The book of Isaiah and especially Isaiah’s final prophetic narrative found in chapters forty through sixty-six is a presentation that emphasizes a handful of important prophetic truths connected directly to the Revelation of Jesus Christ, which is now being unsealed as we approach the close of human probation. One of those truths is the revelation of Alpha and Omega. No other book in the Bible comes close to Isaiah’s testimony of the element of God’s character which illustrates the end of a thing with the beginning of a thing.
Le livre d’Ésaïe, et plus particulièrement le dernier récit prophétique d’Ésaïe que l’on trouve aux chapitres quarante à soixante-six, constitue une présentation qui met l’accent sur quelques vérités prophétiques importantes, directement liées à la Révélation de Jésus-Christ, laquelle est maintenant en train d’être descellée à mesure que nous approchons de la clôture du temps de grâce de l’humanité. L’une de ces vérités est la révélation de l’Alpha et de l’Oméga. Aucun autre livre de la Bible n’approche le témoignage d’Ésaïe concernant cet aspect du caractère de Dieu qui illustre la fin d’une chose avec le commencement d’une chose.
Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. Isaiah 41:4.
Kisne yah kiya aur ise anjaam diya, jo aarambh se hi peedhiyon ko bulata aaya hai? Main Yahovah, jo pratham hoon, aur antim ke saath bhi; main wahi hoon. Isaiah 41:4.
It is in Isaiah, that God identifies what it is that proves God is God.
C’est dans Ésaïe que Dieu précise ce qui prouve que Dieu est Dieu.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Ainsi parle l’Éternel, le roi d’Israël, et son rédempteur, l’Éternel des armées : Je suis le premier, et je suis le dernier ; et hors de moi il n’y a point de Dieu. Et qui, comme moi, appellera, le déclarera, et l’ordonnera pour moi, depuis que j’ai établi le peuple ancien ? Et les choses qui viennent et qui arriveront, qu’ils les leur annoncent. Ne craignez point, et ne soyez point effrayés : ne te l’ai-je pas fait entendre dès ce temps-là, et ne l’ai-je pas déclaré ? Vous êtes même mes témoins. Y a-t-il un Dieu hors de moi ? Oui, il n’y a point de rocher ; je n’en connais aucun. Ésaïe 44:6–8.
Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.
Le récit prophétique final d’Ésaïe met en relief l’accomplissement parfait et définitif de la venue du Consolateur que Jésus a promise.
Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Isaiah 51:1–3.
Écoutez-moi, vous qui poursuivez la justice, vous qui cherchez l’Éternel : regardez au rocher d’où vous avez été taillés, et à la cavité de la fosse d’où vous avez été tirés. Regardez à Abraham, votre père, et à Sara qui vous a enfantés ; car je l’ai appelé lorsqu’il était seul, je l’ai béni et je l’ai multiplié. Car l’Éternel consolera Sion : il consolera tous ses lieux dévastés ; il rendra son désert semblable à Éden, et sa solitude au jardin de l’Éternel ; on y trouvera la joie et l’allégresse, les actions de grâces et le chant de louange. Ésaïe 51:1–3.
The Comforter arrived in July of 2023. Another truth emphasized in Isaiah’s narrative is the hidden, three-step history of the seven thunders, which is the structure of “emeth,” the Hebrew word that was created by the first, thirteenth, and last letters of the Hebrew alphabet.
Penolong itu tiba pada bulan Juli 2023. Kebenaran lain yang ditekankan dalam narasi Yesaya adalah sejarah tersembunyi bertahap tiga dari ketujuh guruh, yang merupakan struktur “emeth,” kata Ibrani yang dibentuk oleh huruf pertama, huruf ketiga belas, dan huruf terakhir dari alfabet Ibrani.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Isaiah 66:6.
Чоң шаардын ичинен бир үн, ибадатканадан бир үн, Өз душмандарына тиешесин кайтарган Теңирдин үнү. Ышая 66:6.
Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.
Une autre vérité importante présentée dans Ésaïe est le rôle de l’islam en tant qu’instrument du jugement exécutif de Dieu, d’abord sur les États-Unis, puis sur le monde, à cause de l’imposition de l’observance du dimanche.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.
Ku qiyaas, markay soo bixiso, waad la dooddi doontaa; isagu dabayshiisa qallafsan wuu joojiyaa maalinta dabaysha bari. Ishacyaah 27:8.
All of these truths could be categorized as components of the message of the Midnight Cry, which is the parable of the ten virgin’s representation of the message of the Revelation of Jesus Christ that the Father gave to Jesus, who gave it to Gabriel, that gave it to John, who wrote it out and sent it to the churches. We have been employing Isaiah’s last narrative, to support the line of prophetic events beginning in chapter eleven of Revelation, and we have now arrived at chapter twelve, where we find the woman clothed with the sun is portrayed with the symbolism that is so soundly upheld by Isaiah, that being; that Christ illustrates the end of a thing, with the beginning of a thing.
Semua kebenaran ini dapat digolongkan sebagai komponen-komponen dari pekabaran Seruan Tengah Malam, yang dalam perumpamaan tentang sepuluh gadis itu merupakan representasi dari pekabaran Wahyu Yesus Kristus yang Bapa berikan kepada Yesus, yang memberikannya kepada Gabriel, yang memberikannya kepada Yohanes, yang menuliskannya dan mengirimkannya kepada jemaat-jemaat. Kita telah menggunakan narasi terakhir Yesaya untuk menopang garis peristiwa-peristiwa nubuatan yang dimulai dalam pasal sebelas kitab Wahyu, dan sekarang kita telah sampai pada pasal dua belas, di mana perempuan yang berselubungkan matahari digambarkan dengan simbolisme yang demikian kokoh ditegakkan oleh Yesaya, yaitu bahwa Kristus menggambarkan akhir dari suatu perkara melalui permulaannya.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Ane ilionekana ishara kuu mbinguni; mwanamke aliyevikwa jua, na mwezi ulikuwa chini ya miguu yake, na juu ya kichwa chake taji ya nyota kumi na mbili; naye alikuwa na mimba, akalia kwa uchungu wa kuzaa, akiteseka ili ajifungue. Kisha ikaonekana ishara nyingine mbinguni; na tazama, joka kubwa jekundu, lenye vichwa saba na pembe kumi, na juu ya vichwa vyake taji saba. Na mkia wake ukaburura sehemu ya tatu ya nyota za mbinguni, ukazitupa duniani; na yule joka akasimama mbele ya yule mwanamke aliyekuwa tayari kujifungua, ili ammeze mtoto wake mara tu atakapozaliwa. Naye akazaa mtoto mwanamume, atakayewachunga mataifa yote kwa fimbo ya chuma; na mtoto wake akanyakuliwa kwenda kwa Mungu na kwenye kiti chake cha enzi. Ufunuo 12:1–5.
The woman of Revelation twelve is a symbol of God’s chosen people throughout history. The twelve tribes of ancient literal Israel represent the beginning of God’s chosen covenant people. The twelve tribes typify the ending of ancient literal Israel, when Christ selected twelve disciples. Those twelve disciples at the end of ancient literal Israel, were also the twelve apostles at the beginning of modern spiritual Israel. Two beginning witnesses and one ending witness combine to establish three witnesses that identify the one hundred and forty-four thousand as the ending of modern spiritual Israel.
Lwɨta lwa Ufunuo kumi na mbili ni ishara ya watu wateule wa Mungu katika historia yote. Kabila kumi na mbili za Israeli ya kale halisi zinawakilisha mwanzo wa watu wa agano wa Mungu wateule. Kabila kumi na mbili zinakuwa mfano wa mwisho wa Israeli ya kale halisi, wakati Kristo alipochagua wanafunzi kumi na wawili. Wale wanafunzi kumi na wawili katika mwisho wa Israeli ya kale halisi, walikuwa pia wale mitume kumi na wawili katika mwanzo wa Israeli ya kisasa ya kiroho. Mashahidi wawili wa mwanzo na shahidi mmoja wa mwisho huungana ili kuthibitisha mashahidi watatu wanaowatambulisha wale laki moja na arobaini na nne elfu kuwa ndio mwisho wa Israeli ya kisasa ya kiroho.
The one hundred and forty-four thousand are also the ensign that was cast out by their brethren. They are the ensign that was a valley of dead dry bones lying in the street of the great city of Sodom and Egypt, who were murdered by the beast that ascended out of the bottomless pit. They are the ensign, that are the stones of the crown, which the woman is wearing upon her head.
Les cent quarante-quatre mille sont aussi l’étendard qui a été rejeté par leurs frères. Ils sont l’étendard qui était une vallée d’ossements desséchés, gisants dans la rue de la grande ville de Sodome et d’Égypte, eux qui furent mis à mort par la bête qui montait de l’abîme. Ils sont l’étendard, qui est les pierres de la couronne que la femme porte sur sa tête.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Et l’Éternel, leur Dieu, les sauvera en ce jour-là, comme le troupeau de son peuple; car ils seront comme les pierres d’une couronne, élevées comme un étendard sur son pays. Zacharie 9:16.
The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.
Le drapeau, que sont les cent quarante-quatre mille, ce sont des pierres, comme Christ.
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4.
Na wote wakanywa kinywaji kilekile cha rohoni; kwa maana walikunywa kutoka katika Mwamba ule wa rohoni uliowafuata; na Mwamba huo ulikuwa Kristo. 1 Wakorintho 10:4.
Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”
Le Christ est le type des cent quarante-quatre mille, et Pierre s’accorde avec Paul pour dire que le Christ est la « pierre vivante » qui a été rejetée; et Pierre a aussi déclaré que le peuple de Dieu est également constitué de « pierres vivantes ».
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:4, 5.
केकरा लगे अहाँ सभ अबैत छी—एक जीवित पत्थरक समान, जे निश्चय मनुष्यमे सँ अस्वीकृत कयल गेल, मुदा परमेश्वरक द्वारा चुनल आ बहुमूल्य अछि—अहाँ सभ सेहो, जीवित पत्थरसँ जकाँ, एक आत्मिक घरक रूपमे निर्माण कयल जाइत छी, एक पवित्र याजकवर्ग, जाहिसँ यीशु मसीहक द्वारा परमेश्वरक लेल ग्राह्य आत्मिक बलिदान अर्पित करब। 1 Peter 2:4, 5.
The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.
Ang sandaa’t apatnapu’t apat na libo ay hindi lamang ang mga batong nasa korona ng babae, sila ang mismong korona.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Isaiah 62:1–3.
A causa de Sion no callaré, y por amor de Jerusalén no descansaré, hasta que salga su justicia como resplandor, y su salvación como antorcha encendida. Entonces verán las naciones tu justicia, y todos los reyes tu gloria; y te será puesto un nombre nuevo, que la boca de Jehová nombrará. Y serás corona de gloria en la mano de Jehová, y diadema real en la mano del Dios tuyo. Isaías 62:1–3.
Christ typifies the one hundred and forty-four thousand. He is the Rock, and they are “stones.” They are a “crown of glory in the hand of the Lord,” and Christ is the crown of glory.
Le Christ est le type des cent quarante-quatre mille. Il est le Rocher, et eux sont des « pierres ». Ils sont une « couronne de gloire dans la main de l’Éternel », et le Christ est la couronne de gloire.
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.
En ce jour-là, l’Éternel des armées sera une couronne de gloire et un diadème de beauté pour le reste de son peuple; il sera un esprit de justice pour celui qui siège au jugement, et une force pour ceux qui repoussent le combat jusqu’à la porte. Ésaïe 28:5, 6.
When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.
Sa pagtalakay sa bilang na labindalawa sa konteksto ng pasimula at katapusan, ang babae ay kumakatawan sa piniling bayang tipan mula sa sinaunang Israel sa Bundok Sinai, hanggang sa kasaysayan ng isang daan at apatnapu’t apat na libo. Sila ay naitipo ni Cristo, at ang Kaniyang kapanganakan ay naglarawan sa muling pagkabuhay ng tuyong mga buto na patay mula sa lansangan kung saan sila ay pinaslang noong Hulyo 18, 2020. Ang dalawang-yugtong proseso na napakaikling tinukoy ng Ezekiel treinta y siete, na nagbibigay-buhay sa dalawang propetang iyon, ay “unang binanggit” sa paglalang kay Adan.
Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.
Adam a été créé en deux étapes. Il fut d’abord façonné, puis Christ souffla en lui le souffle de vie, de même que le souffle venu des quatre vents, dans Ézéchiel, rendit la vie aux ossements desséchés. Adam fut créé comme un homme pleinement adulte, mais sa création n’en fut pas moins sa naissance. Les cent quarante-quatre mille naissent après trois jours et demi symboliques passés à gésir morts dans la rue qui traverse la vallée de la mort. Les cent quarante-quatre mille naissent de la femme qui enfanta le « fils mâle » appelé à « paître toutes les nations avec une verge de fer ». En tant que symbole de l’Église à travers l’histoire, la femme d’Apocalypse douze représente le même symbolisme que la « montagne » de Daniel deux.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
«Таълимоти Илоҳӣ китоби муҳрдор аст, аммо ҳамзамон китоби кушодашуда низ ҳаст. Он рӯйдодҳои аҷиберо сабт мекунад, ки бояд дар рӯзҳои охири таърихи ин ҷаҳон ба вуқуъ оянд. Таълимоти ин китоб мушаххас аст, на рамзомезу нофаҳмо. Дар он ҳамон хатти нубуввате пай гирифта мешавад, ки дар Дониёл низ омадааст. Баъзе пешгӯиҳоро Худо такрор кардааст ва ба ин васила нишон додааст, ки бояд ба онҳо аҳаммият дода шавад. Худованд чизҳоеро, ки аҳаммияти бузург надоранд, такрор намекунад». Manuscript Releases, volume 9, 8.
The same line of prophecy that is found in Daniel is taken up in the Revelation. Daniel’s stone, that is cut out of the mountain without hands, is Peter’s “lively stones,” who “are built up a spiritual house, an holy priesthood,” and Daniel’s stone also represents, the one hundred and forty-four thousand. The mountain is God’s church through history.
Die gleiche prophetische Linie, die sich im Buch Daniel findet, wird in der Offenbarung aufgegriffen. Daniels Stein, der ohne Hände aus dem Berg herausgehauen ist, sind die „lebendigen Steine“ des Petrus, die „als geistliches Haus, als heilige Priesterschaft aufgebaut werden“, und Daniels Stein stellt auch die Hundertvierundvierzigtausend dar. Der Berg ist Gottes Gemeinde durch die Geschichte hindurch.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Dans les jours de ces rois, le Dieu des cieux suscitera un royaume qui ne sera jamais détruit; et ce royaume ne passera point sous la domination d’un autre peuple, mais il brisera et anéantira tous ces royaumes-là, et lui-même subsistera éternellement. Puisque tu as vu que la pierre s’est détachée de la montagne sans le secours d’aucune main, et qu’elle a brisé le fer, l’airain, l’argile, l’argent et l’or, le grand Dieu a fait connaître au roi ce qui arrivera dans la suite des temps: le songe est véritable, et son interprétation est certaine. Daniel 2:44, 45.
The Midnight Cry message of the one hundred and forty-four thousand is also represented as the latter rain, and it is in the time of the latter rain that God ‘sets up’ the kingdom represented by Daniel’s stone.
Ka saƙon Kukan Tsakar Dare na mutum ɗari da arba’in da huɗu kuma ana wakilta shi a matsayin ruwan sama na ƙarshe, kuma a lokacin ruwan sama na ƙarshe ne Allah yake “kafa” mulkin da dutsen Daniyel yake wakilta.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“mvula wa le ndzhaku wu ta ta eka lava tengeke—hiloko hinkwavo va ta wu amukela, tanihi eku sunguleni.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
«Когда четыре ангела отпустят, Христос установит Свое Царство. Поздний дождь не примут никто, кроме тех, кто делает всё, что в их силах. Христос помог бы нам. Все могли бы быть победителями по благодати Божией, через кровь Иисуса. Всё небо заинтересовано в этом деле. Ангелы заинтересованы». Spalding and Magan, 3.
The four winds of Islam are released at the Sunday law, and then Christ sets up His kingdom. It takes place in the days of the spiritual kingdoms of Daniel chapter two. The last four spiritual kingdoms in Nebuchadnezzar’s dream, were typified by the first four literal kingdoms. Literal Babylon, Medo-Persia, Greece and Rome represent spiritual Babylon, Medo-Persia, Greece and Rome.
Les quatre vents de l’islam sont déchaînés au moment de la loi du dimanche, puis le Christ établit Son royaume. Cela a lieu aux jours des royaumes spirituels de Daniel, chapitre deux. Les quatre derniers royaumes spirituels du songe de Nebucadnetsar étaient typifiés par les quatre premiers royaumes littéraux. La Babylone littérale, les Mèdes et les Perses, la Grèce et Rome représentent la Babylone spirituelle, les Mèdes et les Perses, la Grèce et Rome.
Spiritual Babylon is the head of gold, that received a deadly wound in 1798, as typified by Nebuchadnezzar being temporarily removed from power for “seven times.” When the three-fold union of the dragon, the beast and the false prophet form the eighth kingdom, that is of the seven, it will be made up of all the spiritual kingdoms, represented in Nebuchadnezzar’s image of chapter two. The papacy dead and the papacy resurrected, are the spiritual head of gold in the beginning and the ending of four spiritual kingdoms of the image. The United States, as the second of the four kingdoms, is represented as spiritual Medo-Persia. The United Nations, as the third of the four kingdoms is represented as spiritual Greece and together, they all make up the three-fold union of the dragon, the beast and the false prophet to establish the eighth kingdom, that is of the seven. The papacy is the antichrist and seeks to counterfeit Christ. In this regard; of the last four spiritual kingdoms, the papacy is the first and the last.
Babuloni wa kiroho ndiye kichwa cha dhahabu, aliyepata jeraha la mauti mwaka 1798, kama ilivyofananishwa na Nebukadneza kuondolewa kwa muda madarakani kwa “nyakati saba.” Wakati muungano wa sehemu tatu wa joka, mnyama, na nabii wa uongo unapounda ufalme wa nane, ulio wa zile saba, utakuwa umeundwa na falme zote za kiroho, zinazowakilishwa katika sanamu ya Nebukadneza ya sura ya pili. Upapa uliokufa na upapa uliofufuliwa ndio kichwa cha dhahabu cha kiroho katika mwanzo na mwisho wa falme nne za kiroho za ile sanamu. Marekani, kama ya pili kati ya falme hizo nne, inawakilishwa kama Umedi na Uajemi wa kiroho. Umoja wa Mataifa, kama ya tatu kati ya falme hizo nne, unawakilishwa kama Ugiriki wa kiroho na kwa pamoja, vyote hivyo vinaunda muungano wa sehemu tatu wa joka, mnyama, na nabii wa uongo ili kuusimamisha ufalme wa nane, ulio wa zile saba. Upapa ndiye mpinga-Kristo na hutafuta kumwiga Kristo kwa njia ya bandia. Katika jambo hili; kati ya falme nne za mwisho za kiroho, upapa ndiye wa kwanza na wa mwisho.
The stone cut out of the mountain, becomes a kingdom that fills the whole earth, and it is set up as an ensign in “the days of these kings,” for all of the spiritual kingdoms of the image are actively represented in “the last days.” The lifting up of the ensign, which is the setting up of Christ’s kingdom takes place when the four winds of Islam are released, and the latter rain is poured out without measure at the Sunday law.
ताहाड निफ्राय दाजाबनाय दान्स्रि, गासै फृथिवीखौ आबुङै लांदों मोनसे राजजों जायो, आरो बेखौ “बे राजाफोरनि सान्दिनाव” मोनसे निसान बादि थांखायो, किआबो मुर्तिनि गासै आत्मिक राजजोंफोर “जोबथा सान्दिनि” मावथिरे सक्रिय रूपेनि उन्दैथि दङ। निसानखौ दानांफैनाय, जाय ख्रीस्टनि राजजोंखौ थांखानायनि सोमोन्दै, बेयो इस्लामनि ब्री खामानिफोरखौ दानायखौ गेदेरनाय समैआव जाथायो, आरो रविबारनि ओनसोलाव जोबथा बोरै बिसिनानै सिबिनाय बोरसा फालांनाय जायो।
The stone cut out of the mountain will break in pieces all of earth’s spiritual kingdoms, represented by “the iron, the brass, the clay, the silver, and the gold.” The one hundred and forty-four thousand represent Christ, who in Revelation twelve is “the man child,” whose birth typified the birth of the one hundred and forty-four thousand. The “man child” is to “rule all nations with a rod of iron.” With that rod, he will break the nations.
Leiden leznaikad ufan derg melo vrifad narths loken spiritalik regensh dor eirth, darstellad bi “das iron, das brass, das clay, das silver, und das gold.” Das one hundred and forty-four thousand representad Christ, der in Revelation twelve ist “das man child,” des birt typifad das birt der one hundred and forty-four thousand. Das “man child” sal “rule all nations with a rod of iron.” Mit der rod sal er brekan die nations.
I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psalm 2:7–9.
Je déclarerai le décret : l’Éternel m’a dit : Tu es mon Fils ; aujourd’hui je t’ai engendré. Demande-moi, et je te donnerai les nations pour héritage, et les extrémités de la terre pour possession. Tu les briseras avec un sceptre de fer ; tu les mettras en pièces comme un vase de potier. Psaume 2:7–9.
The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.
’Atua ’o e ’Alo na’e fakatupu mei he Tamai. ’Oku lahi ’a kinautolu ’oku nau to’o ’a e mo’oni ko ’eni pea fulihi ia ki honau faka’auha. Ko e “fakatupu” ’oku ’uhinga ia ki he fanau’i, ka ’oku tau ’ilo na’e ’ikai ’aupito ha taimi na’e ’ikai ai ke ’i ai ’a Kalaisi.
“‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. ‘And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.’ There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made.” Signs of the Times, May 28, 1894.
« Maintenant, l’Esprit dit expressément que, dans les derniers temps, quelques-uns abandonneront la foi, s’attachant à des esprits séducteurs et à des doctrines de démons, proférant des mensonges par hypocrisie, leur conscience étant cautérisée au fer rouge. » Avant les derniers développements de l’œuvre d’apostasie, il y aura une confusion dans la foi. Il n’y aura pas d’idées claires et définies concernant le mystère de Dieu. Une vérité après l’autre sera corrompue. « Et, sans contredit, le mystère de la piété est grand : Dieu a été manifesté en chair, justifié en Esprit, vu des anges, prêché parmi les Gentils, cru dans le monde, élevé dans la gloire. » Il en est beaucoup qui nient la préexistence de Christ et, par conséquent, nient sa divinité ; ils ne l’acceptent pas comme un Sauveur personnel. C’est là un reniement total de Christ. Il était le Fils unique-engendré de Dieu, qui était un avec le Père dès le commencement. C’est par lui que les mondes ont été faits. » Signs of the Times, 28 mai 1894.
When Christ is identified as the “begotten” of the Father, it is identifying a truth associated with Christ, a truth that is destroyed, if it is forced into the model of human parenthood. We cannot evaluate God from our human perspective. We can only evaluate God as He presents us with His evaluation of Himself.
Lorsque le Christ est désigné comme l’« engendré » du Père, cela identifie une vérité relative au Christ, une vérité qui est détruite si on la force à entrer dans le modèle de la parentalité humaine. Nous ne pouvons pas évaluer Dieu selon notre perspective humaine. Nous ne pouvons évaluer Dieu qu’à mesure qu’Il nous présente Son évaluation de Lui-même.
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.
Que le méchant abandonne sa voie, et l’homme injuste ses pensées; qu’il retourne à l’Éternel, et il aura compassion de lui; à notre Dieu, car il pardonne abondamment. Car mes pensées ne sont pas vos pensées, et vos voies ne sont pas mes voies, dit l’Éternel. Autant les cieux sont élevés au-dessus de la terre, autant mes voies sont élevées au-dessus de vos voies, et mes pensées au-dessus de vos pensées. Ésaïe 55:7–9.
To wrest the word “begotten” in order to identify that there was a time when the Father gave birth to Christ, is to give “heed to seducing spirits, and doctrines of devils.” For the purpose of our current study, I am simply identifying that the woman of Revelation twelve was to give birth to the “man child” that is to rule the nations with a rod of iron. The one hundred and forty-four thousand will also rule the nations with a rod of iron.
Afin de détourner le mot « engendré » pour en conclure qu’il y eut un temps où le Père enfanta Christ, c’est prêter « attention à des esprits séducteurs et à des doctrines de démons ». Pour les besoins de notre étude présente, je me borne simplement à indiquer que la femme d’Apocalypse douze devait enfanter l’« enfant mâle » qui doit gouverner les nations avec une verge de fer. Les cent quarante-quatre mille gouverneront eux aussi les nations avec une verge de fer.
The church of Thyatira returns when the papacy’s deadly wound is healed at the Sunday law. In that history, the promise given to God’s people is that those who overcome will rule the “nations” with “a rod of iron.”
L’église de Thyatire reparaît lorsque la blessure mortelle de la papauté est guérie lors de la loi du dimanche. Dans cette histoire, la promesse faite au peuple de Dieu est que ceux qui vaincront gouverneront les « nations » avec « une verge de fer ».
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:26, 27.
Na ye oyo alongi, mpe azali kobatela misala na ngai kino na suka, nakopesa ye bokonzi likolo ya bikólo: mpe akoyangela bango na lingenda ya ebende; bakobukana lokola bambɛki ya moyemi-mbɛki ebukani bipanzi-panzi: kaka ndenge ngai mpe nayambaki epai ya Tata na ngai. Emoniseli 2:26, 27.
God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.
Les gens de Dieu qui se trouvent dans la manifestation finale de l’Église de Thyatire sont les cent quarante-quatre mille. La femme, au commencement, a enfanté le Christ, et à la fin, elle enfante les cent quarante-quatre mille, qui suivent l’Agneau.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:3, 4.
Et ils chantaient comme un cantique nouveau devant le trône, et devant les quatre êtres vivants et les anciens; et nul ne pouvait apprendre ce cantique, si ce n’est les cent quarante-quatre mille, qui avaient été rachetés de la terre. Ce sont ceux qui ne se sont point souillés avec des femmes; car ils sont vierges. Ce sont ceux qui suivent l’Agneau partout où il va. Ce sont ceux qui ont été rachetés d’entre les hommes, comme des prémices pour Dieu et pour l’Agneau. Apocalypse 14:3, 4.
Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.
Kristus ble født «først», og de hundre og førtifire tusen følger Lammet, så de blir født «sist». Kristus ble «rykket opp til Gud», slik også de to vitnene i Åpenbaringen elleve ble. Begge hennes barn stiger opp til Faderen.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 2:5.
Et elle enfanta un enfant mâle, qui doit paître toutes les nations avec une verge de fer ; et son enfant fut enlevé vers Dieu et vers son trône. Apocalypse 2:5.
Christ, as the Lord of Hosts, is also the “portion of Jacob,” and Israel is “the rod of his inheritance,” and Israel is also His “battle ax and” His “weapons of war” who He uses to “break in pieces the nations.”
Christ, en tant que Seigneur des armées, est aussi la « part de Jacob », et Israël est « le bâton de son héritage », et Israël est aussi sa « massue de guerre » et ses « armes de combat », dont il se sert pour « mettre en pièces les nations ».
The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Jeremiah 51:19, 20.
Yakubu’nun payı onlar gibi değildir; çünkü her şeyin yaratıcısı O’dur; ve İsrail O’nun mirasının asasıdır; Orduların Rabbi O’nun adıdır. Sen benim savaş baltam ve harp silahlarımsın; çünkü seninle milletleri parçalayacağım, ve seninle krallıkları yok edeceğim. Yeremya 51:19, 20.
Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.
Christ et les cent quarante-quatre mille règnent tous deux et mettent les nations en pièces avec une verge de fer. Christ est la « portion de Jacob », mais son peuple l’est aussi.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Car la part de l’Éternel, c’est son peuple; Jacob est le lot de son héritage. Deutéronome 32:9.
The stone cut out of the mountain, representing God’s church is the final manifestation of His church that fills the earth with His glory, and they are used as God’s battle ax to strike the feet of the image and turn those kingdoms into the “chaff of the summer threshing floors.” Those kingdoms are blown away by the wind.
Lá đá được đẽo ra từ núi, tượng trưng cho Hội Thánh của Đức Chúa Trời, là sự bày tỏ sau cùng của Hội Thánh Ngài, là Hội Thánh làm đầy dẫy đất bằng vinh quang của Ngài; và họ được dùng làm búa chiến của Đức Chúa Trời để đánh vào chân pho tượng và khiến các vương quốc ấy trở nên như “trấu trên sân đạp lúa mùa hè.” Các vương quốc ấy bị gió cuốn đi.
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.
It was needful to place the symbolism of the woman in the context of the ensign that is lifted up to heaven, for Revelation chapter twelve identifies the beginning of a war between Christ and Satan that began in heaven, and in so doing it is identifying a war in heaven that identifies the end of the great controversy between Christ and Satan. Revelation chapters twelve and thirteen illustrate the final war of the great controversy, and they do so by illustrating Satan’s representatives and the one hundred and forty-four thousand battling in the heavens.
Ɓe neɗɗo waɗi eɗen waɗde ɗum ɗoo, ɗum ko faa ɗoo waɗa ɗiɗi ɗiɗi ɗiɗi ɗiɗi ɗiɗi ɗiɗi ɗiɗi ɗiɗi ɗiɗi ɗiɗi; ngel maanaaji debbo ndin waɗata e nder ngesa maande nde tottaaɗe faa dow dow, ngam Wahayu sura sappo e ɗiɗi anndina fuɗɗorde wonde konngol hakkunde Almasiihu e Seytaane nde puɗɗi e dow, e nder non ɗum anndinii konngol wonngol e dow ngol anndinata gasirde ndee mawnde hakkunde Almasiihu e Seytaane. Wahayu suraaɗi sappo e ɗiɗi e sappo e tati ciiɗini konngol ɓurɗo ɗum gasoore ndee mawnde, e ɗum waɗi ɗum e ley hollugol ko Seytaane huutoraaɓe e ɗii teemedde e nay e ɗii ujunna e capanɗe na’i e nayi no ɓe ngallirta e dow.
In the next article, we will proceed to address the war in heaven in the “last days” that was typified by the war in heaven that began in the beginning.
En la próxima publicación, procederemos a abordar la guerra en el cielo en los «últimos días», la cual fue tipificada por la guerra en el cielo que comenzó en el principio.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Sonra yerden yükselen başka bir canavar gördüm; kuzununkine benzer iki boynuzu vardı ve ejderha gibi konuşuyordu. İlk canavarın bütün yetkisini onun huzurunda kullanıyor; yeryüzünü ve orada yaşayanları, ölümcül yarası iyileşmiş olan ilk canavara tapınmaya zorluyordu. Büyük belirtiler gerçekleştiriyordu; öyle ki, insanların gözü önünde gökten yeryüzüne ateş indiriyordu. Canavarın huzurunda yapmaya yetkili olduğu mucizeler aracılığıyla yeryüzünde yaşayanları aldatıyor; yeryüzünde yaşayanlara, kılıç yarası almış ve yine yaşamış olan canavar için bir suret yapmalarını söylüyordu. Canavarın suretine yaşam vermeye yetkili kılınmıştı; öyle ki, canavarın sureti hem konuşsun, hem de canavarın suretine tapınmayanların hepsinin öldürülmesini sağlasın. Ve küçük büyük, zengin yoksul, özgür köle, herkesin sağ eline ya da alnına bir işaret almalarını sağlıyordu; öyle ki, o işareti, yani canavarın adını ya da adının sayısını taşımayan hiç kimse alıp satamasın. İşte bilgelik buradadır. Anlayışı olan, canavarın sayısını hesaplasın; çünkü bu, bir insanın sayısıdır ve onun sayısı altı yüz altmış altıdır. Vahiy 13:11–18.