The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
Umyalezo weSityhilelo sikaYesu Kristu osakhululwayo uquka ukuchongwa kwegama lesiHebhere eliguqulelwa ngokuthi “inyaniso,” nelithi, phakathi kwezinye izinto, limele isimilo sikaKristu njengoAlfa noOmega. Ukuqala kwento okumelayo ukuphela kwento kugubungela iBhayibhile yonke, yaye isimilo sikaKristu sibonakaliswa eBhayibhileni, kuba yena uliLizwi. UAlfa noOmega licala lesimilo sikaKristu alichaza ngokwakhe, njengobungqina bokuba unguThixo.
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
Isahluko samashumi amane sencwadi kaIsaya siphawula ukuqala kwengxelo yesiprofeto eqhubeka kude kuse ekupheleni kwencwadi kaIsaya kwisahluko samashumi amathandathu anesithandathu. Siqala ngokuchonga uMthuthuzeli othunyelweyo, lowo uKristu awathembisa abafundi ukuba uya kubathuthuzela ngenxa yokumka kwakhe, kodwa ukuza koMthuthuzeli kufumana ukuzaliseka kwako okugqibeleleyo, njengoko zisenza zonke iziprofeto, ngemihla yokugqibela. Ukuchongwa nguIsaya nanguYesu kokufika koMthuthuzeli kubhekisa ekudanisweni kwentshukumo yabaliikhulu elinamashumi amane anesine amawaka, okwenzeka ngomhla we-18 kuJulayi, 2020.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
Noko ke, ndinixelela inyaniso; kuluncedo kuni ukuba ndimke; kuba ukuba andimki, uMthuthuzeli akayi kuza kuni; kodwa ukuba ndimka, ndiya kumthumela kuni. Kananjalo xa athe weza, uya kulohlwaya ihlabathi ngasono, nangobulungisa, nangomgwebo. Yohane 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
Amagama athi “isono, ubulungisa, nomgwebo” ngawona aza kusetyenziswa nguMthuthuzeli ukuze “ohlwaye” ihlabathi. Igama eliguqulelwe ngokuthi “ohlwaye” liquka nentsingiselo yokweyisa. La manyathelo mathathu athi “isono, ubulungisa nomgwebo” amela igama lesiHebhere eliguqulelwa ngokuthi “inyaniso.” Elo gama lenziwe ngoonobumba bokuqala, beshumi elinesithathu, nabokugqibela bealfabhethi yesiHebhere, yaye elo gama limela ukuba uMdali wezinto zonke ungowokuqala nowokugqibela, uAlfa no-Omega. Xa uMthuthuzeli esiza kwabo balikhulu elinamashumi amane anesine amawaka abadimazekileyo, uya kubeyisa, aze emva koko eyise nehlabathi, ukuba uThixo unguAlfa no-Omega.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Thuthuzelani, thuthuzelani abantu bam, utsho uThixo wenu. Thethani ngokuthuthuzela neYerusalem, nimemeze kuyo, ukuthi ukulwa kwayo kugqityiwe, nokuba ubugwenxa bayo buxolelwe; kuba ifumene esandleni sikaYehova okuphindwe kabini ngenxa yezono zayo zonke. Ilizwi lalowo ukhalayo entlango lithi, Yilungiseni indlela kaYehova, nenzelani uThixo wethu uhola othe tye enkangala. Yonke intili iya kuphakanyiswa, nentaba yonke nenduli kuya kuthotywa; nezinto ezigoso ziya kulungiswa, neendawo ezimagqagala zibe yithafa: Buya kutyhilwa ubuqaqawuli bukaYehova, yaye yonke inyama iya kububona kunye: kuba umlomo kaYehova utshilo oko. Isaya 40:1–5.
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
Esi sicatshulwa sichaza umsebenzi womthunywa wokugqibela ka-Eliya, owawufuziselwe nguWilliam Miller, owayefuziselwe nguYohane umBhaptizi, owayefuziselwe nguEliya, nowachongwa nguMalaki njengomthunywa olungiselela indlela yomthunywa womnqophiso. Kwintshukumo yokugqibela ka-Eliya, xa iNkosi ithumela uMthuthuzeli ukuba omeleze abo badanisiweyo nabalindele iNkosi ngexesha lokulibaziseka, “ubuqaqawuli beNkosi buya kutyhilwa, yaye yonke inyama iya kububona kunye.” “Ubuqaqawuli” beNkosi bubuntu baYo, yaye isiTyhilelo sikaYesu Kristu kukuvulwa kwento yobuntu baYo emelwe njengeAlfa neOmega. Emva kwesingeniso seevesi ezintlanu zokuqala, “ilizwi lalowo udanduluka entlango,” licela kuThixo lisithi, “Ndiya kukhwaza ntoni?”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
Ilizwi lathi, Khalaza. Waza yena wathi, Ndokhalaza ntoni na? Yonke inyama injengengca, nabo bonke ubuhle bayo bunjengentyatyambo yasendle; ingca iyabuna, intyatyambo iyaphela, ngokuba umoya kaYehova uvuthela kuyo; inene abantu bayingca. Ingca iyabuna, intyatyambo iyaphela; kodwa ilizwi loThixo wethu liya kuma ngonaphakade. Isaya 40:6–8.
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
Umyalezo wesimilo sikaKristu omelwe njengoAlfa no-Omega ubekwe ngaphakathi komfuziselo wobuSilamsi. KuHezekile amashumi amathathu anesixhenxe intlambo yamathambo afileyo iqala iqokelelwe ndawonye, ize emva koko iphiliswe ngomyalezo wesiprofeto wemimoya yomine.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Izithunywa zezulu zibambe imimoya emine, emelwe lihashe elinomsindo elifuna ukuzikhulula lize ligxalathelane phezu kobuso bomhlaba wonke, lithwele intshabalalo nokufa endleleni yalo.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ngaba siya kulala kanye emdeni weli hlabathi laphakade? Ngaba siya kuba buthuntu, babande, yaye bafile? Owu, akwaba singaba emabandleni ethu noMoya nomphefumlo kaThixo uphefumlelwe ebantwini baKhe, ukuze beme ngeenyawo zabo, baphile. Sifuna ukubona ukuba indlela imxinwa, nesango lixinene. Kodwa njengoko sidlula esangweni elixinene, ububanzi balo abunamida.” Manuscript Releases, umqulu 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
Ihashe elinomsindo lesiprofeto seBhayibhile bubuSilamsi. Eli hashe linomsindo liyabanjwa ekwenzeni umsebenzi walo wentshabalalo, njengoko kumelwe kukubanjwa kwemimoya emine ziingelosi ezine kwisiTyhilelo isahluko sesixhenxe. Ziyathintelwa de abo balikhulu elinamashumi amane anesine amawaka batywinwe.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Kwaye emva kwezi zinto ndabona iingelosi ezine zimi kwiikona ezine zomhlaba, zibambe imimoya emine yomhlaba, ukuze umoya ungavuthuzi emhlabeni, naselwandle, nasemthini nawuphi na. Ndaza ndabona enye ingelosi inyuka ivela empumalanga, inesitywina soThixo ophilileyo; yaza yamemeza ngezwi elikhulu kwiingelosi ezine, ezazinikiwe ukonakalisa umhlaba nolwandle, isithi, Musani ukuwonakalisa umhlaba, nolwandle, nemithi, side sibatywine ebunzini abakhonzi boThixo wethu. ISityhilelo 7:1–3.
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
Imimoya emine ibanjwe, imela ukuthintelwa kobuSilamsi de ukutywinwa kwabantu bakaThixo kugqitywe. UbuSilamsi bumelwe kwiSityhilelo njengezintathu zokugqibela kwezo xilongo zisixhenxe, kwananjengezo zintathu zeentsizi.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ndaza ndabona, ndeva isithunywa siphaphazela phakathi kwezulu, sisitsho ngezwi elikhulu, Sijwili, sijwili, sijwili, kwabo bahlala emhlabeni, ngenxa yezinye izandi zexilongo zezithunywa ezithathu, ezisekaza kuvuthelwa! ISityhilelo 8:13.
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
Emva kokwazisa ngeexilongo ezintathu zeshwangusha, uYohane uchaza iimpawu zobuSilamsi kwisahluko sesithoba. Kwindima yesine yesahluko sesithoba kunikwa ubuSilamsi umyalelo, owazalisekiswa kwimbali ka-Abubekr, inkokeli yokuqala emva koMohammed.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Baza bayalelwa ukuba bangonakalisi ingca yomhlaba, nento eluhlaza nokuba yiyiphi, nomthi nokuba nguwuphi; koko mabonakalise kuphela abo bantu bangenalo itywina likaThixo emabunzini abo. IsiTyhilelo 9:4.
Uriah Smith, identified the relation of Abubekr to verse four.
Uriah Smith wabonakalisa ubudlelwane buka-Abubekr nendima yesine.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
“Emva kokufa kukaMohammed, walandelwa kulawulo ngu-Abubekr, ngowe-A.D. 632, owathi, kamsinya nje akuba emise ngokuqinileyo igunya nolawulo lwakhe, wathumela ileta ejikelezayo kwizizwe zaseArabhiya, apho oku kulandelayo kusisicatshulwa kuyo:
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
“‘Xa nilwa iimfazwe zeNkosi, zikhululeni okwamadoda, ningajiki imiqolo yenu; kodwa makungabi lulwelo lwegazi lwabafazi nabantwana olungcolisa uloyiso lwenu. Musani ukutshabalalisa mithi yesundu, ningatshisi namasimi engqolowa. Musani ukugawula mithi ithwala iziqhamo, ningoni nangeenkomo, ngaphandle kwezo nizibulalayo ukuze nizidle. Xa nenza nawuphi na umnqophiso okanye isivumelwano, manihlale kuwo, nibe ngabazalisekisa ilizwi lenu. Yaye njengoko nihamba, niya kufumana abantu abathile benkolo abahlala bodwa ezindlwini zoonongendi, bezimisele ngolo hlobo ukukhonza uThixo; bayekeni, ningababulali, ningazitshabalalisi nezo ndlu zabo zoonongendi. Kanjalo niya kufumana olunye uhlobo lwabantu abangabendlwini yesikhungu sikaSathana, abaneentloko ezichetyiweyo phezulu; qinisekani ukuba niyabahluba ukhakhayi lwabo, ningabaniki nceba de baguqukele kubuMohammedan okanye bahlawule irhafu.’” Uriah Smith, Daniel and the Revelation, 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
Uriah Smith uqhubeka echaza iindidi ezimbini zamadoda, ezazimele ukwahlulwa ngamaqhawe amaSilamsi awathunyelwa nguAbubekr ukuba eze nemfazwe nxamnye neRoma. Olunye udidi uluchaza njengeemonki zamaKatolika, ezazinqula ngeCawa; kanti olunye udidi lwalungolwabo babenqula ngomhla wesixhenxe. AmaSilamsi ayemelwe ukuhlasela kuphela abanquli belanga. Okubaluleke ngakumbi ekuqwalaseleni kwethu kukuba amadoda, nokuba ngabagcini beCawa okanye ngabagcini beSabatha, amelwe ngokomfuziselo njengengca, izinto eziluhlaza, nemithi. Imimoya emine kwisahluko sesixhenxe yayithintelwe ukuba ingavutheli phezu kwengca de abagcini beSabatha batywinwe.
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
Umthunywa wentshukumo yekhulu elinamashumi amane anesine amawaka ubuza kuThixo esithi, “Ndiya kukhalela ntoni na?” Waxelelwa ukuba isigidimi sakhe sasimele sibe sesokuba iLizwi likaThixo limi liqinile ngonaphakade, yaye eso sigidimi sasimele sibekwe ngaphakathi komxholo womoya ovuthuza phezu kwengca. Xa uMthuthuzeli ethunyelwe kwikhulu elinamashumi amane anesine amawaka athe adana ngenxa yokuqikelela okusileleyo ngoSilamsi, aze emva koko aqonde ukuba akwixesha lokulibaziseka lomzekeliso weentombi ezilishumi, aze ke ngoko aziswe nguMthuthuzeli ukuba isigidimi ekufuneka basiveze sisigidimi sendima kaSilamsi kwisiprofeto seBhayibhile. Ukufika kukaMthuthuzeli, kwimbali yexesha lokulibaziseka, kubabangela ukuba beme.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Waza wathi kum, Nyana womntu, yima ngeenyawo zakho, ndize ndithethe nawe. Waza umoya wangena kum ekuthetheni kwakhe kum, wandimisa ngeenyawo zam, ndeva lowo uthetha nam. Hezekile 2:1, 2.
They stand when they are resurrected.
Bema xa bevusiwe.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Yaye abantu nezizwe neelwimi neentlanga baya kuzibona izidumbu zabo iintsuku ezintathu nesiqingatha, bangavumi ukuba izidumbu zabo zibekwe emangcwabeni. Abo ke bahlala emhlabeni baya kuvuya ngabo, bagcobe, bathumelelane izipho; kuba aba baprofeti babini babebathuthumbisa abo bahlala emhlabeni. Ke kaloku emva kweentsuku ezintathu nesiqingatha uMoya wobomi ophuma kuThixo wangena kubo, bema ngeenyawo zabo; lwaza uloyiko olukhulu lwehlela abo babebabona. ISityhilelo 11:9–11.
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
Amanyathelo amabini okuma, aze ke aphakanyiswe njengomqondiso, amelwe kwakhona nguHezekile kwisahluko samashumi amathathu anesixhenxe. Inyathelo lokuqala likaHezekile lihlanganisa amalungu omzimba amathambo awomileyo abafileyo asezintilini zokudana. Inyathelo lesibini likaHezekile ngumyalezo wemimoya yomine, ongumyalezo wokutywina, ongumyalezo wobuSilamsi.
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
Wathi kum, Nyana womntu, angaphila na la mathambo? Ndaza ndaphendula ndathi, Nkosi Yehova, wena uyazi. Wabuya wathi kum, Profeta kula mathambo, uthi kuwo, Nina mathambo omileyo, live ilizwi likaYehova. Itsho iNkosi uYehova kula mathambo ukuthi, Yabonani, ndiya kungenisa umphefumlo kuni, niphile; ndibeke imisipha kuni, ndikhulise inyama kuni, ndinigubungele ngolusu, ndibeke umphefumlo kuni, niphile; nazi ukuba ndinguYehova. Ndaprofeta ke njengoko bendiyalelwe; kwathi ndakuprofeta, kwabakho isandi, yabakho inyikima; aza amathambo ahlangana, ithambo nelinye ithambo lalo. Ndakhangela, nanko imisipha nenyama zinyuke phezu kwawo, nolusu lwawagubungela ngaphezulu; kodwa kwakungekho mphefumlo kuwo. Waza wathi kum, Profeta emoyeni, profeta, nyana womntu, uthi emoyeni, Itsho iNkosi uYehova ukuthi, Yiza uvela kwimimoya yomine, wena mphefumlo, uphefumlele aba babuleweyo, ukuze baphile. Ndaprofeta ke njengoko ebendiyalele, wangena umphefumlo kubo, baphila, bema ngeenyawo zabo, umkhosi omkhulu kunene. Hezekile 37:3–10.
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
Kwisicatshulwa kuIsaya, esisicingayo ngoku, xa uMthuthuzeli efika, bema ngeenyawo zabo, baze banyuselwe entabeni ephakamileyo njengomqondiso, bavakalise “iindaba ezilungileyo,” ezizezi imvula yamva, umyalezo wengelosi yesithathu.
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
Wena Ziyon, ozisa iindaba ezilungileyo, nyuka uye entabeni ephakamileyo; wena Yerusalem, ozisa iindaba ezilungileyo, phakamisa ilizwi lakho ngamandla; liphakamise, ungoyiki; yithi kwizixeko zakwaYuda, Yabonani uThixo wenu! Yabonani, iNkosi uYehova iza ngesandla esinamandla, nengalo yayo iya kuyilawula; yabonani, umvuzo wayo unayo, nomsebenzi wayo uphambi kwayo. Iya kuwondla umhlambi wayo njengomalusi; iya kuqokelela amatakane ngengalo yayo, iwathwale esifubeni sayo, ibakhokele ngobulali abo banyisayo. Ngubani na olinganise amanzi esandleni sakhe esisihombiso, walinganisa izulu ngesithinjana, waqokelela uthuli lomhlaba ngomlinganiselo, wazilinganisela iintaba ngesikali, neenduli ngebhalansi? Ngubani na owalathisa uMoya kaYehova, nokuba ngubani na owathi, esengumcebisi wakhe, wamfundisa? Wacebisa nabani na, ngubani na owamyalelayo, wamfundisa indlela yokugweba, wamfundisa ukwazi, wamazisa indlela yokuqonda? Yabonani, iintlanga zinjengentwana yethontsi evela emphandeni, zibalelwa njengothuli oluncinane lwesikali; yabonani, iziqithi uziphakamisa njengento encinane kakhulu. NeLebhanon ayonelanga ukuba ibe ziinkuni zomlilo, nezilwanyana zayo azonelanga ukuba zibe ngumnikelo otshiswayo. Zonke iintlanga phambi kwakhe zinjengento engekhoyo; zibalelwa kuye njengezingaphantsi kwento engekhoyo, njengamampunge. Isaya 40:9–17.
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
Abo baphumileyo emangcwabeni abo baphakanyisiwe njengophawu, okanye njengoko uIsaya ekuchaza, bathatyathwa basiwe “entabeni ephakamileyo.” Le ntaba iphakamileyo lolona phawu, yaye imele abo babelindele iNkosi ngexesha lokulibala eliqaliswa kukudana kokuqala kukaJulayi 18, 2020.
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
Iwaka liya kusaba lisabele isoyikiso somntu omnye; nolisabela isoyikiso sabahlanu niya kusaba; nide nishiyeke nisinjengomqondiso encotsheni yentaba, nanjengeflegi endulini. Ngenxa yoko uYehova uya kulinda, ukuze abe nobabalo kuni; ngenxa yoko uya kuphakanyiswa, ukuze abe nenceba kuni; ngokuba uYehova nguThixo wokusesikweni; banoyolo bonke abo bamlindeleyo. Isaya 30:17, 18.
In Revelation eleven the ensign is taken to heaven.
KwisiTyhilelo ishumi elinanye, umqondiso usiwa ezulwini.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Baza beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Benyuka baya ezulwini beselifu; neentshaba zabo zababona. Kwangelo lixa kwabakho inyikima enkulu; kwawa isahlulo seshumi sesixeko; yaye kwinyikima kwabulawa abantu abangamawaka asixhenxe; abasindayo boyika, baza bazukisa uThixo wezulu. ISityhilelo 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
ISityhilelo 11 ibonisa ukuba amangqina amabini aphakanyiselwa ezulwini, kwangelo lixa linye nenyikima. Inyikima eyazalisekiswa yiNguquko yaseFransi kwimbali yangaphambili, iyimbonakaliso yokubhukuqwa kweUnited States ngexesha lomthetho weCawa. Ngoko ke ibhanile iyaphakanyiswa ngexesha lomthetho weCawa, yaye ibhanile ke ivakalisa “iindaba ezilungileyo” kulo lonke ihlabathi.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Nonke nina bemi behlabathi, nani nihleli emhlabeni, yabonani xa ephakamisa umqondiso ezintabeni; nize nive xa evuthela isigodlo. Isaya 18:3.
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
Umqondiso uya kuzisa “iindaba ezilungileyo” xa “ixilongo” livuthelwa. Umyalezo wokugqibela wexilongo okwiSityhilelo lixilongo lesixhenxe, elingumashwangusha wesithathu, oluyi-Islam. UIsaya, uYohane noHezekile bonke bathetha ngemihla yokugqibela, yaye abanakuze baphikane omnye nomnye.
The seal of God is placed upon God’s people at the Sunday law.
Uphawu lukaThixo lubekwa phezu kwabantu bakaThixo ngexesha lomthetho weCawa.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Akukho namnye kuthi oya kuze afumane uphawu lukaThixo logama isimilo sethu sisenezala elinye okanye ibala elinye kuso. Kuxhomekeke kuthi ukulungisa iziphene ezikwizimilo zethu, ukuhlambulula itempile yomphefumlo kuko konke ukungcola. Emva koko imvula yasemva iya kusihla phezu kwethu njengoko imvula yokuqala yehla phezu kwabafundi ngoMhla wePentekoste....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
“Nenza ntoni na, bazalwana, kulo msebenzi mkhulu wokulungiselela? Abo bazimanyanisayo nehlabathi bamkela ukumila kwehlabathi yaye balungiselela uphawu lwerhamncwa. Abo bangazithembiyo, abazithobayo phambi koThixo baze bahlambulule imiphefumlo yabo ngokululalela inyaniso, aba bamkela ukumila kwasezulwini yaye balungiselela itywina likaThixo emabunzini abo. Xa ummiselo uphuma yaye isitampu sibekwa, isimilo sabo siya kuhlala sicocekile singenasiphako ngonaphakade.” Testimonies, volume 5, 214–216.
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
Nangona ummiselo utyunjiwe emthethweni weCawe ngeCawa, abo bamkela itywina baya kuba kufuneka babe nesimilo esilungiselelwe itywina ngaphambi komthetho weCawe ngeCawa, kuba umthetho weCawe ngeCawa nguye ingxaki enkulu zonke iingxaki eziseLizwini likaThixo ezikhomba phambili kuyo. Yiyo “ingxaki”, okanye “isikhalo”, ezinzulwini zobusuku emzekelisweni weentombi ezilishumi.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Isimo sobuntu sityhilwa yingxaki. Xa ilizwi elinyanisekileyo lamemeza phakathi kobusuku lisithi, ‘Yabonani, umyeni uyeza; phumani niye kumhlangabeza,’ iintombi ezileleyo zavuswa ebuthongweni bazo, kwaza kwabonakala ukuba ngoobani ababewulungiselele loo msitho. Omabini amaqela afunyanwa engalindelanga, kodwa elinye lalilungiselelwe elo xesha longxamiseko, laye elinye lafunyanwa lingalungiselelanga. Isimo sobuntu sityhilwa ziimeko. Iimeko zongxamiseko ziveza owona mgangatho wenene wesimo sobuntu. Intlekele ethile ekhawulezileyo nengalindelekanga, ukufelwa, okanye ingxaki, ukugula okuthile okungalindelekanga okanye intlungu enzulu, into ethile ezisa umphefumlo ubuso ngobuso nokufa, iya kuveza okwenene okungaphakathi kwesimo sobuntu. Kuya kubonakaliswa nokuba lukhona na ukholo lokwenene kwizithembiso zelizwi likaThixo. Kuya kubonakaliswa nokuba umphefumlo uxhaswa na lubabalo, nokuba ikhona na ioli esityeni kunye nesibane.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Amaxesha ovavanyo afikela bonke. Siziphatha njani na phantsi kovavanyo nokungqinwa kukaThixo? Izibane zethu ziyacima na? okanye sisazigcina zivutha? Silungiselelwe na imeko nganye engxamisekileyo ngonxulumano lwethu naYe, ozaliswe lubabalo nenyaniso? Iintombi ezintlanu ezilumkileyo zazingakwazi ukudlulisela isimilo sazo kwiintombi ezintlanu ezizizidenge. Isimilo simelwe kukwakhiwa sithi njengabantu ngabanye.” Review and Herald, October 17, 1895.
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
Iintombi ezizizilumko zazidinga ioli, phambi kokuba kwenziwe isikhalo; kuba xa kufika ingxaki yasezinzulwini zobusuku, sele kulixesha elingasemva kakhulu ukufumana ioli.
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“Kukho umoya wokuphelelwa lithemba, wemfazwe nowokuphalazwa kwegazi, yaye loo moya uya kwanda kude kube sekupheleni kanye kwexesha. Kamsinya nje bakuba abantu bakaThixo betywiniwe emabunzini abo,—asingotywina okanye uphawu olunokubonwa, kodwa kukuzinza enyanisweni, ngokwengqondo nangokomoya, ukuze bangabi nakushukunyiswa,—kamsinya nje bakuba abantu bakaThixo betywiniwe baza balungiselelwa ukushukunyiswa, kuya kufika. Inene, sele kuqalile kakade; izigwebo zikaThixo ngoku ziphezu kwelizwe, ukuze zisinike isilumkiso, ukuze sazi okuza kuza.” Manuscript Releases, umqulu 1, 249.
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
Uphawu lukaThixo kukuzinza enyanisweni, kokubini ngokwengqondo nangokomoya. Olo phawu alunako ukubonwa, kodwa umqondiso uya kubonwa, kuba kuphela kwendlela ihlabathi elinokulumkiswa ngayo. Ngoko ke, kukho ixesha apho uphawu lungenakubonwa, nelilandelwa ngumthetho weCawa, apho uphawu kufuneka lubonwe.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Umsebenzi woMoya oyiNgcwele kukweyisela ihlabathi ngesono, nangobulungisa, nangomgwebo. Ihlabathi linokulumkiswa kuphela ngokubona abo bakholwayo enyanisweni bengcwaliswe ngayo inyaniso, besebenza ngokwemigaqo ephakamileyo nengcwele, bebonakalisa ngendlela ephakamileyo nephucukileyo umgca wokwahlula phakathi kwabo bagcina imithetho kaThixo, nabo bayinyathelela ngeenyawo zabo. Ukungcwaliswa koMoya kuphawula umahluko phakathi kwabo banetywina likaThixo, nabo bagcina usuku lokuphumla lobuxoki. Xa uvavanyo lufika, kuya kubonakaliswa ngokucacileyo ukuba yintoni na uphawu lwerhamncwa. Kukugcina iCawa. Abo bathi, emva kokuva inyaniso, baqhubeke belugqala olu suku njengolungcwele, bathwala umqondiso womntu wesono, owacinga ukuguqula amaxesha nemithetho.” Bible Training School, December 1, 1903.
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
Uphawu olufuneka lufikelelwe ngaphambi komthetho weCawa luphuhliso olupheleleyo lwesimilo sikaKristu, yaye alubonwa, ngaphandle kokuba ziingelosi. Uphawu olubonakalayo ngexesha lomthetho weCawa ngolwabo bagcina iSabatha yosuku lwesixhenxe, kuba lona luluphawu, okanye umqondiso wabantu bakaThixo.
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
Thetha nawe koonyana bakaSirayeli, uthi, Inene iisabatha zam maze nizigcine; kuba zingumqondiso phakathi kwam nani kwizizukulwana zenu zonke; ukuze nazi ukuba ndinguYehova oningcwelisayo. Eksodus 31:13.
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
Ukutywinwa kwekhulu elinamashumi amane anesine amawaka kwaqala ngomhla we-18 kuJulayi, 2020, yaye kufuneka kugqitywe ngaphambi komthetho weCawa.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Nonke, nonemi bonke behlabathi, nani bahlali bomhlaba, yabonani, xa ephakamisa umqondiso ezintabeni; naxa evuthela isigodlo, yivani. Isaya 18:3.
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
Iindudumo ezisixhenxe esele zityhiliwe ngoku, zibonisa ukuba imbali yabo balikhulu elinamashumi amane anesine amawaka ngumsebenzi wokuvakalisa isigidimi esibekwe ngaphakathi kwimeko yesilumkiso sexilongo sosizi lwesithathu. Ixilongo lamaSilamsi kwisiprofeto seBhayibhile lilo elivuthelwa ngumqondiso ophakanyiswe uphuma engcwabeni.
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
Iimpawu ezine zendlela yohlaziyo nganye, ezihambelana neempawu ezine zembali ka-1840 ukuya ku-1844, zimisela ukuba ngalinye kumanyathelo amane omgaqo ngamnye wohlaziyo lihlala linesihloko esifanayo. Uphawu lokuqala kwimbali yabantu abalikhulu elinamashumi amane anesine amawaka, olwalumelwe ngu-1840 ukuya ku-1844, lwalukulunyuswa kwamandla omyalezo ngoSeptemba 11, 2001. Olo phawu lwaluyiSilamsi. Uphawu lwesibini lwembali ehambelanayo yabantu abalikhulu elinamashumi amane anesine amawaka lwalukuludano lukaJulayi 18, 2020. Olo phawu lwalusisibikezelo seSilamsi esasisele sonakaliswe kukusetyenziswa kwexesha. Uphawu lwesithathu, oluphawula uKhalelo lwasezinzulwini zobusuku, lulungiso lwesibikezelo esasilelayo seSilamsi. Olo lungiso lumela ukwaliwa kokusetyenziswa kwexesha. Uphawu lwesine ngumthetho weCawa, apho umqondiso ophakanyisiweyo uvuthela ixilongo lesixhenxe, elo liyintlekele yesithathu, elo ke liyiSilamsi.
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
UIsaya isahluko samashumi amane sichaza indawo yokuqalisa yezahluko ezingamashumi amabini anesithandathu ezilandelayo. Loo ndawo yokuqalisa ifumaneka encwadini yeSityhilelo isahluko seshumi elinanye, xa abaprofeti ababini ababethuthumbisa abantu bebuyiselwa ebomini. UMthuthuzeli uyabavusa aze abamise ngenyawo, yaye emva koko banyuselwa ezulwini. UIsaya uchaza umthunywa onguEliya njengelizwi elidanduluka entlango. Lowo mthunywa emva koko ubuza ukuba umyalezo wakhe mawube yintoni, aze axelelwe, ngomfuziselo wobuprofeti, ukuba umyalezo wobuSilamsi sisilumkiso sesigodlo esivakaliswa ngumqondiso. Kanti ke ekuphela kwendlela ubuSilamsi obunokuthi bunikwe ngayo njengexilongo lesilumkiso ngemihla yokugqibela kukuchonga ubuSilamsi bamandulo. Ukuqala kobuSilamsi njengoko kwakuqondwa ngabaMillerite, nanjengoko kuboniswe ngokucacileyo kwiitshathi ezimbini ezingcwele zikaHabakuki, kufuneka kusetyenziswe ekuchongeni ubuSilamsi beshwangusha lesithathu.
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Ndaba ndikuMoya ngomhla weNkosi, ndaza ndeva emva kwam ilizwi elikhulu, ngathi lelocilongo. ISityhilelo 1:10.
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
UYohane weva isandi lexilongo emva kwakhe encwadini yeSityhilelo, yaye uYohane umele ikhulu elinamashumi amane anesine amawaka abevayo ilizwi elivela kwixesha eladlulayo. Ilizwi elisemva kukaYohane, oko kukuthi, elimele isandi sexilongo esivela kwixesha elidlulileyo, kukuqonda koovulindlela ukuba amaxilongo ayeyizigwebo zikaThixo ezichasene nonqulo lweCawa. Amaxilongo amane okuqala aziswa nxamnye neRoma yobuhedeni ngenxa yomthetho wokuqala weCawa owamiselwa nguConstantine ngonyaka wama-321. Ixilongo lesihlanu nelesithandathu, angawo amashwangusha okuqala nelesibini, amele izigwebo zikaThixo ezichasene neRoma yobupopu emva kokuba nayo iwupasisile umthetho weCawa kwiBhunga lase-Orleans ngonyaka wama-538. Ishwangusha lesithathu lobuSilamsi lifika xa umthetho weCawa upasiswa eUnited States. Kwandule ke kuphakanyiswe umqondiso, yaye uchaze indima yesiprofeto yobuSilamsi, isekelwe kwindima yobuSilamsi ekuqaleni kwayo.
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “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 wrote it “in a book, and” sent “it unto the seven churches.”
Umyalezo ovakaliswa ngumqondiso unokumiselwa kuphela xa lo myalezo ubekwe ngaphakathi komxholo ka-Alfa no-Omega. Emva kwesi saziso sentshayelelo kuIsaya isahluko samashumi amane, olona lwaziso lweBhayibhile lunamandla nolungqalileyo ngoThixo njengo-Alfa no-Omega lubekwe phambili kwizahluko ezininzi ezilandelelanayo. Ezo zahluko zingummiselo kaIsaya woSityhilelo sikaYesu Kristu awathi “uThixo wamnika” uYesu, “ukuze azibonakalise kubakhonzi bakhe izinto ezimele ukubakho kungekudala; waluthuma, walubonakalisa ngengelosi yakhe kumkhonzi wakhe uYohane,” owabhala “encwadini, waluthumela” “kumabandla asixhenxe.”
We will consider the following chapters of Isaiah in the next article.
Siza kuqwalasela izahluko ezilandelayo zikaIsaya kwinqaku elilandelayo.
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. Revelation 1:3.
Unoyolo lowo ufundayo, nabo balivayo amazwi esi siprofeto, bawagcine loo zinto zibhaliweyo kuso; kuba ixesha lisondele. ISityhilelo 1:3.