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.
Umbono kaKristu kuDaniyeli isahluko seshumi, ngulo kwa lo mbono awubonayo uYohane eSityhilelweni. Yayilumbono we-“marah,” osisimo sobufazi sentetho ethi “mareh” yembonakalo kaKristu. “Mareh” ngumbono weminyaka engamawaka amabini anamakhulu amathathu, yaye intsingiselo yawo ephambili “yimbonakalo.” “Imbonakalo” kaKristu kubo bobabini uDaniyeli noYohane yayiyimibono kaKristu ozukisiweyo.
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.
Ke kaloku ngomhla wamashumi amabini anesine wenyanga yokuqala, ndakuba ndingasemlanjeni omkhulu, onguHidekeli; ndaphakamisa amehlo am, ndabona, kwaza nanko umntu othile embethe ilinen, isinqe sakhe sibhinqwe ngegolide ecocekileyo yase-Ufaz: nomzimba wakhe wawunjengeberile, nobuso bakhe bunjengokubonakala kombane, namehlo akhe enjengezibane zomlilo, neengalo zakhe neenyawo zakhe zinjengobhedu olukhazimlisiweyo ngombala, nezwi lamazwi akhe linjengelizwi lesihlwele. Daniyeli 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.
Igama elithi “mareh” elithetha “imbonakalo” liguqulelwe njengo “imbonakalo yombane,” kule ndima. Eli gama lisetyenziswe kane kwisahluko seshumi, yaye izihlandlo ezibini liguqulelwe ngokuthi “umbono”, nezinye izihlandlo ezibini ngokuthi “imbonakalo.” Lisetyenziswe nakwezinye izihlandlo ezintathu kwimo yalo yobubhinqa. Igama elithi “marah” sisimo sobubhinqa sombono “wembonakalo.” Lichazwa ngokuthi “isipili sokujonga”, yaye lisisihlomelo “esibangela” ukuba kubekho into eyenzekayo xa sibonwa.
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.
Isihlomelo sesenzi esibangela isenzo sisuselwe kwisiphawuli esibangela ukuba into ethile yenzeke okanye sivelise isiphumo. Kulwimi nakwigrama, sidla ngokubhekisa kwizenzi okanye kwizakhiwo ezivakalisa ingcamango yokubangela umntu okanye into ethile ukuba yenze isenzo okanye ibe kwimeko ethile.
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).
Umzekelo, kwisivakalisi esithi “She made him laugh,” isenzi esithi “made” sibangela-senzo kuba sibonisa ukuba intloko yesivakalisi (she) yabangela ukuba into echaphazelekayo (him) yenze eso senzo (ukuhleka).
“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)
“Ndilungiswe imoto yam.” (Kwesi sivakalisi, intloko yesivakalisi ethi “mna” yabangela ukuba omnye umntu enze isenzo sokulungisa imoto.)
“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.)
“Wabenza abafundi bakhe bafundele uviwo.” (Apha, isihloko esithi “Yena” sabangela ukuba abafundi bakhe benze isenzo sokufundela uviwo.)
“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)
“Uchebe iinwele zakhe.” (Kule meko, intloko yesivakalisi ethi “Yena” yabangela ukuba omnye umntu enze isenzo sokumcheba iinwele zakhe.)
“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)
“Inkampani yalungisa isakhiwo.” (Kolu lwivakalisi, inkampani yabangela ukuba omnye umntu enze isenzo sokulungisa isakhiwo.)
“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).
“Siza kwenza abantwana bancede emisebenzini yasekhaya.” (Apha, intloko yesivakalisi ethi “Thina” iceba ukubangela ukuba abantwana bathabathe inxaxheba kwisenzo sokunceda emisebenzini yasekhaya.) Kulo ngamnye wale mizekelo, izenzi ezibangela isenzo (had, made, got, get) zibonisa ukuba intloko yesivakalisi ibangela omnye umntu ukuba enze isenzo esichazwe sisenzi esiyintloko (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.
Umbono we-“mareh” wokubonakala, xa uchazwa ngendlela yesini sobufazi ngokuthi “marah”, yaye uchazwa “njengesipili,” uchaza ukuba umbono kaKristu ozukisiweyo uveliswa kwakhona kwabo bawubonayo loo mbono. Xa uDaniyeli wabona “ukubonakala” kukaKristu kunjengombane, udidi oluthile lwabantu lwabaleka luloyiko, kodwa kuDaniyeli lwavelisa utshintsho olumangalisayo ngaphakathi kuye.
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.
Ndaza mna Daniyeli ndedwa owawubonayo umbono lowo; kuba amadoda awayenam awawubonanga umbono lowo; ke kwehlela phezu kwawo ukungcangcazela okukhulu, aza asaba, azimela. Ngenxa yoko ndasala ndedwa, ndawubona lo mbono mkhulu, akwabakho mandla aseleyo kum; kuba ubuhle bam baguquka ngaphakathi kum baba kukonakala, andasala namandla. Daniyeli 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.
Inyaniso limelwe ligama lesiHebhere elithi “inyaniso,” elakhiwe ngoonobumba bokuqala, beshumi elinesithathu, nabokugqibela boonobumba besiHebhere. Unobumba wokuqala nowokugqibela bahlala befana kuKristu, kuba uAlfa no-Omega bahlala bemela isiphelo kunye nesiqalo. Unobumba ophakathi, okanye oweshumi elinesithathu, umele uvukelo. UDaniyeli uthi, “Mna Daniyeli ndedwa ndawubona umbono,” kodwa amadoda ayekunye noDaniyeli, awayephila ekuvukeleni, “awawubonanga umbono.” Ngoko ke uDaniyeli “yedwana” “wawubona umbono omkhulu.” Ekuqaleni nasekupheleni uDaniyeli yedwa wawubona umbono, yaye ukubhekiswa kwesibini kwabangela abo babalekayo ukuba babonakalise uvukelo lwabo. UDaniyeli umele abantu bakaThixo kwimihla yokugqibela abatshintshwa babe semfanekisweni kaKristu ngenkqubo yokujonga umfanekiso waKhe. Simele sijonge umbono “wesipili.”
“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.
“Kufuneka sibe nolwazi ngoThixo ngamava okuphila. Ukuba siyaqhubeka ukumazi uYehova, siya kwazi ukuba ukuphuma kwakhe kulungisiwe njengokusa. UKristu usibiza ukuba sizaliswe kuko konke ukuzala kukaThixo. Ngoko ke sinokumelwa ngokwenene ukugqibelela kwenkolo yobuKristu. ‘Lowo usela amanzi endiya kumnika wona,’ utsho uMsindisi, ‘akasayi kunxanwa naphakade; kodwa amanzi endiya kumnika wona aya kuba ngaphakathi kuye ngumthombo wamanzi aphuphumayo aye ebomini obungunaphakade.’ UKristu ufuna sibe ngabasebenzi kunye naye. Xa sikhutshwe ubuqu bethu, uya kusinika ubabalo lwakhe ukuze silunike abanye. La masebe mabini omnquma, athi ngemibhobho emibini yegolide akhuphe ioli yegolide kuwo ngokwawo, ngokuqinisekileyo aya kuzibonelela izitya ezihlambulukileyo ngokukhanya, nentuthuzelo, nethemba, nothando kwabo basweleyo. Kufuneka sinikele kuThixo okungaphezu kwenkonzo eyenziwa ngamaxesha athile. Kodwa sinokukwenza oku kuphela ngokufunda kuYesu, sikhulisa ubulali bakhe nokuthobeka kwentliziyo. Masizifihle kuThixo. Masibe nokuzithemba kuye. Masihlale kuKristu. Ngoko ke sonke, ‘ngobuso obutyhiliweyo, sikhangela njengasesipilini ubuqaqawuli beNkosi, siguqulwa sibe kwaloo mfanekiselo, sisuka eluzukweni siye eluzukweni,’—sisuka kusimo siye kusimo. UThixo akalindelanga izinto ezingenakwenzeka kuwe okanye kum. Ngokumkhangela, sinokuguqulwa sibe ngumfanekiselo wakhe.” Signs of the Times, April 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.
KwiDaniyeli isahluko seshumi nangesesithoba, uGabriyeli unika uDaniyeli utoliko lwemibono yangaphandle neyangaphakathi yesiprofeto, yaye ingxelo yokuqala kaDaniyeli kwivesi yokuqala yesahluko seshumi ithi wayenokuqonda kokubini imibono, emelwe “yinto” “nangumbono.” Wakulufumana olo qonda ekupheleni kweentsuku ezingamashumi amabini ananye awayekuzo elusizini. Ezo ntsuku zingamashumi amabini ananye zagqitywa kukufika kukaMikayeli isiphatha-zingelosi. Inani elingamakhulu amabini anamashumi amabini, kwanenenani elingamashumi amabini anesibini, elilishumi okanye isishumi selo lingamakhulu amabini anamashumi amabini, lingumfuziselo wokudityaniswa kobuThixo nobuntu, yaye kwakungomhla wamashumi amabini anesibini apho uDaniyeli waguqulelwa waba semfanekisweni kaKristu.
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.
Andityanga sonka isonka esimnandi, akwangena nyama nawayini emlonyeni wam, andizithambisanga kwaphela, kwada kwazaliseka iiveki ezintathu ezipheleleyo. Kwathi ngomhla wamashumi amabini anesine wenyanga yokuqala, ndakuba ndingasemlanjeni omkhulu, onguHidekele; ndaphakamisa amehlo am, ndakhangela, yaye kwabonakala indoda ithile, yambethe ilinen emhlophe, isinqe sayo sibhinqiswe ngegolide ecikizekileyo yase-Ufaz. Daniyeli 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.
UDaniyeli umele abantu bakaThixo bemihla yokugqibela abaye baqonda ngeLizwi likaThixo lesiprofeto ukuba baye bachithachithwa, nabalilela imeko yabo yokuchithachithwa yaye befuna ukukhanya. Imeko yabo yokuchithachithwa ibonakaliswa njengentili yamathambo afileyo awomileyo kuHezekile isahluko samashumi amathathu anesixhenxe. Amathambo afile, yaye achithachithiwe, kodwa achongwa njengendlu kaSirayeli. Indlu kaSirayeli yemihla yokugqibela ngamawaka alikhulu anamashumi amane anesine. Achithachithiwe, kanye njengokuba uDaniyeli waqonda ezincwadini zikaYeremiya noMoses. KuHezekile, abo bafileyo bachaza ukuba bayayiqonda imeko yabo.
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.
Wandula ke kum, Nyana womntu, la mathambo ayindlu yonke yakwaSirayeli; yabona, athi wona, Amathambo ethu omile, nethemba lethu litshabalele; sinqunyulwe ngokupheleleyo. Hezekile 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.
Indlu kaSirayeli, engamathambo, iyavakalisa ukuba “sinqunyulwe ngokwamalungu ethu.” Baye bayiqonda imeko yabo yokusasazeka. Indlu kaSirayeli yemihla yokugqibela iyazalisekisa umzekeliso weentombi ezilishumi kanye ngokonobumba bawo, yaye kwimbali yamaMillerite ukuzaliseka kokuqonda ukuba babe benqunyulwe ngokwamalungu abo kwabonakala xa iintombi ezizizilumko zaqonda ukuba zazikwixesha lokulibaziseka, kwanokuba nexesha lokulibaziseka laliyixesha elithile elikhethekileyo lomzekeliso. Abo bakuHezekile abaqonda imeko yabo yokusasazeka ngabo abo, emva kokudana kokuqala, baqonda ukuba babekwixesha lokulibaziseka.
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.
Omabini, amathambo kaHezekile, kwanabalumkileyo bomzekeliso weentombi ezilishumi, amelwe kukuzila kukaDaniyeli ngeentsuku ezingamashumi amabini ananye. Emva kweentsuku ezingamashumi amabini ananye, ngomhla wamashumi amabini anesibini, uMikayeli wehla, waza uDaniyeli wanikwa umbono kaKristu ozukisiweyo owamguqulayo uDaniyeli wangumfanekiselo kaKristu. Iintombi ezilumkileyo namathambo afileyo nazo zimele ukudlula kulo olo tshintsho lufezekiswa ngumbono wesipili.
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.
UDaniyeli, amathambo omileyo kaHezekile, neentombi ezilumkileyo zembali yamaMillerite, zonke ziyangqinelana namangqina amabini abulawwayo kwiSityhilelo isahluko seshumi elinanye. UMoses noEliya babulawa, kodwa babeza kuvuswa ekupheleni kweentsuku ezintathu nesiqingatha ezingokomfuziselo. UMoses wavuswa nguMikayeli njengoko kuchongiwe encwadini kaYuda.
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.
Kodwa uMikayeli isiphatha-zingelosi, akubon' ukuba, ekuxambulisaneni noMtyholi, ephikisana ngawo umzimba kaMoses, abe nesibindi sokumtyhola ngentetho enyelisayo; wasuka wathi, INkosi mayikukhalimele. 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.
Kwisesahluko seshumi sikaDaniyeli, uDaniyeli wamkela umbono wesipili sokujonga xa uMikayeli esihla emva kweentsuku ezingamashumi amabini ananye zokuzila. Lilizwi likaMikayeli elivusa abafileyo.
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.
Ngokuba iNkosi ngokwayo iya kuhla ivela ezulwini ngendanduluko, ngelizwi lengelosi enkulu, nangexilongo likaThixo; baze abafileyo abakuKristu bavuke kuqala. 1 Tesalonika 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.
Isahluko seshumi sikaDaniyeli sichaza utshintsho lwentshukumo yaseLawodikea yengelosi yesithathu ukuya kwintshukumo yaseFiladelfiya yengelosi yesithathu. Siyahambelana namangqina amabini esiTyhilelo isahluko seshumi elinanye, amathambo afileyo kaHezekile isahluko samashumi amathathu anesixhenxe, iintombi ezizizilumko emzekelisweni weentombi ezilishumi, kwanamaMillerite awazalisekisa loo mzekeliso. UGabriyeli wanika utoliko lombono omkhulu wesipili, esagqibezela umsebenzi wokutolika awayewuqalile kwisahluko sesithoba. Olo toliko lwazalisekiswa nguGabriyeli ngokuchonga imbali yesiprofeto efumaneka kwisahluko seshumi elinanye, ethi enyanisweni iqhubeke iye kutsho kwiindinyana ezintathu zokuqala zesahluko seshumi elinesibini. Emva koko kwindinyana yesine yesahluko seshumi elinesibini, uDaniyeli uxelelwa ukuba ayitywine incwadi yakhe.
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.
KuDaniyeli isahluko seshumi, “umgca phezu komgca”, uDaniyeli umele abantu bakaThixo bemihla yokugqibela, nabo abamelwe kuDaniyeli isahluko sesibini njengabafuna ngokunyanisekileyo (phantsi kwesoyikiso sokufa) ukuqonda umyalezo wesiprofeto ongaphandle omelwe ngumfanekiso oyimfihlo kaNebhukadenetsare wezirhamncwa. Kananjalo ufuna ukuqonda umbono womyalezo wesiprofeto wangaphakathi omelwe ziintsuku ezingamawaka amabini anamakhulu amathathu. Emva kweentsuku ezingamashumi amabini ananye zokulila ngokomfuziselo kwisahluko seshumi, ekugqibeleni uboniswa njengoqonda zombini ezi zityhilelo. Ukuqonda kwakhe kuzalisekiswa xa ingelosi enkulu isehla, aze achukunyiswe kathathu.
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.
Amava akhe noMikayeli, umbono kaMikayeli awubonayo yena yedwa, amlungiselela ukuba amkele ukutolikwa okupheleleyo kwemibono yomibini yesiprofeto, ongaphakathi nongaphandle. Loo mava abekwa ngokucacileyo, umgca phezu komgca, ngendlela eneenkcukacha kakhulu xa edityaniswa noHezekile isahluko samashumi amathathu anesixhenxe, ISityhilelo isahluko seshumi elinanye, noIsaya isahluko sesithandathu. Ivesi ekwisahluko seshumi elinanye apho uGabriyeli adibanisa khona le mibono mibini yivesi yeshumi, kuba apho ukumkani wasemntla uqhubela phambili enyukela enqabeni, kodwa angabi saqhubeka ngaphezu koko. Inqaba leyo luluntu, okanye ikomkhulu, okanye ukumkani waseYiputa kule vesi, njengoko kuchazwe nguIsaya kwisahluko sesixhenxe.
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.
Ngokuba intloko yeSiriya iyiDamasko, nentloko yeDamasko inguRezini; kwaye kwisithuba seminyaka emashumi mathandathu anesihlanu uEfrayim uya kwaphulwa, ukuze angabi sisizwe. Kanti intloko kaEfrayim yiSamariya, nentloko yeSamariya ingunyana kaRemaliya. Ukuba aniyi kukholwa, inene anisayi kumiswa. 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.
Kwivesi yeshumi, sesahluko seshumi elinanye sikaDaniyeli, ukumkani wasemantla unyukela emdeni waseYiputa, yaye loo vesi ichaza loo nto njengenqaba yaseYiputa (ukumkani wasemzantsi). Kungenziwa kubonakale ukuba ivesi yeshumi imela u-1989, xa iSoviet Union yatshayelwa yasuswa bubupopu nomkhosi wabo ongummeli, i-United States. Yayiyeyokuqala kwiimfazwe ezintathu zabameli, ezithi ekugqibeleni zibe yiMfazwe Yehlabathi III kwimfazwe yesithathu yabameli (Panium). Imfazwe yesibini yabameli imelwe ziivesi zeshumi elinanye neshumi elinesibini, yaye ngoku iqhubeka eUkraine, apho iRashiya imela ukumkani wasemzantsi, kanye njengokuba iSoviet Union yayimele ukumkani wasemzantsi ekoyisweni kwayo ngo-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.
Ndikhe ndasebenzisa intetho ethi “imfazwe ebandayo” ngaphambili ukuze ndahlule phakathi kwezi mfazwe zintathu zabameli neeemfazwe zehlabathi. Enyanisweni kukho imfazwe yokwenene eqhubekayo eUkraine, ngoko ayisiyomfazwe ebandayo ngokwenene, kodwa iyimfazwe yabameli phakathi kobupopu namahlakani abo neRashiya. Kodwa ke kuya kubakho imfazwe yehlabathi yesithathu, apho phantse zonke izizwe ziya kuthatyathwa njengezijoliswe kuyo.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..
“Yhini na abantu bakaThixo babenengqiqo yentshabalalo esondelayo yamawaka emizi, ngoku esele iphantse yanikelwa kunqulo-zithixo!...”
“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.
“Ukonakala umthetho sele kuphantse kwafikelela emlinganisweni walo. Isiphithiphithi sigcwele ihlabathi, yaye kungekudala uloyiko olukhulu luza kufikela abantu. Isiphelo sisondele kakhulu. Thina siyaziyo inyaniso sifanele ukuba silungiselela oko kuza kugaleleka kungekudala phezu kwehlabathi njengommangaliso omkhulu nongalindelekanga.” Review and Herald, September 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.
Kwiindima zeshumi elinanye nezeshumi elinesibini, iRashiya, ukumkani wasemzantsi, iya kuloyisa ibutho elimele upopu ngokwenza imfazwe egameni lawo, elimelwe lulawulo lwamaNazi oluqondisa umzamo wemfazwe waseUkraine, yaye olo xhaswa libutho langaphambili elalimele upopu ngokwenza imfazwe egameni lawo, i-United States. KwiMfazwe Yehlabathi II, ibutho elalimele upopu ngokwenza imfazwe egameni lalo, ukumkani wasemantla, ngokuchasene neRashiya yobuKomanisi, yayilulawulo lwamaNazi lwaseJamani, yaye elo butho limelayo laphulukana, kanye njengoko liya kuphulukana kwakhona eUkraine kungekudala.
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.
Imfazwe yesithathu enikwe ummeli wayo imelwe kwiindinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu, yaye yazaliseka kwimbali yamandulo ngedabi lasePanium. Imfazwe yesithathu enikwe ummeli wayo iya kuqhutywa yi-United States, umkhosi omelileyo wobupopu, yaye ukumkani wasentla uya koyisa kuloo dabi nxamnye nokungakholelwa kuThixo, njengoko wenzayo kwimfazwe yokuqala enikwe ummeli wayo (i-cold war). Kwimfazwe yokuqala neyesithathu enikwe ummeli wayo, ukumkani wasentla—ubupopu—woyisa ukumkani wasemazantsi (i-Soviet Union), aze emva koko oyise neZizwe eziManyeneyo. Umkhosi wayo omelileyo kwezo dabi zimbini wawungu, yaye uya kuba kwakhona, yi-United States.
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.
Emva koloyiso lukaPutin eUkraine, uTrump uya kunyulwa kwakhona njengomongameli wesibhozo, oko kukuthi, phakathi koomongameli abasixhenxe abalawule eUnited States ukususela ekuzalisekeni kwemfazwe yokuqala yommeli (imfazwe ebandayo) ngowe-1989, elalilixesha lesiphelo sentshukumo yenguquko yengelosi yesithathu. UTrump umele uphondo lweRiphabhlikhi kwirhamncwa lomhlaba, yaye wafumana inxeba elibulalayo ezandleni zerhamncwa “lwe-woke” yokungakholelwa kuThixo ngowe-2020, njengokuzalisekiswa kwamangqina amabini eSityhilelo isahluko seshumi elinanye abulawelwa esitratweni.
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.
I-Future for America imele uphondo lobuProtestanti bokwenyaniso ngexesha lembali elifanayo, yaye ngowama-2020, i-Future for America yafumana inxeba elibulalayo ezandleni zerhamncwa “lobuvangeli bokuvuka kwengqondo” obungakholelwayo kuThixo. Ngowama-2023, kwiminyaka engamashumi amabini anesibini emva kowama-2001, uMikayeli wehla ukuqalisa inkqubo emelwa nguHezekile, uYohane, uDaniyeli noIsaya yokuvusa umkhosi onamandla oya kuphakanyiselwa phezulu njengomqondiso ngexesha lomthetho weCawa oza kungekudala.
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.
Ngo-1856, intshukumo yamaMillerite yaseFiladelfiya yatshintsha yaba yintshukumo yamaMillerite yaseLawodike, yaza apho ngoko yalwala ulwazi olwandisiweyo lwezihlandlo ezisixhenxe, yaza ke yalugqibezela ngokupheleleyo uvukelo lwayo ngo-1863. AmaMillerite atshintsha ukusuka kwimeko emelwe libandla lesithandathu laseFiladelfiya, aya kumava ebandla lesixhenxe, yaye elo nqanaba lokujika lihambelana nembali ka-2023, xa intshukumo yaseLawodike ye-Future for America itshintsha isuka kumava ebandla lesixhenxe, ibuyele kumava ebandla lesithandathu laseFiladelfiya. Kolu setyenziso lwesiprofeto, uphondo lokwenyaniso lwamaProtestanti, njengoko kunjalo nangophondo lwamaRiphabhlikhi, luba lolwesibhozo, olwaluphuma kwabasi sixhenxe.
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.
Isitshixo sokuqonda ukuba imfazwe yaseUkraine yimfazwe yesibini ye-proxy, “yinqaba” yevesi yeshumi, kunye nevesi yesixhenxe. Kwi vesi yesixhenxe, emele upopu efumana inxeba lwayo elibulalayo ngowe-1798, ukumkani wasemazantsi wangena “enqabeni” yokumkani wasemantla, yaye oku kwazalisekiswa ngumkhosi jikelele kaNapoleon xa wangena eVatican waza wathimba upopu. Ukumkani wasemazantsi wayengene enqabeni. Kwi vesi yeshumi ukumkani wasemantla, emele upopu nomkhosi wayo we-proxy, i-United States, watshayela wasusa isakhiwo seSoviet Union, kodwa washiya “inqaba” imi. “Inqaba” yayiyintloko, ikomkhulu—yayiyiRashiya.
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.
Kodwa “intloko,” okanye inqaba, inokumiselwa kuphela ngobungqina bamangqina amabini okanye amathathu kusetyenziswa uIsaya isahluko sesixhenxe, iindinyana zesixhenxe nezesibhozo. UIsaya isahluko sesixhenxe, iindinyana zesibhozo nezesithoba, yaba yeyona ndawo iphambili ekubhekiswa kuyo kuthotho lwamanqaku kaHiram Edson angomxholo othi “amaxesha asixhenxe” awapapashwa ngowe-1856. Ezo ndinyana zimbini ezimisela ukuba iRashiya yinqaba eyoyisayo kwimfazwe yangoku yaseUkraine, zikwangazo ezo ndinyana zimbini ezimisela indawo yokuqala yawo omabini “amaxesha asixhenxe,” achasene nobukumkani basentla nobaseningizimu bakwaSirayeli. Indinyana yeshumi yesahluko seshumi elinanye ichaza umbono wangaphandle, athe uDade White ufundisa ukuba usekwe ekunyukeni nasekuweni kobukumkani.
“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.
“Ekuphakameni nasekuwa kwezizwe, njengoko kuchazwe ngokucacileyo kwiincwadi zikaDaniyeli neseSityhilelo, kufuneka sifunde ukuba alixabisekanga kangakanani na uzuko nje lwangaphandle nolwehlabathi. IBhabheli, nayo yonke amandla nobungangamsha bayo, into engazange iphinde ibonwe luhlobo lwayo lihlabathi lethu ukususela ngoko,—amandla nobungangamsha obabubonakala ebantwini baloo mihla buqinile kangaka yaye buya kuhlala ixesha elide,—butshabalale ngokupheleleyo kangakanani na! Njenge ‘ntyatyambo yengca,’ itshabalele. Yakobi 1:10. Kwatshabalala ngaloo ndlela ubukumkani bamaMedi namaPersi, kwaneebukumkani zaseGrisi nezaseRoma. Kwaye kutshabalala ngaloo ndlela konke okungenaye uThixo njengesiseko sako. Kuphela koko kunxulunyaniswe nenjongo yaKhe, kwaye kubonakalisa isimilo saKhe, okunokuhlala. Imigaqo yaKhe yiyo yodwa izinto ezizinzileyo ezaziyo ihlabathi lethu.” Abaprofeti nooKumkani, 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.
Iimfazwe ezintathu ezisingelwayo “zenziwe zacaca ezincwadini zikaDaniyeli neseSityhilelo,” yaye isitshixo sale nyaniso “yinqaba” yevesi yeshumi, kaDaniyeli ishumi elinanye. Kodwa ivesi yeshumi ikwathetha nombono wangaphakathi, kuba indawo yokuqala yazo zombini “izihlandlo ezisixhenxe,” ikwachongiwe kuIsaya isahluko sesixhenxe iivesi zesibhozo nesesithoba. Okwangaphandle nokwangaphakathi akunakwahlulwa, yaye la maxesha mabini eminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini ayizinti ezimbini zikaHezekile, ezithi, xa zidityanisiwe, zimele ukutywinwa kwekhulu elinamashumi amane anesine amawaka, oko kukuthi ukudityaniswa koButhixo noluntu.
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.
Amava kaDaniyeli ngombono obangela “marah” amela umgca wesiprofeto apho uMikayeli ehla aze avuse abantu baKhe bemihla yokugqibela. Oko kuvuka kufanekisela amanyathelo awafezekisayo uKristu ukuze adibanise ubuThixo baKhe nobuntu babantu baKhe bemihla yokugqibela. Oko kufezekiswa ngokudityaniswa kwengqondo eNgcwele nengqondo yomntu ukuze babe nengqondo enye, yaye kufezekiswa egumbini letrone, eNgcwele yeeNgcwele, eliyiyo “inqaba” uDade White ayichaza “njengenqaba engaphakathi” (inqaba) yomphefumlo.
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.
Kwigumbi letrone abantu bakaThixo bemihla yokugqibela bamkela ingqondo kaKristu, baze emva koko bahlaliswe kunye noKristu kwiindawo zasezulwini. Indawo yasezulwini apho uKristu ahleli khona yinqaba, okanye intloko yetempile. Itempile engumzimba inendalo esezantsi, eyinyama, okanye umzimba. Ikwanendalo ephezulu, eyingqondo. Kwivesi yeshumi kaDaniyeli isahluko seshumi elinanye, isitshixo esiphawula inqaba yombono wangaphandle, sikwaphawula nenqaba yombono wangaphakathi; yaye ngokwenjenjalo sichonga imbali apho iimpondo zobuRiphabhlikhi nezobuProtestanti ziguqukela kumfanekiso werhamncwa (ubuRiphabhlikhi), okanye kumfanekiso kaThixo (ubuProtestanti bokwenyaniso). Zombini ezo mpondo ziye ke zibe sesibhozo esivela kwesixhenxe.
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.
Ke ngoko uphondo lokwenyaniso lobuProtestanti luluphondo lwaseFiladelfiya olungumkhosi onamandla kaHezekile, nomqondiso kaIsaya ophakanyiswayo emfazweni wokulwa nomfanekiso werhamncwa, kuqala eUnited States, aze emva koko ehlabathini. UDaniel ishumi elinanye, ivesi yeshumi, uchaza indawo kwimbali engcwele apho ukudityaniswa kweentonga kuqalayo khona. Imfazwe yaseUkraine yaqala ngo-2014, kodwa kwade kwangowama-2022 apho iRashiya yaqalisa ukuhlasela iUkraine. Ngo-2023, kwiminyaka engamashumi amabini anesibini emva ko-2001, uMikayeli waqalisa umsebenzi waKhe wokuvusa abo babefumene ukudana kwabo kokuqala ekuzalisekeni komzekeliso weentombi ezilishumi ngo-2020. Waqala ngokuvusa “ilizwi” elikhala ngoku entlango. NgoJulayi ka-2023, elo lizwi laqalisa ukukhala, yaye yayilelo lizwi linye elavuswayo ekuqaleni kwentshukumo yohlaziyo lwengelosi yesithathu ngo-1989, kuba uYesu usoloko ezekelisa isiphelo ngesiqalo.
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.
“Ilizwi” elikhala entlango laqala ukuvakala ngokwazisa iSityhilelo isahluko sokuqala, apho ukudityaniswa kobuThixo nobuntu kumelwe njengeSityhilelo sikaYesu Kristu, isityhilelo esivulwa kanye ngaphambi kokuba ukuvalwa kwethuba lobabalo kufike. UDaniyeli wasifumana eso sityhilelo kwisahluko seshumi, ngombono “obangelayo.” Ukudityaniswa kobuThixo nobuntu kwiindima zokuqala zeSityhilelo kumela eyona nyaniso ibalulekileyo, ngokusekelwe kumgaqo wokukhankanywa kokuqala. Ukudityaniswa kobuThixo nobuntu, okungukutywinwa kwekhulu elinamashumi amane anesine amawaka, kufezekiswa ngeLizwi likaThixo. Elo Lizwi linikwa lisuka kuYise liye kuNyana, athi yena alidlulisele kwingelosi yakhe, ethi yona ke inike umyalezo kummeli ongumntu. Amanyathelo amabini okuqala amelwe bubuThixo. Loo manyathelo mabini anomahluko wokuba inyathelo lesibini lobuThixo limela ubuThixo obadala zonke izinto. Amanyathelo amabini alandelayo amelwe zizidalwa zikaThixo. Inyathelo lokuqala yingelosi engawileyo, kanti ukubonakaliswa kwesibini kwendalo kaThixo yayikukuba leyo yayinikwe amandla okuphinda idale ngokohlobo lwayo. Elo nyathelo lesine, limela ubuntu, lalinokuthi ke lithabathe umyalezo liwuthumele emabandleni, ukuze amabandla “afunde aze eve” ezo zinto zazibhalwe kuwo.
We will continue this study in the next article.
Siza kuqhubekisa esi sifundo kwinqaku elilandelayo.
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.
ISityhilelo sikaYesu Kristu, awasinikwa nguThixo kuye, ukuze abonise kubakhonzi bakhe izinto ezimele ukwenzeka kungekudala; wasithumela wasityhiliza ngomqondiso ngengelosi yakhe kumkhonzi wakhe uYohane; owangqinayo ilizwi likaThixo, nobungqina bukaYesu Kristu, nezinto zonke awazibonayo. Unoyolo lowo ufundayo, nabo balivayo amazwi esi siprofeto, bakugcine oko kubhaliweyo kuso; kuba ixesha likufuphi. UYohane, kuwo amabandla asixhenxe aseAsiya: Makubekho kuni ubabalo noxolo, oluvela kulowo ukhoyo, nowayekho, nozayo; noluvela koomoya abasixhenxe abaphambi kwetrone yakhe; noluvela kuYesu Kristu, oliNgqina elithembekileyo, owamazibulo kwabafileyo, noMlawuli wookumkani bomhlaba. Kuye owasithandayo, wasihlamba ezonweni zethu ngegazi lakhe, wasenza ookumkani nababingeleli kuThixo nakuYise wakhe—makuye uzuko nolawulo ngonaphakade kanaphakade. Amen. Yabonani, uyeza enamafu; onke amehlo aya kumbona, kwanabo bamhlabayo; nezizwe zonke zomhlaba ziya kuzililela ngenxa yakhe. Ewe, Amen. Mna ndinguAlfa no-Omega, isiqalo nesiphelo, itsho iNkosi, lowo ukhoyo, nowayekho, nozayo, uSomandla. Mna Yohane, ongumzalwana wenu, ndingumlingane nani embandezelweni, nasebukumkanini, nasekunyamezeleni kukaYesu Kristu, ndandisesiqithini esibizwa ngokuba yiPatmos, ngenxa yelizwi likaThixo nangenxa yobungqina bukaYesu Kristu. NdandikuMoya ngemini yeNkosi, ndaza ndeva emva kwam izwi elikhulu, ngathi lelexilongo, lisithi, Mna ndinguAlfa no-Omega, owokuqala nowokugqibela; uze oko ukubonayo ukubhale encwadini, usithumele kuwo amabandla asixhenxe aseAsiya; e-Efese, naseSmirna, nasePergamo, naseTiyatira, naseSardesi, naseFiladelfiya, naseLawodike. ISityhilelo 1:1–11.