹ́ẹ̀ ni àwọn ènìyàn gòkè wọ inú ìlú náà, olúkúlùkù ní tààrà níwájú rẹ̀, wọ́n sì gba ìlú náà.

> 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.

> Wọ́n sì fi ojú idà run gbogbo ohun tí ó wà ní ìlú náà pátápátá, ọkùnrin àti obìnrin, ọ̀dọ́ àti àgbà, màlúù, àgùntàn, àti kẹ́tẹ́kẹ́tẹ́. Ṣùgbọ́n Jóṣúà ti sọ fún àwọn ọkùnrin méjì tí wọ́n ti ṣe amí ilẹ̀ náà pé, “Ẹ wọ ilé aṣẹ́wó náà, kí ẹ sì mú obìnrin náà jáde kúrò níbẹ̀, pẹ̀lú gbogbo ohun tí ó ní, gẹ́gẹ́ bí ẹ ti búra fún un.” Àwọn ọ̀dọ́kùnrin náà tí wọ́n jẹ́ aṣàmí sì wọlé, wọ́n sì mú Ráhábù jáde, àti baba rẹ̀, àti ìyá rẹ̀, àti àwọn arákùnrin rẹ̀, àti gbogbo ohun tí ó ní; wọ́n sì mú gbogbo ìbátan rẹ̀ jáde, wọ́n sì fi wọ́n síta ní àgbègbè ibùdó Ísírẹ́lì. Wọ́n sì fi iná sun ìlú náà àti gbogbo ohun tí ó wà nínú rẹ̀; ṣùgbọ́n fàdákà, àti wúrà, àti àwọn ohun èlò idẹ àti irin nìkan ni wọ́n fi sínú ilé ìṣúra ilé Oluwa. Jóṣúà sì gba Ráhábù aṣẹ́wó là láàyè, àti ilé baba rẹ̀, àti gbogbo ohun tí ó ní; ó sì ń gbé ní Ísírẹ́lì títí di òní yìí; nítorí pé ó fi àwọn ìránṣẹ́ tí Jóṣúà rán láti ṣe amí Jẹ́ríkò pamọ́. Jóṣúà sì fi wọ́n búra ní àkókò náà, wí pé, “Ègún ni fún ọkùnrin náà níwájú Oluwa, tí yóò dìde kọ ìlú yìí, Jẹ́ríkò: nínú àkọ́bí rẹ̀ ni yóò fi ìpìlẹ̀ rẹ̀ lélẹ̀, àti nínú ọmọ rẹ̀ tí ó kéré jùlọ ni yóò fi gbé ẹnu-ọ̀nà ibodè rẹ̀ ró.” Bẹ́ẹ̀ ni Oluwa wà pẹ̀lú Jóṣúà; orúkọ rẹ̀ sì tàn ká gbogbo ilẹ̀ náà. Jóṣúà 6:1–27.

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