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

Incwadi KaDaniyeli - Inombolo Eyikhulu Namashumi Ayisikhombisa Nanhlanu

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

UKristu Okhazinyulisiwe: Ukuhambisana Okungokwesiprofetho kuDaniyeli nakuSambulo

Author

Jeff Pippenger

Published

April 5, 2024

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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 uyefana nalowo mbono uJohane awubona encwadini yesAmbulo. Kwakuwumbono we-“marah”, okuyindlela yesifazane yenkulumo ethi “mareh” mayelana nokubonakala kukaKristu. “Mareh” ungumbono weminyaka eyizinkulungwane ezimbili namakhulu amathathu, futhi incazelo yawo eyinhloko ithi “ukubonakala.” “Ukubonakala” kukaKristu 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.

> Ngosuku lwamashumi amabili nane lwenyanga yokuqala, ngiseceleni komfula omkhulu, onguHidekeli; ngase ngiphakamisa amehlo ami, ngabheka, bheka, nansi indoda ethile yembethe ilineni, okhalo lwayo luboshwe ngegolide elicwengekileyo lase-Ufaz. Umzimba wayo wawunjengeberili, nobuso bayo bunjengokubonakala kombani, namehlo ayo enjengezibani zomlilo, nezingalo zayo nezinyawo zayo zinjengokukhazimula kwethusi eliphucuziweyo, nezwi lamazwi ayo linjengezwi lesixuku. Daniyeli 10:4–6.

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

Igama elithi “mareh” elisho “ukubonakala” lihunyushwe ngokuthi “ukubonakala kombani” kulesi siqephu. Leli gama lisetshenziswe kane esahlukweni seshumi, futhi kabili lihunyushwe ngokuthi “umbono”, kanti kabili lihunyushwe ngokuthi “ukubonakala.” Lisetshenziswe futhi kwezinye izikhathi ezintathu ngesimo salo sobulili besifazane. Igama elithi “marah” liyindlela yobulili besifazane yombono “wokubonakala.” Lichazwa ngokuthi “isibuko”, futhi liyisandiso “esibangela” into ukuba yenzeke lapho sibonwa.

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

Isandiso esichazayo esibangela umphumela sisuselwa esiphawulini esidala ukuba okuthile kwenzeke noma sikhiqize umphumela. Olimini nasohlelweni lolimi, sivame ukubhekisela ezenzweni noma ezakhiweni eziveza umqondo wokubangela umuntu noma into ukuba yenze isenzo noma ibe sesimweni esithile.

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” siyimbangela ngoba sibonisa ukuthi umenzi (yena wesifazane) wenza umenziwa (yena wesilisa) ukuba enze isenzo (ukuhleka).

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

“Ngilungise imoto yami.” (Kulo musho, isihloko esithi “mina” sibangele ukuba omunye umuntu enze isenzo sokulungisa imoto.)

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

“Wenza abafundi bakhe bafundele ukuhlolwa.” (Lapha, umenzi “Yena” wenza ukuthi abafundi bakhe bangene esenzweni sokufundela ukuhlolwa.)

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

“Wagunda izinwele.” (Kulokhu, umenzi “Yena” wenza ukuba omunye umuntu enze isenzo sokumgunda izinwele.)

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

“Inkampani yalungisa isakhiwo ngokwenza ukuba omunye umuntu enze umsebenzi wokulivuselela.” (Kulo musho, inkampani yenza ukuba omunye umuntu enze isenzo sokuvuselela isakhiwo.)

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

“Sizokwenza abantwana basize ngemisebenzi yasekhaya.” (Lapha, isihloko esithi “Thina” sihlela ukubangela ukuthi abantwana bahlanganyele esenzweni sokusiza ngemisebenzi yasekhaya.) Kulesi nalesi salezi zibonelo, izenzo eziyimbangela (had, made, got, get) zibonisa ukuthi isihloko sibangela omunye umuntu ukuba enze isenzo esichazwe isenzo esiyinhloko (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 sesifazane esithi “marah”, futhi njengoba uchazwa ngokuthi “isibuko”, ukhomba ukuthi umbono kaKristu okhazinyulisiweyo uyakhiqizwa kabusha kulabo abawubonayo lowo mbono. Ngesikhathi 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.

> Mina Daniyeli ngedwa ngabona lo mbono; ngoba amadoda ayenami awawubonanga umbono; kodwa ukwesaba okukhulu kwehlela phezu kwawo, aze abaleka ayocasha. Ngakho ngasala ngedwa, ngabona lo mbono omkhulu, akwase kusala mandla kimi; ngoba ubuhle bami baguquka phakathi kwami baba yinkohlakalo, angaze ngagcina amandla. Daniyeli 10:7, 8.

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

Iqiniso limelwe yigama lesiHeberu elithi “iqiniso,” elakhiwa uhlamvu lokuqala, olweshumi nantathu, nolokugcina lwezinhlamvu zesiHeberu. Uhlamvu lokuqala nolokugcina luhlala lufana ngoKristu, njengoba u-Alfa no-Omega njalo emele ukuphela kanye nesiqalo. Uhlamvu oluphakathi noma olweshumi nantathu lumelela ukuvukela. UDaniyeli uthi, “Mina Daniyeli ngedwa ngabona umbono,” kodwa amadoda ayenoDaniyeli, ayephila ekuvukeleni, “awubonanga umbono.” Ngakho-ke uDaniyeli “yedwa” “wabubona umbono omkhulu.” Ekuqaleni nasekupheleni uDaniyeli yedwa wabona umbono, futhi ukubhekiswa kwesibili kwabangela ukuba labo ababaleka baveze ukuvukela kwabo. UDaniyeli umelela abantu bakaNkulunkulu ezinsukwini zokugcina abaguqulelwa emfanekisweni kaKristu ngenqubo yokubuka umfanekiso waKhe. Kufanele sibuke umbono “wesibuko.”

> “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.

> “Kufanele sibe nolwazi ngoNkulunkulu ngokuhlangenwe nakho okuphilayo. Uma siqhubeka ukumazi uJehova, siyokwazi ukuthi ukuphuma kwakhe kulungisiwe njengokusa. UKristu usibizela ekugcwalisweni yikho konke ukugcwala kukaNkulunkulu. Khona-ke singamela ngeqiniso ukuphelela kwenkolo yobuKristu. ‘Lowo ophuza amanzi engiyomnika wona,’ kusho uMsindisi, ‘akayikulamba naphakade; kodwa amanzi engiyomnika wona ayakuba kuye umthombo wamanzi aphuphuma aze aye ekuphileni okuphakade.’ UKristu ufuna ukuba sibe yizisebenzi ezisebenza kanye naye. Uma sesikhishiwe ukuzithanda, uyosinika umusa wakhe ukuba siwudlulisele kwabanye. Amagatsha amabili omnqumo, athi ngemibhobho emibili yegolide akhiphe amafutha egolide kuwo uqobo, ngokuqinisekile ayakupha izitsha ezihlanzekileyo ukukhanya nenduduzo nethemba nothando kulabo abaswele. Kufanele sinikele kuNkulunkulu okungaphezu kwenkonzo yesikhashana esingaguquguquki. Kodwa lokhu singakwenza kuphela ngokufunda kuJesu, sigcine ubumnene bakhe nokuthobeka kwenhliziyo. Masizifihle kuNkulunkulu. Masibe nokuthembela kuye. Masihlale kuKristu. Khona-ke sonke, ‘sobuso obungembethe lutho, sibuka njengasesibukweni inkazimulo yeNkosi, siguqulwa sibe yiso leso sifaniso sisuka enkazimulweni siye enkazimulweni,’—sisuka esimilweni siye esimilweni. UNkulunkulu akalindeli okungenakwenzeka kuwe noma kimi. Ngokumbuka, singaguqulwa sibe sesifanisweni sakhe.” 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.

Esahlukweni seshumi nesesahlukweni sesishiyagalolunye sikaDaniyeli, uGabriyeli unika uDaniyeli incazelo yemibono yangaphandle neyangaphakathi yesiprofetho, futhi isitatimende sokuqala sikaDaniyeli evesini lokuqala lesahluko seshumi siwukuthi wayenokuqonda kwazo zombili lezo zibonakaliso, ezimelwe ngokuthi “into” kanye “nombono.” Walamukela lolo qonda ekupheleni kwezinsuku ezingamashumi amabili nanye ayesezichithe esekhaleni. Lezo zinsuku ezingamashumi amabili nanye zaphetha ngokufika kukaMikayeli, ingelosi enkulu. Inani elingamakhulu amabili namashumi amabili, kanye nenani elingamashumi amabili nambili, eliyingxenye yeshumi noma isishiyagalombili sika-amakhulu amabili namashumi amabili, liyisibonakaliso sokuhlanganiswa kobuNkulunkulu nobuntu, futhi kwakungosuku lwamashumi amabili nambili lapho uDaniyeli aguqulwa khona waba semfanekisweni kaKristu.

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

> Angidlanga sinkwa esimnandi, kwangangeni nenyama nawayini emlonyeni wami, futhi angizigcobanga nhlobo, kwaze kwaphela amasonto amathathu ephelele. Kwathi ngosuku lwamashumi amabili nane lwenyanga yokuqala, ngiseceleni komfula omkhulu, oyiHidekeli; ngase ngiphakamisa amehlo ami, ngabheka, bheka, kwakukhona umuntu othile embethe ilineni, ukhalo lwakhe luboshwe ngegolide elicwengekileyo lase-Ufaz. Daniyeli 10:3–5.

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

UDaniyeli umele abantu bakaNkulunkulu bezinsuku zokugcina abaye baqaphela ngezwi likaNkulunkulu lesiprofetho ukuthi bahlakazekile, futhi abalila ngenxa yesimo sabo sokuhlakazeka futhi befuna ukukhanya. Isimo sabo sokuhlakazeka sifanekiswa njengesigodi samathambo omile afileyo kuHezekeli isahluko samashumi amathathu nesikhombisa. Amathambo afile, futhi ahlakazekile, kodwa abonakaliswa njengendlu ka-Israyeli. Indlu ka-Israyeli yezinsuku zokugcina iyibo abayizinkulungwane eziyikhulu namashumi amane nane. Bahlakazekile, njengoba nje uDaniyeli aqaphela ezincwadini zikaJeremiya noMose. KuHezekeli, abafileyo bakhomba ukuthi bayasiqaphela isimo sabo.

> 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.

> Wayesethi kimi: Ndodana yomuntu, la mathambo ayindlu yonke yakwa-Israyeli; bheka, wona athi: Amathambo ethu omile, nethemba lethu liphelile; sinqunyiwe ezingxenyeni zethu. Hezekeli 37:11.

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

Indlu ka-Israyeli, engamathambo, imemezela ukuthi “sinqunyiwe ezingxenyeni zethu.” Baye baqaphela isimo sabo sokuhlakazeka. Indlu ka-Israyeli yezinsuku zokugcina igcwalisa umfanekiso wezintombi eziyishumi ngokunembile ngokuphelele, futhi emlandweni wamaMillerite ukugcwaliseka kokuqaphela ukuthi babenqunyiwe ezingxenyeni zabo kwabonakala lapho izintombi ezihlakaniphileyo zifika ekuqondeni ukuthi zazisesikhathini sokulibala, nokuthi futhi isikhathi sokulibala sasingesinye isikhathi esiqondile salowo mfanekiso. Labo abakwiHezekeli abaqaphela isimo sabo sokuhlakazeka yilabo okwathi emva kokudumala kokuqala baqaphela ukuthi babesesikhathini sokulibala.

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.

Kokubili, amathambo kaHezekeli, kanye nabahlakaniphileyo bomfanekiso wezintombi eziyishumi, bamelwa ukukhala kukaDaniyeli phakathi nezinsuku ezingamashumi amabili nanye. Emva kwezinsuku ezingamashumi amabili nanye, ngosuku lwamashumi amabili nambili, uMikhayeli wehlela phansi, uDaniyeli wanikwa umbono kaKristu okhazinyulisiwe owaguqula uDaniyeli waba semfanekisweni kaKristu. Izintombi ezihlakaniphileyo kanye namathambo afileyo nazo kumelwe zidlule kulokho kuguqulwa okufezwa ngumbono wesibuko.

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

UDaniyeli, amathambo afileyo kaHezekeli, nezintombi ezihlakaniphileyo zomlando wamaMillerite, konke kuyahambisana nofakazi ababili ababuleweyo encwadini yeSambulo isahluko seshumi nanye. UMose no-Eliya babulawa, kodwa kwakumelwe bavuswe ekupheleni kwezinsuku ezintathu nesigamu ezingokomfanekiso. UMose wavuswa nguMikayeli njengoba kukhonjisiwe encwadini kaJuda.

> 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.

> Kepha uMikayeli ingelosi enkulu, ngesikhathi ephikisana noSathane, ebanga ngomzimba kaMose, akazange alokothe alethe ukumangalela okuthukayo ngakuye, kodwa wathi: INkosi mayikukhuze. Jude 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.

Esahlukweni seshumi sikaDaniyeli, uDaniyeli wamukela umbono wesibuko lapho uMikayeli ehla emva kwezinsuku ezingamashumi amabili nanye zokulila. Yizwi likaMikayeli elivusa abafileyo.

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

> Ngokuba iNkosi uqobo iyakwehla ivela ezulwini ngokumemeza okukhulu, ngezwi lengelosi enkulu, nangecilongo likaNkulunkulu; abafileyo kuKristu bayakuvuka kuqala. 1 Thesalonika 4:16.

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

Isahluko seshumi sikaDaniyeli sibonisa uguquko lokunyakaza lwaseLawodikeya lwengelosi yesithathu lube ukunyakaza lwaseFiladelfiya lwengelosi yesithathu. Sivumelana nofakazi ababili besAmbulo isahluko seshumi nanye, namathambo afileyo kaHezekeli isahluko samashumi amathathu nesikhombisa, nezintombi ezihlakaniphileyo emfanekisweni wezintombi eziyishumi, kanye namaMillerite agcwalisa lowo mfanekiso. UGabriyeli wanikeza ukuhunyushwa kombono omkhulu wesibuko, kanti ngesikhathi eqedela umsebenzi wokuhumusha ayeqalile esahlukweni sesishiyagalolunye. Lokho kuhunyushwa kwafezwa ngokuthi uGabriyeli akhombe umlando wesiprofetho otholakala esahlukweni seshumi nanye, oqhubeka empeleni kuze kufike emavesini amathathu okuqala esahluko seshumi nambili. Khona-ke evesini lesine lesahluko seshumi nambili, uDaniyeli utshelwa ukuba asivale incwadi yakhe.

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

KuDaniyeli isahluko seshumi, “umugqa phezu komugqa”, uDaniyeli umelela abantu bakaNkulunkulu bezinsuku zokugcina, abaphinde bamelwe kuDaniyeli isahluko sesibili njengabafuna ngokuzimisela okukhulu (ngaphansi kosongo lokufa) ukuqonda umlayezo ongokwesiprofetho wangaphandle omelelwa yisithombe esiyimfihlakalo sezilo sikaNebukadinesari. Uphinde afune ukuqonda umbono womlayezo ongokwesiprofetho wangaphakathi omelelwa yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu. Emva kwezinsuku ezingamashumi amabili nanye ezingokomfanekiso zokulila esahlukweni seshumi, ekugcineni umelelwa njengoqonda zombili lezi zambulo. Ukuqonda kwakhe kufezwa lapho ingelosi enkulu yehla, futhi ethintwa kathathu.

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

Okuhlangenwe nakho kwakhe noMikayeli, umbono kaMikayeli awubona yena yedwa, kumlungisela ukwamukela ukuhunyushwa okuphelele kwemibono yomibili yangaphakathi nangaphandle yesiprofetho. Lokho kuhlangenwe nakho kwethulwa, umugqa phezu komugqa, ngendlela eningiliziwe kakhulu lapho kuhlanganiswa noHezekeli isahluko samashumi amathathu nesikhombisa, IsAmbulo isahluko seshumi nanye, kanye no-Isaya isahluko sesithupha. Ivesi esahlukweni seshumi nanye lapho uGabriyeli ehlanganisa khona le mibono emibili yivesi leshumi, ngoba lapho inkosi yasenyakatho iqhubekela phezulu iye enqabeni, kodwa ingeqi lapho. Inqaba iyisizwe, noma inhloko-dolobha, noma inkosi yaseGibhithe kulelo vesi, njengoba kuchazwe u-Isaya esahlukweni sesikhombisa.

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

> Ngokuba inhloko yeSiriya iyiDamaseku, nenhloko yeDamaseku inguRezini; kungakapheli iminyaka engamashumi ayisithupha nanhlanu u-Efrayimi uyakwephulwa, aze angabi yisizwe. Nenhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, ngokuqinisekileyo aniyikumiswa. 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.

Evesini leshumi, esahlukweni seshumi nanye sikaDaniyeli, inkosi yasenyakatho ifika emngceleni waseGibhithe, futhi lelo vesi lichaza lowo mngcele njenge-“inqaba” yaseGibhithe (inkosi yaseningizimu). Ivesi leshumi lingakhonjiswa njengelimele unyaka ka-1989, lapho iSoviet Union yakhukhulwa yanyamalala ubupapa kanye nebutho laso elimele lona, i-United States. Kwakuyiyokuqala kwezimpi ezintathu zokumelela, ezagcina seziphenduka iMpi Yezwe III empini yesithathu yokumelela (iPanium). Impi yesibili yokumelela imelwe amavesi eshumi nanye neshumi nambili, futhi seyenzeka manje e-Ukraine, lapho iRussia imele inkosi yaseningizimu, njengoba nje iSoviet Union yamele inkosi yaseningizimu ekunqotshweni kwayo ngo-1989.

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

Esikhathini esedlule ngisebenzise inkulumo ethi “impi ebandayo” ukwenza umehluko phakathi kwalezi zimpi ezintathu eziyizimpi zabameleli nezimpi zomhlaba. Empeleni impi yangempela iyaqhubeka e-Ukraine, ngakho-ke akusiyo ngempela impi ebandayo, kodwa iyimpi yabameleli phakathi kobupapa nabalingani balo kanye neRussia. Kodwa kuyoba khona impi yesithathu yomhlaba, lapho cishe zonke izizwe ziyobhekwa njengezihlosiwe.

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

> “O sengathi abantu bakaNkulunkulu babengaba nomuzwa wembubhiso esondelayo yezinkulungwane zemizi, esecishe yanikelwa ekukhonzeni izithombe! ...”

> “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.

> “Ukweqa umthetho sekucishe kwafinyelela emkhawulweni wako. Isiphithiphithi sigcwele umhlaba, futhi ukwesabeka okukhulu sekuseduze ukuwela phezu kwabantu. Ukuphela sekuseduze kakhulu. Thina esilaziyo iqiniso kufanele sizilungiselele lokho osekuseduze ukwenzeka emhlabeni njengokumangala okukhulu okumangalisayo.” 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.

Emavesini eshumi nanye naseshumi nambili, iRussia, inkosi yaseningizimu, iyolinqoba ibutho elibambela ubupapa, elimelwe umbuso wamaNazi oqondisa umzamo wempi yase-Ukraine, futhi osekelwa yibutho langaphambilini elalibambela ubupapa, i-United States. EMpini Yezwe II, ibutho elalibambela ubupapa, inkosi yasenyakatho, limelene neRussia yamaKhomanisi, kwakungumbuso wamaNazi waseJalimane, futhi lelo butho elibambelayo lanqotshwa, njengoba liyophinde linqotshwe futhi e-Ukraine esikhathini esiseduze esizayo.

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.

Impi yesithathu yommeleli imelwe emavesini eshumi nantathu kuya kweleshumi nanhlanu, futhi yagcwaliseka emlandweni wasendulo ngempi yasePanium. Impi yesithathu yommeleli iyokwenziwa yi-United States, ibutho lommeleli lobupapa, futhi inkosi yasenyakatho iyokwehlula kuleyo mpi ilwe nokungakholelwa kuNkulunkulu, njengoba yenza empini yokuqala yommeleli (impi ebandayo). Empini yokuqala neyesithathu yommeleli, inkosi yasenyakatho—ubupapa—yehlula inkosi yaseningizimu (iSoviet Union), bese yehlula neZizwe Ezihlangene. Ibutho layo lommeleli kulezo zimpi zombili laliyilo, futhi liyoba njalo futhi, yi-United States.

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

Emva kokunqoba kukaPutin e-Ukraine, uTrump uzophinde akhethwe njengomongameli wesishiyagalombili, okungukuthi ongowomongameli abayisikhombisa ababusile e-United States kusukela impi yokuqala yommeli (impi ebandayo) yagcwaliseka ngo-1989, okuyisikhathi sokuphela senhlangano yezinguquko yengelosi yesithathu. UTrump umele uphondo lweRepublican esilwaneni somhlaba, futhi wamukeliswa inxeba elibulalayo ezandleni zesilo sobu-atheismu “woke” ngo-2020, ekugcwalisekeni kofakazi ababili besAmbulo isahluko seshumi nanye ababulawa emgwaqweni.

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

I-Future for America imele uphondo lwangempela lwamaProthestani phakathi komlando ofanayo, futhi ngo-2020, i-Future for America yamukela inxeba elibulalayo ezandleni zesilo sokungakholelwa kuNkulunkulu se-“woke.” Ngo-2023, eminyakeni engamashumi amabili nambili emva kuka-2001, uMikayeli wehlela phansi ukuba aqale inqubo emelwe nguHezekeli, uJohane, uDaniyeli no-Isaya yokuvusa ibutho elinamandla eliyophakanyiswa njengophawu ngesikhathi somthetho weSonto osuzayo masinyane.

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

Ngo-1856, inhlangano yamaMillerite yaseFiladelfiya yaguqukela enhlanganweni yamaMillerite yaseLawodikeya, futhi khona lapho yenqaba ulwazi olwandisiwe lwezikhathi eziyisikhombisa, yabe isiqedela ngokuphelele ukuvukela kwayo ngo-1863. AmaMillerite asuka esimweni esimelwe yibandla lesithupha laseFiladelfiya, aya ekuhlangenwe nakho kwebandla lesikhombisa, futhi leyo ndawo yokuguquka ihambisana nomlando ka-2023, lapho inhlangano yaseLawodikeya ye-Future for America isuka ekuhlangenwe nakho kwebandla lesikhombisa, ibuyele ekuhlangenwe nakho kwebandla lesithupha laseFiladelfiya. Kulesi senzo sesiprofetho, uphondo lwangempela lwamaProthestani, njengophondo lwamaRiphabhulikhi, luba olwesishiyagalombili, olwalungolwabayisikhombisa.

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.

Isihluthulelo sokuqaphela ukuthi impi yase-Ukraine iyimpi yesibili yokulwelana ngezithunywa, “inqaba” yevesi leshumi, kanye nevesi lesikhombisa. Evesini lesikhombisa, elalimelela upapa ethola inxeba lakhe elibulalayo ngo-1798, inkosi yaseningizimu yangena “enqabeni” yenkosi yasenyakatho, futhi lokhu kwagcwaliseka lapho ujenene kaNapoleon engena eVatican futhi ethumba upapa. Inkosi yaseningizimu yayisiyingenile enqabeni. Evesini leshumi inkosi yasenyakatho, emele ubupapa kanye nebutho layo eliyisithunywa i-United States, yasusa ngesikhukhula uhlaka lwe-Soviet Union, kodwa yashiya “inqaba” imi. “Inqaba” yayiyinhloko, inhlokodolobha—yayiyiRussia.

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

Kodwa “inhloko,” noma inqaba, ingamiswa kuphela phezu kofakazi ababili noma abathathu ngokusebenzisa u-Isaya isahluko sesikhombisa, amavesi esikhombisa nesishiyagalombili. U-Isaya isahluko sesikhombisa, ivesi lesishiyagalombili nelesishiyagalolunye, kwakuyiphuzu eliyinhloko lokubhekisela ochungechungeni lwezihloko zikaHiram Edson ezimayelana “nezikhathi eziyisikhombisa” ezashicilelwa ngo-1856. La mavesi amabili amisa ukuthi iRussia iyona nqaba enqobayo empini yamanje yase-Ukraine, ayilo futhi lawo mavesi amabili amisa indawo yokuqala yazo zombili “izikhathi eziyisikhombisa,” ezamelana nemibuso yakwa-Israyeli yasenyakatho neyaseningizimu. Ivesi leshumi lesahluko seshumi nanye likhomba umbono wangaphandle, uDadewethu White afundisa ukuthi usekelwe ekukhuphukeni nasekuweni kwemibuso.

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

> “Ekuphakameni nasekuweni kwezizwe njengoba kwenziwe kwacaca ezincwadini zikaDaniyeli neSambulo, sidinga ukufunda ukuthi alinalutho kangakanani udumo lwangaphandle nolwezwe kuphela. IBabiloni, kanye nawo wonke amandla nobukhazikhazi balo, okungakaze izwe lethu liphinde likubone kusukela ngaleso sikhathi,—amandla nobukhazikhazi okwabonakala kubantu baleyo nkathi kuzinzile futhi kuhlala njalo,—sekudlule ngokuphelele kangakanani! Njengokuthi ‘imbali yotshani,’ libhubhile. Jakobe 1:10. Ngaleyo ndlela kwabhubha nombuso wamaMede namaPheresiya, kanye nemibuso yamaGreki neRoma. Kanjalo kubhubha konke okungenaye uNkulunkulu njengesisekelo sako. Kuphela lokho okuboshelwe enhlosweni yaKhe, nokwembula isimilo saKhe, okungahlala njalo. Izimiso zaKhe yizona kuphela izinto eziqinile izwe lethu elizaziyo.” Prophets and Kings, 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.

Izimpi zokumela ezintathu “zenziwa zacaca ezincwadini zikaDaniyeli neseSambulweni,” futhi isihluthulelo saleli qiniso “yinqaba” yevesi leshumi, kuDaniyeli ishumi nanye. Kodwa ivesi leshumi libuye likhulume ngombono wangaphakathi, ngokuba indawo yokuqala yazo zombili “izikhathi eziyisikhombisa,” nayo ikhonjisiwe ku-Isaya isahluko sesikhombisa amavesi esishiyagalombili nesishiyagalolunye. Okwangaphandle nokwangaphakathi akunakuhlukaniswa, futhi nezikhathi ezimbili zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili nazo ziyizinti ezimbili zikaHezekeli, okuthi, lapho zihlanganiswa ndawonye, zimelele ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane, okuyinhlanganisela yoBunkulunkulu nobuntu.

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.

Okuhlangenwe nakho kukaDaniyeli ngombono oyimbangela “marah” kumele umugqa wesiprofetho lapho uMikhayeli ehla avuse abantu baKhe bezinsuku zokugcina. Lokho kuvuka kumele izinyathelo uKristu azifezayo zokuhlanganisa ubuNkulunkulu baKhe nobuntu babantu baKhe bezinsuku zokugcina. Kufeziwe ngokuhlanganiswa kwengqondo yoBunkulunkulu nengqondo yomuntu ukuze babe nengqondo eyodwa, futhi kufezelwa egumbini lesihlalo sobukhosi, eNdaweni Engcwelengcwele kakhulu, okuyi“nqaba” uDade White ayichaza njenge“citadel” (inqaba) yomphefumulo.

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.

Egumbini lesihlalo sobukhosi abantu bakaNkulunkulu bezinsuku zokugcina bamukela umqondo kaKristu, bese behlalisa kanye noKristu ezindaweni zasezulwini. Indawo yasezulwini lapho uKristu ehleli khona iyinqaba noma ikhanda lethempeli. Ithempeli lomzimba linemvelo ephansi, okuyinyama, noma umzimba. Futhi linenye imvelo ephakeme, okuyingqondo. Evesini leshumi lesahluko seshumi nanye sikaDaniyeli, ukhiye ophawula inqaba yombono wangaphandle, uphinde uphawule inqaba yombono wangaphakathi, futhi ngokwenza lokho uhlonza umlando lapho izimpondo zoBurephablikhi nezobuProthestani ziguqukela khona zibe umfanekiso wesilo (uBurephablikhi), noma umfanekiso kaNkulunkulu (ubuProthestani beqiniso). Zombili izimpondo zibe seziba ngowesishiyagalombili ophuma kwabayisikhombisa.

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.

Uphondo lweqiniso lobuProthestani, ngalokho, luyilolo phondo laseFiladefiya eliyibutho elinamandla likaHezekeli, nesibhengezo sika-Isaya esiphakanyiswayo empini yokulwa nesithombe sesilo, kuqala e-United States bese kuba semhlabeni. UDaniyeli 11, ivesi 10, ukhomba iphuzu emlandweni ongcwele lapho ukuhlanganiswa kwezinduku kuqala khona. Impi yase-Ukraine yaqala ngo-2014, kodwa kwaze kwaba ngu-2022 lapho iRussia yaqala khona ukuhlasela i-Ukraine. Ngo-2023, eminyakeni engamashumi amabili nambili ngemva kuka-2001, uMikayeli waqala umsebenzi Wakhe wokuvusa labo ababebhekane nokudumala kwabo kokuqala ekugcwalisekeni komfanekiso wezintombi eziyishumi ngo-2020. Waqale wavusa “izwi” manje eselikhala ehlane. NgoJulayi 2023, lelo zwi laqala ukukhala, futhi kwakuyilo kanye izwi elavuswa ekuqaleni kwenhlangano yokulungisa yengelosi yesithathu ngo-1989, ngokuba uJesu uhlale ebonisa isiphetho ngesiqalo.

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

“Izwi” elimemeza ehlane laqala ukuzwakala ngokwethula IsAmbulo isahluko sokuqala, lapho ukuhlanganiswa koBunkulunkulu nobuntu kumelwe khona njengeSambulo sikaJesu Kristu, isambulo esivulwa khona kanye ngaphambi kokuba umnyango womusa uvalwe. UDaniyeli wabhekana naleso sambulo esahlukweni seshumi, ngombono “oyimbangela.” Ukuhlanganiswa koBunkulunkulu nobuntu emavesini okuqala eSambulo kumelela iqiniso elibaluleke kunawo wonke, kusekelwe emthethweni wokukhulunywa kokuqala. Ukuhlanganiswa koBunkulunkulu nobuntu, okuyikubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane, kufezwa ngeZwi likaNkulunkulu. Lelo Zwi linikezwa lisuka kuYise liye eNdodaneni, yona elinikeza ingelosi yaYo, bese yona inikeza umlayezo kummeli ongumuntu. Izinyathelo ezimbili zokuqala zimelelwa nguBunkulunkulu. Lezo zinyathelo ezimbili zinokwehluka okuthi isinyathelo sesibili sobuNkulunkulu simelela ubuNkulunkulu obadala zonke izinto. Izinyathelo ezimbili ezilandelayo zimelelwa yizidalwa zikaNkulunkulu. Isinyathelo sokuqala siyingelosi engawanga, kanti ukubonakaliswa kwesibili kwendalo kaNkulunkulu kwakuyilowo owayenikwe amandla okudala kabusha ngokohlobo lwakhe. Leso sinyathelo sesine, esimela ubuntu, sasesizakuthatha umlayezo siwuthumele emabandleni, ukuze amabandla “afunde ezwe” lezo zinto ezalotshwa lapho.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> 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.

> ISambulo sikaJesu Kristu, uNkulunkulu amnika sona, ukuba abonise izinceku zakhe izinto okumelwe zenzeke masinyane; wasithumela, wasivezela ngengelosi yakhe encekwini yakhe uJohane: owafakaza ngezwi likaNkulunkulu, nangobufakazi bukaJesu Kristu, nangazo zonke izinto azibonayo. Ubusisiwe ofundayo, nabezwayo amazwi alesi siprofetho, nabagcina okulotshwe kuso; ngokuba isikhathi sesisondele. UJohane kuwo amabandla ayisikhombisa ase-Asiya: Makube kini umusa nokuthula okuvela kulowo okhona, nowayekhona, nozayo; nakuyo imimoya eyisikhombisa ephambi kwesihlalo sakhe sobukhosi; nakuJesu Kristu, ongufakazi othembekileyo, nezibulo labafileyo, nombusi wamakhosi omhlaba. Kuye owasithandayo, wasigeza ezonweni zethu ngegazi lakhe uqobo, wasenza amakhosi nabapristi kuNkulunkulu nakuYise; makube kuye inkazimulo nombuso kuze kube phakade naphakade. Amen. Bhekani, uyeza namafu; yilo lonke iso eliyakumbona, nabo abamgwaza; futhi zonke izizwe zomhlaba ziyokhala ngenxa yakhe. Yebo, Amen. Ngingu-Alfa no-Omega, isiqalo nesiphetho, kusho iNkosi, ekhona, neyayingekhona, nezayo, uSomandla. Mina Johane, ongumfowenu futhi ongumhlanganyeli nani ekuhluphekeni, nasebukhosini, nasekubekezeleni kukaJesu Kristu, ngangisesiqhingini esibizwa ngokuthi iPhatmose ngenxa yezwi likaNkulunkulu, nangenxa yobufakazi bukaJesu Kristu. NgangikuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, elinjengelamacilongo, lithi, Ngingu-Alfa no-Omega, owokuqala nowokugcina; futhi, Okubonayo kulobe encwadini, ukuthumele kuwo amabandla ayisikhombisa ase-Asiya; e-Efesu, naseSmirna, nasePergamu, naseThiyatira, naseSardesi, naseFiladelfiya, naseLawodisiya. Isambulo 1:1–11.

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