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.
Kitab Yesaya, sareng utamina carita nubuat panungtung Yesaya anu kapanggih dina pasal opat puluh nepi ka genep puluh genep, mangrupa hiji pintonan anu nekenkeun sawatara bebeneran nubuat anu penting, anu patalina langsung jeung Wahyu Yesus Kristus, anu ayeuna keur dibuka segelna nalika urang ngadeukeutan panutupan mangsa kasempetan manusa. Salah sahiji tina bebeneran éta nyaéta panyingkepan ngeunaan Alfa jeung Omega. Teu aya kitab séjén dina Alkitab anu ngadeukeutan kana kasaksian Yesaya ngeunaan unsur tabiat Allah anu ngagambarkeun tungtung hiji perkara babarengan jeung awal hiji perkara.
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.
Saha anu geus ngalaksanakeun jeung ngarengsekeun ieu, ngagero angkatan-angkatan ti mimiti? Kami, PANGERAN, anu kahiji, jeung jeung anu panungtung; Kami teh Anjeunna. Yesaya 41:4.
It is in Isaiah, that God identifies what it is that proves God is God.
Dina kitab Yesaya, Allah nétélakeun naon ari hal anu ngabuktikeun yén Allah téh Allah.
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.
Kieu timbalan PANGERAN, Raja Israil, jeung Nu jadi Panebusna, nyaéta PANGERAN Nu Maha Kawasa: Kami teh anu pangheulana, jeung Kami teh anu pangpandeurina; jeung salian ti Kami teu aya Allah. Jeung saha, kawas Kami, nu bakal ngagero, sarta bakal ngembarkeunana, jeung ngatur eta pikeun Kami, ti saprak Kami nangtukeun umat baheula? Jeung hal-hal anu rek datang, jeung anu baris kajadian, sina maranehna nembongkeun eta ka maranehna. Maraneh ulah sieun, ulah ngaraos salempang: naha Kami teu acan ngabejaan ka maneh ti harita, jeung ngembarkeunana? Maraneh teh enya saksi-saksi Kami. Naha aya Allah salian ti Kami? enya, teu aya Allah; Kami teu nyaho aya nu mana wae. Yesaya 44:6–8.
Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.
Narasi kenabian panungtungan Yesaya nengetan kana kacumponan nu sampurna jeung panungtung tina kadatangan Sang Panglipur anu dijangjikeun ku Yesus.
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.
Dengekeun ka Kami, aranjeun anu narékahan kana kabeneran, aranjeun anu néangan PANGERAN: tenjo kana batu tempat maraneh dipahat, jeung kana liang tina jero tambang tempat maraneh digali. Tenjo ka Ibrahim, bapa maraneh, jeung ka Sarah anu ngalahirkeun maraneh: sabab anjeunna ku Kami disaur sorangan, tuluy diberkahan, sarta dijadikeun loba. Sabab PANGERAN bakal ngalilipur Sion; Anjeunna bakal ngalilipur sakabéh tempatna anu ruruntuhan; Anjeunna bakal ngajadikeun gurunna kawas Éden, jeung padang gandangna kawas taman PANGERAN; kabungahan jeung karahayuan bakal kapanggih di dinya, sukur-syukur, jeung sora pupujian. Yesaya 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.
Nu Panglipur sumping dina bulan Juli 2023. Hiji deui bebeneran anu ditekenkeun dina carita Yesaya nyaéta sajarah nu disumputkeun, tilu léngkah, ngeunaan tujuh guludug, anu mangrupa struktur “emeth,” kecap Ibrani anu kabentuk ku hurup kahiji, katilu welas, jeung panungtung dina alfabét 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.
Sora kaributan ti kota, sora ti Templo, sora ni Yéhuwa anu mayar gantina ka musuh-musuh-Na. Yesaya 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.
Kabeneran penting séjén anu dipidangkeun dina kitab Yesaya nyaéta peran Islam minangka pakakas panghukuman eksekutif Allah, mimitina ka Amérika Sarikat, tuluy saterusna ka dunya, lantaran diberlakukanna panegakan poé Minggu.
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.
Dina ukuranana, lamun eta tumuwuh maju, maneh bakal ngadebat jeung eta; Mantenna nahan angin-Na anu kasar dina poe angin ti wetan. Yesaya 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.
Sadayana bebeneran ieu tiasa digolongkeun minangka bagian-bagian tina amanat Panyaur Tengah Peuting, nyaéta perumpamaan ngeunaan sapuluh parawan minangka gambaran tina amanat Wahyu Yesus Kristus anu dipasrahkeun ku Rama ka Yesus, anu ku Anjeunna dipasrahkeun ka Jibril, anu tuluy dipasrahkeun ka Yohanes, anu nyeratna sarta ngirimkeunana ka jamaah-jamaah. Urang parantos ngagunakeun carita panungtungan Yesaya pikeun ngadukung runtuyan kajadian-kajadian nubuat anu dimimitian dina pasal sabelas Wahyu, jeung ayeuna urang parantos nepi ka pasal dua belas, tempat urang manggihan yén awéwé anu dipaparinan pakean panonpoé digambarkeun ku perlambang anu kacida pageuhna diteguhkeun ku Yesaya, nyaéta kieu: Kristus ngagambarkeun tungtung hiji perkara ku awal hiji perkara.
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.
Tuluy aya hiji kaajaiban anu agung di sawarga: hiji awewe nganggo panonpoé minangka pakean, bulan aya di handapeun sampéanna, jeung dina sirahna aya makuta anu diwangun ku dua welas béntang. Jeung manehna keur ngandung, ngajerit ku sabab nyeri rék ngalahirkeun, sarta kasiksa dina pagawéan ngalahirkeun. Tuluy aya deui hiji kaajaiban di sawarga; jeung behold, aya hiji naga beureum anu gedé, ngabogaan tujuh sirah jeung sapuluh tanduk, sarta tujuh makuta dina sirah-sirahna. Buntutna nyéréd sapertilu béntang-béntang sawarga, tuluy ngalungkeun éta ka bumi: jeung naga éta nangtung di hareupeun awewe anu geus siap rék ngalahirkeun, supaya anakna didahar ku manehna pas geus lahir. Jeung manehna ngalahirkeun hiji anak lalaki, anu bakal maréntah sakumna bangsa ku iteuk beusi: jeung anakna dicandak ka Allah, jeung ka tahta-Na. Wahyu 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.
Awéwé dina Wahyu dua belas téh lambang umat pilihan Allah sapanjang sajarah. Dua belas kaom Israél kuna anu harfiah ngagambarkeun awal umat perjangjian pilihan Allah. Dua belas kaom éta ngalambangkeun panungtungan Israél kuna anu harfiah, nalika Kristus milih dua belas murid. Dua belas murid éta dina ahir Israél kuna anu harfiah, ogé jadi dua belas rasul dina awal Israél rohani modéren. Dua saksi awal jeung hiji saksi ahir ngahiji pikeun netepkeun tilu saksi anu nandaan saratus opat puluh opat rébu minangka ahir Israél rohani modéren.
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.
Sarébu opat puluh opat rébu téh ogé panji anu dipiceun ku dulur-dulurna. Maranéhna téh panji anu baheulana mangrupa hiji lebak pinuh ku tulang-tulang paéh anu garing, ngagolér di jalan kota agung Sodom jeung Mesir, anu dipaéhan ku sato galak anu naék ti liang anu taya dasarna. Maranéhna téh panji, nyaéta batu-batu makuta, anu ku éta awéwé keur dipaké dina sirahna.
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.
Jeung PANGERAN Allah maranéhna bakal nyalametkeun maranéhna dina poé éta, saperti ingon-ingon umat-Na; sabab maranéhna bakal jadi kawas batu-batu makuta, diangkat jadi panji-panji di tanah-Na. Sakaria 9:16.
The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.
Panji éta, nyaéta saratus opat puluh opat rébu, mangrupa batu-batu, sakumaha Kristus ogé mangrupa Batu.
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.
Jeung maranéhna sadaya nginum inuman rohani anu sarua, sabab maranéhna nginum tina éta Batu rohani anu nuturkeun ka maranéhna; jeung éta Batu téh Kristus. 1 Korinta 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.”
Kristus ngagambarkeun saratus opat puluh opat rébu, sarta Petrus sapuk jeung Paulus yén Kristus téh “batu anu hirup” anu kungsi dipiceun, sarta Petrus ogé netelakeun yén umat Allah ogé “batu-batu anu hirup.”
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.
Ka Mantenna, hiji batu anu hirup, anu mémang dipiceun ku manusa, tapi dipilih ku Allah sarta mulya, maraneh ogé, sabagé batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam suci, pikeun ngurbankeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. 1 Petrus 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.
Saratus opat puluh opat rebu téh lain ngan saukur batu-batu dina makuta éta awéwé, tapi maranéhna téh makuta éta sorangan.
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 sabab Sion, Kami moal cicingeun, jeung ku sabab Yerusalem, Kami moal eureun, nepi ka kabeneranana nyorot kawas cahaya caang, jeung kasalametanna kawas lampu anu hurung. Jeung bangsa-bangsa séjén bakal ningali kabeneran anjeun, jeung sakumna raja kamulyaan anjeun; jeung anjeun bakal disebat ku ngaran anyar, anu bakal dingaranan ku sungut PANGERAN. Anjeun ogé bakal jadi makuta kamulyaan dina panangan PANGERAN, jeung makuta karajaan dina panangan Allah anjeun. 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.
Kristus ngalambangkeun saratus opat puluh opat rébu. Anjeunna teh Batu Karang, ari maranehna teh “batu-batu.” Maranehna teh “makuta kamulyaan dina panangan PANGERAN,” sedengkeun Kristus teh makuta kamulyaan.
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.
Dina poé éta PANGERAN nu kagungan balad sawarga bakal jadi makuta kamulyaan jeung diadéma kaéndahan pikeun sesa umat-Na, jeung jadi roh pangadilan pikeun anu linggih dina pangadilan, sarta jadi kakuatan pikeun maranéhna anu ngabalikkeun perang nepi ka gapura. Yesaya 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.
Nalika mertimbangkeun angka dua welas dina kontéks awal jeung ahir, éta awéwé ngagambarkeun umat pilihan perjangjian ti Israél baheula di Gunung Sinai, nepi ka sajarah saratus opat puluh opat rébu. Maranéhna geus dilambangkeun ku Kristus, sarta kalahiran-Na ngalambangkeun kabangkitan tulang-tulang garing nu paéh ti jalan tempat maranéhna geus dipaéhan dina 18 Juli 2020. Prosés dua léngkah anu ku Yéheskiél tilu puluh tujuh diidéntifikasi kalawan kacida singketna, anu ngahirupkeun dua nabi éta, ‘mimitina disebatkeun’ dina penciptaan Adam.
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 diciptakeun dina dua léngkah. Mimitina anjeunna dibentuk, tuluy Kristus ngahirupkeun anjeunna ku napas kahirupan, sakumaha napas ti opat jurusan angin dina Yehezkiel ngahirupkeun deui tulang-tulang garing. Adam diciptakeun minangka lalaki anu geus dewasa sampurna, tapi sanajan kitu, ciptaan-Na éta tetep mangrupa kalahiranana. Saratus opat puluh opat rébu lahir sanggeus tilu satengah poé lambang keur ngagolér paéh di jalan anu nembus lebak pati. Saratus opat puluh opat rébu dilahirkeun ku awéwé anu ngalahirkeun “anak lalaki” anu “bakal maréntah ku iteuk beusi.” Salaku lambang gareja sapanjang sajarah, awéwé dina Wahyu dua belas ngawakilan perlambangan anu sarua jeung “gunung” dina Daniel dua.
“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.
“Wahyu téh hiji kitab nu diségel, tapi ogé hiji kitab nu geus dibuka. Eta nyatet kajadian-kajadian anu endah anu baris lumangsung dina poé-poé panungtungan sajarah dunya ieu. Pangajaran dina ieu kitab téh tangtu tur écés, lain mistis jeung teu kaharti. Di jerona, garis nubuat anu sarua dicangking deui saperti dina Daniel. Sababaraha nubuat ku Allah geus diulang, ku kituna nembongkeun yén éta kudu dipasihan perhatian anu penting. Gusti henteu ngulang perkara-perkara anu teu pati gedé akibatna.” Manuscript Releases, jilid 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.
Garispangandika anu sarua anu kapanggih dina Kitab Daniel diteruskeun dina Wahyu. Batu Daniel, anu dipotong tina gunung lain ku leungeun, nyaéta “batu-batu hirup” milik Petrus, anu “diwangun jadi hiji imah rohani, hiji imam-imam suci,” sarta batu Daniel ogé ngawakilan saratus opat puluh opat rébu. Gunung éta nyaéta garéja Allah sapanjang sajarah.
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.
Jeung dina mangsa raja-raja ieu, Allah sawarga bakal ngadegkeun hiji karajaan, anu moal binasa salalanggengna; jeung karajaan éta moal dipasrahkeun ka bangsa séjén, tapi éta bakal ngaremukkeun sarta ngancurkeun sakabéh karajaan ieu, jeung éta bakal nangtung salalanggengna. Ku sabab anjeun ningali yén batu éta dipotong tina gunung tanpa ku leungeun, jeung yén éta ngaremukkeun beusi, tambaga, taneuh liat, pérak, jeung emas; Allah anu agung parantos méré nyaho ka raja naon anu bakal kajadian engké: jeung impian éta tangtu, sarta tafsirna pasti. 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.
Amanat Ceurik Tengah Peuting ngeunaan saratus opat puluh opat rébu ogé dilambangkeun minangka hujan panungtungan, sarta dina mangsa hujan panungtungan éta Allah “ngadegkeun” Karajaan anu dilambangkeun ku batu dina kitab Daniel.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Hujan panungtungan bakal turun ka maranéhna anu suci—sadayana engké bakal narimana saperti baheula.
“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.
“Lamun opat malaikat éta ngaleupaskeun, Kristus bakal ngadegkeun Karajaan-Na. Teu aya anu narima hujan panungtungan iwal ti jalma-jalma anu keur ngalakukeun sagala anu maranéhna sanggup. Kristus bakal nulungan urang. Ku kurnia Allah, ngaliwatan getih Yesus, saréréa bisa jadi nu meunang kameunangan. Sakumna sawarga merhatikeun ieu pagawean. Para malaikat ogé merhatikeun.” 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.
Opat angin Islam dileupaskeun dina mangsa hukum Minggu, tuluy Kristus ngadegkeun Karajaan-Na. Ieu kajadian dina poé-poé karajaan-karajaan rohani anu kasebut dina Daniel pasal dua. Opat karajaan rohani panungtungan dina impian Nebukadnezar, ditipikeun ku opat karajaan harfiah anu kahiji. Babul harfiah, Mado-Pérsia, Yunani, jeung Roma ngawakilan Babul rohani, Mado-Pérsia, Yunani, jeung Roma.
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.
Babul rohani téh sirah emas, anu narima tatu nu matak paéh dina taun 1798, sakumaha dilambangkeun ku Nebukadnesar anu samentara dileungitkeun tina kakawasaan salila “tujuh mangsa.” Nalika pasatuan tilu-rangkep tina naga, sato galak, jeung nabi palsu ngabentuk karajaan ka dalapan, anu asalna tina tujuh éta, éta bakal diwangun ku sakabéh karajaan rohani, anu digambarkeun dina patung Nebukadnesar dina pasal dua. Kapapaan anu paéh jeung kapapaan anu dihirupkeun deui, nyaéta sirah emas rohani dina awal jeung ahir tina opat karajaan rohani dina éta patung. Amérika Sarikat, minangka nu kadua tina opat karajaan, digambarkeun minangka Médo-Pérsia rohani. Perserikatan Bangsa-Bangsa, minangka nu katilu tina opat karajaan, digambarkeun minangka Yunani rohani, sarta babarengan, sakabéhna ngawangun pasatuan tilu-rangkep tina naga, sato galak, jeung nabi palsu pikeun ngadegkeun karajaan ka dalapan, anu asalna tina tujuh éta. Kapapaan téh antikristus sarta narékahan pikeun ngajieun tandingan Kristus. Dina ieu hal, tina opat karajaan rohani panungtungan, kapapaan téh nu kahiji jeung nu panungtungan.
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.
Batu anu dipotong tina gunung éta jadi hiji karajaan anu ngeusian sakuliah bumi, sarta éta dipasang jadi panji dina “mangsa raja-raja ieu,” sabab sakabéh karajaan-karajaan rohani tina éta arca keur aktip diwakilan dina “poé-poé panungtungan.” Pangangkatan panji éta, nyaéta ngadegkeun Karajaan Kristus, lumangsung nalika opat angin Islam dileupaskeun, sarta hujan ahir dicurahkeun tanpa ukuran dina hukum Minggu.
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.
Batu anu dipotong tina gunung éta bakal ngaremukkeun sakabéh karajaan-karajaan rohani di bumi, anu dilambangkeun ku “beusi, tambaga, taneuh liat, pérak, jeung emas.” Nu saratus opat puluh opat rébu ngagambarkeun Kristus, anu dina Wahyu dua belas disebut “anak lalaki,” anu kalahiranana ngalambangkeun kalahiran nu saratus opat puluh opat rébu. “Anak lalaki” éta baris “maréntah sakumna bangsa ku iteuk beusi.” Ku iteuk éta, manéhna bakal ngaremukkeun bangsa-bangsa.
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.
Kami baris medar kana katetepan: PANGERAN parantos ngandika ka kaula, “Anjeun teh Putra Kami; dina poe ieu Kami parantos ngalahirkeun Anjeun. Nyuhunkeun ka Kami, mangka Kami baris masrahkeun bangsa-bangsa kapir jadi warisan Anjeun, jeung tungtung-tungtung bumi jadi kagungan Anjeun. Anjeun baris ngaremuk maranehna ku iteuk beusi; Anjeun baris ngarecah maranehna jadi potongan-potongan kawas bejana tukang pariuk.” Jabur 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.
Putra Allah dilahirkeun ku Bapa. Loba jalma nyokot ieu kayaktian tuluy nyasarkeunana nepi ka ngaruksak dirina sorangan. “Dilahirkeun” hartina ngalahirkeun, tapi urang terang yén teu kungsi aya mangsa nalika Kristus tacan aya.
“‘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.
“‘Ayeuna Roh nyarios kalawan écés, yén dina mangsa-mangsa panungtungan sabagian bakal murtad tina iman, ngadéngékeun roh-roh anu nyasabkeun, jeung ajaran sétan-sétan; nyarita bohong dina kamunafikan; kalayan nurani maranéhna geus dipapandé ku beusi panas.’ Saméméh kajadian-kajadian pamungkas tina karya kamurtadan, bakal aya kabingungan dina perkara iman. Moal aya pamahaman anu écés jeung tangtu ngeunaan rahasia Allah. Hiji bebeneran sanggeus nu séjén bakal diruksak. ‘Sareng tanpa pasulayan, agung pisan rahasia kasalehan: Allah parantos dinyatakeun dina daging, dibenerkeun dina Roh, katempo ku para malaikat, diwawarkeun ka bangsa-bangsa sanés, dipercaya di dunya, diangkat ka kamulyaan.’ Aya loba anu mungkir kana ayana Kristus saméméh jadi manusa, ku kituna maranéhna mungkir kana kaallahan-Na; maranéhna henteu narima Anjeunna minangka Jurusalamet pribadi. Ieu mangrupa panolakan lengkep ka Kristus. Anjeunna téh Putra Allah anu tunggal dipaparin, anu ti awalna hiji sareng Rama. Ku Anjeunna jagat-jagat dijadikeun.” Signs of the Times, 28 Méi 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.
Nalika Kristus dipikawanoh minangka “anu dilahirkeun” ti Rama, éta nandakeun hiji bebeneran anu patali jeung Kristus, hiji bebeneran anu bakal diruksak lamun dipaksa diasupkeun kana modél kakolotaan manusa. Urang teu bisa nangtoskeun Allah tina sudut pandang kamanusaan urang. Urang ngan bisa nangtoskeun Allah sakumaha Anjeunna nembongkeun ka urang pamatut-Na ngeunaan diri-Na sorangan.
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.
Sing nu jahat ninggalkeun jalanna, jeung jalma nu teu bener pikiranana: sarta sing manéhna balik ka PANGERAN, tangtu Anjeunna bakal mikawelas ka anjeunna; jeung ka Allah urang, sabab Anjeunna bakal maparin panghampura anu loba pisan. Sabab pikiran Kami lain pikiran maraneh, kitu deui jalan maraneh lain jalan Kami, saur PANGERAN. Sabab sakumaha langit leuwih luhur batan bumi, kitu deui jalan Kami leuwih luhur batan jalan maraneh, jeung pikiran Kami batan pikiran maraneh. Yesaya 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.
Ngapalingkeun harti kecap “begotten” pikeun netepkeun yén aya hiji mangsa nalika Rama ngalahirkeun Kristus, nyaéta méré “heed to seducing spirits, and doctrines of devils.” Pikeun kaperluan ulikan urang ayeuna, kuring ngan saukur netelakeun yén awéwé dina Wahyu dua welas téh kudu ngalahirkeun “anak lalaki” anu baris maréntah bangsa-bangsa ku iteuk beusi. Saratus opat puluh opat rébu ogé bakal maréntah bangsa-bangsa ku iteuk beusi.
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.”
Garéja Tiatira mulih deui nalika tatu paéh kapausan cageur dina hukum Minggu. Dina sajarah éta, jangji anu dipasihkeun ka umat Allah nyaéta yén maranéhna anu meunang bakal maréntah “bangsa-bangsa” ku “iteuk beusi.”
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.
Jeung sing saha anu meunang kameunangan, sarta anu ngajaga pagawean Kami nepi ka tungtung, ka manéhna bakal Kami pasihan kakawasaan atas bangsa-bangsa: Jeung manéhna bakal maréntah maranéhna ku teken beusi; maranéhna bakal dipeupeus jadi réréngkak saperti bejana tukang nyieun pariuk: sakumaha Kami ogé geus narima ti Rama Kami. Wahyu 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.
Umat Allah anu aya dina manifestasi pamungkas garéja Tiatira nyaéta saratus opat puluh opat rébu. Awéwé dina awal ngalahirkeun Kristus, sarta dina ahirna, manéhna ngalahirkeun saratus opat puluh opat rébu, anu nuturkeun Anak Domba.
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.
Jeung maranéhna nyanyi saolah-olah hiji lagu anyar di hareupeun tahta, jeung di hareupeun opat mahluk hirup, jeung para kokolot; jeung taya saurang ogé anu bisa diajar éta lagu iwal saratus opat puluh opat rébu, anu geus ditebus ti bumi. Ieu téh maranéhna anu henteu kacemar ku awéwé; sabab maranéhna parawan. Ieu téh maranéhna anu nuturkeun Anak Domba ka mana waé Anjeunna angkat. Maranéhna ieu geus ditebus ti antara manusa, jadi bungbuahan pangheulana pikeun Allah jeung pikeun Anak Domba. Wahyu 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 dilahirkeun “pangheulana”, jeung saratus opat puluh opat rébu nuturkeun Anak Domba, ku kituna maranéhna dilahirkeun “pangpandeurina”. Kristus “diangkat ka Allah”, sakumaha ogé dua saksi dina Wahyu sabelas. Duanana anakna naék ka Rama.
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.
Sarta anjeunna ngalahirkeun saurang anak lalaki, anu bakal maréntah sakumna bangsa ku iteuk beusi; sarta anakna éta diangkat ka Allah, jeung ka tahta-Na. Wahyu 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.”
Kristus, salaku PANGERAN tina sagala pasukan, ogé téh “bagian Yakub,” sarta Israél nyaéta “tongkat warisan-Na,” jeung Israél ogé “kampak perang-Na” jeung “pakarang perang-Na,” anu ku Mantenna dipaké pikeun “ngaremukkeun bangsa-bangsa.”
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.
Bagian Yakub henteu sarua jeung maranéhna; sabab Mantenna anu ngadamel sagala perkara: jeung Israil téh tongkat warisan-Na: PANGERAN Nu Maha Kawasa téh ngaran-Na. Maneh téh kampak perang Kami jeung pakarang-pakarang perang: sabab ku maneh Kami baris ngarecah bangsa-bangsa, jeung ku maneh Kami baris ngancurkeun karajaan-karajaan. 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.
Kristus jeung saratus opat puluh opat rébu duanana maréntah sarta ngaremukkeun bangsa-bangsa ku iteuk beusi. Kristus téh “bagian Yakub,” kitu deui umat-Na.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Pangbagian PANGERAN téh umat-Na; Yakub téh bagian tina warisan-Na. Ulangan 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.
Batu anu dipahat kaluar tina gunung, anu ngalambangkeun garéja Allah, nyaéta manifestasi pamungkas tina garéja-Na anu ngeusian bumi ku kamulyaan-Na, sarta maranéhna dipaké minangka pakarang perang Allah pikeun neunggeul suku éta arca sarta ngajadikeun karajaan-karajaan éta jadi “sekam tina tempat ngirik dina usum panas.” Karajaan-karajaan éta tuluy kabur ku ditiup ku angin.
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.
Tuluy beusi, taneuh liat, tambaga, pérak, jeung emas éta, diruksak babarengan nepi ka remuk jadi potongan-potongan, tuluy jadi kawas hampas di tempat pangirikan usum panas; sarta kabawa ku angin nepi ka teu kapanggih deui tempatna; ari batu anu neunggeul eta arca jadi gunung anu gedé, sarta ngeusi sakuliah bumi. 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.
Perlu pisan nempatkeun perlambang awéwé éta dina kontéks panji anu diangkat ka sawarga, sabab Wahyu pasal dua welas ngaidentifikasi awal hiji perang antara Kristus jeung Sétan anu dimimitian di sawarga, sarta ku cara kitu éta ngaidentifikasi hiji perang di sawarga anu nandaan ahir pasulayan agung antara Kristus jeung Sétan. Wahyu pasal dua welas jeung tilu welas ngagambarkeun perang pamungkas tina pasulayan agung éta, sarta maranéhna ngalakukeunana ku ngagambarkeun para wakil Sétan jeung saratus opat puluh opat rébu keur tarung di langit.
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.
Dina artikel saterusna, urang baris neruskeun pikeun ngabahas perang di sawarga dina “poé-poé panungtungan” anu dilambangkeun ku perang di sawarga anu mimiti lumangsung ti awalna.
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.
Tuluy kuring nenjo sato galak séjén naék ti jero bumi; tandukna dua, siga anak domba, tapi omongna lir naga. Sarta manéhna ngalaksanakeun sakumna kawasa sato galak nu kahiji di payuneunna, sarta nyababkeun bumi jeung sakur nu nyicingan éta nyembah ka sato galak nu kahiji, anu tatu maotna geus cageur. Jeung manéhna ngalakukeun mujijat-mujijat anu gedé, nepi ka ngajadikeun seuneu turun ti langit ka bumi di hareupeun jalma-jalma, sarta nipu jalma-jalma nu nyicingan bumi ku jalan mujijat-mujijat anu dipaparinkeun kawasa ka manéhna pikeun dipigawé di hareupeun sato galak éta; bari nyarita ka jalma-jalma nu nyicingan bumi, supaya maranéhna nyieun hiji arca pikeun sato galak anu kungsi tatu ku pedang, tapi tetep hirup. Jeung ka manéhna dipaparinkeun kawasa pikeun maparin nyawa ka arca sato galak éta, nepi ka arca sato galak éta bisa nyarita, sarta nyababkeun sakur anu henteu daék nyembah ka arca sato galak éta dipaéhan. Jeung manéhna nyababkeun sakumna jalma, boh nu leutik boh nu gedé, boh nu beunghar boh nu miskin, boh nu merdéka boh nu abdi, narima hiji tanda dina leungeun katuhuna atawa dina tarangna; supaya euweuh saurang ogé bisa meuli atawa ngajual, kajaba nu boga tanda éta, atawa ngaran sato galak éta, atawa bilangan ngaranna. Di dieu aya hikmah. Sing saha nu boga pangarti, mangka itung bilangan sato galak éta, sabab éta téh bilangan manusa; sarta bilanganna genep ratus genep puluh genep. Wahyu 13:11–18.