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.
Ìwé Aísáyà, àti ní pàtàkì jùlọ ìtàn àsọtẹ́lẹ̀ ìkẹyìn Aísáyà tí a rí nínú orí ogójì títí dé mẹ́rìndínlọ́gọ́rin, jẹ́ àfihàn kan tí ń tẹnumọ́ díẹ̀ lára àwọn òtítọ́ àsọtẹ́lẹ̀ pàtàkì tí wọ́n ní ìbáṣepọ̀ tààrà pẹ̀lú Ìṣípayá Jésù Kristi, èyí tí a ń tú sílẹ̀ nísinsin yìí bí a ti ń sún mọ́ òpin àkókò àánú fún ẹ̀dá ènìyàn. Ọ̀kan nínú àwọn òtítọ́ wọ̀nyí ni ìṣípayá Alfa àti Omega. Kò sí ìwé mìíràn nínú Bíbélì tí ó sún mọ́ ẹ̀rí Aísáyà nípa apá kan nínú ìwà Ọlọ́run tí ń ṣàfihàn òpin ohun kan pẹ̀lú ìbẹ̀rẹ̀ ohun kan.
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.
Ta ni ó ṣe èyí, tí ó sì mú un ṣẹ, nípa pípe àwọn ìran láti ìbẹ̀rẹ̀pẹ̀pẹ̀? Èmi ni Olúwa, ẹni àkọ́kọ́, àti pẹ̀lú ẹni ìkẹyìn; èmi ni òun náà. Isaiah 41:4.
It is in Isaiah, that God identifies what it is that proves God is God.
Nínú Ìsáyà ni Ọlọ́run ti ṣàfihàn ohun tí ó jẹ́rìí sí i pé Ọlọ́run ni Ọlọ́run.
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.
Báyìí ni Oluwa, Ọba Ísráẹ́lì, àti Olùdáríjì rẹ̀, Oluwa àwọn ọmọ-ogun, wí pé; Èmi ni àkọ́kọ́, èmi sì ni ẹni ìkẹyìn; kò sì sí Ọlọ́run kan lẹ́gbẹ̀ẹ́ mi. Ta sì dàbí mi tí yóò ké pe, tí yóò sì sọ ọ́ di mímọ̀, tí yóò sì tò ó létò fún mi, láti ìgbà tí mo ti fi àwọn ènìyàn àtijọ́ kalẹ̀? Àti àwọn ohun tí ń bọ̀, àti àwọn ohun tí yóò wá, ẹ jẹ́ kí wọ́n fi wọ́n hàn fún wọn. Ẹ má bẹ̀rù, bẹ́ẹ̀ ni kí ẹ má ṣe fòyà: ṣé èmi kò ti sọ ọ́ fún yín láti ìgbà náà, tí mo sì ti kéde rẹ̀? Ẹ̀yin náà ni ẹlẹ́rìí mi. Ǹjẹ́ Ọlọ́run kan wà lẹ́gbẹ̀ẹ́ mi bí? Rárá, kò sí Ọlọ́run kan; èmi kò mọ ẹni kankan. Aísáyà 44:6–8.
Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.
Àkọsílẹ̀ ìsọtẹ́lẹ̀ ìkẹyìn ti Isaiah tẹnumọ́ ìmúṣẹ pípé àti ìkẹyìn ti ìbọ̀ wíwá Olùtùnú tí Jésù ṣe ìlérí rẹ̀.
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.
Ẹ fetí sí mi, ẹ̀yin tí ń lépa òdodo, ẹ̀yin tí ń wá Olúwa: ẹ wo àpáta láti inú èyí tí a ti gé yín jáde, àti ihò ọ̀fà láti inú èyí tí a ti gbé yín jáde. Ẹ wo Abrahamu baba yín, àti Sara tí ó bí yín: nítorí mo pè é ní òun nìkan, mo sì súre fún un, mo sì mú un pọ̀ sí i. Nítorí Olúwa yóò tu Sioni nínú: yóò tu gbogbo ibi ahoro rẹ̀ nínú; yóò sì sọ aginjù rẹ̀ di bí Édẹni, àti aṣálẹ̀ rẹ̀ di bí ọgbà Olúwa; ayọ̀ àti ìdùnnú ni a ó rí níbẹ̀, ọpẹ́, àti ohùn orin aládùn. Isaiah 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.
Olùtùnú dé ní oṣù Keje ọdún 2023. Òtítọ́ mìíràn tí a tẹnumọ́ nínú àkọsílẹ̀ Isaiah ni ìtàn ìkọ̀kọ̀, alágbéṣe mẹ́ta ti àrá méje, èyí tí ó jẹ́ ètò “emeth,” ọ̀rọ̀ Heberu tí a dá láti inú lẹ́tà àkọ́kọ́, ẹ̀ẹ̀kẹtàlá, àti ìkẹyìn nínú alifabeeti Heberu.
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.
Ohùn ariwo láti inú ìlú, ohùn láti inú tẹ́ńpìlì, ohùn Olúwa tí ń san ẹ̀san padà fún àwọn ọ̀tá rẹ̀. Isaiah 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.
Òtítọ́ pàtàkì mìíràn tí a gbé kalẹ̀ nínú Isaiah ni ipa Islam gẹ́gẹ́ bí irinṣẹ́ ìdájọ́ ìmúṣẹ́ Ọlọ́run lórí, ní ìbẹ̀rẹ̀, Orílẹ̀-Èdè Amẹ́ríkà, àti lẹ́yìn náà lórí ayé fún ìfọwọ́múṣẹ́ Ọjọ́ Àìkú.
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.
Níwọ̀n ìwọ̀n, nígbà tí ó bá hù jáde, ìwọ yóò bá a jiyàn: ó dá ẹ̀fúùfù líle rẹ̀ dúró ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn. Isaiah 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.
Gbogbo òtítọ́ wọ̀nyí ni a lè pín sí ẹ̀ka gẹ́gẹ́ bí àwọn apá ìhìnrere Ẹkún Òru, èyí tí ó jẹ́ àpèjúwe ti òwe àwọn wúńdíá mẹ́wàá nípa ìhìnrere Ìṣípayá Jésù Kristi tí Baba fi fún Jésù, tí ó sì fi fún Gabrieli, tí ó sì fi fún Johanu, ẹni tí ó kọ ọ́ sílẹ̀ tí ó sì rán án sí àwọn ìjọ. A ti ń lo ìtàn àkẹ́yìn Isaiah, láti fi gbé ìlà àwọn iṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní orí kẹ́wàá-dín-lọ́gbọ̀n ìwé Ìṣípayá, dúró, àti nísinsin yìí a ti dé orí kejìlá, níbi tí a ti rí obìnrin tí a fi oòrùn wọ̀ hàn pẹ̀lú ààmì ìṣàpẹẹrẹ tí Isaiah ti fi ìdúróṣinṣin gbéga kalẹ̀ gidigidi, èyí náà ni pé; Kristi ń fi òpin ohun kan ṣàfihàn pẹ̀lú ìbẹ̀rẹ̀ ohun kan.
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.
Àti pé ààmì ńlá kan farahàn ní ọ̀run; obìnrin kan tí a fi oòrùn wọ̀, tí òṣùpá sì wà lábẹ́ ẹsẹ̀ rẹ̀, tí adé ìràwọ̀ méjìlá sì wà lórí rẹ̀: Ó sì lóyún, ó ń ké, ó ń jìyà nínú ìrora ìbímọ, ó sì ń yọ̀ǹda láti bí. Àti pé ààmì mìíràn farahàn ní ọ̀run; sì kíyèsi i, ejò ńlá pupa kan, tí ó ní orí méje àti ìwo mẹ́wàá, àti adé méje lórí àwọn orí rẹ̀. Ìrù rẹ̀ sì fa ìdámẹ́ta àwọn ìràwọ̀ ọ̀run, ó sì ju wọ́n sí ilẹ̀ ayé: ejò náà sì dúró níwájú obìnrin tí ó fẹ́rẹ̀ bí, kí ó lè jẹ ọmọ rẹ̀ run ní kété tí a bá bí i. Ó sì bí ọmọkùnrin kan, ẹni tí yóò fi ọ̀pá irin ṣe àkóso lórí gbogbo àwọn orílẹ̀-èdè: a sì gbé ọmọ rẹ̀ sókè lọ sọ́dọ̀ Ọlọ́run, àti sí ìtẹ́ rẹ̀. Ìṣípayá 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.
Obìnrin tí ó wà nínú Ìfihàn orí kejìlá jẹ́ àmì ìṣàpẹẹrẹ àwọn ènìyàn tí Ọlọ́run ti yàn ní gbogbo ìtàn ayé. Ẹ̀yà méjìlá Ísírẹ́lì gidi ìgbà àtijọ́ dúró fún ìbẹ̀rẹ̀ àwọn ènìyàn májẹ̀mú tí Ọlọ́run ti yàn. Ẹ̀yà méjìlá náà tún jẹ́ àwòrán ìṣàpẹẹrẹ òpin Ísírẹ́lì gidi ìgbà àtijọ́, nígbà tí Kristi yan ọmọ-ẹ̀yìn méjìlá. Àwọn ọmọ-ẹ̀yìn méjìlá wọ̀nyẹn ní òpin Ísírẹ́lì gidi ìgbà àtijọ́ ni wọ́n sì tún jẹ́ àwọn àpọ́sítélì méjìlá ní ìbẹ̀rẹ̀ Ísírẹ́lì ẹ̀mí ìgbà òde òní. Ẹlẹ́rìí ìbẹ̀rẹ̀ méjì àti ẹlẹ́rìí òpin kan darapọ̀ láti fi ìdí ẹlẹ́rìí mẹ́ta múlẹ̀, tí wọ́n ń fi dá àwọn ẹgbẹ̀rún mẹ́rìnlélógójì lé mẹ́rìndínlọ́gọ́rin mọ̀ gẹ́gẹ́ bí òpin Ísírẹ́lì ẹ̀mí ìgbà òde òní.
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.
Ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà pẹ̀lú ni àsíá tí àwọn arákùnrin wọn sọ nù. Wọ́n ni àsíá náà tí ó jẹ́ àfonífojì egungun òkú gbígbẹ tí ó dùbúlẹ̀ ní òpópónà ìlú ńlá Sódómù àti Ejibiti, ẹni tí ẹranko náà tí ó gòkè wá láti inú ọ̀gbun àìnísàlẹ̀ pa. Wọ́n ni àsíá náà, ẹni tí í ṣe àwọn òkúta adé, tí obìnrin náà fi wọ lórí rẹ̀.
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.
Oluwa Ọlọrun wọn yóò sì gbà wọ́n là ní ọjọ́ náà gẹ́gẹ́ bí agbo ènìyàn rẹ̀; nítorí wọn yóò dàbí àwọn òkúta adé, tí a gbé sókè gẹ́gẹ́ bí àsíá lórí ilẹ̀ rẹ̀. Sekaráyà 9:16.
The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.
Àmì náà, èyí tí ó jẹ́ pé ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà jẹ́ òkúta, gẹ́gẹ́ bí Kristi náà ṣe jẹ́ òkúta.
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.
Gbogbo wọn sì mu ohun mímu ẹ̀mí kan náà: nítorí wọn mu láti inú Àpáta ẹ̀mí náà tí ó ń tọ̀ wọ́n lẹ́yìn: Àpáta náà sì ni Kristi. 1 Kọrinti 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.”
Kristi dúró gẹ́gẹ́ bí àpẹẹrẹ àwọn ọ̀kẹ́ mẹ́rìndínlógójì [144,000], Peteru sì fara mọ́ Paulu pé Kristi ni “òkúta alààyè” tí a kọ̀ sílẹ̀, Peteru sì tún fi hàn pé àwọn ènìyàn Ọlọ́run pẹ̀lú jẹ́ “àwọn òkúta alààyè.”
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.
Nígbà tí ẹ̀yin bá tọ̀ ọ́ wá, gẹ́gẹ́ bí òkúta alààyè kan, èyí tí àwọn ènìyàn kọ̀ sí ní tòótọ́, ṣùgbọ́n tí Ọlọ́run yàn, tí ó sì ṣeyebíye, ẹ̀yin pẹ̀lú, gẹ́gẹ́ bí àwọn òkúta alààyè, ni a ń kọ́ yín sókè di ilé ẹ̀mí kan, ipò àlùfáà mímọ́ kan, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe itẹ́wọ́gbà fún Ọlọ́run nípasẹ̀ Jésù Kristi. 1 Peteru 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.
Àwọn ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin [144,000] kì í ṣe àwọn òkúta inú adé obìnrin náà nìkan, wọ́n fúnra wọn ni adé náà.
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.
Nítorí ti Síónì, èmi kì yóò pa ẹnu mọ́; àti nítorí ti Jerúsálẹ́mù, èmi kì yóò sinmi, títí òdodo rẹ̀ yóò fi jáde bí ìmọ́lẹ̀, àti ìgbàlà rẹ̀ bí fìtílà tí ń jó. Àwọn orílẹ̀-èdè yóò sì rí òdodo rẹ, àti gbogbo àwọn ọba yóò rí ògo rẹ: a ó sì pè ọ ní orúkọ tuntun kan, èyí tí ẹnu Olúwa yóò sọ. Ìwọ yóò sì jẹ́ adé ògo ní ọwọ́ Olúwa, àti adé ọba ní ọwọ́ Ọlọ́run rẹ. Isaiah 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.
Kristi ṣàpẹẹrẹ ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà. Òun ni Àpáta, wọ́n sì jẹ́ “àwọn òkúta.” Wọ́n jẹ́ “adé ògo ní ọwọ́ Olúwa,” Kristi sì ni adé ògo náà.
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.
Ní ọjọ́ náà ni Olúwa àwọn ọmọ-ogun yóò jẹ́ adé ògo, àti àṣọrí ẹwà, fún ìyókù àwọn ènìyàn rẹ̀, àti fún ẹ̀mí ìdájọ́ sí ẹni tí ó jókòó lórí ìdájọ́, àti fún agbára sí àwọn tí ń yí ogun padà dé ẹnu-ọ̀nà. Isaiah 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.
Nígbà tí a bá ń ronú lórí nọ́mbà méjìlá ní àyíká ìbẹ̀rẹ̀ àti òpin, obìnrin náà ṣàpẹẹrẹ àwọn ènìyàn májẹ̀mú àyànfẹ́ láti Ísírẹ́lì ìgbàanì ní òkè Sínáì, títí dé ìtàn àwọn ẹgbẹ̀rún mọ́kànlá-dín-lọ́gbọ̀n àti ọgọ́rùn-ún mẹ́rìnlélógójì. A ti fi wọ́n ṣe àpèjúwe nípasẹ̀ Kristi, ìbí Rẹ̀ sì ṣe àpèjúwe àjíǹde àwọn egungun gbígbẹ òkú láti inú òpópónà níbi tí a ti pa wọ́n ní July 18, 2020. Ìlànà ìgbésẹ̀ méjì tí Ẹsíkíẹ́lì ọgbọ̀n-ún àti méje sọ ní ṣókí gẹ́gẹ́ bí ó ti dájú gan-an, tí ó mú àwọn wòlíì méjèèjì wọ̀nyí wá sí ìyè, ni a “kọ́kọ́ mẹ́nu kàn” sí nínú ìdáṣẹ̀dá Ádámù.
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.
A dá Ádámù ní ìpele méjì. A kọ́ ọ ní ìbẹ̀rẹ̀, lẹ́yìn náà ni Kristi mí ẹ̀mí ìyè sínú rẹ̀, gẹ́gẹ́ bí ẹ̀mí láti inú ẹ̀fúùfù mẹ́rin nínú Ìsíkíẹ́lì ti mú àwọn egungun gbígbẹ wá sí ìyè. A dá Ádámù gẹ́gẹ́ bí ọkùnrin tí ó ti dàgbà pátápátá, ṣùgbọ́n àdáṣẹ̀ rẹ̀ kò dín kù sí i pé ìbí rẹ̀ ni. A bí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì lẹ́yìn ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀ tí wọ́n fi dubulẹ̀ gẹ́gẹ́ bí òkú ní ojú pópó tí ń gba àfonífojì ikú kọjá. Obìnrin náà tí ó bí “ọmọkùnrin: ẹni tí yóò fi ọ̀pá irin jọba” ni ó tún bí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà. Gẹ́gẹ́ bí àpẹẹrẹ ìjọ ní gbogbo ìtàn, obìnrin Ìfihàn orí kejìlá dúró fún àpẹẹrẹ kan náà gẹ́gẹ́ bí “òkè” nínú Dáníẹ́lì orí kejì.
“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.
“Ìfihàn jẹ́ ìwé tí a fi èdìdì dì, ṣùgbọ́n ó tún jẹ́ ìwé tí a ti ṣí. Ó ṣàkọsílẹ̀ àwọn ìṣẹ̀lẹ̀ àgbàyanu tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Àwọn ẹ̀kọ́ inú ìwé yìí dájú, kì í ṣe ohun àdììtú tàbí ohun tí a kò lè lóye. Nínú rẹ̀ ni a tún gbé irú ọ̀nà àsọtẹ́lẹ̀ kan náà sókè gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì. Diẹ̀ lára àwọn àsọtẹ́lẹ̀ ni Ọlọ́run ti tún ṣe, báyìí ni Ó fi hàn pé a gbọ́dọ̀ fi pàtàkì sí wọn. Olúwa kì í tún àwọn nǹkan tí kò ní ìjẹ́pàtàkì púpọ̀ ṣe.” 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.
Àwọn ìlà àsọtẹ́lẹ̀ kan náà tí a rí nínú Dáníẹ́lì ni a tún gbé kalẹ̀ nínú Ìfihàn. Òkúta Dáníẹ́lì, èyí tí a gé jáde kúrò nínú òkè láìsí ọwọ́, ni “àwọn òkúta alààyè” ti Pétérù, àwọn tí “a ń kọ́ yín dàgbà sí ilé ẹ̀mí kan, àlùfáà mímọ́,” àti pé òkúta Dáníẹ́lì náà sì tún ṣàpẹẹrẹ ẹgbẹ̀rún kan lé mẹ́rìnlélógójì. Òkè náà ni ìjọ Ọlọ́run nípasẹ̀ ìtàn ayé.
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.
Àti ní ọjọ́ àwọn ọba wọ̀nyí ni Ọlọ́run ọ̀run yóò gbé ìjọba kan kalẹ̀, tí a kì yóò lè pa run láé; a kì yóò sì fi ìjọba náà sílẹ̀ fún àwọn ènìyàn mìíràn, ṣùgbọ́n yóò fọ gbogbo àwọn ìjọba wọ̀nyí sí wẹ́wẹ́, yóò sì run wọ́n; yóò sì dúró títí láé. Níwọ̀n bí ìwọ ti rí i pé a yà òkúta náà jáde kúrò nínú òkè láìfi ọwọ́ ṣe é, àti pé ó fọ irin, idẹ, amọ̀, fàdákà, àti wúrà sí wẹ́wẹ́; Ọlọ́run ńlá náà ti fi hàn fún ọba ohun tí yóò ṣẹlẹ̀ lẹ́yìn èyí: àlá náà sì dájú, ìtumọ̀ rẹ̀ sì dájú. Danieli 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.
Ifiranṣẹ́ Ẹkún Òru-Àárín ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà ni a tún ṣàpẹẹrẹ gẹ́gẹ́ bí òjò àkẹ́yìn, ó sì jẹ́ ní àkókò òjò àkẹ́yìn náà ni Ọlọ́run “gbé ìdí” ìjọba tí òkúta Dáníẹ́lì dúró fún.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Òjò ìgbẹ̀yìn ń bọ̀ sórí àwọn tí ó mọ́—gbogbo wọn yóò sì gbà á nígbà náà gẹ́gẹ́ bí ti ìṣáájú.
“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.
“Nígbà tí àwọn áńgẹ́lì mẹ́rin náà bá tu ìdìmú wọn sílẹ̀, Kristi yóò gbé ìjọba Rẹ̀ kalẹ̀. Kò sí ẹni tí yóò gba òjò ìkẹ́yìn bí kò ṣe àwọn tí ń ṣe gbogbo ohun tí wọ́n lè ṣe. Kristi yóò ràn wá lọ́wọ́. Gbogbo ènìyàn lè jẹ́ ajagunborí nípa oore-ọ̀fẹ́ Ọlọ́run, nípasẹ̀ ẹ̀jẹ̀ Jesu. Gbogbo ọ̀run ní ìfẹ́ sí iṣẹ́ náà. Àwọn áńgẹ́lì ní ìfẹ́ sí i.” 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.
Àwọn ẹ̀fúùfù mẹ́rin ti Islamu ni a tú sílẹ̀ nígbà òfin ọjọ́ Àìkú, lẹ́yìn náà ni Kristi sì gbé ìjọba Rẹ̀ kalẹ̀. Ó ṣẹlẹ̀ ní ọjọ́ àwọn ìjọba ẹ̀mí tí ó wà nínú Danieli orí kejì. Àwọn ìjọba ẹ̀mí mẹ́rin ìkẹyìn nínú àlá Nebukadinésari ni a fi àwọn ìjọba gidi mẹ́rin àkọ́kọ́ ṣe àpẹẹrẹ. Bábílónì gidi, Mẹ́dò-Pérṣíà, Gíríìkì àti Róòmù dúró fún Bábílónì ẹ̀mí, Mẹ́dò-Pérṣíà, Gíríìkì àti Róòmù.
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.
Bábílónì ti ẹ̀mí ni orí wúrà, èyí tí ó gba ọgbẹ́ ikú ní ọdún 1798, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípa yíyọ Nebukadinésárì kúrò ní agbára fún ìgbà díẹ̀ fún “àkókò méje.” Nígbà tí ìṣọ̀kan onípa-mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké bá dá ìjọba kẹjọ sílẹ̀, tí ó jẹ́ ti méje náà, a ó fi gbogbo àwọn ìjọba ti ẹ̀mí tí a ṣojú wọn nínú ère Nebukadinésárì nínú orí kejì ṣe é. Pápá ku àti pápá tí a jí dìde, ni orí wúrà ti ẹ̀mí ní ìbẹ̀rẹ̀ àti ní òpin àwọn ìjọba mẹ́rin ti ẹ̀mí inú ère náà. Orílẹ̀-Èdè Amẹ́ríkà, gẹ́gẹ́ bí ìkejì nínú àwọn ìjọba mẹ́rin náà, ni a ṣojú rẹ̀ gẹ́gẹ́ bí Mẹ́dò-Pérísíà ti ẹ̀mí. Àjọ Àwọn Orílẹ̀-Èdè, gẹ́gẹ́ bí ẹ̀kẹta nínú àwọn ìjọba mẹ́rin náà, ni a ṣojú rẹ̀ gẹ́gẹ́ bí Gíríìsì ti ẹ̀mí, àti pé papọ̀, gbogbo wọn ni wọ́n dá ìṣọ̀kan onípa-mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké láti fi dá ìjọba kẹjọ sílẹ̀, tí ó jẹ́ ti méje náà. Pápá ni aṣòdì-sí-Kírísítì, ó sì ń wá ọ̀nà láti ṣe àfarawe Kírísítì. Ní ti èyí; nínú àwọn ìjọba mẹ́rin ti ẹ̀mí ìkẹyìn, pápá ni àkọ́kọ́ àti ẹni ìkẹyìn.
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.
Òkúta tí a gé jáde kúrò nínú òkè, di ìjọba kan tí ó kún gbogbo ayé, a sì gbé e sókè gẹ́gẹ́ bí àsíá ní “àwọn ọjọ́ àwọn ọba wọ̀nyí,” nítorí pé gbogbo àwọn ìjọba ẹ̀mí ti ère náà ni a ń ṣojú fún lálàáfíà ní “àwọn ọjọ́ ìkẹyìn.” Gígbé àsíá náà sókè, èyí tí í ṣe ìdásílẹ̀ ìjọba Kristi, ń ṣẹlẹ̀ nígbà tí a tú àwọn ẹ̀fúùfù mẹ́rin ti Islam sílẹ̀, tí a sì tú òjò ìkẹyìn jáde láìsí ìwọ̀n ní òfin Ọjọ́ Àìkú.
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.
Òkúta tí a gé jáde láti inú òkè yóò fọ gbogbo àwọn ìjọba ẹ̀mí ayé sí wẹ́wẹ́, tí “irin, idẹ, amọ̀, fàdákà, àti wúrà” ṣojú fún. Ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] dúró fún Kristi, ẹni tí ó jẹ́ “ọmọkùnrin náà” nínú Ìfihàn orí kejìlá, ẹni tí ìbí rẹ̀ jẹ́ àpẹẹrẹ ìbí ẹgbẹ̀rún mẹ́rìnlélógójì náà. “Ọmọkùnrin náà” ni yóò “fi ọ̀pá irin ṣe àkóso gbogbo àwọn orílẹ̀-èdè.” Pẹ̀lú ọ̀pá náà, yóò fọ àwọn orílẹ̀-èdè náà.
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.
Èmi yóò kéde àṣẹ náà: Olúwa ti sọ fún mi pé, Ìwọ ni Ọmọ mi; lónìí ni mo bí ọ. Béèrè lọ́dọ̀ mi, èmi yóò sì fi àwọn orílẹ̀-èdè fún ọ gẹ́gẹ́ bí ogún rẹ, àti ìpẹ̀kun ayé fún ìní rẹ. Ìwọ yóò fi ọ̀pá irin fọ́ wọn; ìwọ yóò fọ́ wọn túútúú bí ohun èlò amọ̀kòkò. Sáàmù 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.
A bí Ọmọ Ọlọ́run láti ọ̀dọ̀ Baba. Ọ̀pọ̀ ènìyàn ń mú òtítọ́ yìí, wọ́n sì yí i padà sí ìparun ara wọn. “Bí” túmọ̀ sí láti dàbí ọmọ sílẹ̀, ṣùgbọ́n a mọ̀ pé kò sí ìgbà kankan tí Kristi kò sí ní ìwàláàyè.
“‘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.
“ ‘Ṣùgbọ́n Ẹ̀mí náà sọ ní kedere pé ní àwọn ìgbà ìkẹyìn, àwọn kan yóò kúrò nínú ìgbàgbọ́, nípa fífi etí sí àwọn ẹ̀mí asìnàkò àti àwọn ẹ̀kọ́ àwọn èṣù; ní sísọ èké nínú àgàbàgebè; tí a sì fi irin gbígbóná sun ẹ̀rí-ọkàn wọn.’ Ṣáájú àwọn ìdàgbàsókè ìkẹyìn nínú iṣẹ́ ìṣọ̀tẹ̀ náà, ìdàrúdàpọ̀ ìgbàgbọ́ yóò wà. Kò ní sí àwọn èrò tí ó ṣe kedere tí ó sì dájú nípa àdììtú Ọlọ́run. Òtítọ́ kan lẹ́yìn òmíràn ni a ó bàjẹ́. ‘Láìsí àríyànjiyàn sì ni, àdììtú ìwà-bí-Ọlọ́run tóbi: a fi Ọlọ́run hàn nínú ẹran ara, a dá a láre nínú Ẹ̀mí, àwọn áńgẹ́lì rí i, a wàásù rẹ̀ fún àwọn aláìkọlà, a gbà á gbọ́ ní ayé, a sì gbà á sókè sínú ògo.’ Ọ̀pọ̀lọpọ̀ wà tí wọ́n sẹ́ ìṣáájú-wíwà Kristi, nítorí náà wọ́n sì sẹ́ ẹ̀tọ́-Ọlọ́run rẹ̀; wọn kò gbà á gẹ́gẹ́ bí Olùgbàlà ti ara ẹni. Èyí jẹ́ sísẹ́ Kristi pátápátá. Òun ni Ọmọ bíbí kan ṣoṣo ti Ọlọ́run, ẹni tí ó jẹ́ ọ̀kan pẹ̀lú Baba láti ìbẹ̀rẹ̀pẹ̀pẹ̀. Nípasẹ̀ rẹ̀ ni a dá àwọn ayé.” 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.
Nígbà tí a bá fi mọ̀ Kristi gẹ́gẹ́ bí “àbí” ti Baba, a ń fi òtítọ́ kan tí ó ní í ṣe pẹ̀lú Kristi hàn, òtítọ́ kan tí a máa ba jẹ́, bí a bá fi agbára mú un wọ inú àwòrán ìbímọ̀ ènìyàn. A kò lè ṣe àyẹ̀wò Ọlọ́run láti inú ojú ìwòye wa gẹ́gẹ́ bí ènìyàn. A lè ṣe àyẹ̀wò Ọlọ́run nìkan gẹ́gẹ́ bí Ó ti fi ìṣirò Tirẹ̀ nípa ara Rẹ̀ hàn fún wa.
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.
Kí ẹni búburú kọ ọ̀nà rẹ̀ sílẹ̀, àti ènìyàn aláìṣòdodo ìrònú rẹ̀ pẹ̀lú: kí ó sì padà sọ́dọ̀ Olúwa, yóò sì ṣàánú fún un; àti sọ́dọ̀ Ọlọ́run wa, nítorí yóò dáríjì púpọ̀. Nítorí ìrònú mi kì í ṣe ìrònú yín, bẹ́ẹ̀ ni ọ̀nà yín kì í ṣe ọ̀nà mi, ni Olúwa wí. Nítorí bí àwọn ọ̀run ti ga ju ayé lọ, bẹ́ẹ̀ ni ọ̀nà mi ga ju ọ̀nà yín lọ, àti ìrònú mi ju ìrònú yín lọ. Isaiah 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.
Láti yí ọ̀rọ̀ náà “bí” padà kí a lè fi dá a mọ̀ pé àkókò kan wà tí Baba bí Kristi, ni láti “fetí sí àwọn ẹ̀mí tí ń tan ẹni jẹ, àti àwọn ẹ̀kọ́ àwọn ẹ̀mí èṣù.” Fún ète ìkẹ́kọ̀ọ́ wa lọ́wọ́lọ́wọ́, mo kàn ń tọ́ka sí i pé obìnrin náà nínú Ìfihàn orí kejìlá yóò bí “ọmọkùnrin” náà tí yóò fi ọ̀pá irin ṣàkóso àwọn orílẹ̀-èdè. Àwọn ẹgbẹ̀rún méjìlá lé ní ọ̀kẹ́ mẹ́rìnlélógójì náà pẹ̀lú yóò fi ọ̀pá irin ṣàkóso àwọn orílẹ̀-èdè.
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.”
Ìjọ Tiatira padà nígbà tí ọgbẹ ikú papacy náà bá larada nípasẹ̀ òfin Ọjọ́ Àìkú. Nínú ìtàn yẹn, ìlérí tí a fi fún àwọn ènìyàn Ọlọ́run ni pé àwọn tí yóò ṣẹ́gun yóò jọba lórí àwọn “orílẹ̀-èdè” pẹ̀lú “ọ̀pá irin.”
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.
Àti ẹni tí ó bá ṣẹ́gun, tí ó sì pa àwọn iṣẹ́ mi mọ́ títí dé òpin, fún un ni èmi yóò fi àṣẹ lórí àwọn orílẹ̀-èdè: Òun yóò sì fi ọ̀pá irin ṣàkóso wọn; gẹ́gẹ́ bí a ti ń fọ àwọn ohun èlò amọ̀kòkò sí wẹ́wẹ́ ni a óò fọ́ wọn túútúú: gẹ́gẹ́ bí èmi pẹ̀lú ti gbà lọ́wọ́ Baba mi. Ìfihàn 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.
Àwọn ènìyàn Ọlọ́run tí wọ́n wà nínú ìfarahàn ìkẹyìn ti ìjọ Tiatira, ni ọgọ́rùn-ún mẹ́rìndínlógójì ẹgbẹ̀rún náà. Obìnrin náà ní ìbẹ̀rẹ̀ bí Kristi, àti ní òpin, ó bí ọgọ́rùn-ún mẹ́rìndínlógójì ẹgbẹ̀rún náà, àwọn tí ń tẹ̀lé Ọ̀dọ́-àgùntàn náà.
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.
Wọ́n sì kọ orin tuntun kan bí ẹni pé níwájú ìtẹ́ náà, àti níwájú àwọn ẹ̀dá alààyè mẹ́rin náà, àti àwọn àgbàgbà náà: kò sì sí ẹni tí ó lè kọ́ orin náà bí kò ṣe ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, àwọn tí a rà padà kúrò lórí ilẹ̀ ayé. Àwọn wọ̀nyí ni àwọn tí a kò fi àwọn obìnrin sọ di aláìmọ́; nítorí wúńdíá ni wọ́n. Àwọn wọ̀nyí ni àwọn tí ń tọ̀ ọ́dọ́-àgùntàn náà lẹ́yìn ní ibikíbi tí ó bá ń lọ. A rà àwọn wọ̀nyí padà láàárín ènìyàn, gẹ́gẹ́ bí àkọ́so sí Ọlọ́run àti sí Ọ́dọ́-àgùntàn náà. Ìfihàn 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.
A bí Kristi ní “àkọ́kọ́”, àwọn ẹgbẹ̀rún mẹ́rìnlélógójì sì ń tẹ̀lé Ọ̀dọ́-Àgùntàn náà, nítorí náà a bí wọn ní “ìkẹyìn”. A “gbé Kristi sókè lọ sọ́dọ̀ Ọlọ́run”, gẹ́gẹ́ bí a ti ṣe sí àwọn ẹlẹ́rìí méjì náà nínú Ìfihàn mọ́kànlá. Àwọn ọmọ rẹ̀ méjèèjì gòkè lọ sọ́dọ̀ 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.
Ó sì bí ọmọkùnrin kan, ẹni tí yóò fi ọ̀pá irin ṣe àkóso gbogbo orílẹ̀-èdè: a sì gbé ọmọ rẹ̀ lọ sókè sọ́dọ̀ Ọlọ́run àti sí ìtẹ́ rẹ̀. Ìfihàn 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.”
Kristi, gẹ́gẹ́ bí Olúwa àwọn ọmọ-ogun, tún jẹ́ “ìpín Jakobu,” àti Ísírẹ́lì ni “ọ̀pá ogún rẹ̀,” àti pé Ísírẹ́lì pẹ̀lú ni “àáké ogun” Rẹ̀ àti “ìhámọ́ra ogun” Rẹ̀ tí Ó fi ń “fọ àwọn orílẹ̀-èdè túútúú.”
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.
Ipín Jékọ́bù kò rí bí tiwọn; nítorí òun ni Olùdá ohun gbogbo: Ísráẹ́lì sì ni ọ̀pá ogún rẹ̀: Olúwa àwọn ọmọ-ogun ni orúkọ rẹ̀. Ìwọ ni àáké ogun mi àti ohun ìjà ogun mi: nítorí pẹ̀lú rẹ ni èmi yóò fi fọ àwọn orílẹ̀-èdè túútúú, pẹ̀lú rẹ ni èmi yóò sì fi run àwọn ìjọba. Jeremiah 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.
Kristi àti ọgọ́rùn-ún kan, mẹ́rìnlélógójì ẹgbẹ̀rún náà jọ ń ṣàkóso, wọ́n sì ń fi ọ̀pá irin fọ àwọn orílẹ̀-èdè túútúú. Kristi ni “ìpín Jakobu,” ṣùgbọ́n bẹ́ẹ̀ náà ni àwọn ènìyàn Rẹ̀.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Nítorí ìpín Olúwa ni àwọn ènìyàn rẹ̀; Jakọbu ni ìpín ogún rẹ̀. Diutarónómì 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.
Òkúta tí a gé jáde láti inú òkè náà, tí ó dúró fún ìjọ Ọlọ́run, ni ìfarahàn ìkẹyìn ti ìjọ Rẹ̀ tí ń kun ayé pẹ̀lú ògo Rẹ̀, a sì lò wọ́n gẹ́gẹ́ bí àáké ogun Ọlọ́run láti lù ẹsẹ̀ ère náà, kí wọ́n sì sọ àwọn ìjọba wọ̀nyẹn di “ìyàngbò ibi ìpakà ìgbẹ́ ní àkókò ìrù ooru.” Afẹ́fẹ́ sì fẹ́ wọn kúrò.
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.
Nígbà náà ni irin, amọ̀, idẹ, fàdákà, àti wúrà fọ́ túútúú pa pọ̀, wọ́n sì di bí ìyàngbò ilẹ̀ ìpakà ní àkókò ìkórè òoru; afẹ́fẹ́ sì gbé wọn lọ, tí a kò sì rí ibi kankan fún wọn mọ́: okúta náà tí ó lu ère náà sì di òkè ńlá, ó sì kún gbogbo ayé. Danieli 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.
Ó ṣe pàtàkì kí a fi àmì-àpẹẹrẹ obìnrin náà sínú àyíká àsíá tí a gbé sókè sí ọ̀run, nítorí Ìfihàn orí kejìlá ń tọ́ka sí ìbẹ̀rẹ̀ ogun kan láàárín Kristi àti Satani tí ó bẹ̀rẹ̀ ní ọ̀run, àti ní ṣíṣe bẹ́ẹ̀ ó ń tọ́ka sí ogun kan ní ọ̀run tí ó ń fi òpin ìjà ńlá láàárín Kristi àti Satani hàn. Ìfihàn orí kejìlá àti kẹtàlá ń ṣàfihàn ogun ìkẹyìn nínú ìjà ńlá náà, wọ́n sì ń ṣe bẹ́ẹ̀ nípa ṣíṣàfihàn àwọn aṣojú Satani àti àwọn ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rin [144,000] tí wọ́n ń jagun ní àwọn ọ̀run.
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.
Nínú àpilẹ̀kọ tó kàn, a ó tẹ̀síwájú láti ṣàlàyé ogun tí ó wà ní ọ̀run ní “àwọn ọjọ́ ìkẹyìn” tí a ti fi ojú ogun tí ó wà ní ọ̀run tí ó bẹ̀rẹ̀ ní ìbẹ̀rẹ̀ ṣàpẹẹrẹ.
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.
Mo sì rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀; ó sì ní iwo méjì bí ti àgùntàn, ó sì sọ̀rọ̀ bí dragoni. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ níwájú rẹ̀, ó sì mú kí ayé àti àwọn tí ń gbé inú rẹ̀ foríbalẹ̀ fún ẹranko àkọ́kọ́ náà, ẹni tí a mú ọgbẹ́ ikú rẹ̀ láradá. Ó sì ń ṣe iṣẹ́ ìyanu ńlá, tó bẹ́ẹ̀ tí ó fi mú iná sọ̀kalẹ̀ wá láti ọ̀run sí ilẹ̀ níwájú ènìyàn, Ó sì fi àwọn iṣẹ́ ìyanu wọ̀nyí tí a fi agbára fún un láti ṣe níwájú ẹranko náà tàn àwọn tí ń gbé ayé jẹ; ó ń sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère kan fún ẹranko náà, ẹni tí ó ní ọgbẹ́ idà, tí ó sì yè. A sì fi agbára fún un láti fi ẹ̀mí fún ère ẹranko náà, kí ère ẹranko náà lè máa sọ̀rọ̀, kí ó sì mú kí a pa gbogbo àwọn tí kì yóò foríbalẹ̀ fún ère ẹranko náà. Ó sì mú gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, kí wọ́n gba àmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú orí wọn: Kí ẹnikẹ́ni má bàa lè rà tàbí tà, bí kò ṣe ẹni tí ó ní àmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́ńbà orúkọ rẹ̀. Níhìn-ín ni ọgbọ́n wà. Jẹ́ kí ẹni tí ó ní òye ka nọ́ńbà ẹranko náà: nítorí pé nọ́ńbà ènìyàn ni; nọ́ńbà rẹ̀ sì ni ẹgbẹ̀ta mẹ́rìndínlọ́gọ́rin mẹ́fà. Ìṣípayá 13:11–18.