The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Maono ya Kristo katika Danieli sura ya kumi ni maono yale yale ambayo Yohana aliona katika Ufunuo. Yalikuwa maono ya "marah", ambayo ni umbo la kike la maono ya "mareh" ya mwonekano wa Kristo. "Mareh" ni maono ya miaka elfu mbili na mia tatu, na maana yake ya msingi ni "mwonekano". "Mwonekano" wa Kristo kwa Danieli na Yohana ulikuwa maono ya Kristo aliyetukuzwa.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

Na katika siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkubwa, uitwao Hiddekel; ndipo nikainua macho yangu, nikaangalia, na tazama, mtu mmoja amevaa kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Uphaz; mwili wake nao ulikuwa kama berili, na uso wake kama mwonekano wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake vilikuwa kwa rangi kama shaba iliyong’aa, na sauti ya maneno yake ilikuwa kama sauti ya umati mkubwa. Danieli 10:4-6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Neno "mareh" ambalo humaanisha "mwonekano" limetafsiriwa kama "mwonekano wa umeme" katika kifungu hicho. Neno hilo hutumiwa mara nne katika sura ya kumi, na mara mbili hutafsiriwa kama "maono", na mara mbili kama "mwonekano." Hutumiwa mara nyingine tatu katika umbo lake la kike. Neno "marah" ni usemi wa kike wa maono ya "mwonekano". Hufafanuliwa kama "kioo cha kutazamia", na ni "kielezi" cha "sababishi" kinachosababisha kitu kutokea kinapoonekana.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Kielezi kisababishi hutokana na kivumishi kinachosababisha jambo kutokea au kuleta athari. Katika lugha na sarufi, mara nyingi hurejelea vitenzi au miundo inayoonyesha wazo la kumsababisha mtu au kitu kufanya kitendo au kupitia hali fulani.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Kwa mfano, katika sentensi "She made him laugh," kitenzi "made" ni cha kusababisha kwa sababu kinaonyesha kwamba mtendaji (yeye) alimsababisha mtendwa (yeye) kutekeleza tendo (kucheka).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

"Nilifanya gari langu litengenezwe." (Katika sentensi hii, kiima "mimi" kilisababisha mtu mwingine kutengeneza gari.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

"Aliwafanya wanafunzi wake wasome kwa ajili ya mtihani." (Hapa, "yeye" kama kiima aliwasababisha wanafunzi wake wajihusishe na kusoma kwa ajili ya mtihani.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

Alikatiwa nywele zake. (Katika hali hii, kiima "yeye" kilisababisha mtu mwingine kufanya kitendo cha kumkata nywele.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

Kampuni iliagiza jengo hilo likarabatiwe.

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

"Tutawafanya watoto wasaidie kazi za nyumbani." (Hapa, kiima "Sisi" kinapanga kusababisha watoto washiriki katika kitendo cha kusaidia kazi za nyumbani.) Katika kila mojawapo ya mifano hii, vitenzi visababishi (had, made, got, get) vinaonyesha kwamba kiima husababisha mtu mwingine kufanya kitendo kilichoainishwa na kitenzi kikuu (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Maono ya "mareh" ya mwonekano, yanapowasilishwa katika ngeli ya kike "marah", na kufafanuliwa kama "kioo cha kujiangalia", huonyesha kwamba maono ya Kristo aliyemtukuzwa huakisiwa ndani ya wale wanaoyaona maono hayo. Danieli alipoona "mwonekano" wa Kristo kama umeme, kundi fulani la watu likakimbia kwa hofu, lakini kwa Danieli hilo lilisababisha mabadiliko ya kimiujiza ndani yake.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

Na mimi Danieli peke yangu nikaona maono; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono; bali hofu kuu ikawashika, hata wakakimbia kujificha. Kwa hiyo nikabaki peke yangu, nikaona maono haya makuu, wala nguvu hazikubaki ndani yangu; kwa kuwa uzuri wangu ulibadilika ndani yangu kuwa uoza, wala sikusalia na nguvu. Danieli 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Kweli inawakilishwa na neno la Kiebrania “truth,” ambalo linaundwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania. Herufi ya kwanza na herufi ya mwisho daima ni ile ile kwa Kristo, kwa kuwa Alpha na Omega humwakilisha daima mwisho pamoja na mwanzo. Herufi ya katikati, au ya kumi na tatu, inawakilisha uasi. Danieli asema, “Mimi Danieli peke yangu niliiona maono hiyo,” lakini wale watu waliokuwa pamoja na Danieli, ambao walikuwa wanaishi katika uasi, “hawakuiona maono hiyo.” Kwa hiyo Danieli “peke yake” “aliiona ile maono kuu.” Hapo mwanzo na hapo mwisho Danieli peke yake aliona maono hiyo, na rejeo la pili liliwasababisha wale waliokimbia kuudhihirisha uasi wao. Danieli anawawakilisha watu wa Mungu katika siku za mwisho ambao wanabadilishwa wapate mfano wa Kristo kupitia mchakato wa kuutazama mfano Wake. Tunapaswa kutazama maono ya “kioo.”

“We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

Lazima tumjue Mungu kwa uzoefu hai. Tukiendelea kumjua Bwana, tutajua kwamba kutokea kwake kumeandaliwa kama asubuhi. Kristo anatuita tujazwe kwa utimilifu wote wa Mungu. Hapo tunaweza kweli kuwakilisha ukamilifu wa dini ya Kikristo. ‘Yeyote anywaye maji nitakayompa,’ Mwokozi atangaza, ‘hataona kiu kamwe; bali yale maji nitakayompa yatakuwa ndani yake chemchemi ya maji ibubujikayo hata uzima wa milele.’ Kristo anataka tuwe wafanyakazi pamoja naye. Tunapokuwa tumeondolewa ubinafsi, atatupa neema yake ili kuitoa kwa wengine. Matawi mawili ya mizeituni, ambayo kupitia mabomba mawili ya dhahabu humimina mafuta ya dhahabu kutoka ndani mwao, hakika yatayajaza vyombo vilivyosafishwa nuru na faraja na tumaini na upendo kwa ajili ya wale walio katika uhitaji. Lazima tumtolee Mungu si huduma ya hapa na pale tu. Lakini tunaweza kufanya hivi tu kwa kujifunza kutoka kwa Yesu, tukithamini upole wake na unyenyekevu wa moyo. Tujifiche ndani ya Mungu. Tuwe na imani kwake. Tukae ndani ya Kristo. Kisha sisi sote, ‘kwa uso ulio wazi tukitazama kama katika kioo utukufu wa Bwana, tunabadilishwa kuwa mfano huohuo kutoka utukufu hadi utukufu,’—kutoka tabia hadi tabia. Mungu hatarajii mambo yasiyowezekana kwako wala kwangu. Tukimtazama Yeye, tunaweza kubadilishwa kuwa mfano wake. Ishara za Nyakati, Aprili 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Katika Danieli sura ya kumi na sura ya tisa, Gabrieli anamtolea Danieli tafsiri ya maono ya nje na ya ndani ya unabii, na kauli ya kwanza ya Danieli katika aya ya kwanza ya sura ya kumi ni kwamba alikuwa na ufahamu wa maono yote mawili, yaliyowakilishwa kama “jambo” na “maono.” Aliupokea ufahamu huo mwishoni mwa siku ishirini na moja ambazo alikuwa katika maombolezo. Siku hizo ishirini na moja zilifikia mwisho kwa kuwasili kwa Mikaeli malaika mkuu. Namba mia mbili na ishirini, na namba ishirini na mbili, ambayo ni sehemu ya kumi au zaka ya mia mbili na ishirini, ni ishara ya muungano wa Uungu na ubinadamu, na ilikuwa katika siku ya ishirini na mbili kwamba Danieli alibadilishwa kufanana na sura ya Kristo.

I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

Sikula mkate wowote wa kupendeza, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kabisa, hata wiki tatu kamili zilipotimia. Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkuu uitwao Hiddekel; ndipo nikainua macho yangu, nikaangalia, na tazama, mtu fulani aliyevaa kitani, viuno vyake vikiwa vimefungwa kwa dhahabu safi ya Uphazi. Danieli 10:3-5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Danieli anawawakilisha watu wa Mungu wa siku za mwisho ambao wametambua kupitia Neno la Mungu la unabii kwamba wametawanyika, na ambao wanaomboleza hali yao ya kutawanyika na kutafuta nuru. Hali yao ya kutawanyika imeonyeshwa kama bonde la mifupa mikavu iliyokufa katika Ezekieli sura ya thelathini na saba. Mifupa hiyo imekufa, nayo imetawanyika, lakini inatambulishwa kuwa ni nyumba ya Israeli. Nyumba ya Israeli ya siku za mwisho ndiyo wale mia moja na arobaini na nne elfu. Wametawanyika, kama vile Danieli alivyotambua kutoka katika vitabu vya Yeremia na Musa. Katika Ezekieli, wafu wanatambulisha kwamba wanatambua hali yao.

Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

Kisha akaniambia, Mwana wa binadamu, mifupa hii ni nyumba yote ya Israeli; tazama, wanasema, Mifupa yetu imekauka, na tumaini letu limepotea; tumekatwa mbali. Ezekieli 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Nyumba ya Israeli, ambayo ndiyo mifupa, inatangaza kwamba "tumeikatwa mbali kwa sehemu zetu." Wametambua hali yao ya kutawanyika. Nyumba ya Israeli ya siku za mwisho inatimiza mfano wa wanawali kumi kwa kila nukta, na katika historia ya Wamileraiti utimilifu wa kutambua kwamba walikuwa wamekatwa mbali kutoka sehemu zao ulitambuliwa wakati wanawali wenye busara walipokuja kufahamu kwamba walikuwa katika kipindi cha kusubiri, na pia kwamba kipindi cha kusubiri kilikuwa muda mahsusi wa ule mfano. Wale katika Ezekieli wanaotambua hali yao ya kutawanyika ndio wale ambao baada ya kukatishwa tamaa kwa mara ya kwanza walitambua kwamba walikuwa katika kipindi cha kusubiri.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Mifupa ya Ezekieli na wenye hekima wa mfano wa wanawali kumi vyote vinawakilishwa na maombolezo ya Danieli katika kipindi cha siku ishirini na moja. Baada ya siku hizo ishirini na moja, siku ya ishirini na mbili, Mikaeli akashuka, naye Danieli akapewa maono ya Kristo aliyetukuzwa yaliyombadilisha Danieli kuwa mfano wa Kristo. Wanawali wenye hekima na mifupa ya wafu pia lazima wapitie mabadiliko yanayofanikishwa na maono ya kioo.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Danieli, mifupa iliyokufa ya Ezekieli, na wanawali wenye busara wa historia ya Wamillerite, wote wanalingana na mashahidi wawili waliouawa katika Ufunuo sura ya kumi na moja. Musa na Eliya waliuawa, lakini walitarajiwa kufufuliwa mwishoni mwa siku tatu na nusu za kiishara. Musa alifufuliwa na Mikaeli kama anavyotajwa katika kitabu cha Yuda.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

Lakini Mikaeli, malaika mkuu, alipokuwa akishindana na Ibilisi, akibishana naye juu ya mwili wa Musa, hakuthubutu kuleta dhidi yake shutuma ya kumtukana, bali akasema, Bwana na akukemee. Yuda 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Katika Danieli sura ya kumi, Danieli anapokea maono ya kioo cha kujiangalia wakati Mikaeli anaposhuka baada ya siku ishirini na moja za maombolezo. Ni sauti ya Mikaeli ndiyo inayowafufua wafu.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

Kwa maana Bwana mwenyewe atashuka kutoka mbinguni kwa mwito wa amri, kwa sauti ya malaika mkuu, na kwa parapanda ya Mungu; nao waliokufa katika Kristo watafufuliwa kwanza. 1 Wathesalonike 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Sura ya kumi ya Danieli inabainisha mpito wa harakati ya Laodikia ya malaika wa tatu hadi harakati ya Filadelfia ya malaika wa tatu. Inaambatana na mashahidi wawili wa Ufunuo sura ya kumi na moja, mifupa iliyokufa ya Ezekieli sura ya thelathini na saba, wanawali wenye hekima katika mfano wa wanawali kumi, na Wamileraiti walioutimiza mfano huo. Gabrieli alitoa tafsiri ya maono makuu ya kioo cha kujiangalia, huku akikamilisha kazi ya tafsiri aliyokuwa ameianza katika sura ya tisa. Tafsiri hiyo ilikamilishwa pale Gabrieli alipobainisha historia ya kinabii iliyo katika sura ya kumi na moja, ambayo kwa kweli inaendelea hadi aya tatu za kwanza za sura ya kumi na mbili. Kisha katika aya ya nne ya sura ya kumi na mbili, Danieli anaambiwa aitie muhuri kitabu chake.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Katika Danieli sura ya kumi, “mstari juu ya mstari”, Danieli anawakilisha watu wa Mungu wa siku za mwisho ambao pia wanaowakilishwa katika Danieli sura ya pili kama wanaotafuta kwa bidii (chini ya tishio la kifo) kufahamu ujumbe wa kinabii wa nje unaowakilishwa na sanamu ya siri ya wanyama ya Nebukadneza. Pia anatafuta kufahamu maono ya ujumbe wa kinabii wa ndani unaowakilishwa na siku elfu mbili na mia tatu. Baada ya siku ishirini na moja za maombolezo za kiishara katika sura ya kumi, mwishowe anaonyeshwa kuwa ameelewa mafunuo yote mawili. Uelewa wake unakamilika wakati malaika mkuu anaposhuka, naye anaguzwa mara tatu.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Uzoefu wake na Mikaeli, maono ya Mikaeli ambayo yeye pekee anayoyaona, humwandaa kupokea tafsiri kamili ya maono ya ndani na ya nje ya unabii. Uzoefu huo umewekwa wazi, mstari juu ya mstari, kwa undani mkubwa unapounganishwa na Ezekieli sura ya thelathini na saba, Ufunuo sura ya kumi na moja, na Isaya sura ya sita. Aya katika sura ya kumi na moja ambamo Gabrieli anaunganisha maono hayo mawili ni aya ya kumi, kwa kuwa hapo mfalme wa kaskazini anasonga hadi ngome, lakini haendelei zaidi. Ngome hiyo ni taifa, au mji mkuu, au mfalme wa Misri katika aya hiyo, kama ilivyofafanuliwa na Isaya katika sura ya saba.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Kwa maana kichwa cha Shamu ni Dameski, na kichwa cha Dameski ni Resini; na ndani ya miaka sitini na mitano Efraimu atavunjika, asiwe watu tena. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Msipoamini, kwa hakika hamtathibitika. Isaya 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Katika aya ya kumi ya sura ya kumi na moja ya Danieli, mfalme wa kaskazini anafika mpaka wa Misri, na aya hiyo hufafanua hilo kuwa ni “ngome” ya Misri (mfalme wa kusini). Aya ya kumi inaweza kuonyeshwa kuwa inawakilisha mwaka 1989, wakati Umoja wa Kisovyeti ulipoondolewa kwa nguvu na upapa na jeshi lake wakala, yaani Marekani. Hiyo ilikuwa vita ya kwanza kati ya vita vitatu vya wakala, ambavyo hatimaye hugeuka kuwa Vita ya Tatu ya Dunia katika vita ya tatu ya wakala (Panium). Vita ya pili ya wakala inawakilishwa na aya ya kumi na moja na ya kumi na mbili, nayo sasa inatukia katika Ukraini, ambako Urusi inamwakilisha mfalme wa kusini, kama vile Umoja wa Kisovyeti ulivyomwakilisha mfalme wa kusini katika kushindwa kwake mwaka 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Nimetumia usemi “vita baridi” hapo zamani ili kufanya tofauti kati ya vita hivi vitatu vya wakala na vita vya dunia. Kwa hakika kuna vita halisi vinavyoendelea nchini Ukraine, hivyo basi siyo kwa kweli vita baridi, bali ni vita vya wakala kati ya upapa na washirika wake kwa upande mmoja, na Urusi kwa upande mwingine. Lakini kutakuwa na vita vya tatu vya dunia, ambapo karibu kila taifa litachukuliwa kuwa shabaha.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

Laiti watu wa Mungu wangekuwa na ufahamu wa maangamizi yanayokaribia ya maelfu ya miji, sasa karibu yametumbukia katika ibada ya sanamu! . ..

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

"Uasi umekaribia kufikia kikomo chake. Mkanganyiko umejaza dunia, na hofu kuu hivi karibuni itawapata wanadamu. Mwisho umekaribia sana. Sisi tunaojua ukweli tunapaswa kujiandaa kwa kile kinachokaribia kuikumba dunia kama mshangao mkubwa mno." Review and Herald, Septemba 10, 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

Katika aya za kumi na moja na kumi na mbili, Urusi, mfalme wa kusini, itaushinda jeshi la wakala la upapa, linalowakilishwa na utawala wa Kinazi unaoongoza juhudi za vita vya Ukraini, na unaoungwa mkono na jeshi la wakala la awali la upapa, yaani, Marekani. Katika Vita vya Pili vya Dunia, jeshi la wakala la upapa, mfalme wa kaskazini, dhidi ya Urusi ya Kikomunisti lilikuwa utawala wa Kinazi wa Ujerumani, na jeshi hilo la wakala lilishindwa, kama vile litakavyoshindwa tena huko Ukraini katika siku za usoni zilizo karibu.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Vita vya tatu vya wakala vinawakilishwa katika aya ya kumi na tatu hadi ya kumi na tano, na vilitimizwa katika historia ya kale kwa vita vya Panium. Vita vya tatu vya wakala vitatekelezwa na Marekani, jeshi wakala la upapa, na mfalme wa kaskazini atashinda katika vita hivyo dhidi ya ukana Mungu, kama alivyofanya katika vita vya kwanza vya wakala (vita baridi). Katika vita vya kwanza na vya tatu vya wakala, mfalme wa kaskazini—upapa—humshinda mfalme wa kusini (Muungano wa Kisovieti), kisha huushinda Umoja wa Mataifa. Jeshi lake la wakala katika mapambano hayo mawili lilikuwa, na litakuwa tena, Marekani.

After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.

Baada ya ushindi wa Putin katika Ukraine, Trump atachaguliwa tena kuwa rais wa nane, yaani, mmoja wa marais saba ambao wametawala katika Marekani tangu vita ya kwanza ya uwakala (vita baridi) ilipotimizwa mwaka 1989, ambao ulikuwa wakati wa mwisho kwa ajili ya vuguvugu la matengenezo la malaika wa tatu. Trump anawakilisha pembe ya Republican juu ya mnyama wa nchi, naye alipata jeraha la mauti mikononi mwa mnyama wa ukafiri wa “woke” mwaka 2020, katika utimilifu wa mashahidi wawili wa sura ya kumi na moja ya Ufunuo kuuawa barabarani.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America inawakilisha pembe ya kweli ya Uprotestanti katika historia ile ile, na mwaka 2020, Future for America ilipokea jeraha la mauti mikononi mwa mnyama wa ukanamungu wa “woke”. Mwaka 2023, miaka ishirini na miwili baada ya 2001, Mikaeli alishuka kuanza mchakato uliowakilishwa na Ezekieli, Yohana, Danieli na Isaya wa kufufua jeshi lenye nguvu litakaloinuliwa kama bendera wakati wa sheria ya Jumapili inayokuja hivi karibuni.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

Katika mwaka wa 1856, vuguvugu la Wamileriti wa Filadelfia lilibadilika na kuwa vuguvugu la Wamileriti wa Laodikia, na hapo ndipo walikataa ujuzi ulioongezeka wa zile nyakati saba, kisha wakakamilisha kabisa uasi wao mwaka wa 1863. Wamileriti walihama kutoka katika hali iliyowakilishwa na kanisa la sita la Filadelfia, wakaingia katika uzoefu wa kanisa la saba, na hatua hiyo ya mageuzi inalingana na historia ya mwaka wa 2023, wakati vuguvugu la Laodikia la Future for America linapohama kutoka katika uzoefu wa kanisa la saba, kurudi kwenye uzoefu wa kanisa la sita la Filadelfia. Katika matumizi haya ya kiunabii, pembe ya kweli ya Kiprotestanti, kama ilivyo kwa pembe ya Republican, inakuwa ya nane, iliyokuwa miongoni mwa zile saba.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Ufunguo wa kutambua kwamba vita vya Ukrainia ni vita vya pili vya wakala, ni “ngome” ya fungu la kumi, na fungu la saba. Katika fungu la saba, ambalo liliwakilisha upapa kupokea jeraha lake la mauti mwaka 1798, mfalme wa kusini aliingia katika “ngome” ya mfalme wa kaskazini, na hili lilitimizwa na jenerali wa Napoleon kuingia ndani ya Vatikani na kumchukua papa mateka. Mfalme wa kusini alikuwa ameingia katika ngome. Katika fungu la kumi mfalme wa kaskazini, akiwakilisha upapa na jeshi lake la wakala la Marekani, alifagia mbali muundo wa Umoja wa Kisovieti, lakini aliiacha “ngome” ikiwa imesimama. “Ngome” ilikuwa kichwa, mji mkuu—ilikuwa Urusi.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Lakini “kichwa,” au ngome, kinaweza kuthibitishwa tu kwa mashahidi wawili au watatu kwa kutumia Isaya sura ya saba, aya ya saba na ya nane. Aya ya nane na ya tisa za Isaya sura ya saba ndizo zilikuwa rejea kuu kwa mfululizo wa makala za Hiram Edson kuhusu “nyakati saba” uliochapishwa mwaka 1856. Aya mbili zinazothibitisha kwamba Urusi ndiyo ngome inayoshinda katika vita vya sasa vya Ukraine, pia ndizo aya mbili zinazoweka hatua ya kuanzia kwa “nyakati saba” zote mbili, dhidi ya falme za kaskazini na za kusini za Israeli. Aya ya kumi ya sura ya kumi na moja inabainisha maono ya nje, ambayo Dada White anafundisha kuwa yanategemea kuinuka na kuanguka kwa falme.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

"Kutokana na kuibuka na kuanguka kwa mataifa kama ilivyowekwa wazi katika vitabu vya Danieli na Ufunuo, tunapaswa kujifunza jinsi ambavyo utukufu wa nje tu wa kidunia hauna thamani. Babeli, pamoja na nguvu na adhama zake zote, ambazo dunia yetu haijawahi kuona mfano wake tena tangu hapo, - nguvu na adhama ambazo kwa watu wa siku zile zilionekana kuwa thabiti na za kudumu, - imetoweka kabisa! Kama 'ua la majani,' imeangamia. Yakobo 1:10. Vivyo hivyo ulipotea Ufalme wa Umedi na Uajemi, na falme za Ugiriki na Roma. Na vivyo hivyo hupotea chochote kisicho na Mungu kuwa msingi wake. Ni kile tu kilichofungamana na kusudi lake, na kinachoonyesha tabia yake, ndicho kinaweza kudumu. Kanuni zake ndizo mambo pekee thabiti yanayojulikana na dunia yetu." Manabii na Wafalme, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Vita vitatu vya uwakilishi “vimewekwa wazi katika vitabu vya Danieli na Ufunuo,” na ufunguo wa ukweli huu ni “ngome” ya aya ya kumi, ya Danieli kumi na moja. Lakini aya ya kumi pia inahusu maono ya ndani, kwa maana mahali pa kuanzia kwa “nyakati saba” zote mbili, pia panatajwa katika Isaya sura ya saba aya ya nane na ya tisa. Ya nje na ya ndani hayawezi kutenganishwa, na zile nyakati mbili za miaka elfu mbili mia tano ishirini pia ni vijiti viwili vya Ezekieli, ambavyo vinapounganishwa pamoja, vinawakilisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, ambako ndiko kuunganishwa kwa Uungu na ubinadamu.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Uzoefu wa Danieli kuhusu maono ya kisababishi ya “marah” unawakilisha mstari wa unabii ambapo Mikaeli hushuka na kuwafufua watu Wake wa siku za mwisho. Ufufuo huo unawakilisha hatua ambazo Kristo hutimiza ili kuunganisha Uungu Wake na ubinadamu wa watu Wake wa siku za mwisho. Hili hutimizwa kwa kuunganishwa kwa akili ya Kiungu na akili ya kibinadamu ili wawe na nia moja, na hutimizwa katika chumba cha kiti cha enzi, katika Patakatifu pa Patakatifu, ambalo ndilo “ngome” ambayo Dada White huitambulisha kama “ngome kuu” (fortress) ya nafsi.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Katika chumba cha enzi, watu wa Mungu wa siku za mwisho wanapokea nia ya Kristo na kisha wanaketi pamoja na Kristo katika maeneo ya mbinguni. Sehemu ya mbinguni ambamo Kristo ameketi ndiyo ngome au kilele cha hekalu. Hekalu la mwili lina asili ya chini, ambayo ni nyama, yaani mwili. Pia lina asili ya juu, ambayo ni nia. Katika mstari wa kumi wa Danieli sura ya kumi na moja, ufunguo unaoashiria ngome ya maono ya nje pia unaashiria ngome ya maono ya ndani, na kwa kufanya hivyo unatambulisha historia ambamo pembe za Republicanism na za Uprotestanti hubadilika na kuwa picha ya mnyama (Republicanism), au mfano wa Mungu (Uprotestanti wa kweli). Pembe zote mbili kisha zinakuwa ile ya nane, iliyo ya wale saba.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Pembe ya kweli ya Uprotestanti basi ni pembe ya Filadelfia ambayo ni jeshi kuu la Ezekieli, na bendera ya Isaya inayoinuliwa katika vita dhidi ya sanamu ya mnyama, kwanza katika Marekani na kisha ulimwenguni. Danieli kumi na moja, aya ya kumi, hubainisha hatua katika historia takatifu ambapo kuunganishwa kwa vijiti huanza. Vita vya Ukrainia vilianza mwaka 2014, lakini haikuwa hadi mwaka 2022 ndipo Urusi ilipoanza kuivamia Ukrainia. Mwaka 2023, miaka ishirini na miwili baada ya 2001, Mikaeli alianza kazi Yake ya kuwafufua wale waliokuwa wamepata kukatishwa tamaa kwao kwa kwanza katika utimilifu wa mfano wa wanawali kumi mwaka 2020. Kwanza aliinua “sauti” ambayo sasa inalia nyikani. Mwezi Julai 2023, sauti hiyo ilianza kulia, nayo ilikuwa sauti ile ile iliyoinuliwa mwanzoni mwa vuguvugu la matengenezo la malaika wa tatu mwaka 1989, kwa maana Yesu daima huonyesha mwisho kwa mwanzo.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“sauti” ipazayo nyikani ilianza kusikika kwa kuwasilisha Ufunuo sura ya kwanza, ambamo muungano wa Uungu na ubinadamu unawakilishwa kama Ufunuo wa Yesu Kristo, ufunuo unaofunguliwa mara tu kabla ya muda wa rehema kufungwa. Danieli aliupitia ufunuo huo katika sura ya kumi, pamoja na ono la “causative”. Muungano wa Uungu na ubinadamu katika aya za kwanza za Ufunuo unawakilisha kweli iliyo ya muhimu kuliko zote, kwa kuzingatia kanuni ya kutajwa kwa mara ya kwanza. Muungano wa Uungu na ubinadamu, ambao ndio kutiwa muhuri kwa wale mia moja arobaini na nne elfu, hutimizwa kwa Neno la Mungu. Neno hilo hutolewa kutoka kwa Baba kwenda kwa Mwana, naye hulitoa kwa malaika wake, ambaye kisha humpa mjumbe huyo mwakilishi wa kibinadamu. Hatua mbili za kwanza zinawakilishwa na Uungu. Hatua hizo mbili zinayo sifa bainifu kwamba hatua ya pili ya Uungu inawakilisha Uungu uliyoumba vitu vyote. Hatua mbili zinazofuata zinawakilishwa na viumbe vya Mungu. Hatua ya kwanza ni malaika asiyeanguka, na udhihirisho wa pili wa uumbaji wa Mungu ulikuwa ule uliokuwa umepewa uwezo wa kuumba upya kwa jinsi yake mwenyewe. Hatua hiyo ya nne, ikiuwakilisha ubinadamu, ndipo ilipaswa kuuchukua ujumbe na kuutuma kwa makanisa, ili makanisa yapate “kusoma na kusikia” mambo yale yaliyoandikwa humo.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

Ufunuo wa Yesu Kristo, ambao Mungu alimpa, ili awaonyeshe watumishi wake mambo yanayopasa kutukia upesi; naye akautuma, akaionyesha kwa ishara kwa njia ya malaika wake kwa mtumishi wake Yohana; ambaye alishuhudia Neno la Mungu, na ushuhuda wa Yesu Kristo, na yote aliyoyaona. Heri asomaye, na wanaosikia maneno ya unabii huu, na kuyashika yaliyoandikwa humo; kwa maana wakati umekaribia. Yohana kwa makanisa saba yaliyoko Asia: Neema na amani ziwe kwenu, zitokazo kwake aliye, aliyekuwako, naye ajaye; na kutoka kwa Roho saba walio mbele ya kiti chake cha enzi; na kutoka kwa Yesu Kristo, shahidi mwaminifu, mzaliwa wa kwanza kutoka kwa wafu, na mkuu wa wafalme wa dunia. Yeye aliyetupenda, na kutuosha dhambi zetu kwa damu yake mwenyewe, na kutufanya kuwa wafalme na makuhani kwa Mungu na Baba yake; kwake uwe utukufu na mamlaka milele na milele. Amina. Tazama, anakuja pamoja na mawingu; na kila jicho litamwona, na hata wale waliomchoma; na kabila zote za dunia zitaomboleza kwa ajili yake. Naam, Amina. Mimi ni Alfa na Omega, mwanzo na mwisho, asema Bwana, aliye, aliyekuwako, naye ajaye, Mwenyezi. Mimi Yohana, ambaye pia ni ndugu yenu na mshirika katika dhiki, na katika ufalme na ustahimilivu wa Yesu Kristo, nalikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya Neno la Mungu na kwa ajili ya ushuhuda wa Yesu Kristo. Nalikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu kama ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na yale uyaonayo, yaandike katika kitabu, na ukitume kwa makanisa saba yaliyoko Asia: Efeso, na Smirna, na Pergamo, na Thiatira, na Sardi, na Filadelfia, na Laodikia. Ufunuo 1:1-11.