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# The Revelation of Jesus Christ - Number Nine

Nyutu pa Yesu Krisito - Namba 9

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

Lok me lanen me agiki pa Yesaya: Nyutu pa Kirisito ki tic me lanen pa 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.

Buk me Yesaya, kede agiki pa lok me lanabi ma nonge i chapta 40 dok i 66, obedo nyuto ma yiko pire tek gin mo manok me adieri me lanabi ma kube maber piny ki Nyuto me Yesu Kiristo, ma kombedi tye ka yabo ka wa cente bot giko me tem pa dano. Acel i adieri magi obedo Nyuto me Alfa ki Omega. Pe tye buk mapat i Baibul ma rom cente ki landruok pa Yesaya ikom but acel me kit pa Lubanga ma nyuto agiki pa gin kede acaki pa gin.

> 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.

> Ngat mane ma otyeko timo ne, ma okwaco jo me kare kare ki kacako? An Rwot, me acel, kede agiki; an eni. Yesaya 41:4.

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

En i buk pa Yesaya ma Lubanga nyutu ngo ma nyutu adwogi ni Lubanga obedo Lubanga.

> 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.

> Man gin ma Laa Rwot, Rwot pa Isirayel, kede Lajwarone, Laa Rwot me lweny weng, owaco ni: An aye acaki, kede an aye agiki; mapat ki an, Lubanga mukene pe tye. Kadi en ng’a, macalo an, ma bi kwayo, kede bi nyuto ne, kede bi keto ne i rwom pi an, kun an aketo jo macon? Kede gin ma tye ka bino, ki ma bi bino, wegi onyutu botgi. Pe wun badi i cwiny; pe wun pur. Pe an okwongo awaco wunu ki kare meno, kede anyuto ne? Wun aye jo yubu mamega. Obedo tye Lubanga mapat ki an? Eyo, Lubanga mukene pe tye; pe an ngeyo mo. Aisaia 44:6-8.

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

Lok pa lanabi Isaya ma agiki nyutu matek tyeko ma opong kwede ki me agiki me bino pa Lakony ma Yesu owaco ni obino.

> 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.

> Winjo an, wun ma luwo kare ma maleng, wun ma dwaro Laa Rwot: nen got ma kityo wunu ki iye, ki kome bur ma kigoyo wunu ki iye. Nen Abraham, wu wunu, ki Sara ma onywolo wunu: pien an alwongo ne keken, ki agwede ne, ki amedo ne. Pien Laa Rwot obi miyo paco bot Sayoni; obi miyo paco i kabedo ne ma gubalo weng; obi timo pango ne calo Eden, ki lobo ne ma pe iye pi calo ot yat pa Laa Rwot; mor ki yot cwinya bi nonge iye, pako, ki dwon me wer maber. 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.

Lakonye obino i dwe July me mwaka 2023. Gin ma adier mapat ma ki yaro dwong i lok pa Isaya obedo lok pa kare ma kikano i bor adek pa lating abicel, ma en kit pa "emeth," lok me Leb Hebru ma kicweyo ki cal me acaki, me apar adek, ki me agiki i alfabeta pa Hebru.

> 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.

> Dwone madit ki i poto, dwone ki i ot pa Lubanga, dwone pa Rwot ma goyo kwer i bot lacam pa en. 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.

Gin ma adier mukene madito ma kiweyo iye i buk Isaiah en ni: tic pa Islam obedo calo gin matiyo kwede pa Lubanga me timo kur ma kiketo i tic, ka acel i kom United States of America, ci lacen i kom piny weng, pi keto cik me yubu Sande ki matek.

> 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.

> Ki pim, ka oyubo woko, ibiro ribo kwede: en ogengo kec pa en ma matek marac i nino me kec me tung’ anyim. 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.

Jami adaa magi weng twero giyero gi calo jami me lok pa “Yeyo me Otum,” ma obedo puna pa nyako apar ma pe otyeko bedo ki lacoo, ma ranyisi lok pa “Kwanyo pa Yesu Kristo” ma Wu omiyo Yesu, enona omiyo Gabri’el, enona omiyo Yohana, ma ocoyo ne weng kacel ocwalo ne bot kanisa. Watyeko tiyo ki lok me agiki pa Aisaia me gonyo yore me gin ma laporopet kinyutu gi ma cako ki i kit apar acel pa Kwanyo; kadi kombedi wabedo i kit apar aryo, kun wangeyo ni dako ma kigubo ki ceng kityeko ranyiso ne ki ranyisi ma Aisaia ogonyo rwate maber—en aye ni, Kristo ranyiso agiki pa gin ki cako pa gin.

> 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.

> Onen nyutu madwong i polo: dako ma kikado ki can, ki dwe piny i tunggi, ki i wiye korona me lacim apar aryo. En, ka tye ki nyathi i iye, oyabo dwon ka tye i peko me nywolo, ki opoto peko me nywolo. Onen nyutu mo kene i polo; ki nen, olut madwong ma muc, ma tye ki wii abic aryo ki rwac apar, ki korona abic aryo i wii ne. Rabuor ne ogoyo dul me adek pa lacim me polo, ki obologi i piny; ki olut ne odongo i anyim dako ma dong otung me nywolo, me camo nyathi ne ka cok onywol. En bene onywol lacoo, ma myero orito pinye weng ki lati me ayen; ki nyathi ne ogweyo malo bot Lubanga, ki i kom pa Lubanga. Revelation 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.

Dako ma i Nyutu pa Yohana, dul apar aryo, obedo cal me jo ma Lubanga oyero i kare weng pa kit ma otime. Kabilo apar aryo pa Isirayeli pa kom dano ma con ginyutu acaki pa jo me kwer pa Lubanga ma oyero. Kabilo apar aryo bene gityer calo agiki pa Isirayeli pa kom dano ma con, kare ma Kiriisto oyero latici apar aryo. Latici apar aryo magi i agiki pa Isirayeli pa kom dano ma con, gin bende obedo Aposto apar aryo i acaki pa Isirayeli me Roho ma kombedi. Sahidi aryo me acaki ki sahidi acel me agiki giyubu kany me cweyo sahidi adek, ma ginyutu ni jo 144,000 obedo agiki pa Isirayeli me Roho ma kombedi.

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.

144,000 bene gin bana ma gikwanyo woko ki laregi. Gin bana ma ne obedo bule me lagut ma omer ma otho, ma gibedo i yo me pacho madwong Sodom ki Ijipt, ma lec marac ma olo malo ki i lira mape but ogengo-gi. Gin bene bana, gin got me mukuta ma dako tye woro i wi wiye.

> 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.

> Ci Rwot, Lubanga pa-gi, obi gwoko gi i nino eno calo lwak pa jo pa-ene; pien bibedo calo kidi pa korona, ma kiketo malo calo bendera i wi lobo pa-ene. Zechariah 9:16.

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

Bendera, ma obedo alufu 144, gin obedo kidi, macalo Kirisito keken obedo kidi.

> 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.

> Kadong gin weng gipiyo pi me Lamo acel kacel: pien gipiyo i kidi me Lamo ma oluwo gi: kadong kidi eno obedo Krisito. 1 Korintio 10:4.

Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”

Kristo obedo cal pa jo 144,000. Pita ocwako tam pa Paulo ni Kristo obedo “kal ma tye kwo” ma ki kwanyo; kede Pita bene oyaro ni jo pa Lubanga gin bene “kal ma tye kwo.”

> 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.

> I bot en ma ubino, en kidi ma tye ngima, ma dano ojuko woko; ento Lubanga oyerone, kede obedo ma wel madwong. Boti bene, calo kidi ma tye ngima, kiyiko ot me Roho, lut me lami maleng, me cweyo misango me Roho, ma Lubanga ogamone kien Yesu Kristo. 1 Petero 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.

Jo 144,000 gin pe keken kidi ma i cwal me wic pa dako, gin cwal me wic pire keken.

> 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.

> Pi Ziyon, pe abi mwon, ki pi Jerusalem pe abi kube, nyo atir pa ne odugo calo wang ceng, ki gwoko pa ne calo lera ma tye ka cwecwe. Jo lobo bi neno atir pa in, ki rwodi weng bi neno duŋ pa in; gi bi lubo in ki nying manyen, ma tyen pa Rwot obi lube. In bene ibedo likwaro me duŋ i cing pa Rwot, ki likwaro me rwot i cing pa Lubanga me in. Aisaia 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.

Kirisito obedo kit me 144,000. En Kidi, ki gin "kidi." Gin "korona me par i ring pa Rwot," ki Kirisito en korona me par.

> 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.

> I nino en, Rwot pa jo lweny weng obed ka ket me wi pa rwom, ki diadem pa ber, pi ogol keken pa jo pa en; ki pi roho me ciko bot en ma obedo ikom ciko, ki pi teko bot joma gidwogo lweny i bur. 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.

Ka waparo namba apar aryo i kit me cako ki tyeko, dako nyutu jo me cing ma kiyero, ki cako i bot Israel me con i Got Sinai, nyaka rek pa 144,000. Gi kimedo calo Kirisito, ci nywol pa En kimedo calo dwogo bot kwo pa luny matut ma otho ki i yoo ma kigi golo kwo gi i nino 18 me July, 2020. Timo me yo aryo, ma Ezekiel 37 nyutu maber tutwal, ma kelo lanabi aryo ginon bot kwo, en me acaki kiwaco iye i yubu pa 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 ocweyo i yoo aryo. Mere me acel oyubu iye, eka Kiristo omiyo iye pum me ngima, calo kaka pum ma oa ki yamo angwen i Ezekiel ogolo okulu ma rweny i ngima. Adam ocweyo calo ngat ma opong weng, ento ocweyo pa iye bene aye nywol pa iye. Ngat 144,000 ginywolo inyim nino adek ki nusu ma cal, me bedo otho piny i yoo ma okobo i coro me tho. Ngat 144,000 ginywolo ki nyako ma onwongo onywolo "man child" ma onongo myero olawo ki lapok me lawa. Macalo lanyut pa Kanisa i kare weng, nyako me Revelation 12 nyutu cal acel calo "got" me Daniel 2.

> “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.

> Apokor obedo buk ma kigoro, ento bene obedo buk ma kiyabo. Ocoyo ikom gin ma lamal ma bitime i cawa me agiki pa lok mukato pa piny man. Kwena pa buk eni tye ma rac; pe gin me aloka, ki pe gin ma pe itwero ngeyo. I iye, kicako bene yor acel pa nyuto macalo i Daniel. Nyuto mogo Lubanga odwoko dok, me nyutu ni myero kikelo gi dwong. Ladit pe odwoko dok gin ma pe tye ki dwong madit. Manuscript Releases, tomo 9, pot 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.

Rek acel pa poropheci ma kineno i Daniel, kicako dok i Kitap Nyutu. Kidi pa Daniel, ma kigolo ki i got pe ki lwete, obedo “kidi ma ngima” pa Pita, “ma kiketo gi ot me Laro, dul pa apirisiti ma maleng”; bende kidi pa Daniel yaro dul 144,000. Got en Kanisa pa Lubanga i kare weng.

> 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.

> I cawa pa rwodi magi, Lubanga me polo bitero lwak me rwot ma pe bibi bolo nining; kede lwak man pe bibi weko bot jo mapat, ento bibi yubu woko lwak magi weng, kede bibi bedo kare weng. Pien in oneno ni kidi okwanyo woko i got labongo cing, kede ni otyeko yubu woko tung, shaba, udongo, feza, kede dhahabu; Lubanga madit otyeko nyutu bot rwot gin ma bi time anyim; kede ndoto en atir, kede poyo ne obedo matwal. 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.

Lok me Kwac me i tung odii pa jo 144,000, en bene tye calo Koth me Agiki; ci iye kare me Koth me Agiki ni Lubanga 'oketo' Lobo pa Rwot ma kityeko nyutu calo Kidi pa Daniyel.

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

> Koth me agiki tye ka bino bot jo ma maleng; dong gin weng bimeko ne macalo ma con.

> “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.

> "Ka malayika angwen gubiweko, Krisito obi keto teko me rwot pa en. Pe ngat mo keken nongo koth pa agiki, ento jogi ma tye ka timo weng ma gi twero. Krisito obi miyo wa kony. Ngat weng romo bedo joloyo ki ngwok pa Lubanga, kun remo pa Yesu. Polo weng tye ki cwiny ikom tic. Malayika bene tye ki cwiny." Spalding ki 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.

Yamo angwen pa Islam gibolo woko i kare me cik pa Sande, ci eka Kristo ocweyo piny pa Kene. Otimo i kare me pinye me lamal ma i Daniel chapta aryo. Pinye me lamal angwen ma agiki i neno pa Nebukaduneza ma i nindo, gin ma piny angwen me kom ma macek ginyutu calgi. Babulon me kom, Medo-Peresia me kom, Girik me kom, kede Loma me kom, ginyutu Babulon me lamal, Medo-Peresia me lamal, Girik me lamal, kede Loma me lamal.

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.

Babulon me lamo obedo wii me buloro, ma onyuto lac ma ogoyo kwo i 1798, calo kit ma Nebukadneza kicweyo ki teko ne pi “seven times.” Ka rwom me 3 pa dragon, beast ki false prophet gibedo bok ma 8, ma obedo pa 7, obedo kwede bok me lamo weng, ma gityeko laro i cal me Nebukadneza i chapter two. Papasi ma otho, ki Papasi ma oketo bot kwo doki, gin wii me buloro me lamo i cako ki i agiki pa bok me lamo 4 me cal. United States, calo ma 2 i bok 4, kiketo ne calo Medo-Persia me lamo. United Nations, calo ma 3 i bok 4, kiketo ne calo Girik me lamo; gi weng, gityeko yubo rwom me 3 pa dragon, beast ki false prophet me cako bok ma 8, ma obedo pa 7. Papasi obedo Antikristo, ki tye ka temo me cwako calo Krisito pi bwola. I kit man, i bok me lamo 4 ma me agiki, Papasi obedo acel ki agiki.

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.

Kidi ma kigolo ki got obedo lwak ma opong piny weng, kede kityeko keto ne cal me lweny i "nino me rwote magi," pien lwak weng me Roho me cal tye ka nyutu gi maber i "nino me agiki." Wolo cal me lweny, ma en aye keto lwak pa Kristo, timo ne i kare ma yamo angwen pa Islam giyweyo woko, kacel ki dal me agiki obolo piny labongo pimo i Cik me Sunday.

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.

Kidi ma ki luro woko ki i got obipye pye cung me lamo pa piny weng, ma ki kobo calo ‘chuma, shaba, udongo, feza, kede zaabu’. Jo 144,000 tye me nyutu Kirisito, ma i Revelation apar aryo en ‘lakwo laco’, ma nywalo pa en onongo nyutu nywalo pa jo 144,000. ‘Lakwo laco’ myero obedo rwot i pinye weng ki lathi me chuma. Ki lathi en, obiboro pinye.

> 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.

> An bi waco cik: Rwot owaco bot an ni, “In aye woda; tin kany abedo anywolo in. Penye bot an, ento abi mi in jo lobo pi doga pa in, ki otum pa lobo weng pi lonyo pa in. In bi yubu gi ki kal me too; in bi pobo gi calo agulu pa latic me agulu.” Zaburi 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.

Wod pa Lubanga onywolo ki Won. Jo mapol gumako gin ma adier man ki gibalo ne pire tek me kethgi pire kene. “Onywolo” nyutu “nywolo nyathi”; ento wa ngeyo ni pe otime kare mo keken ma Krisito pe onongo tye.

> “‘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.

> 'Kombedi Roho Maleng waco atir keken ni, i kare me agiki, gin mukene bi weko yie, kun winyo Roho mag jwiwo, ki kwena pa lapii; gubed waco lok pa bul i cwiny-aryo; ki cwinygi ogwero ki ryen ma olil.' Mapwod ikom agiki me tic pa weko yie, bi time lokore woko i yie. Pe bi bedo ki ngec ma puca maber ki ma atir ikom ngatac pa Lubanga. Lok atir acel ikom mukene bi cwoko marac. 'Ki pe tye rwom, madit atir en ngatac pa kwo ma maleng: Lubanga onongo onyutu i ringo, kimiyo atir i Roho, ononge gi malaika, onongo kipwonyone bot joma pe tye Yawudi, onongo giyie iye i piny, okicweyo malo i dwong.' Tye jo mapol ma gicano bedo pa Kristo mapwod pe obedo, ki pien mano, gi gicano bedo pa en me Lubanga; pe gikwanyo en calo Lakony pa gi keken. Man obedo gicano weng pa Kristo. En onongo obedo Wod pa Lubanga ma nining, ma onongo obedo acel kwede Wuon ki cako con. Ki en gi time lobo weng. 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.

Ka kiwaco ni Kirisito obedo “ma Won onywolo”, man nyutu adiera ma rwate ki Kirisito, adiera ma balo ka gityeko tukone me keto iye cal me laco-nyako pa dano. Pe watwero pimo Lubanga ki wang wa pa dano. Wan keken watwero pimo Lubanga kaka En onyutu wa pimo pa En keken.

> 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.

> Wek dano marac oweko yo pa iye, ci dano ma pe tye kikwongo oweko paro pa iye; ci obed odwogo bot Rwot, en obi timo ngwono bot iye; ci bot Lubanga wa, pien obiweyo kica mapol. Pien paro me an pe obedo paro me wun, ki yore me wun pe obedo yore me an, owaco Rwot. Pien macalo pol kare tye malo loyo piny, kamano bene yore me an tye malo loyo yore me wun, ki paro me an tye malo loyo paro me wun. 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.

Yiko lok “ma onywolo” me nyutu ni tye kare ma Ladit onywolo Kirisito, obedo cwal wic i “jogi me bwolo, ki pwonya pa jogi marac.” Pi rwom me pwonya ma watye kwede kombedi, acalo keken ka nyutu ni dako ma i Revelation pyer apar aryo obedo me onywolo “otino laco” ma obino loyo piny ducu ki lapiir me okwang. Jo 144,000 kacel obino loyo piny ducu ki lapiir me okwang.

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.”

Kanisa pa Thyatira dwogo ka lac ma kelo tho pa papasi ogedo i kare me cik pa Sande. I tariik meno, ahadi ma omiyo bot jo pa Lubanga tye ni jo ma loyo gibedo ki twero me loyo "pinye" ki "lati me cuma."

> 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.

> En ma oloyo, ki gwoko tic na paka i agiki, an amiye twero me bedo rwot i bot gwanga: en obedo rwot i botgi ki lunyut me rwom; macalo gudi pa latim gud me lobo gibipobo i cing me cing; macalo keken ma Wuora omi an. Revelation 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.

Jo pa Lubanga ma tye i kit ma agiki pa kanisa pa Thyatira, gin 144,000. Dako i acaki onywoko Kristo, kadong i agiki onywoko 144,000, ma guluo Nyathi Rom.

> 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.

> Ki gi owero macalo ni wer manyen i anyim kom, kede i anyim jami me bedo angwen, kede ladito; pe ngat mo matwero nongo ngec pa wer eno, ento keken 144,000 ma kigolo gi ki i piny. Gin magi obedo ma pe gicoyo gi ki ladeko; pien gin jo ma pe gityeko ngeno dako. Gin magi gin ma gibudho Nyathi Ram ka ma weng en ocito. Gin magi ma kigolo gi ki i wang ngat, obedo acaki me otum bot Lubanga ki bot Nyathi Ram. Revelation 14:3, 4.

Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.

Kristo onywolo "me acel", ci mia acel apar angwen angwen alufu giluwo Rom; eka gin onywolo "me agiki". Kristo "okayo i bot Lubanga", calo keken ki jo meneno aryo me Buk me Kwiny apar acel. Lutino pa en aryo giwoto malo bot Laco.

> 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.

> En onywalo otino laco, ma obino loro lobo weng ki lakere me pire tek; ki otino ne ogolo malo i bot Lubanga, ki i kom mere. Revelation 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.”

Kristo, macalo Rwot pa Lweny, bene obedo “por pa Jakobo,” ki Isirayeli obedo “twic pa lonyo ne,” ki Isirayeli bene obedo “okang me lweny” kacel ki “yegi me lweny” pa En, ma En tiyo kwede me “poko kabila me piny i pwoc pwoc.”

> 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.

> Kit pa Jakobo pe rom kwede gi; pien en aye ma ocweyo gin weng; Isirayel obedo dul pa lonyo pa iye; Rwot pa kop aye nyingne. In aye bel me lweny na, ki gin me lweny na; pien ki in abi poto dul but but, ki in abi ketho pinye pa rwot. Yeremia 51:19, 20.

Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.

Kristo kacel ki jo 144,000 gi lawo kacel ki yiko kiteko i pirapira ki lating me ryen. Kristo en ‘pat pa Yakobo,’ ento jo pa En bene gin ‘pat pa Yakobo’.

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

> Pien but pa Rwot obedo jo pa iye; Jakobo obedo but pa miras pa iye. Deuteronomio 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.

Kidi ma kigolo oko ki got, ma nyutu kanisa pa Lubanga, obedo nyuto pa agiki pa kanisa pa En ma opongo piny ki rwom pa En; ci gi tito calo okang me lweny pa Lubanga me tumo tung pa cal ka dwoko piny rwot meno obed ‘lacam pa bar me yweyo i otum.’ Piny rwot meno giweyo woko ki yamo.

> 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.

> Eka ice, lim, biraasi, feeza ki dhahabu ogwangore weng, ci obedo calo poth me kar kweth i kare me cuu; ci yamo opurogi woko, ma pe ononge kabedo pi gi: ci kidi ma ooyo cal obedo got madwong’, ci opongo piny weng. 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.

Myero ki cweyo cal me nyutu pa dako i kit pa bal ma ki yweyo malo bot polo, pien Revelation apar aryo nyutu cako me lweny ma tye i tung Khristo ki Setan, ma ocako i polo, ci kun tye kamano tye ka nyutu lweny i polo ma nyutu agiki pa kec madwong i tung Khristo ki Setan. Revelation apar aryo ki apar adek nyutu lweny agiki pa kec madwong, ci gitimo mano kun nyutu latic pa Setan ki jo 144,000 ma gitye ka lwenyo i polo.

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.

I coc ma bino, wa bino mede me yaro ikom lweny i polo i "cawa me agiki" ma kiloko kitone ki lweny i polo ma ocake i acaki.

> 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.

> Aneno le moro mapat ma oaa ki i piny; ci obedo ki tung aryo macalo otit me lam, ci owaco macalo ryek madit. Ci otimo weng teko me le ma acel i anyimne, ci omiyo piny ki jogi ma bedo iye obed pako le ma acel, ma bala me tho ne ocoyo. Ci otimo alama madit, nyo omiyo mac obino ki i polo woko i piny i wang jo, ci obwoyo jogi ma bedo i piny ki alama magi ma otwero timo i wang le; kowaco bot jogi ma bedo i piny ni gitim cal pa le, ma obalo ki palawar, ento odong kwo. Ci obedo ki teko me miyo kwo i cal pa le, pi cal pa le obed twero waco, ci omiyo gin weng ma pe gibed pako cal pa le gibenego. Ci omiyo gin weng, tin ki madit, lony ki lacak, libere ki tigi, me gamo alama i cing macek, onyo i wi wi-gin; ci me pe ngat moro romo gamo onyo cero, ka ce pe tye ki alama, onyo nying pa le, onyo namba pa nyingne. Kany tye ngec me wii. Ngat ma tye ki ngec obed oyaro namba pa le: pien en namba pa ngat; ci namba ne obedo mia abicel, apar abicel ki abicel. Revelation 13:11-18.

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