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# The Revelation of Jesus Christ - Number Nine

Wahayin Yesu Almasihu – Lamba Tara

Isaiah’s Final Prophetic Narrative: The Revelation of Christ and the Prophetic Role of the 144,000

Labarin Annabci na Ƙarshe na Ishaya: Bayyanar Almasihu da Matsayin Annabci na 144,000

Author

Jeff Pippenger

Published

November 1, 2023

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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.

Littafin Ishaya, kuma musamman labarin annabcin Ishaya na ƙarshe da ake samu a surori arba’in zuwa sittin da shida, gabatarwa ce wadda take jaddada wasu muhimman gaskiyoyin annabci da suke da alaƙa kai tsaye da Wahayin Yesu Almasihu, wanda yanzu ake warware hatiminsa yayin da muke kusantar ƙarshen lokacin jarrabawar ɗan Adam. Ɗaya daga cikin waɗannan gaskiyoyi shi ne bayyanar Alfa da Omega. Babu wani littafi a cikin Littafi Mai Tsarki da ya kusanci shaidar Ishaya game da wannan ɓangaren halin Allah wanda yake kwatanta ƙarshen abu tare da farkon abu.

> 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.

> Wane ne ya aikata ya kuma yi wannan, yana kiran tsararraki tun daga farko? Ni ne Ubangiji, na fari, kuma tare da na ƙarshe; ni ne shi. Ishaya 41:4.

It is in Isaiah, that God identifies what it is that proves God is God.

A cikin littafin Ishaya ne Allah ya bayyana abin da yake tabbatar da cewa Allah, Allah ne.

> 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.

> Ga abin da Ubangiji, Sarkin Isra’ila, da Mai-fansarsa, Ubangijin runduna, ya ce: Ni ne na fari, ni ne na ƙarshe; kuma ban da ni babu wani Allah. Wa kuma, kamar ni, zai yi kira, ya bayyana shi, ya kuma tsara shi a gabana, tun daga lokacin da na kafa mutanen dā? Kuma abubuwan da suke zuwa, da waɗanda za su zo, bari su nuna musu. Kada ku ji tsoro, kada kuwa ku firgita: ashe, ban faɗa muku ba tun daga wancan lokaci, ban kuma bayyana shi ba? Ku ne ma shaiduna. Ashe, akwai wani Allah banda ni? Hakika, babu wani Allah; ban san ko ɗaya ba. Ishaya 44:6–8.

Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.

Labarin annabcin ƙarshe na Ishaya yana jaddada cikakkiyar cika ta ƙarshe game da zuwan Mai Ta’aziyya wanda Yesu ya yi alkawari a kansa.

> 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.

> Ku saurare ni, ku da kuke bin adalci, ku da kuke neman Ubangiji: ku dubi dutsen da aka sassake ku daga gare shi, da ramin rijiyar da aka hako ku daga cikinsa. Ku dubi Ibrahim ubanku, da Saratu wadda ta haife ku: gama na kira shi shi kaɗai, na sa masa albarka, na kuma ƙara yawaita shi. Gama Ubangiji zai ta’azantar da Sihiyona: zai ta’azantar da dukan kufaifayyun wurarenta; zai mai da jejinta kamar Adnin, da hamadarta kamar gonar Ubangiji; za a sami farin ciki da annashuwa a cikinta, godiya, da muryar rerawa. Ishaya 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.

Mai Ta’aziyyar ya iso a watan Yuli na shekara ta 2023. Wata gaskiya kuma da aka jaddada a cikin labarin Ishaya ita ce ɓoyayyar tarihin matakai uku na tsawaku bakwai, wanda shi ne tsarin “emeth,” kalmar Ibrananci da aka ƙirƙira daga haruffa na farko, na goma sha uku, da na ƙarshe na haruffan Ibrananci.

> 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.

> Muryar hayaniya daga cikin birni, murya daga cikin haikali, muryar Ubangiji mai sāka wa maƙiyansa da sakamako. Ishaya 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.

Wata muhimmiyar gaskiya kuma da aka gabatar cikin Ishaya ita ce rawar da Musulunci yake takawa a matsayin kayan aikin hukuncin zartarwa na Allah, da farko a kan Amurka, sannan kuma a kan duniya saboda zartar da dokar kiyaye Lahadi.

> 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.

> Da awo, sa’ad da ya fito, za ka yi muhawara da shi: ya dakatar da iska mai tsanani tasa a ranar iskar gabas. Ishaya 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.

Duk waɗannan gaskiyoyi za a iya karkasa su a matsayin ɓangarori na saƙon Kukan Tsakar Dare, wanda shi ne wakilcin da misalin budurwai goma ya yi na saƙon Wahayin Yesu Almasihu wanda Uba ya ba Yesu, Yesu kuma ya ba Jibra’ilu, wanda ya ba Yahaya, shi kuwa ya rubuta ya kuma aika wa ikklisiyoyi. Mun kasance muna amfani da labari na ƙarshe na Ishaya don tallafa wa jerin abubuwan annabci da suka fara a sura ta goma sha ɗaya na Ru’ya ta Yohanna, kuma yanzu mun iso sura ta goma sha biyu, inda muka tarar an kwatanta matar da aka sa mata rana a matsayin tufafi da alamar da Ishaya ya tabbatar da ita ƙwarai, wato: Almasihu yana kwatanta ƙarshen abu da farkon abu.

> 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.

> Sai kuma aka ga babban abin al’ajabi a sama; wata mace sanye da rana, wata kuma na ƙarƙashin ƙafafunta, a kanta kuwa akwai rawanin taurari goma sha biyu. Da take da ciki, sai ta yi kuka, tana naƙudar haihuwa, tana shan azaba domin ta haihu. Sai aka ga wani abin al’ajabi kuma a sama; ga shi, wani babban maciji jajaye, yana da kawuna bakwai da ƙahoni goma, kuma a kan kawunansa akwai rawanai bakwai. Wutsiyarsa kuwa ta ja kashi na uku na taurarin sama, ta jefa su ƙasa. Sai macijin ya tsaya a gaban matar da take shirin haihuwa, domin ya cinye ɗanta nan da nan da zarar an haife shi. Sai ta haifi ɗa namiji, wanda zai mallaki dukan al’ummai da sandar ƙarfe; aka kuwa ɗauke ɗanta zuwa wurin Allah da kuma kursiyinsa. Ru’ya ta Yohanna 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.

Matar da ke cikin Ru’ya ta Yohanna sura ta goma sha biyu alama ce ta zaɓaɓɓun mutanen Allah cikin dukan tarihi. Kabilu goma sha biyu na dā na Isra’ila ta zahiri suna wakiltar farkon zaɓaɓɓun mutanen alkawarin Allah. Kabilu goma sha biyu ɗin suna kuma nuna ƙarshen Isra’ila ta zahiri ta dā, sa’ad da Almasihu ya zaɓi almajirai goma sha biyu. Waɗannan almajirai goma sha biyu a ƙarshen Isra’ila ta zahiri ta dā, su ne kuma manzanni goma sha biyu a farkon Isra’ila ta ruhaniya ta zamani. Shaidu biyu na farkon da shaida ɗaya ta ƙarshe suna haɗuwa su kafa shaidu uku da suke tabbatar da dubu ɗari da arba’in da huɗu a matsayin ƙarshen Isra’ila ta ruhaniya ta zamani.

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.

Mutum dubu ɗari da arba’in da huɗu su ma su ne tutar da ’yan’uwansu suka jefar. Su ne tutar da ta zama kwarin ƙasusuwan matattu busassu, suna kwance a kan titi na babban birnin Sodom da Masar, waɗanda dabbar da ta fito daga ramin marar ƙasa ta kashe. Su ne tutar, waɗanda su ne duwatsun rawani, wanda matar take sanye da shi a kanta.

> 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.

> Kuma Ubangiji Allahnsu zai cece su a wannan rana kamar garken mutanensa: gama za su zama kamar duwatsun rawani, ana ɗaukaka su kamar tuta a ƙasarsa. Zakariya 9:16.

The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.

Tutar, wadda ita ce mutum ɗari da dubu arba’in da huɗu, duwatsu ne, kamar yadda Kristi ma yake.

> 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.

> Dukansu kuma suka sha abin sha ɗaya na ruhaniya; gama suna sha ne daga waccan Dutsen ruhaniya da yake binsu; wannan Dutsen kuwa Almasihu ne. 1 Korintiyawa 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.”

Almasihu yana nuna sifar dubu ɗari da arba’in da huɗu; kuma Bitrus ya yarda da Bulus cewa Almasihu shi ne “dutse mai rai” wanda aka ƙi, haka kuma Bitrus ya bayyana cewa mutanen Allah su ma “duwatsu masu rai” ne.

> 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.

> Da zuwansa, kamar zuwa ga dutse mai rai, wanda hakika mutane suka ƙi, amma Allah ya zaɓa, mai daraja kuwa, ku ma, kamar duwatsu masu rai, ana gina ku a matsayin gida na ruhaniya, firistoci masu tsarki, domin ku miƙa hadayu na ruhaniya, abin karɓa ga Allah ta wurin Yesu Kristi. 1 Bitrus 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.

Mutum dubu ɗari da arba’in da huɗu ba su ne duwatsun da ke cikin rawanin matar kaɗai ba, su ne rawanin da kansa.

> 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.

> Saboda Sihiyona ba zan yi shiru ba, kuma sabili da Urushalima ba zan huta ba, har sai adalcinta ya fito kamar haske, cetonta kuma kamar fitila mai ƙonewa. Al’ummai kuma za su ga adalcinki, dukan sarakuna kuma ɗaukakarki; za a kuma kira ki da sabon suna, wanda bakin Ubangiji zai ambata. Za ki kuma zama rawanin ɗaukaka a hannun Ubangiji, da kuma rawanin sarauta a hannun Allahnki. Ishaya 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.

Almasihu yana wakiltar ɗari da dubu arba’in da huɗu. Shi ne Dutsen, su kuma “duwatsu” ne. Su ne “rawanin ɗaukaka a hannun Ubangiji,” Almasihu kuwa shi ne rawanin ɗaukaka.

> 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.

> A wannan rana Ubangijin runduna zai zama kambin ɗaukaka, da rawanin kyau, ga ragowar mutanensa, kuma zai zama ruhun shari’a ga wanda yake zaune yana yin shari’a, da ƙarfi ga waɗanda suke mayar da yaƙi zuwa ƙofa. Ishaya 28:5, 6.

When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.

Sa’ad da ake la’akari da lamba goma sha biyu a mahallin mafari da ƙarshe, matar tana wakiltar zaɓaɓɓen mutanen alkawari daga tsohon Isra’ila a Dutsen Sinai, har zuwa tarihin mutum dubu ɗari da arba’in da huɗu. An yi musu kamanni a cikin Almasihu, kuma haihuwarsa ta zama alamar tashin matattun ƙasusuwan busassu daga titin da aka kashe su a ranar 18 ga Yuli, 2020. Mataki-biyun tsarin da Ezekiyel talatin da bakwai ya fayyace a taƙaice sosai, wanda ke kawo waɗannan annabawa biyu zuwa rai, an “fara ambatonsa” ne a cikin halittar 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.

An halicci Adamu a matakai biyu. Da farko an siffanta shi, sa’an nan Almasihu ya hura masa numfashin rai, kamar yadda numfashin daga iskokin huɗu a cikin Ezekiyel ya rayar da ƙasusuwan busassu. An halicci Adamu cikakken mutum balagagge, amma duk da haka halittarsa ita ce haihuwarsa. Dubu ɗari da arba’in da huɗu ana haifuwarsu bayan kwanaki uku da rabi na alama suna kwance matattu a kan titi da yake ratsawa ta cikin kwarin mutuwa. Dubu ɗari da arba’in da huɗu mace ce ta haife su, wadda ta haifi “ɗa namiji: wanda zai yi mulki da sandar ƙarfe.” A matsayin alamar ikilisiya cikin dukan tarihi, matar da ke cikin Ru’ya ta Yohanna goma sha biyu tana wakiltar irin wannan alamar kamar “dutse” na Daniyel biyu.

> “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.

> “Ru’ya ta Yohanna littafi ne da aka hatimce, amma kuma littafi ne da aka buɗe. Yana rubuta abubuwa masu banmamaki da za su faru a kwanaki na ƙarshe na tarihin wannan duniya. Koyarwar wannan littafi tabbatacciya ce, ba mai cike da asirai da rashin ganewa ba. A cikinsa an ci gaba da irin wannan tsari na annabci kamar yadda yake a cikin Daniyel. Allah ya maimaita wasu annabce-annabce, ta haka yana nuna cewa dole ne a ba su muhimmanci. Ubangiji ba ya maimaita abubuwan da ba su da babban muhimmanci.” Manuscript Releases, juzu’i na 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.

Irin wannan sahun annabci da ake samu a cikin Daniel ne aka ci gaba da ɗauka a cikin Wahayin Yahaya. Dutsen nan na Daniel, wanda aka sassaƙa daga dutsen tudu ba tare da hannu ba, shi ne “duwatsu masu rai” na Bitrus, waɗanda “ana gina su su zama gida na ruhaniya, firistoci tsarkaka,” kuma dutsen nan na Daniel kuma yana wakiltar dubu ɗari da arba’in da huɗu. Dutsen tudu kuwa Ikilisiyar Allah ce a cikin tarihin zamani.

> 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.

> Kuma a zamanin waɗannan sarakuna ne Allah na sama zai kafa mulki, wanda ba za a taɓa hallaka shi ba; mulkin kuma ba za a ba waɗansu mutane ba, amma zai ragargaza ya kuma cinye dukan waɗannan mulkoki, shi kuwa zai dawwama har abada. Domin ka ga an fitar da dutsen daga cikin dutsen dutse ba da hannu ba, kuma ya ragargaza baƙin ƙarfe, tagulla, yumɓu, azurfa, da zinariya; babban Allah ya sanar da sarki abin da zai faru nan gaba; mafarkin kuwa tabbatacce ne, fassararsa kuma amintacciya ce. Daniyel 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.

Saƙon Kukan Tsakar Dare na dubu ɗari da arba’in da huɗu kuma ana wakiltarsa a matsayin ruwan sama na ƙarshe, kuma a lokacin ruwan sama na ƙarshe ne Allah yake “tsai da” mulkin da dutsen Daniyel yake wakilta.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Ruwan sama na ƙarshe yana zuwa bisa ga waɗanda suke tsarkaka—sa’an nan duka za su karɓe shi kamar dā.

> “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.

> “Sa’ad da mala’iku huɗun suka saki, Almasihu zai kafa mulkinsa. Babu wanda zai karɓi ruwan sama na ƙarshen sai waɗanda suke yin duk abin da za su iya. Almasihu zai taimake mu. Kowa zai iya zama mai nasara ta wurin alherin Allah, ta wurin jinin Yesu. Dukan sama tana da sha’awa ga aikin. Mala’iku ma suna da sha’awa.” 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.

An saki iskoki huɗu na Musulunci a lokacin dokar Lahadi, sa’an nan Almasihu ya kafa mulkinsa. Wannan yana faruwa ne a zamanin mulkokin ruhaniya na Daniyel sura ta biyu. Mulkoki huɗu na ruhaniya na ƙarshe a cikin mafarkin Nebukadnezzar an misalta su ta wurin mulkoki huɗu na zahiri na farko. Babila ta zahiri, Mediya da Farisa, Girka da Roma suna wakiltar Babila ta ruhaniya, Mediya da Farisa, Girka da 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.

Babila ta ruhaniya ita ce kan zinariya, wadda ta sami rauni mai kisa a shekara ta 1798, kamar yadda aka misalta ta wajen cire Nebukadnezzar daga mulki na ɗan lokaci har na “lokuta bakwai.” Sa’ad da haɗin kai sau uku na macijin, da dabbar, da annabin ƙarya suka kafa mulki na takwas, wanda yake daga cikin bakwai ɗin nan, za a gina shi ne daga dukan mulkokin ruhaniya, waɗanda aka wakilta a cikin surar Nebukadnezzar ta sura ta biyu. Paparoma a matacce da kuma paparoma a tashe, su ne kan zinariya na ruhaniya a farkon da kuma ƙarshen mulkoki huɗu na ruhaniya na wannan sura. Amurka, a matsayin ta biyu cikin mulkoki huɗu ɗin, an wakilta ta a matsayin Mediya da Farisa ta ruhaniya. Majalisar Ɗinkin Duniya, a matsayin ta uku cikin mulkoki huɗu ɗin, an wakilta ta a matsayin Girka ta ruhaniya, kuma tare, su duka suna samar da haɗin kai sau uku na macijin, da dabbar, da annabin ƙarya domin su kafa mulki na takwas, wanda yake daga cikin bakwai ɗin nan. Paparoma shi ne magabcin Kristi kuma yana neman yin jabun Kristi. A wannan dangane kuwa; cikin mulkoki huɗu na ruhaniya na ƙarshe, paparoma shi ne na farko kuma na ƙarshe.

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.

Dutsen da aka sare daga kan dutsen, ya zama mulki wanda ya cika dukan duniya, kuma an kafa shi a matsayin tuta a “kwanakin waɗannan sarakuna,” gama dukan masarautun ruhaniya na wannan siffa ana wakiltarsu a aikace a “kwanaki na ƙarshe.” Ɗaga tutar nan, wato kafuwar mulkin Almasihu, yana faruwa ne sa’ad da aka saki iskokin huɗu na Musulunci, kuma aka zubo ruwan sama na ƙarshe ba tare da awo ba a lokacin dokar Lahadi.

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.

Dutsen da aka sare daga cikin dutsen zai ragargaza dukan mulkokin ruhaniya na duniya, waɗanda aka wakilta da “baƙin ƙarfe, tagulla, yumɓu, azurfa, da zinariya.” Mutum dubu ɗari da arba’in da huɗu suna wakiltar Almasihu, wanda a Ru’ya ta Yohanna sura ta goma sha biyu shi ne “ɗa namiji,” wanda haihuwarsa ta kasance alamar haihuwar mutum dubu ɗari da arba’in da huɗu. “Ɗa namiji” ɗin zai “yi mulkin dukan al’ummai da sandar baƙin ƙarfe.” Da wannan sanda, zai ragargaza al’ummai.

> 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.

> Zan bayyana ƙudurin nan: Ubangiji ya ce mini, Kai Ɗana ne; yau na haife ka. Ka roƙe ni, zan ba ka al’ummai marasa sanin Allah su zama gādonka, har ma da iyakar duniya su zama mallakinka. Za ka kakkarye su da sandar ƙarfe; za ka farfashe su kamar tukunyar mai tukwane. Zabura 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.

Ɗan Allah an haife shi daga Uba. Mutane da yawa suna ɗaukar wannan gaskiya su karkatar da ita zuwa ga hallakar kansu. “An haife” na nufin a ba da haihuwa, amma mun sani cewa ba a taɓa kasancewa da wani lokaci da Almasihu bai wanzu ba.

> “‘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.

> “‘Yanzu Ruhu yana faɗi sarai cewa, a zamanai na ƙarshe waɗansu za su rabu da bangaskiya, suna mai da hankali ga ruhohi masu ruɗarwa, da koyaswar aljanu; suna faɗin ƙarya cikin riya; an ƙone lamirinsu da baƙin ƙarfe mai zafi.’ Kafin ci gaban ƙarshe na aikin ridda, za a sami ruɗanin bangaskiya. Ba za a sami tsayayyun kuma tabbatattun fahimtu game da asirin Allah ba. Za a lalatar da gaskiya ɗaya bayan ɗaya. ‘Kuma ba tare da gardama ba, asirin ibada mai girma ne: Allah ya bayyana cikin jiki, aka kuɓutar da shi cikin Ruhu, mala’iku suka gan shi, aka yi wa’azinsa ga Al’ummai, aka gaskata da shi a cikin duniya, aka ɗauke shi cikin ɗaukaka.’ Akwai mutane da yawa da suke musun kasancewar Kristi tun kafin zuwansa duniya, sabili da haka suna musun allahntakarsa; ba su karɓe shi a matsayin Mai Ceto na kansu ba. Wannan cikakken musun Kristi ne. Shi ne makaɗaicin Sonan Allah haifaffe, wanda tun daga farko yana ɗaya tare da Uba. Ta wurinsa aka halicci duniya-duniyoyi.” 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.

Sa’ad da ake bayyana Almasihu a matsayin “haifaffe” na Uba, ana nuna wata gaskiya ce da take da alaƙa da Almasihu, gaskiyar da ake lalata ta idan aka tilasta ta cikin tsarin iyayentaka ta ɗan adam. Ba za mu iya auna Allah daga mahangarmu ta ɗan adam ba. Za mu iya auna Allah ne kaɗai yadda Shi da kansa ya gabatar mana da tantancewarsa game da kansa.

> 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.

> Mugun mutum ya rabu da hanyarsa, kuma marar adalci ya rabu da tunaninsa; bari ya komo ga Ubangiji, zai kuwa ji tausayinsa; kuma zuwa ga Allahnmu, gama zai gafarta masa a yalwace. Gama tunanina ba tunaninku ba ne, haka kuma hanyoyinku ba hanyoyina ba ne, in ji Ubangiji. Gama kamar yadda sammai suka fi duniya tsayi, haka hanyoyina suka fi hanyoyinku tsayi, tunanina kuwa suka fi tunaninku. Ishaya 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.

A karkatar da ma’anar kalmar “haifaffe” domin a tabbatar da cewa akwai wani lokaci da Uba ya haifi Almasihu, shi ne a “mai da hankali ga ruhohin ruɗi, da koyarwar aljannu.” Domin manufar bincikenmu na yanzu, abin da nake kawai nunawa shi ne cewa matar da ke cikin Ru’ya ta Yohanna goma sha biyu za ta haifi “ɗan namiji” wanda zai mallaki al’ummai da sandan ƙarfe. Dubu ɗari da arba’in da huɗu kuma za su mallaki al’ummai da sandan ƙarfe.

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.”

Ikilisiyar Tayatira ta sāke bayyana sa’ad da mummunar raunin da ya kashe na tsarin papanci ya warke a lokacin dokar Lahadi. A cikin wannan tarihin, alkawarin da aka ba mutanen Allah shi ne cewa waɗanda suka yi nasara za su mallaki “al’ummai” da “sandar ƙarfe.”

> 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.

> Kuma wanda ya yi nasara, ya kuma kiyaye ayyukana har zuwa ƙarshe, gare shi zan ba da iko a kan al’ummai: kuma zai yi mulkinsu da sandar ƙarfe; za a farfashe su gutsuttsura kamar tasoshin mai tukwane: kamar yadda ni kuma na karɓa daga wurin Ubana. Ru’ya ta Yohanna 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.

Mutanen Allah waɗanda suke cikin bayyana ta ƙarshe ta ikkilisiyar Tiyatira su ne dubu ɗari da arba’in da huɗu. Matar a farkon ta haifi Almasihu, kuma a ƙarshe, ta haifi dubu ɗari da arba’in da huɗu, waɗanda suke bin Ɗan Ragon.

> 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.

> Kuma suka raira kamar wata sabuwar waƙa a gaban kursiyin, da a gaban rayayyun halittu huɗu, da dattawan nan; kuma ba wanda zai iya koyon wannan waƙa sai mutum dubu ɗari da arba'in da huɗu ne kaɗai, waɗanda aka fanshe daga cikin duniya. Waɗannan su ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan su ne waɗanda suke bin Ɗan Ragon duk inda yake tafiya. Waɗannan kuwa aka fanshe su daga cikin mutane, suna zama nunan fari ga Allah da kuma ga Ɗan Ragon. Ru’ya ta Yohanna 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.

An haifi Almasihu “na farko”, kuma dubu ɗari da arba’in da huɗu suna bin Ɗan Ragon, saboda haka an haife su “na ƙarshe”. An “ɗauke” Almasihu “zuwa wurin Allah”, kamar yadda shaidun biyu na Ru’ya ta Yohanna sura goma sha ɗaya su ma aka ɗauke su. Dukan ’ya’yanta biyun suna hawa zuwa wurin Uba.

> 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.

> Ta kuma haifi ɗa namiji, wanda zai yi mulkin dukan al’ummai da sandar ƙarfe; aka ɗauke ɗanta zuwa wurin Allah, da kuma zuwa kursiyinsa. Ru’ya ta Yohanna 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.”

Almasihu, a matsayin Ubangijin Rundunoni, shi ma shi ne “rabon Yakubu,” kuma Isra’ila ita ce “sandar gādonsa,” kuma Isra’ila kuma ita ce “gatari na yaƙinsa” da “makaman yaƙinsa” waɗanda Yake amfani da su don “farfasa al’ummai.”

> 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.

> Rabon Yakubu ba kamar su yake ba; gama shi ne Mahaliccin dukan abubuwa: Isra’ila kuwa sandar gādonsa ne: Ubangijin runduna-runduna shi ne sunansa. Kai ne gatari na yaƙi, da makaman yaƙi na: gama da kai zan farfasa al’ummai, kuma da kai zan hallaka mulkoki. Irmiya 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.

Almasihu da dubu ɗari da arba’in da huɗu dukansu suna mulki kuma suna ragargaza al’ummai da sandar ƙarfe. Almasihu shi ne “rabon Yakubu,” amma haka nan mutanensa ma su ne.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Gama rabon Ubangiji shi ne mutanensa; Yakubu kuwa shi ne rabon gādonsa. Kubawar Shari’a 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.

Dutsen da aka fitar daga cikin dutsen, mai wakiltar Ikilisiyar Allah, shi ne bayyanuwar ƙarshe ta Ikilisiyarsa wadda take cika duniya da ɗaukakarsa, kuma ana amfani da su a matsayin gatari na yaƙin Allah don su bugi ƙafafun gunkin, su mai da waɗannan mulkoki su zama “kamar ƙaiƙayin masussukan bazara.” Iska kuwa ta kwashe waɗannan mulkoki.

> 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.

> Sa’an nan ƙarfen, yumbu, tagulla, azurfa, da zinariya, aka farfashe su gaba ɗaya tare, suka zama kamar ƙaiƙayin masussukan bazara; iska kuwa ta kwashe su, har ba a ƙara samun wata alama ta wurinsu ba. Dutsen nan kuma da ya bugi mutummutumin ya zama babban dutse mai kama da dutse, ya cika dukan duniya. Daniyel 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.

Ya zama dole a sanya alamar mace cikin mahallin tutar da aka ɗaga zuwa sama, domin Ru’ya ta Yohanna sura ta goma sha biyu tana bayyana farkon yaƙi tsakanin Almasihu da Shaiɗan wanda ya fara a sama, kuma a yin haka tana bayyana wani yaƙi a sama wanda yake nuna ƙarshen babban rikici tsakanin Almasihu da Shaiɗan. Ru’ya ta Yohanna surori na goma sha biyu da goma sha uku suna kwatanta yaƙin ƙarshe na babban rikicin, kuma suna yin haka ne ta wurin kwatanta wakilan Shaiɗan da dubu ɗari da arba’in da huɗu suna fafatawa a sammai.

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.

A maƙala ta gaba, za mu ci gaba da magana a kan yaƙin da ke sama a cikin “kwanaki na ƙarshe” wanda yaƙin da ke sama da ya fara tun farko ya kasance alamar annabci ce ta shi.

> 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.

> Sai na ga wata dabba dabam tana fitowa daga ƙasa; tana da ƙahoni biyu kamar na rago, amma tana magana kamar maciji. Tana aiwatar da dukan ikon dabbar farko a gabanta, kuma tana sa duniya da mazaunan cikinta su yi wa dabbar farko sujada, wadda aka warkar da mummunan raunin mutuwarta. Tana yin manyan alamu, har ma tana sa wuta ta sauko daga sama zuwa ƙasa a gaban mutane, tana kuma ruɗin mazaunan duniya ta wurin waɗannan mu’ujizai da aka ba ta ikon yi a gaban dabbar; tana ce wa mazaunan duniya su yi wa dabbar gumaka, wadda aka yi wa rauni da takobi amma ta rayu. Aka ba ta ikon ba wa gunkin dabbar numfashin rai, domin gunkin dabbar ya yi magana, kuma ya sa a kashe duk waɗanda ba su yi wa gunkin dabbar sujada ba. Tana kuma sa kowa, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannun damansu, ko a goshinsu; domin kada kowa ya iya saya ko sayarwa, sai wanda yake da alamar, ko sunan dabbar, ko lambar sunanta. A nan ne hikima take. Mai fahimta yă ƙirga lambar dabbar, gama lambar mutum ce; lambarta kuwa ita ce ɗari shida da sittin da shida. Ru’ya ta Yohanna 13:11–18.

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