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

Incwadi KaDaniyeli - Inombolo Ikhulu Namashumi Ayisithupha Nesishiyagalombili

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

Ukwambulwa Kweqiniso Lesiprofetho: Impi Yesibili Yezimpi Zommeleli Nokubekwa Kophawu Kwabangu-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.

Manje sesibhekene nempi yesibili yezimpi zabathunywa, njengoba kuboniswe kuDaniyeli isahluko seshumi nanye, amavesi eshumi nanye neshumi nambili. Impi yesibili kulawo mavesi ikhomba impi yase-Ukraine, phakathi kombuso waseRussia ongakholelwa kuNkulunkulu, nesizwe sase-Ukraine. Kulawo mavesi, uPutin uyaphumelela, njengoba noPtolemy IV aphumelela, kodwa emva kokunqoba kwakhe uyakuphakanyiswa enhliziyweni yakhe uqobo, futhi ukuziphakamisa kwakhe kobunongqondongqondo bokuzithanda kuyoba yindlela yokufika kweWaterloo yakhe. Ukumelwa komlando kwalomlando wamanje kusiza kuphela labo abaqonda ukuthi lomlando wamanje umelelani ngokomoya.

In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.

Evesini lokuqala, esahlukweni seshumi, uDaniyeli, omele abantu bakaNkulunkulu bezinsuku zokugcina, uvezwa njengoqonda kokubili “umbono” kanye “nento”. Umbono nento kumelwa ngokuphindaphindiwe ndawonye, kodwa behlukile komunye nomunye njengomugqa owodwa weqiniso. Bayimifula i-Ulai ne-Hiddekel. Bayimibono ye-“mareh” ne-“chazon”. Bayisiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili sihlobene nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu. Bayibufakazi bangaphakathi nobangaphandle babantu bakaNkulunkulu. INkosi ayiphindaphindi izinto ezingabalulekile. Umthetho wokukhulunywa kokuqala uveza ukuthi, ngenxa yokuthi into yokuqala esitshelwa yona ngoDaniyeli, embonweni wakhe wokugcina, iwukuthi umele abantu bakaNkulunkulu bezinsuku zokugcina abaqonda kokubili i-“chazon” ne-“mareh”. Ngakho-ke umbono nento kubalulekile ukuba kubonakale, uma umlando wesiprofetho wamavesi eshumi nanye neshumi nambili uzokuqondwa ngokufanele.

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.

UDaniyeli umele abayizinkulungwane eziyikhulu namashumi amane nane nane encwadini yesAmbulo isahluko seshumi nanye, abaphindaphinde ngokuphelele umfanekiso wezintombi eziyishumi, owagcwaliseka emlandweni wamaMillerite. Bona, njengamaMillerite, bahlushwa ukudumala kokuqala, okuthi encwadini yesAmbulo isahluko seshumi nanye kumelwe njengokubulawa yisilo esingakholelwa kuNkulunkulu “woke” esivela emgodini ongenasiphetho, bese belele befile emgwaqweni wedolobha elikhulu laseGibhithe naseSodoma, lapho noKristu abethelwa khona. Ukufa kwabo kwaveza “ukujabula” kubalandeli bakadrako, kodwa kwaveza ukulila kuDaniyeli.

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.”

Umlando wokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane nawo wamelwa ukuvuswa kukaLazaru, okuvuswa kwakhe kwabonwa njengesenzo sokubekwa uphawu somsebenzi kaKristu; futhi yena, njengophawu lwalabo uKristu ababeka uphawu kubo, wahola ukungena kokunqoba eJerusalema, okwakufanekisela ukuhamba koMkhalo Waphakathi Kwamabili emlandweni wamaMillerite, nangokunjalo emlandweni wabeyizinkulungwane eziyikhulu namashumi amane nane. Ukuvuswa kukaLazaru kwenzeka ngesikhathi odadewabo, uMariya noMarta, besosizini, njengoba kwakunjalo ngoDaniyeli phakathi nezinsuku ezingamashumi amabili nanye esahlukweni seshumi. Esahlukweni seshumi, ukulila kukaDaniyeli kuphetha ngokwehla kukaMikayeli, yena impela lowo mfanekiso wobukhona “enezwi” elabuyisela uLazaru noMose ekuphileni. Ukuvuswa kofakazi ababili esahlukweni seshumi nanye seSambulo kwamelwa nguDaniyeli eguqulwa ngombono oyimbangela we-“marah.”

In chapter ten, Daniel is representing the sealing of the one hundred and forty-four thousand that is also represented in chapter eleven of Revelation. In the chapter, Gabriel plainly states that he had come to Daniel to make Daniel understand what should befall God’s last-day people. The message of what will befall God’s people in the last days, is prophetically set within the context of a message that is confirmed by the methodology of laying prophetic line upon prophetic line. Within that application the rule of first mention demonstrates that the correct understanding will only be seen by those who see both the internal and external truths within the lines that are brought together. They are those who understand the “vision” and the “thing”.

Esahlukweni seshumi, uDaniyeli umelela ukubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane, okubuye kumelelwe futhi esahlukweni seshumi nanye seSambulo. Kuleso sahluko, uGabriyeli usho ngokusobala ukuthi wayeze kuDaniyeli ukuze amenze aqonde lokho okuyokwehlela abantu bakaNkulunkulu bezinsuku zokugcina. Umlayezo walokho okuyokwehlela abantu bakaNkulunkulu ezinsukwini zokugcina ubekwe ngokwesiprofetho ngaphakathi komongo womlayezo oqinisekiswa indlela yokubeka umugqa wesiprofetho phezu komugqa wesiprofetho. Ngaphakathi kwalokho kusetshenziswa, umthetho wokukhulunywa kokuqala ubonisa ukuthi ukuqonda okuyikho kuyobonwa kuphela yilabo ababona kokubili amaqiniso angaphakathi nangaphandle emigqeni ehlanganiswa ndawonye. Yibo labo abaqonda “umbono” kanye “nento”.

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.

Izinkulungwane eziyikhulu namashumi amane nane ziyowuqonda umlayezo wesiprofetho, kodwa ziyophinde ziwuphile lowo mlayezo, ngokuba umlayezo nokuhlangenwe nakho akunakuhlukaniswa. Umlayezo yiwo ongcwelisayo, ngokuba umlayezo uyiZwi likaNkulunkulu, noKristu uyiZwi likaNkulunkulu, kanti iZwi likaNkulunkulu liyiqiniso. Umlayezo waKhe uqinisekiswa njengeQiniso, ngoba umelelwa ngezimiso zokusetshenziswa kwesiprofetho ezingeyona into engaphezulu noma engaphansi kwezimiso zokuthi Ungubani nokuthi Uyini. UnguPalmoni, uMbalisizibalo Omangalisayo, uMbalimfihlakalo. UnguMchazimagama Omangalisayo, isiqalo nesiphetho, owokuqala nowokugcina, u-Alfa no-Omega. Yilezi zingxenye zokuthi Ungubani, ezichaza imithetho yesiprofetho emisela umlayezo wesiprofetho, futhi eziveza ukuhlanganwe nakho kwesiprofetho.

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.

Ngaphambi kokuba i-Ulai ne-Hiddekel, imifula emibili emikhulu yaseShinari, ifinyelele eGulf yasePheresiya, yakha indawo enamaxhaphozi eduze kokuhlangana kwayo ebizwa ngokuthi iShatt al-Arab, kodwa ayihlangani ibe ngumfula owodwa. IShatt al-Arab iyidelta yomfula eyakhiwa ukuhlangana kwemifula i-Ewufrathe neThigrisi, kanye neminye imifula emincane nemifudlana eminingana. Nokho, ngisho nangaphakathi kwesifunda sedelta, i-Ewufrathe neThigrisi zigcina ubunjalo bazo obuhlukile futhi zingena eGulf yasePheresiya njengemifula ehlukene. Imiyalezo yangaphakathi neyangaphandle yesiprofetho igcina ubudlelwane bayo obuhlukile, kodwa lapho ifinyelela esiphethweni sayo (ezinsukwini zokugcina), iveza idelta enemifula nemifudlana eminingana enegalelo kuyo. UJesu ufanekisa okomoya ngokwemvelo, futhi ezinsukwini zokugcina umphumela wawo wonke umbono wakha izwe lezikhukhula zedelta, nakuba leyo mifula emibili emikhulu igcina izindima zayo ezihlukile.

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.

Isikhathi sezinsuku ezingamashumi amabili nanye zokulila siyahambisana nesikhathi lapho ofakazi ababili befile emgwaqweni, futhi leso sikhathi siqala ngokudumala kokuqala, nangesikhathi sokulibala. Leso sikhathi senzeka ngaphakathi kwesikhathi esikhulu kakhulu, lapho ukubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane kufezwa khona. Ukubekwa uphawu akuqalanga ngesikhathi sokuphela ngo-1989, kwaqala lapho uKristu, njengengelosi yesithathu, ehla ngoSepthemba 11, 2001. Waletha abantu baKhe ekuvakasheni kwabo kwesibili eKadeshi, futhi kulokhu labo abambalwa abalungileyo bazongena ezweni lesithembiso. Isipiliyoni sabantu bakaNkulunkulu kusukela ngesikhathi sokuphela ngo-1989 kuze kube nguSepthemba 11, 2001, asibabekelanga uphawu. Ukubekwa uphawu kwaqala lapho uKristu ehla futhi ezwakalisa inothi lokuqala lecilongo lesikhombisa lomaye wesithathu.

The sounding of the seventh trumpet is where the mystery of God is finished, and that mystery represents the sealing of the one hundred and forty-four thousand, which takes place during the sounding of that trumpet. That trumpet hits three notes, for it is Truth. The first note was September 11, 2001, the second note was October 7, 2023, and the third of the three notes is at the soon coming Sunday law. Those three notes, are the three steps that always exist in truth. Daniel’s three touches in chapter ten connected his experience to the period of history that is represented by the three notes of the seventh trumpet.

Ukukhala kwecilongo lesikhombisa kulapho imfihlakalo kaNkulunkulu iqedwa khona, futhi leyo mfihlakalo imelela ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, okwenzeka ngesikhathi sokukhala kwalelo cilongo. Lelo cilongo lishaya amanothi amathathu, ngokuba liyiQiniso. Inothi lokuqala kwakunguSepthemba 11, 2001, inothi lesibili kwakungu-Okthoba 7, 2023, kanti elesithathu kulawo manothi amathathu lisemthethweni weSonto ozayo maduze. Lawo manothi amathathu ayizinyathelo ezintathu ezihlala zikhona njalo eqinisweni. Ukuthintwa kukaDaniyeli kathathu esahlukweni seshumi kwaxhumanisa isipiliyoni sakhe nesikhathi somlando esimelwe amanothi amathathu ecilongo lesikhombisa.

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.

Umyalezo wesiprofetho okhiqiza umphumela wokuguqulwa ube ngumfanekiso kaKristu, uDaniyeli awufanekisa esahlukweni seshumi, ungumyalezo walokho okwehlela abantu bakaNkulunkulu ezinsukwini zokugcina, kodwa hhayi ezinsukwini zokugcina ngomqondo ojwayelekile. Ungumyalezo abantu bakaNkulunkulu abawuqondayo futhi abawuzwayo ngesikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane.

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.

Njengoba uGabriyeli eqala ukwethula umlando wesiprofetho omelwe esahlukweni seshumi nanye, wethula imigqa ethile yesiprofetho. Amavesi amabili okuqala aqala ngoKoresi (njengoBush wokuqala), ngesikhathi sokuphela ngo-1989, aqhubekele phambili kuze kube semlandweni kaDonald Trump njengomongameli wamashumi amane nanhlanu (owesithupha), futhi lapho umlando wesiprofetho uyama, kuze kube yilapho umlando weZizwe Ezihlangene (u-Alexander Omkhulu), njengombuso wesikhombisa, ukhulunywa emavesini esithathu nesesine. Ngakho-ke umlayezo kaDonald Trump njengomongameli wesithupha ocebile ovusa abezwe lonke abashisekela umbuso womhlaba, uyiqiniso eligcwaliseka ngesikhathi sokubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane. Ngakho-ke, uyiqiniso lamanje.

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.

Emavesini amahlanu kuya kwelesishiyagalolunye, kwethulwa umlando wobupapa bumiswa esihlalweni sobukhosi, kusukela ngonyaka ka-538 kuze kufike ekulimaleni okubulalayo kanye nesikhathi sokuphela ngo-1798. Lokhu, ngokusobala, kuyiqiniso elibalulekile nelisemqoka, ngoba lisekela futhi liqinisekisa ivesi lamashumi amane, kodwa akunikezi ukulandisa okuthile okuqondile kwesiprofetho okwenzeka esikhathini sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Ivesi leshumi, njengamavesi amahlanu kuya kwelesishiyagalolunye, liqinisekisa ubuqiniso bevesi lamashumi amane, kodwa alikhulumi ngomlando wesiprofetho ogcwaliseka ngesikhathi sokubekwa uphawu. Nokho, limaka u-1989, ngakho-ke limisa, ngokushiywa ngaphandle, isikhathi sokuthula kusukela ku-1989 kuze kube semthethweni weSonto ngeSonto evesini lamashumi amane nanye.

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.

Amavesi eshumi nanye kuya kweleshumi nanhlanu aveza umlando ogcwalisekayo esikhathini sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane nane. Lawo mavesi angena emlandweni ofihlekile ophakathi kwevesi lesibili nelesithathu, naphakathi kuka-1989 evesini lamashumi amane nomthetho weSonto evesini lamashumi amane nanye. Lawo mavesi ayiqiniso lamanje kakhulu, futhi kumelwe aqashelwe ngaleyo ndlela uma sifuna ukuvuna izinzuzo ezihlosiwe zokuqonda lawo mavesi.

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.

Izinzuzo ezihlosiwe zimbili, ngokuba lokhu kumela ukuqondwa komlando wesiprofetho omelwe kulokho, kanye nokuhlangenwe nakho okuvezwa ukuqonda amaqiniso alowo myalezo. Ukuqondwa komyalezo, okungukwanda kokugcina kolwazi, okugcwaliseka esikhathini sokubekwa uphawu, yilokho okungcwelisa labo abayokuba phakathi kwekhulu namashumi amane nane ezinkulungwane. Ngenxa yalesi sizathu, kubalulekile ukubheka la mavesi ngokombono wangaphakathi nowangaphandle.

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.

“Izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha ziyingxenye ngokuphelele yesikhathi sokubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane, ngoba imithandazo emibili kaDaniyeli, emelwe esahlukweni sesibili nasesesishiyagalolunye, imele umthandazo ophindwe kabili wokuba kuqondwe umlando wesiprofetho omelwe ngumfanekiso wesilo, futhi nokwamukela ulwazi oluvezwa yilabo abagcwalisa umthandazo kaLevitikusi amashumi amabili nesithupha wokuthethelelwa kwezono zabo nezono zawoyise. Umthandazo wangaphandle uveza umfanekiso wesilo, kanti umthandazo wangaphakathi uveza umfanekiso kaKristu.

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.

Ukuqonda umlando omelwe ezindimeni ezahlukene kuDaniyeli ishumi nanye, ezikhuluma ngokukhethekile ngomlando ogcwaliseka ngesikhathi sokubekwa uphawu, kumelwe ngumkhuleko kaDaniyeli esahlukweni sesibili. Yena kanye nabathathu abathembekileyo bafuna ukuqonda umlayezo oyimfihlo wephupho likaNebukadinesari ngomfanekiso wezinsimbi. Lapho kuqashelwa ukuqonda okulungile komlando wesiprofetho omelwe ephusheni elifihlekile likaNebukadinesari, lokho kuqonda kukhomba kulabo abaqondayo ukuthi abanathemba, ngaphandle kokuba ngokwabo bafeze isipiliyoni sokuphenduka okuphelele esimelwe ngumkhuleko kaDaniyeli esahlukweni sesishiyagalolunye.

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.

Ukuhlukanisa ulwazi olumelelwa nguDaniyeli esahlukweni seshumi, kulahlwe embikweni wesiprofetho wezehlakalo zesikhathi sokuphela esahlukweni seshumi nanye, kuwukwehluleka njengomfundi wesiprofetho. KuDaniyeli isahluko seshumi nanye, amavesi eshumi nanye neshumi nambili, impi yasemingceleni, iMpi yaseRafiya kanye nokunqoba kwenkosi yaseningizimu, kumela eyesibili yezimpi ezintathu ezimele ezenziwa ngabanye eziphawulwe eZwini likaNkulunkulu lesiprofetho. Isihluthulelo esiletha lesi sambulo seqiniso sibonakale yindlela uLimi Olumangalisayo asebenzisa ngayo inkosi yasenyakatho iphalaza idlule, ize ifike enqabeni (entanyeni), evesini leshumi. Wanikeza amanye amavesi amabili akhuluma ngokuphalaza nokudlula, futhi ngokwenza kanjalo uhlanganisa ndawonye umbiko wesiprofetho wezehlakalo kanye nolwazi ukuqonda kwalezo zehlakalo okufanele kuveze.

> 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.

> Kepha amadodana akhe ayakuvuswa, abuthele ibutho elikhulu lamandla amaningi; futhi oyedwa uyakufika impela, agcwale, adlule; bese ebuyela, avuswe futhi, kuze kufike enqabeni yakhe. Inkosi yaseningizimu iyakunyakaziswa ulaka, iphume izolwa nayo, yebo, nenkosi yasenyakatho; yona iyakumisa isixuku esikhulu; kepha leso sixuku siyakunikelwa esandleni sayo. Futhi lapho isisusile leso sixuku, inhliziyo yayo iyakuphakama; iyakuwisa amashumi ezinkulungwane amaningi; kodwa ayiyikuqiniswa ngalokho. Daniyeli 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.

Ngo-2014, uPutin waqala impi e-Ukraine, futhi ukuze leli qiniso liqondwe njengoba limelelwe evesini leshumi nanye lesahluko seshumi nanye, umfundi wesiprofetho kumelwe kuqala akwazi ukubona ukuthi ivesi leshumi limelela umlando obonisa ingxenye yesibili yevesi lamashumi amane likaDaniyeli isahluko seshumi nanye. Lapho esekuqaphelile lokho, useyabona ukuthi lokho ivesi leshumi elikungezayo evesini lamashumi amane, ukuthi ngesikhathi iSoviet Union ikhukhulwa yasuswa ngo-1989, inkosi yasenyakatho yenyukela kuphela enqabeni yayo (“intamo”). Kodwa umfundi wesiprofetho wayengeke azi ukuthi lokho kwakusho ukuthini, aze abone u-Isaya isahluko sesishiyagalombili ivesi lesishiyagalombili. Khona-ke wayeyoba negunya lesiprofetho lokubona ukuthi womathathu la mavesi aboshwe ndawonye yinkulumo esetshenziswa kathathu kuphela eBhayibhelini.

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.

Umfundi wayesedinga-ke ubufakazi besibili bokuthi izikhathi ezintathu lapho inkulumo ethi “ugcwale adlule” ivela khona eBhayibhelini, ziyimpindaphindo enenjongo. Ubufakazi besibili baleli qiniso bumiswa ngoba wonke la mavesi amathathu (ofakazi), akhomba inkosi yasenyakatho ihlasela inkosi yaseningizimu. Ngokuhlangene laba ofakazi abathathu, abaqinisekiswa njengomlando ofanayo ongokomfanekiso ngezinhlobo ezimbili zofakazi bangaphakathi, baholela umfundi wesiprofetho ukuba abese ebeka la mavesi amathathu wonke phezu kwelinye nelinye, ngendlela yomugqa phezu komugqa. Lokho kusetshenziswa kwandisa okuqukethwe yila mavesi, aveza impi phakathi kwenkosi yasenyakatho nenkosi yaseningizimu.

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.

U-Isaya isahluko sesikhombisa, amavesi ayisishiyagalombili nelesishiyagalolunye, anikeza ukhiye wokuxazulula imfumbe yokuthi “inqaba” evesini leshumi imele ini, ngoba igama lesiHebheru elisho “inqaba” liphinde libe “yinqaba” inkosi yaseningizimu eyangena kuyo evesini lesikhombisa lesahluko seshumi nanye. “Inqaba” liphinde lihunyushwe ngokuthi “amandla” enkulumweni ethi “indawo engcwele yamandla” evesini lamashumi amathathu nanye kuDaniyeli isahluko seshumi nanye. Kanjalo, la mavesi amabili (elesikhombisa nelamashumi amathathu nanye), anikeza ofakazi ababili bokuthi “inqaba” iyinhloko-dolobha yombuso noma inkosi. Njengoba lelo qiniso selimiswe ngofakazi ababili (bobabili besesahlukweni seshumi nanye), khona-ke lokho u-Isaya akuchaza endimeni yakhe eyimfihlakalo esahlukweni sesikhombisa, amavesi ayisishiyagalombili nelesishiyagalolunye, lapho emisa ngofakazi ababili bangaphakathi ukuthi inqaba iyinhloko-dolobha yombuso, noma inkosi yombuso, kumisa ukuthi ngaphambi kuka-1989, iSoviet Union, inhloko yayo eyayiyiRussia, nenhloko-dolobha yayo eyiMoscow, yayinenhloko eyayinguMikal Gorbachev. Akusikho ukwenzeka ngengozi ukuthi isici esabonakala kakhulu kuGorbachev kwakuyibunzi lakhe.

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.”

Umugqa phezu komugqa, isiphetho salokhu kusetshenziswa sigcizelela ukubaluleka kwaso lapho sithi, “Uma ningayikukholwa, impela aniyikumiswa.” UJesu wathi, “O ziphukuphuku, nezinhliziyo ezivilaphayo ukukholwa konke abaprofethi abakukhulumileyo.” [Bheka uLuka 24:25] U-Ezra waloba wathi, “Base bevuka ekuseni kakhulu, baphuma baya ehlane laseThekhowa; kwathi ekuphumeni kwabo uJehoshafati wema, wathi, Ngizweni, Juda nani zakhamuzi zaseJerusalema; kholwani eNkosini uNkulunkulu wenu, khona niyakumiswa; kholwani abaprofethi bakhe, khona niyakuphumelela.” [Bheka 2 IziKronike 20:20] Kasikhombisa encwadini yesAmbulo kunikezwa umyalo wokuba kuzwakale. “Onendlebe makezwe lokho uMoya akusho kuwo amabandla.”

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.

Ukumiswa, kuwukuba phakathi kwezintombi ezihlakaniphileyo, ngokuba abayiziwula bayaphuza ngenhliziyo ukukholwa abaprofethi. Abahlakaniphileyo bayakholwa yilokho uNkulunkulu akukhulumileyo ngabaprofethi baKhe, futhi bayamiswa, baphumelele, ngokuba bezwa lokho uMoya akushoyo emabandleni. Ukuhlonzwa kweRussia, nempi eyayiqala ngo-2014 imelene ne-Ukraine, yikho okumisa labo abayizifundi ezihlakaniphileyo zesiprofetho esikhathini lapho uKristu embula khona lelo qiniso kanye kanye.

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.

Lelo qiniso lafika emlandweni ngo-2014, okuwungemva kuka-2001, ngakho-ke limi phakathi nesikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane. Ngonyaka olandelayo, u-2015, umongameli ocebe kakhulu, ongumongameli wesithupha kusukela esikhathini sokuphela ngo-1989, waqala ukuvusa abezwe lonke. Ivesi leshumi lichaza umlando ka-1989, kodwa futhi limisa iRussia njenge-“inqaba,” futhi emavesini amabili alandelayo, iRussia yayizoqala impi yesibili yezimpi ezimele, futhi uPutin uzoyinqoba leyo mpi. Iqiniso lala mavesi lembulwa lapho umlando eliwumelayo ugcwaliseka.

> “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.

> “UDaniyeli umi esabelweni sakhe nasendaweni yakhe. Iziprofetho zikaDaniyeli nezikaJohane kufanele ziqondwe. Zichazelana zona ngokwazo. Zinikeza umhlaba amaqiniso okumele wonke umuntu awaqonde. Lezi ziprofetho kufanele zibe ubufakazi emhlabeni. Ngokugcwaliseka kwazo kulezi zinsuku zokugcina, ziyozichaza ngokwazo.” 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.

Isiprofetho samavesi eshumi nanye neshumi nambili siyavulwa ngophawu ngokugcwaliseka kwaso emlandweni esikhathini sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, kodwa “umugqa phezu komugqa,” kukhona futhi elinye iqiniso elibalulekile elihlobene nala mavesi. Ukuze umfundi wesiprofetho ahlanganise lezi zindima ezintathu “zokuchichima, nezokwedlula,” umfundi kufanele futhi alethe isiprofetho seminyaka engamashumi ayisithupha nanhlanu emgqeni wesiprofetho. Isiprofetho seminyaka engamashumi ayisithupha nanhlanu siphawula ukuqala kweziprofetho ezimbili zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, futhi sibonisa ukuthi ziqala zihlukaniswe ngeminyaka engamashumi amane nesithupha komunye nomunye. Ngokukhomba iminyaka engamashumi ayisithupha nanhlanu ekuqaleni, siphinde sikhombe nokuthi u-Alpha no-Omega babeyoveza iminyaka engamashumi ayisithupha nanhlanu ekugcineni.

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.

Iminyaka engamashumi ayisithupha nanhlanu ekuqaleni nasekupheleni, ngayinye inophawu lwezimpawu zendlela ezintathu. Eyokuqala kwakungu-742 BC, kwase kuthi eminyakeni eyishumi nesishiyagalolunye kamuva kwaba ngu-723 BC, kwase kuthi eminyakeni engamashumi amane nesithupha kamuva kwaba ngu-677 BC. Lezo zimpawu zendlela ezintathu zimelelwa ekupheleni ngu-1798, 1844, no-1863. Isikhathi seminyaka engamashumi amane nesithupha ekuqaleni (Alpha) simelela ukunyathelwa phansi kwethempeli nebutho, kanti iminyaka engamashumi amane nesithupha ekupheleni (Omega) imelela ukubuyiselwa kwengcwele nebutho, lapho isiThunywa seSivumelwano (esingu-Alpha no-Omega futhi), sasizangena ngokuzumayo ethempelini elalilivuse eminyakeni engamashumi amane nesithupha kusukela ku-1798 kuya ku-1844.

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

Iminyaka engamashumi amane nesithupha eyandulelwa yiminyaka eyishumi nesishiyagalolunye ngesikhathi u-Isaya ethula isiprofetho ngonyaka ka-742 BC, imele iminyaka engamashumi amane nesithupha ekuphetheni kwayo, ese ilandelwa futhi yiminyaka eyishumi nesishiyagalolunye ngesakhiwo se-chiasm. Iminyaka eyishumi nesishiyagalolunye kusukela ku-1844 kuya ku-1863 inikeza umfanekiso wezinhloso zikaKristu ngabeyikhulu namashumi amane nane ezinkulungwane, okwashiyeka kungagcwalisekanga ngenxa yokuhlubuka okwenzeka kulowo mlando. Umsebenzi odingekayo kumfundi wesiprofetho ukuze ahlukanise kahle izwi leqiniso mayelana namavesi eshumi kuya kweleshumi nambili esahlukweni seshumi nanye sikaDaniyeli, awugcini nje ngokumisa (uma ukholelwa) ukuthi iRussia yayizoqalisa impi e-Ukraine ngo-2014, kodwa futhi nokuthi leyo mpi yayizoqalwa ngesikhathi sokubekwa uphawu kwabayikhulu namashumi amane nane ezinkulungwane. Njengoba ubalulekile umlando wesiprofetho omelelwe kula mavesi, nomlando lapho iqiniso lalowo mlando livululwa khona nawo umelelwa ngumlando weminyaka eyishumi nesishiyagalolunye kusukela ku-1844 kuya ku-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.

u-1844 uphawula ukufika kwengelosi yesithathu, futhi ufanekisela ukufika kwengelosi yesithathu ngoSepthemba 11, 2001. U-1863 umelela ukuhlubuka okufanekiselwa ukwakhiwa kabusha kweJeriko. Uphawu lwendlela luka-1863 luphinde lufanekise ukulalela kwabeyikhulu namashumi amane nane bezinkulungwane abasetshenziswayo “ukudiliza izindonga zaseJeriko”, ngesikhathi somthetho weSonto osuzofika maduze. Emavesini esiwacabangelayo, ivesi leshumi nesithupha limelela umthetho weSonto e-United States. Ivesi leshumi nanye liphawula kusukela ku-2014 kuya ekunqobeni kokugcina kukaPutin. La mavesi ahlonza ukuqala kwempi yesibili yommeleli elandelwa yimpi yesithathu yommeleli, njengoba kufanekisiwe emavesini eshumi nantathu kuya kweleshumi nanhlanu.

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.

Lapho sihlanganisa ivesi lesibili namavesi ele-11 nele-12, sibona impi yase-Ukraine eyaqala ngo-2014, eyalandelwa ngumkhankaso wokhetho lukaMongameli wase-United States ngo-2015, kanye nokhetho olwalandela lukamongameli ocebe kunabo bonke ngo-2016. Ivesi le-12 lilandelwa ukuphindisela kukamongameli wokugcina ngaphambi komthetho weSonto, empini yesithathu eyimpicabadala. Impi yesibili eyimpicabadala, okuyimpi yomngcele, yaqala ngaphambi nje kokhetho lukamongameli wesithupha nocebe kunabo bonke.

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”.

Emlandweni ka-1844 kuya ku-1863, izinti ezimbili zikaHezekeli zazizohlanganiswa. Ukuhlanganiswa kwazo kwakumele ukuhlanganiswa kobuNkulunkulu nobuntu, okuwumsebenzi wokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane nane. Ngo-1844 ingelosi yesithathu yafika, yavula ukukhanya okuhlobene nendawo engcwele yasezulwini, umthetho kaNkulunkulu, iSabatha, kanye nengelosi yesithathu. Ngo-1849 iNkosi yelula isandla saYo ngokwesibili ukuba iqoqe umhlambi ohlakazekile owawuhlakazekile ekudumazekeni okukhulu. Ngo-1850 Yahola abantu baYo ukuba balungise ishadi lesibili likaHabakuki, ukuze libonise ngokucacile umlayezo abantu baYo ababefanele ukuwushumayela njengoba Yayibahola ukuba “behlise izindonga zaseJeriko”. Lelo shadi lalihlanganisa “izikhathi eziyisikhombisa” njengoba kwakunjalo nange“shadi elidala”.

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.

Ngo-1856, Wavula ukukhanya okwakuzobeka uphawu kubantu baKhe kusengaphambili kwe-“Mpi yaseJeriko”. Lokho kukhanya kwakuyisandiso sokukhanya kokuqala u-Alfa no-Omega ababekuveze kuWilliam Miller. Kwakuwukukhanya kwe-“zikhathi eziyisikhombisa,” njengoba kwakumelwe ngokuphindaphindiwe eMpini yasendulo yaseJeriko. Ukukhanya okwakuzobeka uphawu kubantu baKhe, kwakuyilo futhi umlayezo waseLawodikeya owawuzobavusa, ubaguqulele futhi ubabuyisele emuva futhi ekuhlangenwe nakho kwaseFiladelfiya. Lokho kukhanya kokugcina kwakuyisandiso sokukhanya kokuqala, kodwa abantu baKhe bakudebeselela ukukhanya, futhi ngokunganaki bakhetha ukuzulazula ehlane laseLawodikeya. U-1844, 1849, 1850, 1856 no-1863 bamele izimpawu zendlela ezinhlanu ezimelwe emlandweni kaSepthemba 11, 2001 kuze kufike umthetho weSonto osuzayo.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> 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.

> Manje iJeriko lalivalwe laqiniswa kakhulu ngenxa yabantwana bakwa-Israyeli; kwakungekho muntu ophumayo, futhi kwakungekho muntu ongenayo. INkosi yathi kuJoshuwa: Bheka, ngilinikele esandleni sakho iJeriko, nenkosi yalo, namadoda alo anamandla obuqhawe. Niyolizungeza-ke umuzi, nonke madoda empi, nihambe nizungeze umuzi kanye. Niyakwenza njalo izinsuku eziyisithupha. Abapristi abayisikhombisa bayakuthwala phambi komphongolo amacilongo ayisikhombisa ezimpondo zezinqama; kuthi ngosuku lwesikhombisa niwuzungeze umuzi kasikhombisa, abapristi bakhalise amacilongo. Kuyakuthi lapho bekhala isikhathi eside ngophondo lwenqama, nalapho nizwa izwi lecilongo, bonke abantu bayakumemeza ngokumemeza okukhulu; udonga lomuzi luyakuwa lubheke phansi, abantu benyuke, yilowo nalowo aqonde phambi kwakhe. UJoshuwa indodana kaNuni wabiza abapristi, wathi kubo: Thathani umphongolo wesivumelwano, abapristi abayisikhombisa bathwale amacilongo ayisikhombisa ezimpondo zezinqama phambi komphongolo weNkosi. Wayesethi kubantu: Dlulani niwuzungeze umuzi, ohlomile adlule phambi komphongolo weNkosi. Kwathi uJoshuwa eseqedile ukukhuluma kubantu, abapristi abayisikhombisa ababethwele amacilongo ayisikhombisa ezimpondo zezinqama badlula phambi kweNkosi, bakhalisa amacilongo; umphongolo wesivumelwano seNkosi wawubalandela. Amadoda ahlomileyo ahamba phambi kwabapristi ababekhalisa amacilongo, abangemuva beza emva komphongolo, abapristi beqhubeka behamba futhi bekhalisa amacilongo. UJoshuwa wayeyalile abantu, ethi: Ningamemezi, ningalenzi izwi ngelizwi lenu, kungaphumi ngisho nelilodwa izwi emlonyeni wenu, kuze kube usuku engiyakuniyala ngalo ukuba nimemeze; khona-ke niyakumemeza.

> 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.

> Ngakho umphongolo kaJehova wazungeza umuzi, wawuhamba wawuzungeza kanye; base bengena ekamu, balala ekamu. UJoshuwa wasevuka ekuseni kakhulu, abapristi bathwala umphongolo kaJehova. Abapristi abayisikhombisa, bethwele amacilongo ayisikhombisa ezimpondo zezinqama phambi komphongolo kaJehova, baqhubeka njalo, bevuthela amacilongo; amadoda ahlomileyo ahamba phambi kwabo; kepha abagada ngemuva babelandela emva komphongolo kaJehova, abapristi beqhubeka bevuthela amacilongo. Ngosuku lwesibili bawuzungeza umuzi kanye, babuyela ekamu; benza njalo izinsuku eziyisithupha. Kwathi ngosuku lwesikhombisa bavuka ekuseni ngesikhathi kusa, bawuzungeza umuzi ngaleyo ndlela kasikhombisa; kuphela ngalolo suku bawuzungeza umuzi kasikhombisa. Kwathi ngesikhathi sesikhombisa, lapho abapristi bevuthela amacilongo, uJoshuwa wathi kubantu: Memezani; ngokuba uJehova uninike umuzi.

> 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.

> Umuzi uyakuba ngowokuqalekiswa, wona nawo konke okukulo, kube ngokukaJehova; kuphela uRahabi isifebe oyakusinda, yena nabo bonke abakanye naye endlini, ngoba wafihla izithunywa esazithuma. Kepha nina, nganoma iyiphi indlela, ziqapheleni entweni eqalekisiweyo, funa nani nizenze niqalekiswe, lapho nithatha entweni eqalekisiweyo, nenze inkambu yakwa-Israyeli ibe yisiqalekiso, niyihluphe. Kepha yonke isiliva negolide, nezitsha zethusi nezensimbi, kungcweliselwe kuJehova; kuyakungena emnothweni kaJehova. Ngakho abantu bamemeza, lapho abapristi bekhala ngamacilongo; kwathi-ke, lapho abantu bezwa umsindo wecilongo, abantu bamemeza ngokumemeza okukhulu, udonga lwawa lwacabeka phansi, abantu benyukela emzini, yilowo nalowo waqonda phambi kwakhe, bawuthumba umuzi.

> 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.

> Base beqothula ngokuphelele konke okwakukulo muzi, owesilisa nowesifazane, omncane nomdala, nezinkabi, nezimvu, nezimbongolo, ngenkemba ebukhali. Kodwa uJoshuwa wayeseshilo kulawo madoda amabili ayeyohlola izwe, wathi: Ngenani endlini yesifebe, nikhiphe lapho lowo wesifazane, nakho konke anakho, njengalokho nafunga kuye. Lawo majaha ayeyizinhloli angena, amkhipha uRahabi, noyise, nonina, nabafowabo, nakho konke ayenakho; bakhipha nezihlobo zakhe zonke, bababeka ngaphandle kwekamu lakwa-Israyeli. Base beshisa umuzi ngomlilo, nakho konke okwakukuwo; kodwa isiliva negolide nezitsha zethusi nezensimbi bakufaka engcebweni yendlu yeNkosi. UJoshuwa wamsindisa ephila uRahabi isifebe, nendlu kayise, nakho konke ayenakho; yena usehlala kwa-Israyeli kuze kube namuhla; ngokuba wafihla izithunywa uJoshuwa ayethumele ukuyohlola iJeriko. UJoshuwa wayesebabophezela ngaleso sikhathi ngesifungo, ethi: Uqalekisiwe phambi kweNkosi umuntu ovukayo akhe kabusha lo muzi iJeriko; uyakubeka isisekelo sawo ngendodana yakhe yamazibulo, futhi emasizini akhe amancane uyakumisa amasango awo. Ngakho iNkosi yaba noJoshuwa; nodumo lwakhe lwasakazeka kulo lonke izwe. UJoshuwa 6:1–27.

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