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.
Buku ya Isaya, na hasa simulizi ya mwisho ya kinabii ya Isaya inayopatikana katika sura arobaini hadi sitini na sita, ni uwasilisho unaosisitiza kweli chache za muhimu za kinabii zinazohusiana moja kwa moja na Ufunuo wa Yesu Kristo, ambao sasa unafunguliwa mihuri tunapokaribia kufungwa kwa muda wa rehema kwa wanadamu. Mojawapo ya kweli hizo ni ufunuo wa Alfa na Omega. Hakuna kitabu kingine katika Biblia kinachokaribia ushuhuda wa Isaya kuhusu kipengele cha tabia ya Mungu kinachoonyesha mwisho wa jambo pamoja na mwanzo wa jambo.
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.
Ndzi mani la swi endleke ni ku swi hetisisa, a vitana switukulwana ku sukela eku sunguleni? Mina HOSI Xikwembu, lowo sungula, ni loyi a nga ni lava nga emakumu; hi mina. Esaya 41:4.
It is in Isaiah, that God identifies what it is that proves God is God.
Mu buku lya Yesaya, ni mo Leza wa libonya cintu eco cishininkisha ukuti Leza ni Leza.
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.
Neni Yehova, Mfalme wa Israeli, na Mkombozi wake, Yehova wa majeshi, asema hivi: Mimi ni wa kwanza, nami ni wa mwisho; wala hapana Mungu ila mimi. Na ni nani, kama mimi, atakayeita, na kulitangaza hilo, na kuliweka kwa utaratibu mbele yangu, tangu nilipoweka watu wa kale? Na mambo yanayokuja, na yatakayokuwa, na wayaonyeshe kwao. Msiogope, wala msifadhaike; je! sikukuambia tangu wakati ule, na kulitangaza? Ninyi ndio mashahidi wangu. Je! yuko Mungu mwingine zaidi yangu? Naam, hapana Mungu; mimi sijui mwingine awaye yote. Isaya 44:6–8.
Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.
روایەتی پێشبینیی کۆتاییی ئیشایا جەخت دەکاتەوە لەسەر تەواوی و کۆتاییی هاتنی ئەو دڵنەوایەی عیسا بەڵێنی دابوو.
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.
Mungipulike yenu mwe mukonka obulungami, mwe munoonya Mukama: mutunuulire ejjinja mwe mwatemebwa, n’obunnya bw’ekinnya mwe mwasimikibwa. Mutunuulire Ibulayimu jjajja wammwe, ne Saala eyabazaala: kubanga namuyita ali yekka, ne mmuwa omukisa, ne mmwaza. Kubanga Mukama alisanyusa Sayuuni: alisanyusa ebifo byaalyo byonna ebyazika; era alifuula eddungu lyalyo okufaanana Edeeni, n’akatale kaalyo okufaanana olusuku lwa Mukama; essanyu n’okujaguza birirabikibwa omwo, okwebaza, n’eddoboozi ery’okuyimba. Isaaya 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.
Omuhumuzi yāizire omu kwa Musanju 2023. Amazima agandi agashobororwaga omu byahandikirwe bya Isaaya n’ag’okuba hārimu ebyafaayo ebyesirwe, eby’emitendera eshatu, eby’emituragaro musanju, kandi ni ryo miterere ya “emeth,” ekigambo ky’Oruheburayo ekyakoleibwe n’ennyuguta ey’okubanza, ey’eshumi na ishatu, n’ey’aha mperu ez’ennyuguta z’Oruheburayo.
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.
เ้li wa ruho kufuma mu mji, ely’ebozi kufuma mu hekalu, ely’ebozi lya Mukama erisasula abalabe be empeera yaabwe. Isaaya 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.
Mu Isaia honololokti ihok xopantik tlen moneki yej inin: ne papel tlen Islam kipia ken itepaleuil Dios para kichiwas iyekseli tlatzacuilis, achto ipan Estados Unidos, uan satepan ipan nochi tlaltikpaktli, ipampa in panolis tlen domingo enforcement.
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.
Bi pîvanê, dema ku ew derdikeve, tu ê bi wî re mijûl bibî: ew di roja bayê rojhilatê de bayê xwe yê tûj digire. Îşa‘ya 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.
Satyag na amin a ngatanan mapapailalim bilang mga sangkap ng mensahe ng Sigaw sa Hatinggabi, na siyang paglalarawan, sa talinghaga ng sampung dalaga, ng mensahe ng Pahayag ni Jesu-Cristo na ibinigay ng Ama kay Jesus, na ibinigay naman niya kay Gabriel, na siyang nagbigay nito kay Juan, na sumulat nito at ipinadala sa mga iglesia. Ginagamit natin ang huling salaysay ni Isaias upang patibayin ang hanay ng mga pangyayaring panghula na nagsisimula sa ika-labing-isang kabanata ng Pahayag, at ngayo’y narating na natin ang ika-labing-dalawang kabanata, kung saan makikita natin na ang babaing nararamtan ng araw ay inilalarawan sa simbolismong lubos na pinagtitibay ni Isaias, samakatuwid baga’y: inilalarawan ni Cristo ang wakas ng isang bagay sa pamamagitan ng pasimula ng isang bagay.
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.
Na mbinguni ikaonekana ishara kuu; mwanamke aliyevikwa jua, na mwezi chini ya miguu yake, na juu ya kichwa chake taji ya nyota kumi na mbili; naye akiwa mjamzito akalia, akiumia katika kuzaa, na kuteswa ili ajifungue. Kisha ikaonekana ishara nyingine mbinguni; na tazama, joka kubwa jekundu, lenye vichwa saba na pembe kumi, na juu ya vichwa vyake mataji saba. Na mkia wake ukaburuta theluthi ya nyota za mbinguni, ukazitupa juu ya nchi; na joka likasimama mbele ya yule mwanamke aliyekuwa tayari kujifungua, ili ammeze mtoto wake mara tu atakapozaliwa. Naye akazaa mtoto mwanamume, yeye atakayechunga mataifa yote kwa fimbo ya chuma; na mtoto wake akanyakuliwa juu 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.
Kusakila wa Ufunuo kumi na mbili ni ishara ya watu wa Mungu wateule katika historia yote. Kabila kumi na mbili za Israeli ya kale halisi zinawakilisha mwanzo wa watu wa Mungu wateule wa agano. Kabila hizo kumi na mbili zinafananisha mwisho wa Israeli ya kale halisi, wakati Kristo alipowachagua wanafunzi kumi na mbili. Wanafunzi hao kumi na mbili katika mwisho wa Israeli ya kale halisi, walikuwa pia mitume kumi na mbili katika mwanzo wa Israeli ya kisasa ya kiroho. Mashahidi wawili wa mwanzo na shahidi mmoja wa mwisho huungana kuanzisha mashahidi watatu wanaowatambulisha wale mia moja 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.
ایا یەک سەد و چل و چوار هەزارەکان هەمان ئاڵامن کە لەلایەن براکانیانەوە دەرکراون. ئەوان ئەو ئاڵامنەن کە دۆڵێک بوون لە ئێسقانە وشک و مردووەکان، لە شەقامی ئەو شارە گەورەیەی سەدۆم و میسر، کە لەلایەن ئەو دڕندەیەوە کوژران کە لە چالە بێبنەکەوە سەرهەڵدا. ئەوان ئەو ئاڵامنەن کە بەردەکانی تاجن، کە ئەو ژنە لەسەر سەری خۆی لەبەری کردووە.
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.
لەو ڕۆژەدا یەزدانی پەروەردگاریان ڕزگارییان دەکات وەک مێگەلی گەلەکەی خۆی؛ چونکە ئەوان وەک بەردەکانی تاج دەبن، بەرزکراونەتەوە وەک ئاڵا لەسەر خاکەکەی خۆی. زەکەریا 9:16.
The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.
Banderoli, ambao ndio mia moja na arobaini na nne elfu, ni mawe, kama alivyo Kristo.
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.
Kandi boosi boo bw’oMwooyo bwamwe; kubanga baanywanga ku Lwazi olwo olw’Omwooyo olwabagobereranga: era Olwazi olwo yali Kristo. 1 Abakkolinso 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.”
Kristo amemaka ishina ihana na makumi mana na bane, kandi Petero akahikiriza hamwe na Pawulo ngu Kristo ni “ibare ririho ubugingo” ryahinywirwe, kandi Petero kandi akamanyanisha yuko abantu ba Ruhanga na bo ari “amabuye ariho ubugingo.”
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.
Kumwaija Yule aliye jiwe lenye uzima, lililokataliwa kweli na wanadamu, bali teule la Mungu, lenye thamani kuu, ninyi nanyi, kama mawe yenye uzima, mnajengwa mwe nyumba ya rohoni, ukuhani mtakatifu, mpate kutoa dhabihu za rohoni, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 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.
ئەو یەک سەد و چل و چوار هەزارە تەنها بەردەکانی تاجی ئەو ژنە نین، بەڵکو خۆی تاجەکەشن.
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.
Ku lwʼambo lwa Sioni, siko sanga kukhonda kulandula, kandi ku lwʼambo lwa Yerusalemu siko sanga kupumula, mpka obulungami bwakwe buya kupita nge kumweka, ne lupulukiro lwakwe nge nyali yivwaka. Kandi Amahanga gakesa ukulola obulungami bobe, ne mafumu gakesa ubukata bobe; kandi uketa kwitwa ishina ipya, ilyo akanwa ka Mfumu kakatula. Kandi ukaba nengish crown ya bukata mu kuboko kwa Mfumu, ne ngila ya bwami mu kuboko kwa Lesa obe. Yesaya 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.
Kristo amefananisha wale mia moja na arobaini na nne elfu. Yeye ndiye Mwamba, nao ni “mawe.” Wao ni “taji ya utukufu mkononi mwa Bwana,” naye Kristo ndiye taji ya utukufu.
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.
Ni muunu awo, Yehova wa makundi atakuwa taji ya utukufu, na kilemba cha uzuri, kwa mabaki ya watu wake; tena atakuwa roho ya hukumu kwake yeye aketiye katika hukumu, na nguvu kwao wageuzavyo vita langoni. Isaya 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.
Ku namba ikumi na ibili yinasaningwa mu muktadha wa kutandikila ne kupwishishisha, mwanakashi ahakilisha bantu ba cipangano abasalwa ukufuma ku Isilaeli wa kale pa lupili lwa Sinai, ukufika ku mbali yakwe ya bantu umwanda umo ne makumi yane na bane. Bena bali bafwanikishiwa muli Kristo, ne kusemwa Kwakwe kwafwanikishishe ukushukuka kwa mafupa ayuma ya bafwa ukufuma mu musebo umo bapayiwe pa Julai 18, 2020. Ubulondoloshi bwa ntambo ibili ubwo Ezekieli sate-seveni alandapo mu buryo bwapwililika, ubuletelela abo bapolofita babili ku bumi, bwalumbulwa “pa kutandikilapo” mu kulengwa kwa Adamu.
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 aliumbwa kwa hatua mbili. Kwanza aliumbwa kwa kufinyangwa, kisha Kristo akampulizia pumzi ya uhai, kama vile pumzi itokayo katika pepo nne katika Ezekieli ilivyozihuisha mifupa mikavu. Adam aliumbwa akiwa mtu mzima kikamilifu, lakini uumbaji wake haukuwa chini ya hapo, kuzaliwa kwake. Wale laki moja na arobaini na nne elfu huzaliwa baada ya siku tatu na nusu za kiishara za kulala wakiwa wamekufa katika njia ipitayo katikati ya bonde la mauti. Wale laki moja na arobaini na nne elfu huzaliwa na mwanamke yule aliyemzaa “mtoto mwanamume” ambaye alikuwa atawale kwa fimbo ya chuma. Kama ishara ya kanisa katika historia yote, mwanamke wa Ufunuo kumi na mbili anawakilisha ishara ileile kama “mlima” wa Danieli mbili.
“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.
“Ukusûrûkwa ni gitabo gifunze ikidodo, ariko kandi ni n’igitabo cyafunguwe. Cyanditswemo ibintu bitangaje bigomba kuzaba mu minsi y’imperuka y’amateka y’iyi si. Inyigisho z’iki gitabo zirasobanutse neza, si iz’amayobera kandi zitasobanutse. Muri cyo hafatwamo uwo murongo nyene w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi Imana yasubiyemo, bityo ikerekana ko bugomba guhabwa agaciro gakomeye. Uwiteka ntasubira kuvuga ibintu bidafite akamaro gakomeye.” 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.
Mũrongo o ũhoro wa ũkũrũũri ũcio ũoneka thĩinĩ wa Danieli nĩguo ũkũhũthĩrĩrwo thĩinĩ wa Kũguũrũrio. Rĩĩa Danieli, rĩrĩa rĩatemiirwo kuuma kũrĩ gĩkũyũ “na matuoko matingĩhoterere,” nĩ “mahiga marĩ muoyo” ma Petero, arĩa “mũgĩkũrwo mũtuĩke nyũmba ya roho, ũhĩtani mũtheru,” na rĩĩa Danieli o narĩo nĩrĩmenyekanĩrĩria andũ arĩa magana rimwe mĩrongo ĩna na ngiri ĩna. Gĩkũyũ nĩ kanitha wa Ngai thĩinĩ wa mĩaka ya ũtugi.
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.
Kandi mu masiku ga mafumu agha, Chiuta wa kuchanya wazamkwimiska ufumu uwo uzamkunangika chara: ndipo ufumuwo uzamkusiyika ku ŵanthu ŵanyake chara, kweni uzamkuphwanya na kumalizgirathu maufumu ghose agha, ndipo uzamimilira muyirayira. Chifukwa chakuti ukawona kuti libwe likadumulika kufuma ku phiri kwambura mawoko, na kuti likaphwanyaphwanya chisulo, mkuŵa, dongo, siliva, na golide; Chiuta mukuru wamumanyiska fumu ivyo vizamuchitika kunthazi: ndipo loto ndakufikapo, ndipo kung’anamura kwake nkhakukhorwa. 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.
Păyama Kakati ya elfu mia moja na arubaini na nne pia inawakilishwa kuwa ndiyo mvua ya masika ya mwisho, nao ni katika wakati wa mvua hiyo ya mwisho ambapo Mungu “huisimamisha” ufalme unaowakilishwa na jiwe la Danieli.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Mvua ya mwisho inawajia wale walio safi—ndipo wote wataipokea kama ilivyokuwa hapo kwanza.
“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.
“Dema ku çar milyaket berdan, Mesîhê dê padîşahiya xwe ava bike. Tu kes barana paşîn werdigire, pêdivî ye tenê ewên ku her tiştê ku ji destê wan tê dikin. Mesîhê dê alîkariya me bike. Hemû dikarin bi kerema Xwedê, bi xwîna Îsa, serketî bibin. Hemû ezman bi vî karî re eleqedar e. Milyaket jî eleqedar in.” 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.
چوار باڵەفڕەکانی ئیسلام لە یاسای یەکشەممەدا ئازاد دەکرێن، و پاشان مەسیح شانشینی خۆی دامەزرێنێت. ئەمە لە ڕۆژگاری شانشینە ڕۆحانییەکانی بەشی دووەمی دانیالدا ڕوودەدات. دوایین چوار شانشینی ڕۆحانی لە خەونی نەبوکەدنەسەر، بە یەکەم چوار شانشینی وەاقیعی وێنەکرابوون. بابلی وەاقیعی، ماد و فارس، یۆنان و ڕۆما نوێنەرایەتیی بابلی ڕۆحانی، ماد و فارس، یۆنان و ڕۆما دەکەن.
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 ya kiroho ndiyo kichwa cha dhahabu, iliyopata jeraha la mauti mwaka 1798, kama ilivyofananishwa kwa Nebukadreza kuondolewa mamlakani kwa muda kwa “nyakati saba.” Wakati muungano wa pande tatu wa joka, mnyama, na nabii wa uongo utakapounda ufalme wa nane, ulio wa wale saba, utakuwa umeundwa kwa falme zote za kiroho, zilizowakilishwa katika sanamu ya Nebukadreza ya sura ya pili. Upapa uliokufa na upapa uliofufuliwa ndiyo 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 huunda muungano wa pande tatu wa joka, mnyama, na nabii wa uongo ili kuusimamisha ufalme wa nane, ulio wa wale saba. Upapa ndiye mpinga-kristo na hutafuta kumghushi Kristo. Katika hali hii; kati ya falme nne za mwisho za kiroho, upapa ni 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.
بەرەدەکەی لە چیاوە بڕاوە، دەبێتە شانشینێک کە هەموو زەوی پڕ دەکات، وە لە «ڕۆژانی ئەم پاشایانەدا» وەک ئاڵایەک دادەمەزرێت، چونکە هەموو شانشینە ڕووحییەکانی ئەو وێنەیە بە کردار لە «دوایین ڕۆژاندا» نوێنەرایەتی دەکرێن. بەرزکردنەوەی ئاڵا، کە دامەزراندنی شانشینی مەسیحە، لەو کاتەدا ڕوودەدات کە چوار باکانی ئیسلام ئازاد دەکرێن، وە بارانی دوایی بێ پێوانە دەڕژێتە سەر یاسای یەکشەممە.
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.
Atē okya mwa kutumibwa ku musozi alibula mu bitundu obwakabaka bwonna obw’omu nsi obw’omwoyo, obukiikiriddwa “ekyuma, ekikomo, ebbumba, ffeeza, ne zaabu.” Abantu akasiriivu mu enkumi kikumi mu enkumi nnya mu enkumi nnya bakiinza Kristo, oyo mu Okubikkulirwa ekkumi n’ebiri ayitibwa “omwana omusajja,” okuzaalibwa kwe okwafaananyizibwa okuzaalibwa kw’abo akasiriivu mu enkumi kikumi mu enkumi nnya mu enkumi nnya. “Omwana omusajja” alina “okufuga amawanga gonna n’omuggo ogw’ekyuma.” N’omuggo ogwo alimenya amawanga.
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.
Ndzi ta vula xileriso lexi: Yehovha u te eka mina: “U N’wana wa mina; namuntlha ndzi ku veleke. Kombela eka mina, kutani ndzi ta ku nyika matiko tanihi ndzhaka ya wena, ni makumu ya misava tanihi ndzhaka ya wena. U ta ma tshova hi nhonga ya nsimbi; u ta ma pfotlosa ku fana ni xibya xa muvumbi.” Pisalema 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.
Mwana wa Mungu alizaliwa na Baba. Wengi huichukua kweli hii na kuipotosha kwa uharibifu wao wenyewe. “Kuzaliwa” maana yake ni kuzaa, lakini twajua kwamba hakukuwapo kamwe wakati ambapo Kristo hakuwapo.
“‘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.
“‘Ma, Mûkúrú ayovó kuti, mu bilumbu bya ndeke, bamwe bakefumina lwítabîjì, bakutéya matwi ku nyuma ya bukónyi ne ku malongesha a badémona; bakwamba mashimi mu buhypokrite, ne mwoyi wabu wa bumvwile musangidibwe bwa cyoto cya moto.’ Kumpála kwa maendeleo a nsuka a mudimu wa bukafiri, kukaba lufúlù lwa lwítabîjì. Kakwikala myumvîjì yamenyekana buludi ne ya butóóke pa byalusokelu bya Nzambi. Bulelèlà bumwe panyuma pa bungi bukafwibwe. ‘Ne kabíyi nkána, kinène kya byalusokelu bya bwabujitu ke eci: Nzambi wamwèneka mu mubidi, wakatwama mululame mu Mûkúrú, wamwèneka ku bamalayika, wakasamunyiibwa mu bahedi, wakítabiibwa mu nsi, wakanyamulwa mu butumbùke.’ Bantu benshi bakana kubáko kwa Klisto kumpála, ne pa nanku bakana bu-Nzambi bwandi; kabamwítaba bu Musungidi wa muntu ku muntu to. Eci ke kukana Klisto bulubuludi. Yêyà ùvwa Mwana umwepelé wa Nzambi, uvwa umwe ne Taatù kufuma ku ebandeli. Ku yêyà, maulu ne mîsi byakalengwa.” Signs of the Times, May 28, 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.
Bingi Kriste yatangikwa ko ari “uwavyarwa” n’Umuvyeyi, biba biranga ukuri gufatanije na Kristo, ukuri gusamburwa iyo guhatirwa kwinjizwa mu cigereranyo c’ukuvyarana kw’abantu. Ntitwashobora gusuzuma Imana dushingiye ku buryo bwacu bwa kimuntu. Dushobora gusa gusuzuma Imana nk’uko Yo Itwihishurira ukuntu Yisuzuma.
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.
Ba xirabkar rêya xwe bihêle, û mirovê neheq jî hizrên xwe; bila vegere ba Xudan, ew ê li ser wî dilovan be; û ba Xwedayê me, çimkî ew ê bi firehî bibexşîne. Çimkî hizrên min ne hizrên we ne, ne jî rêyên we rêyên min in, Xudan dibêje. Çimkî wekî ku ezman ji erdê bilindtir in, wisa jî rêyên min ji rêyên we bilindtir in, û hizrên min ji hizrên we. Îşaya 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.
“Hyɛn wo ano” wɔ asɛm “awo no” so na ama wɔahu sɛ bere bi wɔ hɔ a Agya no woo Kristo no, ɛyɛ sɛ obi “retie nnaadaa ahonhom ne abonsamkyerɛkyerɛ.” Yɛn adesua a ɛwɔ hɔ mprempren yi nti, merekyerɛ nko ara sɛ Ɔsɛnka Adiyisɛm ti dummien no mu ɔbea no na ɛsɛ sɛ ɔwo “abarimaa no,” deɛ ɔbɛdi amanaman so tumi de dade poma. Apem ɔha aduanan anan no nso bedi amanaman so tumi de dade poma.
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.”
Eklezia ya Thyatira izongaka lisusu tango libebi ya liwa ya bopapa ebikisami na mobeko ya Lomingo. Na lisolo wana, elaka epesami na bato ya Nzambe ezali ete baoyo balongi bakoyangela “bikolo” na “lingenda ya ebende.”
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 oyo alongi, mpe abati misala na ngai kino na suka, nakopesa ye bokonzi likolo ya bikolo: Mpe akoyangela bango na lingenda ya ebende; bakobukana biteni-biteni lokola mbɛki ya moyemi-mbɛki: kaka ndenge ngai mpe nazwaki 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.
Mungu‑watu baaye, bano bali mu kulabisibwa kwa nzitani okwasembayo okw’ekkanisa ya Tiyatira, be bali emitwalo kikumi mu obukumi obuna mu enkumi nnya. Omukazi, ku ntandikwa, yazaala Kristo; era ku nkomerero yazaala emitwalo kikumi mu obukumi obuna mu enkumi nnya, abagoberera Omwana gw’Endiga.
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.
Na baimbile ntiya ngwimbo mpya imbere ya kiti kya enzi, n’imbere ya byaume bine, na abakuru; kandi nta muntu wabashije kwiga iyo ngwimbo keretse ba bihumbi ijana na mirongo ine na bine, abacunguwe bakavanwa mu isi. Abo ni bo batihumanyije n’abagore; kuko ari inkumi. Abo ni bo bakurikira Umwana w’Intama aho ajya hose. Abo ni bo bacunguwe mu bantu, baba umuganura ku Mana no ku Mwana w’Intama. Ibyahishuwe 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.
Kristo akuzariwa “wa kwanza”, na wale mia moja na arobaini na nne elfu wamfuatao Mwana-Kondoo, hivyo wanazaliwa “wa mwisho”. Kristo “alinyakuliwa kwenda kwa Mungu”, kama walivyokuwa mashahidi wawili wa Ufunuo kumi na moja. Watoto wake wote wawili hupaa kwenda kwa Baba.
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.
ئەو ژنە کوڕێکی نێرینەی لەدایک بوو، ئەوەی دەبوو بە دارێکی ئاسنین هەموو نەتەوەکان فەرمانڕەوایی بکات؛ و منداڵەکەی بەرزکرایەوە بۆ لای خودا و بۆ تەختەکەی. دەرخستنی یۆحەنا 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.”
Kirîst, wekî Xudanê Leşkeran, di heman demê de “beşa Aqûb” e, û Îsraêl “darika mîrata wî” ye, û Îsraêl jî “tebera şerê” Wî û “çekên şerê” Wî ye, ku Wî bi wan “neteweyan perçe perçe dike.”
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.
Omugabo gwa Yakobo tiguri nk’ogwabo; ahakuba niwe Muremyi w’ebintu byona: kandi Isiraeli niyo nkoni y’omugabane gwe: Mukama Nyamabanga eryo niryo iziina rye. Iwe ori embazo yange ey’entalo n’ebirwaniso by’orutaro: ahakuba naawe niiwe ndyataguraguramu amahanga, kandi naawe niiwe ndihwerekyerezamu obukama. Yeremia 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.
Kristo na baelifu nke mingi na minei mya nkama na makumi iya na iya zole yonsi kele kuyala mpi kubebisa bayinsi na nkíti ya nti ya kisengo. Kristo kele “kivwa kya Yakobi,” kansi bantu na Yandi mpi kele mutindu mosi.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Nokuti ekuporisyona ya Yehova n’abantu be; Yakobo kye kigabo ky’obusika bwe. Ekyamateeka Olwokubiri 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.
Eri lya katwa kutoka mlimani, likiwakilisha kanisa la Mungu, ndilo udhihirisho wa mwisho wa kanisa Lake lijazalo dunia kwa utukufu Wake, nao hutumiwa kama shoka la vita la Mungu kuzipiga nyayo za ile sanamu na kuzigeuza falme hizo kuwa “makapi ya viwanja vya kupuria wakati wa kiangazi.” Falme hizo huchukuliwa na upepo na kupeperushwa mbali.
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.
Buno bél iyún, buno bárírí, buno bálílí, buno fádíya, ani saani ye cénnen kelen na, ka kɛ i n’a fɔ ko waati-samayɔrɔlu boro-fin ye; fìli ye olu taa, fo i n’a fɔ ko yɔrɔ si tɛ se ka sɔrɔ olu ye; ani kùgu min ye jàyiran o dun, o ye kɛ kulu bonna ye, ka dúgukolo bɛɛ faara. 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.
kwabaye kyeta okufumita obubonero bw’omukazi mu mbeera y’akatendera akawanikiddwa eri eggulu, kubanga Okubikkulirwa essuula eya kkumi n’ebiri eraga entandikwa y’olutalo wakati wa Kristo ne Setaani olwatandika mu ggulu; era nga ekola bw’etyo, eraga olutalo mu ggulu olulumiriza enkomerero y’olukuŋŋaana olukulu olw’empaka wakati wa Kristo ne Setaani. Okubikkulirwa essuula eya kkumi n’ebiri n’eya kkumi n’esatu biraga olutalo olw’enkomerero olw’olukuŋŋaana olukulu olw’empaka, era bikikola nga biraga abakiise ba Setaani n’ekibiina ky’abantu emitwalo kkumi na ena mu enkumi nnya nga balwana mu ggulu.
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.
Mu kinyamakuru gikurikira, tuzakomeza gusuzuma intambara yo mu ijuru yo mu “minsi y’imperuka,” yari yaragereranyijwe n’intambara yo mu ijuru yatangiye mu itangiriro.
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.
Ndzi tlhela ndzi vona xivandzana xin’wana xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi to fana ni ta xinyimpfana, kambe xi vulavula ku fana ni dragona. Xi tirhisa matimba hinkwawo ya xivandzana xo sungula emahlweni ka xona, naswona xi endla leswaku misava ni hinkwavo lava akeke eka yona va gandzela xivandzana xo sungula, lexi xilondza xa xona xa ku dlaya xi hanyisiweke. Xi tlhela xi endla masingita lamakulu, lerova xi endlela leswaku ndzilo wu xika hi le tilweni wu ta emisaveni emahlweni ka vanhu. Naswona xi xisa lava akeke emisaveni hi vukanganyisi bya masingita lawa xi nyikiweke matimba yo ma endla emahlweni ka xivandzana; xi byela lava akeke emisaveni leswaku va endlela xivandzana xifaniso, lexi xi nga xi ri ni xilondza xa banga kambe xi hanya. Xi tlhela xi nyikiwa matimba yo nyika xifaniso xa xivandzana vutomi, leswaku xifaniso xa xivandzana xi vulavula, naswona xi endla leswaku hinkwavo lava nga ta ka va nga gandzeli xifaniso xa xivandzana va dlayiwa. Xi tlhela xi endla leswaku hinkwavo, lavatsongo ni lavakulu, lavafumeke ni swisiwana, lava ntshunxekeke ni mahlonga, va nyikiwa mfungho evokweni ra vona ra xinene, kumbe emimombyeni ya vona; leswaku ku nga vi na munhu la nga xavisaka kumbe ku xava, loko a nga ri loyi a nga ni mfungho, kumbe vito ra xivandzana, kumbe nhlayo ya vito ra xona. Hi kwala ku ni vutlhari. Loyi a nga ni ku twisisa, a a hlaye nhlayo ya xivandzana; hikuva i nhlayo ya munhu; naswona nhlayo ya xona i ntsevu wa madzana, makume ntsevu na ntsevu. Nhlavutelo 13:11–18.