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# The Revelation of Jesus Christ - Number Nine

Wahyu bab Gusti Yesus Kristus - Nomer Sanga

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

Narasi Pungkasan Kenabian Yesaya: Wahyu bab Sang Kristus lan Peran Kenabiané 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.

Kitab Yésaya, lan mligi narasi kenabian pungkasan ing Kitab Yésaya kang kapanggih ing pasal patang puluh nganti sewidak enem, iku sawijining paparan kang nekanaké sawatara bebener kenabian kang wigati, kang gegandhengan langsung karo Wahyu Yésus Kristus, kang saiki lagi kabukak metereiné nalika kita saya nyedhaki pungkasaning mangsa sih-rahmat tumrap manungsa. Salah siji saka bebener iku yaiku pambabaripun Sang Alfa lan Omega. Ora ana kitab liyané ing Alkitab kang bisa nyedhaki paseksiné Yésaya bab unsur wataking Allah kang nggambaraké pungkasaning samubarang bebarengan karo wiwitaning samubarang.

> 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.

> Sapa kang wus nindakaké lan ngrampungaké prakara iku, kang nyeluk para turun-temurun wiwit wiwitan? Aku iki Pangéran, kang kawitan, lan bebarengan karo kang pungkasan; Aku iki Panjenengané. Yesaya 41:4.

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

Ing kitab Yesaya, Gusti Allah netepake apa kang mbuktèkaké bilih Gusti Allah iku 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.

> Mangkene pangandikané Sang Yehuwah, Ratuning Israèl lan Panebusé, Sang Yehuwah Gustining sarwa dumadi: Aku iki kang wiwitan, lan Aku iki kang wekasan; lan kajaba Aku ora ana Allah. Lan sapa, kaya Aku, kang bakal nyeluk, lan bakal mratelakaké iku, lan nata iku kanggo Aku, wiwit Aku netepaké umat kuna? lan prakara-prakara kang bakal teka, lan kang tembé bakal kalakon, supaya padha padha mratelakaké iku marang wong-wong mau. Aja padha wedi, lan aja padha giris: apa dudu Aku wis ngandhakaké marang kowé wiwit nalika iku, lan wis mratelakaké? Kowé iku satemené para seksi-Ku. Apa ana Allah kajaba Aku? ya, ora ana Allah; Aku ora wanuh siji waé. 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 pungkasan kenabian Ésaia nekanaké kasampurnan lan kawujudan pungkasan kanthi sampurna saka rawuhipun Sang Panglipur sing wis dijanjèkaké déning Gusti Yésus.

> 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.

> Padha rungokna marang Aku, he wong-wong kang ngudi kabeneran, he wong-wong kang ngupaya Sang Yehuwah: padha nyawang marang watu panggonan sira kabeh dipahat, lan marang bolongan jugangan panggonan sira kabeh digali. Padha nyawang marang Abraham, ramamu, lan marang Sarah kang nglairake sira kabeh; awit nalika Aku nimbali dheweke, dheweke isih piyambakan, banjur Aku mberkahi dheweke lan ndadèkaké dheweke dadi akeh. Sabab Sang Yehuwah bakal nglipur Sion; Panjenengane bakal nglipur sakehe panggonan-panggonané kang wis dadi reruntuhan; lan Panjenengane bakal ndadèkaké ara-arané kaya Eden, lan ara-ara samuné kaya tamané Sang Yehuwah; kabungahan lan kasukacita bakal kapanggih ana ing kono, pamuji sokur lan swaraning kidung. 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.

Sang Panglipur rawuh ing Juli 2023. Satunggaling kayektèn sanès ingkang dipuntegesi kanthi cetha wonten ing narasi Yesaya inggih punika sajarah kaping tiga ingkang kapendhem saking pitu gludhug, ingkang dados struktur “emeth,” tembung Ibrani ingkang kawangun déning aksara kapisan, kaping telulas, lan pungkasan saking abjad 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.

> Ana swara gumuruh saka kutha, swara saka padaleman suci, swaraning Pangéran kang maringi piwales marang para satruné. 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.

Bebener wigati liyané sing kaandharaké ing Yesaya yaiku kalungguhan Islam minangka piranti paukuman eksekutifé Allah marang dhisik Amerika Sarékat, lan sawisé iku donya, marga saka lumakuné pameksa pangudèn 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.

> Kanthi ukuran, nalika iku thukul metu, sira bakal padudon karo iku; Panjenengané nahan angin-Né kang atos ing dinané angin 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.

Kabèh kabeneran iki bisa dikategorèkaké minangka unsur-unsur saka piwulang Pambengoking Tengah Wengi, yaiku yèn pasemon bab sepuluh prawan iku minangka gambaran saka piwulang Wahyu Yesus Kristus kang diparingaké déning Sang Rama marang Yesus, kang banjur diparingaké marang Gabriel, kang maringaké marang Yohanes, lan Yohanes nulis lan ngirimaké marang pasamuwan-pasamuwan. Kita wis nggunakaké narasi pungkasané Yesaya kanggo nyengkuyung runtutan kedadeyan-kedadeyan kenabian kang diwiwiti ing bab sewelas kitab Wahyu, lan saiki kita wis tekan bab rolas, ing ngendi kita nemokaké yèn wong wadon kang kasandhangan srengéngé iku dipratélakaké nganggo pralambang kang kanthi kukuh banget didhukung déning Yesaya, yaiku: yèn Kristus nggambaraké pungkasaning sawijining prakara kanthi wiwitaning sawijining prakara.

> 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.

> Lan ana pratandha gedhe kang kapirsan ana ing swarga; ana wong wadon kasandhangan srengéngé, lan rembulan ana ing sangisoring sampéyané, lan ana makutha saka rolas lintang ana ing sirahe: Lan dheweke meteng, banjur sesambat awit ngrasakake lara arep nglairake, lan kasangsaran arep nglairake. Lan ana pratandha liyane kang kapirsan ana ing swarga; lah ana naga abang gedhe, nduwèni pitu sirah lan sepuluh sungu, lan pitu makutha ana ing sirah-sirahé. Lan buntute nyèrèd saprateloné lintang-lintang ing swarga, banjur nguncalaké marang bumi: lan naga iku ngadeg ana ing ngarepé wong wadon kang wis siyap arep nglairake iku, supaya nguntal anaké sanalika anak iku lair. Lan dheweke nglairaké anak lanang, kang bakal mrentah sakèhé bangsa nganggo teken wesi: lan anaké kapundhut munggah marang Gusti Allah, lan marang dhamparé. 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.

Wadon ing Wahyu rolas punika minangka pralambang umat pilihanipun Allah sajroning sajarah. Rolas taleripun Israèl harfiah kuna makili wiwitanipun umat prajanjian pilihanipun Allah. Rolas taler punika dados pralambang pungkasanipun Israèl harfiah kuna, nalika Kristus milih rolas murid. Rolas murid punika, ing pungkasanipun Israèl harfiah kuna, ugi dados rolas rasul ing wiwitanipun Israèl rohaniah modhèren. Kalih seksi wiwitan lan satunggal seksi pungkasan sesarengan netepaken tigang seksi ingkang nandhakaken bilih satus patang puluh sekawan ewu punika minangka pungkasanipun Israèl rohaniah modhèren.

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.

Satus patang puluh papat ewu iku uga panji sing kabuwang metu déning para saduluré. Wong-wong mau iku panji sing biyèn dadi lebak kebak balung-balung garing kang mati, gumléthak ana ing dalan kutha gedhé Sodom lan Mesir, kang dipatèni déning kéwan galak sing munggah saka telenging jurang tanpa dhasar. Wong-wong mau iku panji, yaiku watu-watu makutha, kang dienggo déning wanita iku ana ing sirahe.

> 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.

> Lan Pangeran Yehuwah, Gusti Allahé, bakal ngluwari wong-wong mau ing dina iku, kaya pepanthaning umaté piyambak; awit wong-wong mau bakal kaya watu-watu ing makutha, kang kaangkat kaya panji-panji ana ing atasing tanah-Né. Zakharia 9:16.

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

Panji punika, inggih punika wong satus patang puluh sekawan ewu, punika watu-watu, kados dene Kristus.

> 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.

> Lan padha kabèh ngombé ombèn rohani kang padha: awit padha ngombé saka Watu Karang rohani kang ngetutaké wong-wong mau: lan Watu Karang iku 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 ngetingalaké pralambangé wong satus patang puluh papat éwu, lan Pétrus sarujuk karo Paulus yèn Kristus iku “watu urip” kang wis katampik, lan Pétrus uga negesaké yèn umaté Allah iya “watu-watu urip.”

> 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.

> Marang Panjenengané, yaiku Watu sing urip, kang satemené ditampik déning manungsa, nanging pinilih déning Allah lan aji banget, kowé uga, kaya watu-watu sing urip, lagi padha kaedegaké dadi omah kasukman, dadi imam-imam suci, kanggo nyaosaké kurban-kurban kasukman, kang kadhapuraké déning Allah lumantar Gusti 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.

Satus patang puluh papat ewu iku ora mung watu-watu ing makuthané wong wadon iku, nanging iya makuthané dhéwé.

> 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.

> Marga saka kapentingané Sion, Aku ora bakal meneng, lan marga saka kapentingané Yerusalem, Aku ora bakal ngaso, nganti kabenerané metu sumunar kaya padhang, lan kaslametané kaya obor kang murub. Lan para bangsa bakal weruh kabeneranmu, lan sakehing ratu kamulyanmu; lan kowé bakal kasebut kanthi jeneng anyar, kang bakal kasebut déning tutuking Pangéran. Kowé uga bakal dadi makutha kamulyan ana ing astané Pangéran, lan makutha karaton ana ing astané Gusti Allahmu. 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 nglambangaké wong satus patang puluh papat éwu. Panjenengané iku Watu Karang, lan wong-wong mau iku “watu-watu.” Wong-wong mau iku “makutha kamulyan ana ing asta Pangéran,” lan Kristus iku makutha kamulyan.

> 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.

> Ing dina iku Sang Yehuwah Gustining sarwa wadya bakal dadi makutha kamulyan lan mahkota kaendahan tumrap turahing umaté, lan dadi roh pangadilan tumrap wong kang lenggah ing pangadilan, lan dadi kasekten tumrap wong-wong kang mbalèkaké peperangan tekan ing 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 nimbang angka rolas sajroning konteks wiwitan lan pungkasan, wong wadon iku nglambangaké umat prajanjian pilihan wiwit saka Israèl kuna ing gunung Sinai, nganti tekan sajarahé satus patang puluh papat èwu. Wong-wong mau wis dilambangaké déning Kristus, lan lairé Panjenengané nglambangaké wunguné balung-balung garing wong mati saka dalan panggonan wong-wong mau dipatèni ing tanggal 18 Juli 2020. Prosès rong tataran sing kanthi cekak lan cetha diidentifikasi déning Yèzèkiel telung puluh pitu, kang ndadèkaké loro nabi iku urip, ‘kawiwitan kasebut’ ana ing panyiptané 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 katitahaké lumantar rong tataran. Dhèwèké wiwitané kawangun, banjur Kristus ngembusaké napasing urip marang dhèwèké, padha kaya napas saka papat angin ing Yéhezkièl kang nguripaké balung-balung garing. Adam katitahaké minangka wong lanang kang sampurna wus diwasa, nanging katitahané iku tetep uga lairé. Wong satus patang puluh papat ewu iku dilairaké sawisé telung dina setengah simbolis padha gumlethak mati ing dalan kang ngliwati lebaking pati. Wong satus patang puluh papat ewu iku dilairaké déning wanita kang nglairaké “anak lanang” kang “bakal mrentah kanthi teken wesi.” Minangka pralambang pasamuwan sajroning sajarah kabèh, wanita ing Wahyu rolas nggambaraké pralambang kang padha karo “gunung” ing Daniel loro.

> “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.

> “Kitab Wahyu iku sawijining kitab kang katutup segel, nanging uga kitab kang kabukak. Kitab iki nyathet prastawa-prastawa endah kang bakal kalakon ing dina-dina pungkasan sajarah bumi iki. Piwulang-piwulang ing kitab iki cetha lan mesthi, dudu mistis lan ora bisa dimangertèni. Ing sajroning kitab iki, garis wangsit kang padha kaya ing Daniel diangkat maneh. Ana sapérangan wangsit kang dipunulangaké déning Allah, kanthi mangkono nedahaké yèn wigati kudu diparingaké marang iku. Pangéran ora ngulang prakara-prakara kang ora duwé teges gedhé.” 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.

Garis wangsit sing padha kang katemu ing kitab Daniel diterusaké ing kitab Wahyu. Watu Daniel, yaiku watu sing dipethik saka gunung tanpa tangan, iku padha karo “watu-watu kang urip” miturut Petrus, sing “dibangun dadi omah rohani, imamat kang suci,” lan watu Daniel iku uga nglambangaké wong satus patang puluh papat ewu. Gunung iku yaiku pasamuwané Allah sajroning 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.

> Lan ing jaman para ratu iku Gusti Allahing swarga bakal ngedegake sawijining karajan, kang ora bakal tau sirna; lan karajan iku ora bakal dipasrahake marang bangsa liya, nanging bakal ngremuk lan ngentekake sakehe karajan iki, lan karajan iku bakal madeg ing salawas-lawase. Awit panjenengan wus mirsani manawa watu iku katetas saka ing gunung tanpa tangan, lan manawa watu iku ngremuk wesi, tembaga, lempung, salaka, lan emas; Gusti Allah kang agung wus nduduhake marang sang nata apa kang bakal kalakon ing tembe; lan pangimpen iku temen, lan tegesing pangimpen iku mesthi. 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.

Pesen Panguwuh Wengi Tumrap satus patang puluh papat ewu iku uga dipralambangaké minangka udan pungkasan, lan ana ing mangsa udan pungkasan iku Gusti Allah ‘ngedegaké’ karajan kang dipralambangaké déning watu ing Daniel.

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

> “Udan pungkasan lagi bakal tumiba marang wong-wong kang resik—sawisé iku kabèh bakal nampani iku kaya biyèn.

> “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.

> “Nalika malaekat papat iku nglilakake, Kristus bakal netepake karajané. Ora ana wong kang nampi udan pungkasan kajaba wong-wong kang nindakake samubarang kang bisa ditindakake kanthi sakeguhé. Kristus bakal mitulungi kita. Kabèh wong bisa dadi wong kang menang marga saka sih-rahmaté Gusti Allah, lumantar getihé Yésus. Sadhéngah swarga nduwèni kapentingan marang pakaryan iku. Para malaekat uga nduwèni kapentingan.” 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.

Papat angin Islam dipunlilani metu nalika hukum Minggu dipunwujudaken, lajeng Kristus ngadegaken Kratonipun. Prastawa punika kalampahan ing jaman karajan-karajan rohani ing Daniel pasal kalih. Papat karajan rohani ingkang pungkasan wonten ing pangimpenipun Nebukadnezar dipunlambangaken déning papat karajan literal ingkang kapisan. Babil literal, Medo-Pèrsia, Yunani, lan Roma makili Babil rohani, Medo-Pèrsia, Yunani, lan 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.

Babil rohani iku sirah emas, kang nampa tatu pati ing taun 1798, kaya dene dipratandhakaké déning Nebukadnésar kang kanggo sawatara wektu dicopot saka panguwasa sajroning “pitung mangsa.” Nalika pakumpulan telu-lapis saka naga, kéwan, lan nabi palsu mbentuk karajan kaping wolu, yaiku kang asalé saka pitu, iku bakal kapérang saka kabèh karajan rohani, kang dipralambangaké ing reca Nebukadnésar ing pasal loro. Kapapaan kang mati lan kapapaan kang diuripaké manèh iku minangka sirah emas rohani ing wiwitan lan pungkasaning patang karajan rohani saka reca mau. Amérika Sarékat, minangka karajan kapindho saka patang karajan mau, dipralambangaké minangka Mèdo-Pèrsia rohani. Perserikatan Bangsa-Bangsa, minangka karajan katelu saka patang karajan mau, dipralambangaké minangka Yunani rohani, lan bebarengan, kabèh iku mbentuk pakumpulan telu-lapis saka naga, kéwan, lan nabi palsu kanggo netepaké karajan kaping wolu, yaiku kang asalé saka pitu. Kapapaan iku antikristus lan ngupaya niru Kristus kanthi palsu. Ing bab iki, saka patang karajan rohani pungkasan, kapapaan iku kang kapisan lan kang pungkasan.

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.

Watu kang kapethik saka gunung iku dadi sawijining karajan kang ngebaki saindenging bumi, lan iku diadegaké minangka panji ing “jamané para raja iki,” awit kabèh karajan-karajan rohani saka reca iku katuduh kanthi aktif ing “wektu wekasan.” Pangangkatan panji iku, yaiku pamegakaning karajané Kristus, dumadi nalika patang anginé Islam diluwari, lan udan pungkasan kawutahaké tanpa ukuran nalika 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.

Watu kang katêtês saka gunung iku bakal ngremuk nganti dadi pecahan sakehing karajan rohani ing bumi, kang dilambangaké déning “wesi, tembaga, lempung, salaka, lan emas.” Wong satus patang puluh papat èwu iku nglambangaké Kristus, kang ana ing Wahyu rolas kasebut “anak lanang,” kang lairé dadi pralambang lairé wong satus patang puluh papat èwu. “Anak lanang” iku bakal “mréntah sakehing bangsa nganggo teken wesi.” Kanthi teken iku, dhèwèké bakal ngremuk 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.

> Aku bakal martakake pranatan iku: Pangéran wis ngandika marang aku, Sira iku Putraningsun; ing dina iki Aku wis nglairake Sira. Nyuwuna marang Aku, lan bangsa-bangsa liya bakal Dakparingake marang Sira dadi warisanira, lan pucuking bumi dadi darbèkira. Sira bakal ngremuk wong-wong mau nganggo teken wesi; Sira bakal nglebur wong-wong mau kaya praupané tukang grabah. Masmur 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.

Sang Putraning Allah kagungan asal saka Sang Rama. Akeh wong njupuk kayekten iki lan nyulaya nganti ndadèkaké karusakané dhéwé. “Kagungan asal” tegesé dipunlahiraké, nanging kita mangertosi yèn boten naté wonten sawijining wektu nalika Kristus boten wonten.

> “‘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.

> “‘Saiki Roh ngandika kanthi cetha, manawa ing jaman pungkasan bakal ana sawatara wong murtad saka pracaya, merlokaké roh-roh sing nasaraké lan piwulangé dhemit; padha ngucap goroh sajroning kemunafikan; atiné nurani wis dadi kaya dikobong nganggo wesi panas.’ Sadurungé perkembangan pungkasan saka pakaryan pamurtadan, bakal ana kacampuran ing bab pracaya. Ora bakal ana pangerten kang cetha lan temtu ngenani rahasia Allah. Sawijining kayektèn sawisé kayektèn liyané bakal dirusak. ‘Lan tanpa pasulayan gedhé iku rahasia kasalihan: Allah kapratélakaké ana ing daging, kabeneraké ana ing Roh, katon déning para malaékat, diwartakaké marang bangsa-bangsa liya, dipracayani ana ing donya, katampan munggah ing kamulyan.’ Ana akèh wong sing nyélaki anané Kristus sadurungé miyos, lan mulané nyélaki kaallahané; wong-wong mau ora nampani Panjenengané minangka Juru Slamet pribadi. Iki minangka panyélakan marang Kristus kanthi satemené. Panjenengané iku Putra ontang-anting Allah, kang wiwit wiwitan wus manunggal karo Sang Rama. Lumantar Panjenengané jagad-jagad iki katitahaké.” 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.

Nalika Kristus dipuntepangi minangka “kang kalairaken” saking Sang Rama, punika netepaken satunggaling kayekten ingkang gegayutan kaliyan Kristus, satunggaling kayekten ingkang sirna menawi dipunpeksa lumebet dhateng pola kaparanakaning manungsa. Kita boten saged netepaken Gusti Allah saking pamawas kita minangka manungsa. Kita namung saged netepaken Gusti Allah kados pundi Panjenenganipun maringi dhateng kita panetepipun piyambak bab Sariranipun.

> 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.

> Wong duraka iku supaya ninggal lakuné, lan wong sing ora adil ninggal pikirane; sarta supaya bali marang Pangéran, lan Panjenengané bakal ngasihi wong iku; lan marang Gusti Allah kita, awit Panjenengané bakal ngapura kanthi lubèr. Awit pangandikané Pangéran: pikiranku dudu pikiranmu, lan dalanmu dudu dalanku. Awit kaya langit iku luwih dhuwur tinimbang bumi, mangkono dalanku luwih dhuwur tinimbang dalanmu, lan pikiranku tinimbang pikiranmu. 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.

Nggayut tegesing tembung “begotten” supaya netepake manawa ana sawijining wektu nalika Sang Rama nglairake Kristus, iku padha karo “nggatekake roh-roh kang nasaraké, lan piwulang-piwulangé dhemit.” Kanggo ancas pasinaon kita sapunika, aku mung nedahake manawa wanita ing Wahyu rolas iku bakal nglairake “anak lanang” kang bakal mrentah bangsa-bangsa nganggo teken wesi. Satus patang puluh papat èwu uga bakal mrentah bangsa-bangsa nganggo teken wesi.

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.”

Pasamuwané Tiatira bali manèh nalika tatuné papasinan kang matèni saka kapausan wis waras lumantar undhang-undhang Minggu. Ing sajarah iku, prasetyan kang kaparingaké marang umaté Gusti Allah yaiku yèn wong-wong kang menang bakal mrentah “bangsa-bangsa” nganggo “gada wesi.”

> 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.

> Lan sapa sing menang lan netepi pakaryan-Ku nganti tekan pungkasan, marang wong iku bakal Dakparingaké pangwasa nguwasani para bangsa: Lan dhèwèké bakal mréntah wong-wong mau kalawan teken wesi; kaya prau-prau gawéané tukang grabah bakal diremuk dadi pecahan-pecahan: kaya mangkono uga Aku wis nampani saka Rama-Ku. 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.

Umaté Gusti Allah, sing ana ing kawujudan pungkasan gréja Tiatira, yaiku satus patang puluh papat èwu iku. Wong wadon iku ing wiwitan nglairaké Kristus lan ing wekasané, wong wadon iku nglairaké satus patang puluh papat èwu, kang padha ndhèrèk Sang Cempé.

> 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.

> Lan padha ngidung kaya-kaya sawijining kidung anyar ana ing ngarsané dhampar, lan ing ngarsané papat titah mau, lan para pinituwa; lan ora ana wong siji waé kang bisa sinau kidung iku kajaba satus patang puluh papat ewu, yaiku wong-wong kang wis kaentas saka bumi. Iki padha wong-wong kang ora kacemaran déning para wanita; amarga padha prawan. Iki padha wong-wong kang ngetutaké Sang Cempen, menyang ngendi waé Panjenengané tindak. Iki padha wong-wong kang wis kaentas saka antarané manungsa, dadi woh kawitan kagem Gusti Allah lan kagem Sang Cempen. 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 miyos “rumiyin”, lan wong satus patang puluh papat èwu ndherek Sang Cempé, mulane padha miyos “pungkasan”. Kristus “kapundhut munggah dhateng Gusti Allah”, sami kados kalih seksi wonten ing Wahyu sewelas. Kalorone anakipun minggah dhateng Sang 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.

> Lan dheweke nglairaké anak lanang, kang bakal mrentah sakèhé bangsa nganggo teken wesi; lan anaké katangkep munggah marang Allah, lan marang dhamparé. 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, minangka Pangéraning Sagèdhing Pasukan, uga iku “pandumané Yakub,” lan Israèl iku “gada warisaning Panjenengané,” lan Israèl uga iku “kampak perang” sarta “gegaman perang”-Nya, kang dienggo Panjenengané kanggo “ngremuk 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.

> Pandumané Yakub ora kaya wong-wong mau; awit Panjenengané iku Kang nitahaké samubarang kabèh; lan Israèl iku tekening panduman warisané; Yéhuwah, Gustining sarwa dumadi, iku asmané. Kowé iku kapakku perang lan gamaning palagan-Ku; amarga srana kowé Aku bakal ngremuk bangsa-bangsa, lan srana kowé Aku bakal ngrusak karajan-karajan. Yérémia 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 lan satus patang puluh papat ewu padha-padha mrentah lan ngremuk para bangsa dadi pecahan-pecahan kanthi teken wesi. Kristus iku “pandumané Yakub,” nanging umat kagungané iya mangkono uga.

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

> Awit pandumané Pangeran Yehuwah iku umaté; Yakub iku bagéan saka pusakané. Pangandharing Torèt 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.

Watu sing katigas saka gunung, kang nglambangaké pasamuwané Gusti Allah, iku minangka pepanthan pungkasan saka pasamuwané kang ngebaki bumi kanthi kamulyané, lan wong-wong mau dienggo minangka kapak perangé Gusti Allah kanggo nggebag sikilé reca mau lan ngowahi karajan-karajan iku dadi “sekam ing papan panggilingan mangsa panas.” Karajan-karajan iku banjur kabur kabawa ing 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.

> Banjur wesi, lempung, tembaga, slaka, lan emas iku padha remuk bebarengan, lan dadi kaya awul ing papan panggilingan mangsa panas; banjur kabur digawa angin, nganti ora ana papan kang katemu kanggo iku: lan watu kang nempuh reca iku dadi gunung gedhé, lan ngebaki saindenging 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.

Prelu dipunpasang pralambang wanita punika wonten ing konteks panji ingkang kaangkat dhateng swarga, awit Wahyu pasal rolas ngidentifikasi wiwitaning perang antawisipun Kristus lan Iblis ingkang wiwit wonten ing swarga, lan kanthi mekaten punika ngidentifikasi perang wonten ing swarga ingkang nandhani pungkasaning kontroversi ageng antawisipun Kristus lan Iblis. Wahyu pasal rolas lan tigang welas nglairaken perang pungkasan saking kontroversi ageng punika, lan punika katindakaken kanthi nggambaraken para wakiling Iblis lan satus patang puluh papat ewu ingkang sami perang wonten ing 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.

Ing artikel sabanjuré, kita bakal nerusaké ngrembug perang ing swarga ing “pungkasaning jaman” kang dilambangaké déning perang ing swarga kang wiwit ana ing wiwitan.

> 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.

> Banjur aku mirsa ana kéwan liyané munggah saka bumi; lan dhèwèké nduwèni sungu loro kaya cempen, nanging gunemané kaya naga. Lan dhèwèké ngleksanani sakèhé kakuwasaning kéwan kang kapisan ana ing ngarsané, sarta njalari bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kéwan kang kapisan, kang tatuné kang matèni wis waras. Lan dhèwèké nindakaké kaélokan-kaélokan gedhé, nganti bisa ndadèkaké geni mudhun saka langit tekan bumi ana ing ngarepé manungsa, lan nasaraké wong-wong kang manggon ana ing bumi lumantar kaélokan-kaélokan kang diparingaké kakuwasan marang dhèwèké kanggo ditindakaké ana ing ngarepé kéwan iku; kanthi kandha marang wong-wong kang manggon ana ing bumi, supaya padha gawé recané kéwan kang ketaton pedhang nanging tetep urip iku. Lan dhèwèké kaparingan kuwasa kanggo maringi ambegan urip marang recaning kéwan iku, supaya recaning kéwan iku bisa guneman lan uga ndadèkaké supaya saben wong kang ora gelem nyembah marang recaning kéwan iku dipatèni. Lan dhèwèké njalari kabèh wong, cilik lan gedhé, sugih lan mlarat, wong mardika lan kawula, padha nampa tandha ana ing tangan tengené utawa ana ing bathuké; supaya ora ana wong siji waé kang bisa tuku utawa ngedol, kejaba wong kang nduwèni tandha iku, utawa asmaning kéwan iku, utawa wilanganing asmané. Ing kéné ana kawicaksanan. Sapa kang duwe pangerten, etungena wilanganing kéwan iku; awit iku wilanganing manungsa; lan wilangané iku nem atus sawidak enem. Wahyu 13:11–18.

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