Article

# The Book of Daniel - Number One-Hundred and Seventy-Five

Bhuku ra Danieri - Nomboro Imwe-Zana neMakumi Manomwe neShanu

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Kristu Akakudzwa: Kufanana kwechiporofita muna Dhanieri naZvakazarurwa

Author

Jeff Pippenger

Published

April 5, 2024

Formats

PDF
Word
Song MP3

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 uyafana ncamashi nombono uJohane awubona eSambulweni. Kwakuwumbono we-“marah”, oyisimo sobulili besifazane sokuchazwa kombono we-“mareh” wokubonakala kukaKristu. I-“Mareh” ingumbono weminyaka eyizinkulungwane ezimbili namakhulu amathathu, futhi incazelo yayo eyinhloko ithi “ukubonakala.” “Ukubonakala” kukaKristu kokubili kuDaniyeli nakuJohane kwakuyimibono kaKristu okhazinyulisiwe.

> 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.

> “තවද පළමු මාසයේ විසිහතරවන දිනෙක, මම හිද්දෙකෙල් නම් වූ මහත් ගඟ අසල සිටියෙමි. එවිට මම මාගේ ඇස් උස්සා බැලීමි; අනේ, සුදු රෙදි ඇඳ සිටි, ඌෆාස්හි නිර්මල රන්වලින් কোমර බැඳගත් යම් මනුෂ්‍යයෙකු දුටුවෙමි. ඔහුගේ දේහය බෙරීල් මෙන්ද, ඔහුගේ මුහුණ විදුලියේ පෙනුම මෙන්ද, ඔහුගේ ඇස් ගිනි පහනන් මෙන්ද, ඔහුගේ බාහු හා පාද පිරිසිදු කළ පිත්තලේ වර්ණය මෙන්ද, ඔහුගේ වචනවල හඬ සමූහයක හඬ මෙන්ද විය.” දානියෙල් 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.

Shoko rokuti “mareh,” rinoreva kuti “kuonekwa,” rakashandurwa mundima iyi richinzi “kuonekwa kwemheni.” Shoko iri rinoshandiswa kanokwana kana muchitsauko chegumi; kaviri rinoturikirwa richinzi “chiratidzo,” uye kaviri richinzi “kuonekwa.” Rinoshandiswawo dzimwe nguva nhatu muchimiro charo chechikadzi. Shoko rokuti “marah” ndiro chimiro chechikadzi chechiratidzo che“kuonekwa.” Rinotsanangurwa richinzi “girazi rokuzvionera,” uye i“chirevo chinokonzeresa” chinoita kuti chimwe chinhu chiitike kana chaonekwa.

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.

Chirevo chinoratidza kukonzera chinobva kuchitsananguri chinokonzera kuti chimwe chinhu chiitike kana kubudisa mugumisiro. Mumutauro negirama, chinowanzoreva zviito kana zvimiro zvemitsara zvinoratidza pfungwa yokukonzera kuti munhu kana chinhu chiite chiito kana kusangana nemamiriro ezvinhu.

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).

Ngokwesibonelo, emshweni othi “Wamenza wahleka,” isenzo esithi “wenza” siyisabizandela sokubangela, ngoba siveza ukuthi umenzi (yena wesifazane) wabangela umenziwa (yena wesilisa) ukuba enze leso senzo (ukuhleka).

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

“Ndakagadziriswa mota yangu.” (Mumutsara uyu, chirevanguva “ini” chakaita kuti mumwe munhu aite chiito chekugadzira mota.)

“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.)

“Ta yi sa ɗalibanta suka yi karatu domin jarabawar.” (A nan, maudu’in “Ta” ya sa ɗalibanta suka shiga cikin aikin yin karatu domin jarabawar.)

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

“Akagerwa vhudzi rake.” (Pano, musoro wenyaya wokuti “Iye” ndiye akaita kuti mumwe munhu aite chiito chokumugerera vhudzi.)

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

“Kampaniya yakaitisa kuti chivakwa chigadziridzwe.” (Mumutsara uyu, kambani yakaita kuti mumwe munhu ndiye aite basa rokugadziridza chivakwa.)

“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).

“Tichaita kuti ana athandize pa ntchito zapakhomo.” (Apa, mutu wa chiganizo “ife” ukukonzekera kuchititsa ana kutenga nawo mbali m’ntchito yothandiza pa ntchito zapakhomo.) Mu zitsanzo zonsezi, mawu achititsa (had, made, got, get) akusonyeza kuti mutu wa chiganizo amachititsa munthu wina kuchita kanthu kofotokozedwa ndi liwu lalikulu la m’chiganizo (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, lapho uvezwa ngesimo sobulili besifazane esithi “marah”, futhi lapho uchazwa ngokuthi “isibuko”, ukhomba ukuthi umbono kaKristu okhazinyulisiwe uyazalizwa kabusha kulabo abawubhekile lowo mbono. Lapho uDaniyeli ebona “ukubonakala” kukaKristu kunjengombani, isigaba esithile sabantu sabaleka ngokwesaba, kodwa kuDaniyeli kwaveza uguquko oluyisimangaliso 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.

> Uye ini Daniyeli ndoga ndakaona chiratidzo ichocho; nokuti varume vakanga vaneni havana kuona chiratidzo ichocho; asi kudedera kukuru kwakavawira, zvokuti vakatiza kundovanda. Naizvozvo ndakasiyiwa ndiri ndoga, ndikavona chiratidzo chikuru ichi, uye simba harina kusara mandiri; nokuti kunaka kwangu kwakashanduka mukati mangu kukava kuora, uye handina kuchengeta simba. Danieri 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.

Chokwadi chinomiririrwa neshoko rechiHebheru rinonzi “chokwadi,” rakaumbwa netsamba yokutanga, yegumi nenhatu, neyokupedzisira yearufabheti yechiHebheru. Tsamba yokutanga neyekupedzisira nguva dzose dzakafanana kuna Kristu, saArfa naOmega, vanogara vachimiririra mugumo pamwe chete nokutanga. Tsamba yepakati, kana kuti yegumi nenhatu, inomiririra kupanduka. Danieri anoti, “Ini Danieri ndoga ndakaona chiratidzo,” asi varume vaiva naDanieri, vakanga vachirarama mukupanduka, “havina kuona chiratidzo.” Naizvozvo Danieri “oga” ndiye “akaona chiratidzo chikuru.” Pakutanga napakuguma Danieri oga akaona chiratidzo, uye kutaurwa kwechipiri kwakaita kuti avo vakatiza varatidze kupanduka kwavo. Danieri anomiririra vanhu vaMwari mumazuva okupedzisira vanoshandurwa kuti vave mumufananidzo waKristu kubudikidza nenzira yokutarira mufananidzo Wake. Tinofanira kutarira chiratidzo che“girazi rinoratidza.”

> “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.

> “Tinofanira kuva noruzivo rwaMwari runobva muchiitiko choupenyu. Kana tikaramba tichitsvaka kuziva Jehovha, tichaziva kuti kubuda kwake kwakagadzirirwa semambakwedza. Kristu anotidanidzira kuti tizadzwe nokuzara kwose kwaMwari. Ipapo tinogona kumiririra nechokwadi kukwana kwechitendero chechiKristu. ‘Ani naani anonwa mvura yandichamupa,’ Muponesi anodaro, ‘haazombovi nenyota; asi mvura yandichamupa ichava maari chitubu chemvura chinopfachukira kuupenyu husingaperi.’ Kristu anoda kuti tive vabati pamwe naye pabasa. Kana tabviswa kuzvida, Iye achatipa nyasha dzake kuti tigovane nadzo navamwe. Matavi maviri omuorivhi, ayo kubudikidza nepombi mbiri dzendarama anodurura mafuta endarama achibuda maari, zvirokwazvo achapa midziyo yakacheneswa chiedza nenyaradzo netariro norudo kune avo vanoshayiwa. Tinofanira kupa Mwari kupfuura basa rinongoitwa nguva nenguva zvisina kugadzikana. Asi izvi tinogona kuzviita chete nokudzidza kuna Jesu, tichichengeta unyoro hwake nokuzvininipisa kwomoyo. Ngativandei matiri muna Mwari. Ngative nechivimbo maari. Ngatigare muna Kristu. Ipapo isu tose ‘nechiso chisina kufukidzwa tichiona, sokunge mugirazi, kubwinya kwaShe, tinoshandurwa kuva mufananidzo iwoyo mumwe chete kubva pakubwinya kuchienda pakubwinya,’—kubva pahunhu kuchienda pahunhu. Mwari haatarisiri zvisingagoneki kubva kwauri kana kwandiri. Tichimutarira, tinogona kushandurwa kuva mufananidzo wake.” 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.

Mu Isahluko seshumi nesesahluko sesishiyagalolunye sikaDaniyeli, uGabriele unika uDaniyeli incazelo yemibono yangaphandle neyangaphakathi yesiprofetho, futhi amazwi okuqala kaDaniyeli evesini lokuqala lesahluko seshumi athi wayenokuqonda ngayo yomibili le mibono, emelwe njenge “into” kanye “nombono.” Wamukela lokho kuqonda ekupheleni kwezinsuku ezingamashumi amabili nanye ayesezichithe ekulileni. Lezo zinsuku ezingamashumi amabili nanye zaphetha ngokufika kukaMikayeli, ingelosi enkulu. Inani elingamakhulu amabili namashumi amabili, kanye nenani elingamashumi amabili nambili, eliyingxenye yeshumi noma ishumayelo salelo elingamakhulu amabili namashumi amabili, liyisibonakaliso sokuhlangana kobuNkulunkulu nobuntu, futhi kwakungosuku lwamashumi amabili nambili lapho uDaniyeli aguqulwa khona waba sesimweni sikaKristu.

> 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.

> Ini handina kudya chingwa chinonaka, uye nyama kana waini hazvina kupinda mumuromo mangu, uye handina kuzvizora mafuta zvachose, kusvikira mavhiki matatu azara apera. Zvino pazuva ramakumi maviri namana romwedzi wokutanga, ndichiri parutivi porwizi rukuru, runonzi Hidekeri; ndakasimudza meso angu ndikatarira, uye tarirai, kwakanga kuno mumwe murume akanga akapfeka micheka yomucheka wakaisvonaka, chiuno chake chakanga chakasungwa nendarama yakaisvonaka yeUfaz. Danieri 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.

Danieri anomiririra vanhu vaMwari vemazuva okupedzisira vakaziva, kubudikidza neShoko raMwari rechiporofita, kuti vakapararira, uye vari kuchema pamusoro pemamiriro avo ekupararira vachitsvaka chiedza. Mamiriro avo ekupararira anofananidzirwa somupata wamapfupa akaoma akafa muna Ezekieri chitsauko makumi matatu nenomwe. Mapfupa acho akafa, uye akapararira, asi anozivikanwa seimba yaIsraeri. Imba yaIsraeri yemazuva okupedzisira ndivo vane zviuru zana namakumi mana nezvina. Vakapararira, sezvakazivikanwa naDanieri kubva mumabhuku aJeremia naMozisi. Muna Ezekieri, kufa kwacho kunoratidza kuti vanoziva mamiriro avo.

> 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.

> Ndipo akati kwandiri, Mwanakomana womunhu, mapfupa aya ndiyo imba yose yaIsraeri; tarira, vanoti, “Mapfupa edu aoma, tariro yedu yapera; tagurwa tibviswa kumativi edu.” Ezekieri 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.

Imba yaIsraeri, ayo ari mapfupa, inozivisa kuti “takagurirwa kure nezvikamu zvedu.” Vakaziva mamiriro avo okupararira. Imba yaIsraeri yemazuva okupedzisira inozadzisa mufananidzo wemhandara gumi kusvika patsamba chaiyo, uye munhoroondo yeMillerite kuzadziswa kwokuziva kuti vakanga vagurirwa kure nezvikamu zvavo kwakaonekwa apo mhandara dzakachenjera dzakazosvika pakunzwisisa kuti dzakanga dziri munguva yokunonoka, uye zvakare kuti nguva yokunonoka yakanga iri nguva yakatarwa yomufananidzo wacho. Avo vari muna Ezekieri vanoziva mamiriro avo okupararira ndivo vaya vakaziva, pashure pokuora mwoyo kwekutanga, kuti vakanga vari munguva yokunonoka.

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.

Mapfupa a Hezekieri, pamwe chete navakachenjera vomufananidzo wavari mhandara gumi, zvinomiririrwa nokuchema kwaDhanieri mukati mamazuva makumi maviri nerimwe. Mushure mamazuva makumi maviri nerimwe, pazuva ramakumi maviri nemaviri, Mikaeri akaburuka, uye Dhanieri akapiwa chiratidzo chaKristu akudzwa chakashandura Dhanieri akafanana nomufananidzo waKristu. Mhandara dzakachenjera namapfupa akafa zvinofanirawo kupfuura nomushanduko unoitwa nechiratidzo chegirazi.

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.

Danieri, mapfupa akafa aEzekieri, uye mhandara dzakangwara dzenhoroondo yeMillerite, zvose zvinowirirana nezvapupu zviviri zvinourayiwa muna Zvakazarurwa chitsauko chegumi nerimwe. Mozisi naEria vakaurayiwa, asi vaifanira kumutswa pakupera kwamazuva matatu nehafu okufananidzira. Mozisi akamutswa naMikaeri sezvinoratidzwa mubhuku raJudha.

> 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.

> Asi Mikaele, lengeloi le ka sehloohong, ha a ne a qothisana le diabolose, a ngangisana le eena ka setopo sa Moshe, ha aa ka a iteta sefuba ho mo qosa ka mantsoe a nyefolang, empa a re: Morena a u khalemele. Juda 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.

Mu bhuku raDanieri chitsauko chegumi, Danieri anogamuchira chiratidzo chegirazi rinotarisa apo Mikaeri anoburuka mushure memazuva makumi maviri nerimwe ekuchema. Ndiro izwi raMikaeri rinomutsa vakafa.

> 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.

> Nekuti Ishe pachavo vachaburuka kubva kudenga nokushevedzera kukuru, nenzwi romutumwa mukuru, uye nehwamanda yaMwari; uye vakafa muna Kristu vachatanga kumuka. 1 VaTesaronika 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.

Chitsauko chegumi chaDanieri chinoratidza kushanduka kwesangano reRaodhikia remutumwa wechitatu richipinda musangano reFiradherufia remutumwa wechitatu. Chinowirirana nezvapupu zviviri zvaZvakazarurwa chitsauko chegumi nerimwe, mapfupa akafa aEzekieri chitsauko chemakumi matatu nenomwe, mhandara dzakachenjera mumufananidzo wemhandara gumi, pamwe chete nemaMillerite akazadzisa mufananidzo wacho. Gabrieri akapa dudziro yechiratidzo chikuru chegirazi rinotaridza, achipedzisa basa redudziro raakanga atanga muchitsauko chechipfumbamwe. Dudziro yacho yakazadzikiswa naGabrieri nokuratidza nhoroondo yechiporofita inowanikwa muchitsauko chegumi nerimwe, iyo inopfuurira chaizvo kusvika mundima nhatu dzokutanga dzechitsauko chegumi nembiri. Zvino mundima yechina yechitsauko chegumi nembiri, Danieri anoudzwa kuti asimbise bhuku rake.

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.

Muna Danieri chitsauko chegumi, “mutsara pamusoro pomutsara”, Danieri anomiririra vanhu vaMwari vomazuva okupedzisira avo vanomiririrwawo muna Danieri chitsauko chechipiri sevari kutsvaka nomwoyo wose (vari pasi pekutyisidzirwa norufu), kunzwisisa shoko rouprofita rwokunze runomiririrwa nomufananidzo wakavanzika waNebhukadhinezari wezvikara. Ari kutsvakawo kunzwisisa chiratidzo cheshoko rouprofita rwomukati runomiririrwa namazuva ane zviuru zviviri namazana matatu. Pashure pamazuva makumi maviri nerimwe okufananidzira okuchema muna chitsauko chegumi, pakupedzisira anomiririrwa seanenge ava kunzwisisa zvakazarurwa zvose zviri zviviri. Kunzwisisa kwake kunozadzikiswa apo mutumwa mukuru wengirozi anodzika, uye anobatwa katatu.

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.

Chiitiko chake na Mikaeri, chiratidzo chaMikaeri chaanoona iye oga, chinomugadzirira kugamuchira dudziro yakazara yezvose zviri zviviri zviratidzo zvemuporofita zvemukati nezvekunze. Chiitiko ichocho chinoburitswa pachena, mutsara pamusoro pemutsara, nenzira yakanyatsotsanangurwa zvikuru kana chikabatanidzwa naEzekieri chitsauko makumi matatu nenomwe, Zvakazarurwa chitsauko gumi nerimwe naIsaya chitsauko nhanhatu. Vhesi iri muchitsauko chegumi nerimwe umo Gabhurieri anounza zviratidzo zviviri pamwe chete ivhesi regumi, nokuti ipapo mambo wokumusoro anoenderera mberi kusvikira panhare, asi haapfuuri ipapo. Nhare yacho ndiyo nyika, kana guta guru, kana mambo weEgipita ari muvhesi yacho, sezvinotsanangurwa naIsaya muchitsauko chechinomwe.

> 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.

> Nokuti mutwe weSiria ndiDhamasiko, uye mutwe weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efraimi achavhunwa, kuti arege kuva rudzi. Uye mutwe waEfraimi iSamaria, uye mutwe weSamaria mwanakomana waRemaria. Kana musingatendi, zvirokwazvo hamungasimbiswi. 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.

Mundima yegumi, muchitsauko chegumi nerimwe chaDanieri, mambo wokumusoro anosvika kumuganhu weEgipita, uye mundima iyoyo panotsanangurwa muganhu iwoyo se“nhare” yeEgipita (mambo wokumaodzanyemba). Mundima yegumi inogona kuratidzwa sechinomirira gore ra1989, apo Soviet Union yakakukurwa ichibviswa neupapa pamwe chete neuto rayo rinomiririra, United States. Iyi yakanga iri hondo yokutanga pahondo nhatu dzinoitirwa nevamiririri, idzo pakupedzisira dzinova Hondo Yenyika III pahondo yechitatu yomumiririri (Panium). Hondo yechipiri yomumiririri inomiririrwa nendima yegumi neimwe neyegumi nembiri, uye iri kuitika zvino muUkraine, umo Russia iri kumirira mambo wokumaodzanyemba, sezvakangoitawo Soviet Union pakumirira mambo wokumaodzanyemba mukukundwa kwayo muna 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.

Ndakamboshandisa mashoko anoti “cold war” kare kuitira kuratidza mutsauko uripo pakati pehondo nhatu idzi dzinorwiwa kuburikidza nevamiririri nehondo dzenyika dzose. Chokwadi, kune hondo chaiyo iri kuitika muUkraine, saka haisi chaizvoizvo “cold war,” asi ihondo inorwiwa kuburikidza nevamiririri pakati pehupapa nevatsigiri vahwo neRussia. Asi kuchava nehondo yechitatu yenyika yose, umo rinenge rudzi rwose ruchanzi chinangwa.

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

> “Kwekuti vanhu vaMwari dai vaiva nekunzwa kwekuparadzwa kuri kuuya kwemazana namazana emaguta, ayo zvino ava kuda kunyatsopiwa kukunamata zvifananidzo!…”

> “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.

> “Chivi chava kuda kusvika pamuganhu wacho. Kuvhiringidzika kwazadza nyika, uye kutya kukuru kwava kuda kuuya pamusoro pavanhu. Kuguma kwava pedyo zvikuru. Isu tinoziva chokwadi tinofanira kunge tichizvigadzirira izvo zvava kuda kuwira pamusoro penyika nokukurumidza sechishamiso chikuru chinokurira zvose.” 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.

Mundima 11 na 12, Russia, hosi ya dzonga, yi ta hlula vuthu bya muyimeri wa vupapa, lebyi yimeleriwaka hi mfumo wa Manazi lowu kongomisaka matshalatshala ya nyimpi ya Ukraine, naswona lebyi seketeriwaka hi vuthu ra muyimeri leri hundzeke ra vupapa, ku nga United States. Eka Nyimpi ya Vumbirhi ya Misava, vuthu ra muyimeri ra vupapa, hosi ya le n’walungwini, leri a ri lwisana na Russia ya Vukomunisiti, a ku ri mfumo wa Manazi wa Germany, naswona vuthu rero ra muyimeri ri hluriwile, hilaha ri nga ta tlhela ri hluriwa hakona eUkraine enkarhini lowu taka wa le kusuhi.

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.

Hondo ya tatu ya uwakala imewakilishwa katika mafungu ya kumi na tatu hadi kumi na tano, nayo ilitimizwa katika historia ya kale kwa vita vya Panium. Hondo hiyo ya tatu ya uwakala itatekelezwa na Marekani, jeshi la uwakala la upapa, naye mfalme wa kaskazini atashinda katika vita hivyo dhidi ya ukana-Mungu, kama alivyofanya katika hondo ya kwanza ya uwakala (vita baridi). Katika hondo ya kwanza na ya tatu ya uwakala, mfalme wa kaskazini—upapa—humshinda mfalme wa kusini (Umoja wa Kisovyeti), kisha huushinda Umoja wa Mataifa. Jeshi lake la uwakala katika vita hivyo viwili lilikuwa, na litakuwa tena, Marekani.

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

Mushure mokukunda kwaPutin muUkraine, Trump achasarudzwazve semutungamiri wechisere, ndiko kuti, mumwe wevatungamiri vanomwe vakatonga muUnited States kubvira pakazadzikiswa hondo yokutanga yokumiririrana (cold war) muna 1989, iyo yaiva nguva yokuguma yesangano rokuchinja rezwi romutumwa wechitatu. Trump anomirira runyanga rweRepublican pachikara chinobva panyika, uye akagamuchira ronda rinouraya mumaoko echikara cheuhedheni hwe“woke” muna 2020, mukuzadzika kwechapupu zviviri zvechitsauko chegumi nerimwe chaZvakazarurwa kuurayiwa mumugwagwa.

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.

Tsogolo la America likuyimira nyanga yoona ya Chiprotestanti m’mbiri yomweyi, ndipo mu 2020, Tsogolo la America linalandira chilonda cha imfa m’manja mwa chilombo cha kusakhulupirira kuti kuli Mulungu kwa “woke.” Mu 2023, patapita zaka makumi awiri ndi ziwiri kuchokera mu 2001, Mikaeli anatsika kudzayamba ndondomeko yoimiridwa ndi Ezekieli, Yohane, Danieli ndi Yesaya ya kuukitsa gulu lankhondo lamphamvu limene lidzakwezedwe monga chizindikiro pa lamulo la Sabata loyamba lomwe likubwera posachedwa.

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.

Muna 1856, sangano reMillerite rePhiladelphia rakashanduka rikava sangano reMillerite reLaodicea, uye ipapo ndipo parakaramba ruzivo rwakawedzerwa rwe“seven times,” ndokuzopedzisira razadzisa kupanduka kwaro zvizere muna 1863. VaMillerite vakabva pachimiro chinomiririrwa nechechi yechitanhatu yePhiladelphia, vakaenda kuchiitiko chechechi yechinomwe, uye nguva iyoyo yekutendeuka inoenderana nenhoroondo ya2023, apo sangano reLaodicea reFuture for America rinobva muchiitiko chechechi yechinomwe richidzokera kuchiitiko chechechi yechitanhatu yePhiladelphia. Mukushandiswa uku kwechiporofita, runyanga rwechokwadi rwePurotesitendi, sezvakangoitawo runyanga rweRepublican, runova rwechisere, rwaibva kune zvinomwe.

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.

Chinhu chinokosha pakuziva kuti hondo yeUkraine ihondo yechipiri inomirirwa nevamwe, i“nhare” yendima yegumi, pamwe nendima yechinomwe. Mundima yechinomwe, iyo yaimiririra hupapa huchigamuchira ronda rwayo runouraya muna 1798, mambo wekumaodzanyemba akapinda mu“nhare” yamambo wekumaodzanyemba, uye izvi zvakazadzikiswa nemukuru wehondo waNapoleon paakapinda muVatican akatora papa senhapwa. Mambo wekumaodzanyemba akanga apinda munhare. Mundima yegumi mambo wekumaodzanyemba, achimiririra hupapa pamwe neuto raro rinomiririra, United States, akatsvaira ndokubvisa chimiro cheSoviet Union, asi akasiya “nhare” ichakamira. “Nhare” yacho yaiva musoro, guta guru—yaiva Russia.

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.

Asi “musoro,” kana kuti nhare, unogona chete kusimbiswa pamusoro pezvapupu zviviri kana zvitatu nokushandisa Isaya chitsauko 7, ndima 7 na8. Isaya 7, ndima 8 na9, ndiyo yaiva nzvimbo huru yokutangira mareferensi emutsara wezvinyorwa waHiram Edson pamusoro pe“nguva nomwe” wakabudiswa muna 1856. Ndima mbiri dzinosimbisa kuti Russia ndiyo nhare iri kukunda muhondo iripo zvino yeUkraine, ndidzozve ndima mbiri dzinosimbisa panotangira “nguva nomwe” dzose, dzakanangana noushe hwokumusoro nehwo kumaodzanyemba hwaIsraeri. Ndima 10 yechitsauko 11 inoratidza chiratidzo chokunze, icho Sister White anodzidzisa kuti chakavakirwa pakusimuka nokuwa kwoumambo.

> “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.

> “Kubva pakusimuka nekudonha kwamarudzi sezvazvakajekeswa mumabhuku aDanieri neZvakazarurwa, tinofanira kudzidza kuti mbiri yokunze neyenyika haina maturo sei. Bhabhironi, nesimba raro rose nokubwinya kwaro, kwakafanana nako kusati kwamboonekwazve nenyika yedu kubvira ipapo,—simba nokubwinya izvo kuvanhu vomunguva iyoyo zvaiita sezvakasimba kwazvo uye zvinogara nokusingaperi,—kwakanyangarika zvakakwana sei! Sa‘ruva rwouswa,’ kwakaparara. Jakobho 1:10. Ndizvo zvakapararawo umambo hweMedhia nePeresia, noumambo hweGiriki neRoma. Uye ndizvo zvinoparara zvinhu zvose zvisina Mwari senheyo yazvo. Chinongogara chete ndicho chakasungirirwa pachinangwa Chake, uye chinoratidza hunhu Hwake. Misimboti Yake ndiyo yoga zvinhu zvakasimba zvisingazununguki zvinozivikanwa nenyika yedu.” Vaporofita naMadzimambo, 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.

Hondo nhatu dzehondo dzinoitwa nevamiriri “dzakajekeswa mumabhuku aDanieri neZvakazarurwa,” uye kiyi yechokwadi ichi i“nhare” yendima yegumi, yaDanieri gumi nerimwe. Asiwo ndima yegumi inotaura pamusoro pechiratidzo chemukati, nokuti panotangira “nguva nomwe” dzose, panozivikanwawo muna Isaya chitsauko chechinomwe ndima dzechisere nechipfumbamwe. Zvekunze nezvemukati hazvigoni kupatsanurwa, uye nguva mbiri dzemakore zviuru zviviri namazana mashanu namakumi maviriwo ndiwo matanda maviri aEzekieri, ayo kana abatanidzwa pamwe chete, anomiririra kuiswa chisimbiso kwezana nezviuru makumi mana nezvina, ndiko kubatanidzwa kweHumwari nehunhu.

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.

Chakaitika cha Danieri nechechiratidzo chinokonzera che“marah” chinomiririra mutsetse wechiporofita umo Mikaeri anoburuka uye anomutsa vanhu vake vemazuva okupedzisira. Kumuka ikoko kunomiririra nhanho dzinoitwa naKristu kuti abatanidze Uhumwari hwake nouvanhu hwevanhu vake vemazuva okupedzisira. Izvi zvinoitwa nokubatanidzwa kwendangariro yoUhumwari nendangariro yomunhu kuti vave nendangariro imwe, uye zvinoitwa muimba youmambo, muNzvimbo Tsvene-tsvene, inova “nhare” iyo Hanzvadzi White inozivisa se“citadel” (nhare) yemweya.

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.

Mumba yechigaro chokutonga, vanhu vaMwari vemazuva okupedzisira vanogamuchira pfungwa dzaKristu, vozogarawo pamwe chete naKristu munzvimbo dzokudenga. Nzvimbo yokudenga yakagara Kristu ndiyo nhare, kana kuti musoro wetemberi. Temberi yomutumbi ine chimiro chepasi, chiri nyama, kana kuti mutumbi. Inawo chimiro chepamusoro, chiri pfungwa. Mundima yegumi yaDanieri chitsauko chegumi nerimwe, kiyi inoratidza nhare yechiratidzo chokunze, inoratidzawo nhare yechiratidzo chomukati; uye nokudaro inozivisa nhoroondo iyo nyanga dzeRepublicanism neProtestantism dzinoshanduka kuva mufananidzo wechikara (Republicanism), kana kuti mufananidzo waMwari (Protestantism yechokwadi). Nyanga dzose dziri mbiri dzinobva dzava yechisere inobva pane zvinomwe.

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.

Runyanga rw’ukuri rwa Kiprotestanti ni rero runyanga rwa Filadelifia, ari rwo ngabo ikomeye ya Ezekieli, n’ikimenyetso cya Yesaya gishyizwe hejuru mu ntambara yo kurwanya igishushanyo cy’inyamaswa, kubanza muri Leta Zunze Ubumwe za Amerika hanyuma no mu isi. Daniyeli igice cya cumi na kimwe, umurongo wa cumi, hagaragaza aho mu mateka yera gutangirira kw’ukwihuza kw’inkoni kubarizwa. Intambara yo muri Ukraine yatangiye mu mwaka wa 2014, ariko si kugeza mu 2022 ubwo Uburusiya bwatangiraga gutera Ukraine. Mu 2023, nyuma y’imyaka makumyabiri n’ibiri uhereye mu 2001, Mikayeli yatangiye umurimo We wo kuzura abari baragize ugucika intege kwabo kwa mbere mu isohozwa ry’umugani w’abakobwa icumi b’isugi mu 2020. Yabanje guhagurutsa “ijwi” ubu ririmo rirangurura mu butayu. Mu kwezi kwa Nyakanga 2023, iryo jwi ryatangiye kurangurura, kandi ni ryo jwi nyine ryahagurukijwe mu ntangiriro y’umutwe w’ivugurura w’umumarayika wa gatatu mu 1989, kuko Yesu buri gihe yerekana iherezo akoresheje intangiriro.

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.

“izwi” elalimemeza ehlane laqalisa ukuzwakala ngokwethula iSambulo isahluko sokuqala, lapho ukuhlangana kobuNkulunkulu nobuntu kumelwe khona njengeSambulo sikaJesu Kristu, isambulo esivulwa ngokuphelele ngaphambi nje kokuvalwa komnyango womusa. UDaniyeli wabhekana naleso sambulo esahlukweni seshumi, ngombono “obangela.” Ukuhlangana kobuNkulunkulu nobuntu emavesini okuqala eSambulo kumele iqiniso elibaluleke kakhulu, ngokwesimiso sokuqala sokukhulunywa ngaso. Ukuhlangana kobuNkulunkulu nobuntu, okuyikubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, kufezwa ngeZwi likaNkulunkulu. Lelo Zwi linikwa iNdodana nguYise, iNdodana ilinike ingelosi yayo, yona-ke inike umyalezo kummeli ongumuntu. Izinyathelo ezimbili zokuqala zimelwe ubuNkulunkulu. Lezo zinyathelo ezimbili zinobuqophololo bokuthi isinyathelo sesibili sobuNkulunkulu simelela ubuNkulunkulu obadala zonke izinto. Izinyathelo ezimbili ezilandelayo zimelwe yizidalwa zikaNkulunkulu. Isinyathelo sokuqala siyingelosi engawile, kanti ukubonakaliswa kwesibili kwendalo kaNkulunkulu kwakuyilowo owayenikwe amandla okudala kabusha ngokohlobo lwakhe. Leso sinyathelo sesine, esimela ubuntu, sasesizothatha umyalezo siwuthumele emabandleni, ukuze amabandla “afunde futhi ezwe” lezo zinto ezalotshwa kuwo.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> 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.

> Chivumbulutso cha Yesu Khristu, chimene Mulungu anamupatsa, kuti aonetse kwa atumiki ake zinthu zimene ziyenera kuchitika posachedwapa; ndipo anachitumiza nachizindikiritsa mwa mngelo wake kwa mtumiki wake Yohane: ameneyo amene anachitira umboni mawu a Mulungu, ndi umboni wa Yesu Khristu, ndi zonse zimene anaona. Wodala iye amene awerenga, ndi iwo amene amva mawu a uneneri uwu, ndi kusunga zinthu zolembedwamo; pakuti nthawi yayandikira. Yohane kwa mipingo isanu ndi iwiri ya ku Asia: chisomo chikhale kwa inu, ndi mtendere, zochokera kwa Iye amene alipo, amene analipo, ndi amene akudza; ndi zochokera kwa Mizimu isanu ndi iwiri imene ili patsogolo pa mpando wake wachifumu; ndiponso zochokera kwa Yesu Khristu, amene ali mboni yokhulupirika, ndi wobadwa woyamba wa kwa akufa, ndi wolamulira wa mafumu a dziko lapansi. Kwa Iye amene anatikonda, natitsuka ku machimo athu m’mwazi wake womwe; ndipo watipanga ife mafumu ndi ansembe kwa Mulungu ndi Atate wake; kwa Iye kukhale ulemerero ndi ulamuliro kunthawi za nthawi. Amen. Taonani, akudza ndi mitambo; ndipo diso lililonse lidzamuona, ndi iwonso amene anamubaya; ndipo mafuko onse a pa dziko lapansi adzalira chifukwa cha Iye. Inde, Amen. Ine ndine Alefa ndi Omega, chiyambi ndi mapeto, ati Ambuye, amene alipo, amene analipo, ndi amene akudza, Wamphamvuzonse. Ine Yohane, amene ndilinso m’bale wanu, ndi mnzanu m’chisautso, ndi mu ufumu ndi m’kupirira kwa Yesu Khristu, ndinali pachilumba chotchedwa Patimo, chifukwa cha mawu a Mulungu, ndi chifukwa cha umboni wa Yesu Khristu. Ndinakhala m’Mzimu pa tsiku la Ambuye, ndipo ndinamva kumbuyo kwanga mawu aakulu ngati a lipenga, akunena kuti, Ine ndine Alefa ndi Omega, woyamba ndi wotsiriza; ndipo, chimene ukuona, chilembe m’buku, ndipo uchitumize ku mipingo isanu ndi iwiri ya ku Asia; ku Efeso, ndi ku Smurna, ndi ku Pergamo, ndi ku Tiyatira, ndi ku Sardi, ndi ku Filadelfiya, ndi ku Laodikaya. Chivumbulutso 1:1–11.

Back to Articles