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# The Revelation of Jesus Christ - Number Nine

Okubikkulirwa kwa Yesu Kristo - Ennamba Mwenda

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

Olugero lwa Isaaya olw’obunnabbi olw’enkomerero: Okubikkulirwa kwa Kristo n’Omulimu gw’obunnabbi gw’abantu 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.

Ekitabo kya Isaaya, era okusingira ddala ebigambo bya Isaaya eby’obunnabbi eby’enkomerero ebiri mu essuula 40 okutuuka ku 66, kye kyanjula ekissa essira ku mazima g’obunnabbi amatono ag’omugaso ennyo agagattiddwa mu butereevu n’Okubikkulirwa kwa Yesu Kristo, era kaakano kubikkulibwawo nga tusemberera okuggwaawo kw’ekiseera eky’okugezesebwa kw’abantu. Omu ku mazima ago kye Kubikkulirwa kwa Alufa n’Omega. Tewali kitabo kirala mu Bayibuli kituuka kumpi n’obujulirwa bwa Isaaya ku kikula kya Katonda ekiraga enkomerero y’ekintu okuva ku ntandikwa yaakyo.

> 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.

> Ani yakikola n’akituukiriza, ng’ayita emirembe okuva ku ntandikwa? Nze Mukama, ow’olubereberye era n’ow’oluvannyuma; nze nze. Isaaya 41:4.

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

Mu Isaaya mwe Katonda alaga ekintu ekikakasa nti Katonda ye Katonda.

> 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.

> Bw’atyo bw’ayogera Mukama, Kabaka wa Isirayiri, era Mununzi we, Mukama ow’eggye: Nze ndi ow’olubereberye, era nze ndi ow’enkomerero; so tewali Katonda wabula nze. Ate ani ali nga nze anayita, era anakimanyisa, era anakitereeza olwange, okuva lwe nateekawo abantu ab’edda? Era ebigenda okujja, n’ebirivaawo, babirage gyebali. Temutya so temweraliikirira: si nze nagamba okuva mu biro ebyo, ne nkimanyisa? Mmwe mwe bajulirwa bange. Waliwo Katonda wabula nze? Mazima, tewali Katonda; simanyi n’omu. Isaaya 44:6-8.

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

Obubaka bw’obunnabbi obusembayo bwa Isaaya bukissa essira ku kutuukirizibwa okutuukiridde era okusembayo okw’okujja kw’Omubeezi Yesu gwe yasuubiza.

> 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.

> Mumpulirize, mmwe abagoberera obutuukirivu, mmwe abanoonya Mukama: mutunule ku lwazi mwe mwasalibwamu, era n'ekinnya mwe mwasimidwamu. Mutunule eri Ibulayimu kitaabammwe, ne Saala eyabazaala mmwe; kubanga namuyita yekka, ne mmuwa omukisa, ne mmwongera. Kubanga Mukama anagumya Sayuuni; anagumya ebifo byayo byonna ebyazikiridde; era alifuula eddungu lyaayo nga Edeni, n'ekisenyi kyaayo nga olusuku lwa Mukama; essanyu n'okwesanyuka birisangibwamu, okwebaza, n'eddoboozi ly'ennyimba. Isaaya 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.

Omubeezi yatuuka mu Julaayi omwaka gwa 2023. Ekituufu ekirala ekyateekebwako amaanyi mu mboozi ya Isaaya bye ebyafaayo eby’ekyama ebiri mu mitendera esatu eby’ebibwatuka omusanvu, bye enteekateeka y’ekigambo “emeth,” ekigambo ky’Olwebbulaniya ekyaatondebwa okuva mu nnukuta esooka, eya kkumi n’asatu, n’eyasembayo z’olukalala lw’ennukuta olw’Olwebbulaniya.

> 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.

> Eddoboozi ery'akalakaasi okuva mu kibuga, eddoboozi okuva mu yeekaalu, eddoboozi lya Mukama erisasula eri abalabe be. Isaaya 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.

Eky’amazima ekirala ek’amaanyi ekiragiddwa mu Isaaya kye omugabo gw’Obusiraamu ng’ekikozesebwa mu kubonereza kwa Katonda okussa mu nkola, okutandikira ku Amerika, oluvannyuma ne ku nsi yonna, olw’okuyisibwa kw’etteeka ery’okuwaliriza okugondera Ssande.

> 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.

> Mu kigero, bwe kifulumira, ojja kuwakanira n'akyo: akomya omuyaga gwe omukambwe ku lunaku lw'omuyaga ogw'ebuvanjuba. Isaaya 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.

Amazima gonna gano gayinza okuteekebwa ng’ebitundu by’obubaka bw’Okukaaba kwa ttumbi ly’ekiro, obulabirizibwa mu lugero lw’abawala abatoŋole kkumi, oluyimirira obubaka bw’Okubikkulirwa kwa Yesu Kristo, obwa Kitaawe bwe yawa Yesu, Yesu n’abuwa Gabulieri, Gabulieri n’abuwa Yokaana, eyabuwandiika n’obuweereza eri amakkanisa. Tubadde tukozesa emboozi eya Isaaya eyasembayo okuwagira olunyiriri lw’eby’obunnabbi olutandika mu mutwe ogw’ekkumi n’emu ogw’Okubikkulirwa, era kati tutuuse ku mutwe ogw’ekkumi n’ebiri, mwe tusanga omukazi ayambadde enjuba alambikiddwa mu bufaananyi obusimbiddwa obunywevu nnyo Isaaya, obugamba nti Kristo alaga enkomerero y’ekintu ng’akozesa entandikwa yaakyo.

> 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.

> Ne walabika akabonero akalagifu mu ggulu; omukazi ng’ayambadde enjuba, n’omwezi ng’ali wansi w’ebigere bye, era ku mutwe gwe ngwali engule ey’emmunyeenye kkumi na bbiri: Era nga ali olubuto; n’akaaba, ng’alumwa mu bulumi bw’okuzala, era ng’alumwa okuleetebwa. Ne walabika akabonero akalala mu ggulu; era, laba, ejjoka eddene ery’omumyufu, nga lirinawo emitwe musanvu n’emiwogo kkumi, ne mu mitwe gyalyo nga muli engule musanvu. N’omukira gwalyo ne gukukuta ettundu ettatu ly’emmunyeenye ez’eggulu, ne zigisuulibwa ku nsi: n’ejjoka ne liyimirira mu maaso g’omukazi eyali agenda okuzaala, alye omwana we ng’akyava okuzaalibwa. Era n’azaala omwana w’obulenzi, anaafuganga amawanga gonna n’omuggo ogw’ebyuma: n’omwana we n’atwalibwa eri Katonda ne ku ntebe ye. Okubikkulirwa 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.

Omukazi mu Okubikkulirwa ekkumi n’ebiri ye kifaananyi ky’abantu ba Katonda abaalondwa mu byafaayo byonna. Ebika ekkumi n’ebiri by’Isiraeri ey’omubiri ey’edda bikikiikirira entandikwa y’abantu ba Katonda abaalondwa mu ndagaano. Ebika ebyo ekkumi n’ebiri bifaananyiriza enkomerero ya Isiraeri ey’omubiri ey’edda, nga Kristo bwe yalonda abayigirizwa ekkumi n’ebiri. Abo abayigirizwa ekkumi n’ebiri ku nkomerero ya Isiraeri ey’omubiri ey’edda, be bennyini abatume ekkumi n’ebiri ku ntandikwa ya Isiraeri ey’omwoyo ey’omulembe guno. Abajulizi babiri ab’oku ntandikwa n’omujulizi omu w’oku nkomerero beegatta wamu okuteekawo abajulizi basatu abalaga nti 144,000 kye kkomo kya Isiraeri ey’omwoyo ey’omulembe guno.

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.

Aba emitwalo kkumi na nnya n’enkumi nnya nabo be kabonero akaasuulibwa bweru abooluganda baabwe. Bbo be kabonero akaali ekiwonvu ky’amagumba amakalu ag’abafu nga gali mu luguudo lw’ekibuga ekinene eky’e Sodomu ne Misiri, abaattibwa ensolo eyayimuka okuva mu bbinnya eritaliimu magero. Bbo be kabonero, be mayinja g’engule omukazi gy’ayambadde ku mutwe gwe.

> 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.

> Era Mukama Katonda waabwe alibalokola ku lunaku olwo ng'ekisibo ky'abantu be; kubanga baliba ng'amayinja ag'engule, agayimusiddwa ng'akabonero ku nsi ye. Zekaliya 9:16.

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

Ekibendera, ekyo kye emitwalo kkumi na nnya n’enkumi nnya, bali amajjinja, nga ne Kristo ali jjinja.

> 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.

> Era bonna baanywa ekyokunywa kye kimu eky’Omwoyo: kubanga baanywa okuva ku ejjinja ery’Omwoyo eryali libagoberera: era ejjinja eryo lyali Kristo. 1 Abakkorinto 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 y’ekifaananyi ky’abo 144,000, era Peetero akkiriziganya ne Paulo nti Kristo ye "ejjinja omulamu" eryagaanyibwa, ate era Peetero yalaga nti abantu ba Katonda nabo bali "amajjinja amalamu."

> 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.

> Gwe mujja gy’ali, ng’ejjinja eriramu, lyagaanibwa abantu ddala, naye lyalondebwa Katonda era ly’omuwendo; nammwe, ng’amayinja amalamu, muzimbibwa okubeera ennyumba ey’omwoyo, obwakabona obutukuvu, okuleetayo ssaddaaka ez’omwoyo, ezikkirizibwa eri Katonda okuyitira mu Yesu Kristo. 1 Peetero 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.

Emitwalo kkumi na nnya n’enkumi nnya tebali amajjinja gokka agali mu engule y’omukazi, be engule yennyini.

> 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.

> Olwa Sayuuni sirikoma kusirika, era olw’Yerusaalemi sirikoma kwewummuza, okutuusa obutuukirivu bwayo lwe bulivuddeyo ng’ekitangaala, n’obulokozi bwayo ng’ettabaaza eyaka. Era Abannaggwanga baliraba obutuukirivu bwo, n’abakabaka bonna ekitiibwa kyo; era oliyitibwa erinnya eppya, erirituumibwa akamwa ka Mukama. Era oliba engule y’ekitiibwa mu mukono gwa Mukama, n’engule ey’obwakabaka mu mukono gwa Katonda wo. Isaaya 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.

Kristo ye kifaananyi ky’ab’ebitwalo kkumi na nnya n’enkumi nnya. Ye ye Ejjinja, ate bo be “majjinja.” Bali “engule ey’ekitiibwa mu mukono gwa Mukama,” era Kristo ye engule ey’ekitiibwa.

> 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.

> Ku lunaku olwo Mukama ow’eggye aliba ng’engule ey’ekitiibwa, era ng’engule ey’obulungi, eri abasigalewo b’abantu be; era ng’omwoyo ogw’okusala omusango eri oyo atudde okusalira omusango, era ng’amaanyi eri abo abaleeta olutalo ku wankaaki. Isaaya 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.

Bw’oba olowooza ku namba kkumi na bbiri mu nsonga z’entandikwa n’enkomerero, omukazi akiikirira abantu abaalondedwa b’endagaano okuva mu Isirayiri ey’edda ku Lusozi Sinai, okutuusa ku byafaayo by’abo 144,000. Baafaananyiziddwa Kristo, era okuzaalibwa kwe kwafaananyiza okuzuukira kw’amagumba amalalirivu agafu okuva mu luguudo we baabadde battiddwa nga ku 18 Julaayi 2020. Omutendera ogw’ebitundu bibiri Ezekyeri omutwe ogwa 37 gw’alambulula mu bufunze ennyo, oguleeta bannabbi abo babiri okuddamu okulamu, 'gwasooka okwogerwako' mu kutondebwa kwa 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.

Adamu yatondebwa mu mitendera ebbiri. Yasoose afuumibwa, oluvannyuma Kristo n’amufuuwira omukka gw’obulamu, nga bwe kityo omukka okuva mu mpewo ennya mu Ezekyeri bwe gwaleetera amagumba ag’akalu okuddamu okuba amalamu. Adamu yatondebwa ng’omusajja omukulu ddala, naye okutondebwa kwe kwe kwennyini kwali okuzaalibwa kwe. Aba 144,000 bazalibwa nga wayiseewo ennaku ssatu n’ekitundu ez’ekifaananyi nga bali bafu mu kkubo eriyita mu kiwonvu ky’okufa. Aba 144,000 bazalibwa omukazi eyazaala “omwana w’obulenzi eyalina okufuga n’omuggo ogw’ekyuma.” Nga akabonero k’ekkanisa mu byafaayo byonna, omukazi owa Okubikkulirwa essuula 12 ayimirira akabonero kye kimu ne “olusozi” olwa Danyeri essuula 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.

> Okubikkulirwa kye kitabo ekifunze, naye era kye kitabo ekigguddwawo. Kiwandiikamu ebintu ebyewuunyisa ebirina okubaawo mu nnaku ez’oluvannyuma z’ebyafaayo by’ensi eno. Enjigiriza ez’omu kitabo kino zikkakafu era zitegeerekeka; si bya kyama wadde ebyetobeleru. Mu kyo mukwatibwamu olunyiriri lw’obunnabbi olumu nga bwe luli mu Danyeri. Obunnabbi obumu Katonda abuddamu, okulaga nti busaanidde okutekebwako omwoyo. Mukama tadamu bintu ebitali bya makulu manene. Manuscript Releases, voliyumu 9, omuko 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.

Olunnyiriri olumu lw’obunnabbi olusangibwa mu Danyeri luddizibwa mu Okubikkulirwa. Ejjinja lya Danyeri, eryasalibwa okuva ku lusozi nga tekozeseddwako mikono, kye Peetero ayita ‘amatoffaali amalamu,’ ‘abalizimbibwa ennyumba ey’omwoyo, obusaserodooti obutukuvu’; era ejjinja lya Danyeri liyimirira abantu 144,000. Olusozi luyimirira Ekkanisa ya Katonda mu byafaayo byonna.

> 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.

> Era mu nnaku z’aba bakabaka abo Katonda ow’eggulu aliteekawo obwakabaka obutazikirizibwa emirembe gyonna; era obwakabaka obwo tebulikulekebwa bantu abalala, naye bulimenya-menya era bulizikiriza obwakabaka buno bwonna, era bunaayimirira emirembe gyonna. Kubanga bwe walaba ejjinja erisimbuddwa ku lusozi nga tewali mikono, ne limenyamenya ekyuma, ekikomo, ebbumba, effeeza ne zzaabu; Katonda Omukulu alaze eri kabaka ebigenda okubaawo oluvannyuma: era ekirooto kikakafu, n’okunnyonnyola kwakyo kutuufu. Danyeri 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.

Obubaka bw’Okukaaba okw’omu ttumbi lw’ekiro bw’abantu 144,000 nabwo buyimiririzibwa nga enkuba ey’enkomerero, era mu kiseera ky’enkuba ey’enkomerero Katonda 'ateekawo' obwakabaka obuyimiririzibwa ejjinja lya Danyeri.

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

> Enkuba ey’oluvannyuma ejja okutonnya ku abo abalongoofu—olwo bonna bajja okufuna enkuba eyo nga bwe kyali edda.

> “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.

> Bwe bamalayika bana balekawo, Kristo alitandikawo obwakabaka bwe. Tewali afuna enkuba ey’oluvannyuma okujjako abo abakola buli kye basobola. Kristo yandituyambye. Bonna basobola okuba abawanguzi olw’ekisa kya Katonda, okuyita mu musaayi gwa Yesu. Eggulu lyonna lifaayo ku mulimu guno. Bamalayika nabo bafaayo. 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.

Empewo ennya ez’Obusiraamu zisumululibwa mu kaseera k’etteeka lya Sande, era oluvannyuma Kristo n’atuuza Obwakabaka Bwe. Kino kibaawo mu nnaku z’obwakabaka obw’omwoyo ebyogerwako mu Danyeri essuula ey’okubiri. Obwakabaka obw’omwoyo obuna obwasembayo mu kirooto kya Nebukadduneeza byafaananyizibwa n’obwakabaka obuna obwa ddala obwasooka. Babulooni wa ddala, Medi ne Perusi, Bugiriki ne Loma, bikiikirira Babulooni ow’omwoyo, Medi ne Perusi, Bugiriki ne Loma.

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.

Babuloni ey’omwoyo ye mutwe ogwa zaabu, eyafuna ekiwundu eky’okufa mu 1798, nga kirabirwako mu Nebukadduneeza eyaggibwako obuyinza okumala akaseera ‘emirundi omusanvu.’ Bwe kinaaba nga okwegatta okutatu kw’omusota, ensolo n’omunnabbi ow’obulimba kujja okufuuka obwakabaka obw’omunaana, obuva mu musanvu, gunaabeeramu obwakabaka bwonna bw’omwoyo obukikirirwa mu kifaananyi kya Nebukadduneeza eky’omu essuula ey’okubiri. Obufuzi bwa Papa nga bufudde n’obufuzi bwa Papa nga buzukkiziddwa, be mutwe ogwa zaabu ogw’omwoyo ku ntandikwa ne ku nkomerero y’obwakabaka obuna obw’omwoyo obukikirirwa mu kifaananyi. United States, ng’ekyokubiri mu bwakabaka obuna, bukikirirwa nga Medo-Persiya ey’omwoyo. United Nations, ng’ekyokusatu mu bwakabaka obuna, bukikirirwa nga Bugiriki ey’omwoyo; era wamu bonna bakola okwegatta okutatu kw’omusota, ensolo n’omunnabbi ow’obulimba okuteekawo obwakabaka obw’omunaana, obuva mu musanvu. Obufuzi bwa Papa bwe Anti-Kiristo era bunoonya okwefaananyiriza Kristo. Mu ngeri eno, ku bwakabaka obuna obw’omwoyo obwasembayo, obufuzi bwa Papa bwe obwasooka era obusembayo.

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.

Ejjinja erisaliddwa okuva ku lusozi, lifuuka obwakabaka obujjuzza ensi yonna, era liteekebwawo ng’ekibendera mu "nnaku z’abakabaka bano," kubanga obwakabaka bwonna obw’omwoyo obuli mu kifaananyi buba bukyeyoleka mu "nnaku ez’enkomerero." Okukubira ekibendera waggulu, kwe kuteekawo obwakabaka bwa Kristo, kubawo mu kiseera empewo ennya ez’Isilamu bwe ziyimbululwa, era enkuba ey’enkomerero eyiikibwa nga tekipimiddwa mu kiseera ky’etteeka lya Ssande.

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.

Ejjjinja eritemeddwamu okuva ku lusozi lijja kumenyamenya mu bitundutundu obwakabaka bwonna obw’omwoyo obw’ensi, nga bukiikirirwa ‘ayironi, ekikomo, ebbumba, effeeza, ne zzaabu.’ Aba 144,000 bakiikirira Kristo, era mu Okubikkulirwa omutundu ogw’ekkumi n’ebiri ye ‘omwana ow’obulenzi,’ era okuzalibwa kwe kwalaga ekifaananyi ky’okuzalibwa kw’aba 144,000. ‘Omwana ow’obulenzi’ alifuga amawanga gonna n’omuggo ogw’ayironi. N’ogwo muggo alimenyamenya amawanga.

> 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.

> Ndilangirira ekiragiro: Mukama angambye nti, Ggwe oli Mwana wange; leero nkuzadde. Nsabe gye ndi, era nkuwe amawanga ng’obusika bwo, n’ensalo ez’ensi zonna okubeera obwannanyini bwo. Olibamenya n’omuggo ogw’ekyuma; olibamenyamu ebitundu ng’ensuwa y’omubumbi. Zabbuli 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.

Omwana wa Katonda yazaalibwa okuva eri Kitaawe. Abangi batwala amazima gano ne bagakyaamya ku kuzikirira kwabwe. "Begotten" kitegeeza okuzaala, naye tumanyi nti tewaaliwo kaseera konna nga Kristo teyaliwo.

> “‘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.

> "'Kati Omwoyo ayogera bulambulukufu nti mu nnaku ez’oluvannyuma abamu baliva mu kukkiriza, nga bawuliriza emyoyo egy’okusendasenda, n’ennyigiriza z’abaddayimooni; nga boogera eby’obulimba mu bukuusa; nga omutima gwabwe ogw’okusalawo gukolokosebwa ng’ekyuma ekivudde mu muliro.' Nga tonnatuuka ku nkomerero y’enkulaakulana y’omulimu ogw’okuvuddemu kukkiriza, walibaawo okusuukaana mu kukkiriza. Tewalibaawo ebirowoozo ebirambulukufu era ebirambikiddwa ku kyama kya Katonda. Amazima nga gaddirira galisobezebwa. 'Era awatali kubuusabuusa, kinene nnyo ekyama eky’obutukuvu: Katonda yalabikira mu mubiri, yatuukirizibwa mu Mwoyo, yalabibwa bamalayika, yabuulirwa eri Ab’amawanga, yakkirizibwa mu nsi, yatwalibwa waggulu mu kitiibwa.' Waliwo bangi abagaanira ddala obubadde bwa Kristo edda nga tannajja mu mubiri, era ne bagaana obwaKatonda bwe; te bamukkiriza ng’Omulokozi wabwe ow’obwannannyini. Kino kwe kugaana Kristo mu bujjuvu. Yali Mwana wa Katonda eyazaalibwa omu yekka, eyali omu ne Kitaawe okuva ku ntandikwa. Ku bwa ye ensi zonna zaatondebwa." Signs of the Times, Meyi 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.

Kristo bwe bamumanya ng’ ‘eyazaaliddwa’ okuva eri Kitaawe, kiba kulaga amazima agakwata ku Kristo; naye amazima ago gasanyizibwaawo bwe ganyigirizibwa okugateekebwa mu kifaananyi ky’obuzadde bw’abantu. Tetusobola kupima Katonda nga tuyita mu ndowooza yaffe ey’obuntu. Tusobola kumupima bwokka nga bwe atweyanjulira, ng’atulaga engeri gy’ayetegeera ye yennyini.

> 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.

> Omubi aleke ekkubo lye, n’omuntu atali mutuukirivu ebirowoozo bye; era adde eri Mukama, naye anamusaasira; era adde eri Katonda waffe, kubanga anamusonyiwa nnyo. Kubanga ebirowoozo byange si ebirowoozo byammwe, so n’amakubo gammwe si ge gange, bw’ayogera Mukama. Kubanga nga eggulu erisinga waggulu ensi, bw’atyo amakubo gange gasinga amakubo gammwe, n’ebirowoozo byange bisinga ebirowoozo byammwe. Isaaya 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.

Okukyamya ekigambo "azaaliddwa" okulaga nti waaliwo akaseera lwe Kitaffe yazaala Kristo, kwe kuwuliriza "emyoyo egy’alimba n’enjigiriza za badayimooni." Olw’ensonga z’okusoma kwaffe okwa kati, njogera bwangu nti omukyala owa Okubikkulirwa 12 yali agenda kuzaala "omwana w’obulenzi" anaafuga amawanga n’omuggo ogw’ekyuma. Abo 144,000 nabo banaafuga amawanga n’omuggo ogw’ekyuma.

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.”

Ekkanisa eya Tayatira ekomawo ng'ekiwundu eky'okufa eky'obwa Papa kiwonyeddwa mu kiseera ky'etteeka lya Ssande. Mu byafaayo ebyo, abantu ba Katonda baweebwa ensuubizo nti abo abawangula banaafuga 'amawanga' nga bakozesa 'omuggo ogw'ekyuma'.

> 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.

> Era oyo awangula, era eyongera okukola emirimu gyange okutuusa ku nkomerero, ndimuwa obuyinza ku mawanga: Era alibafuga n’omuggo ogw’ebyuma; banaamenyekamenyeka ng’ebibya by’omubumbi; nga bwe nnakiweebwa Kitange. Okubikkulirwa 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.

Abantu ba Katonda abali mu kulabika okwasembayo kw'Ekkanisa ya Tayatira, be 144,000. Omukazi mu ntandikwa yazaala Kristo, ate mu nkomerero azaala 144,000, abagoberera Omwana gw'Endiga.

> 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.

> Era baayimba ng’oluyimba oluggya mu maaso g’entebe ey’obwakabaka, ne mu maaso g’ebiramu ebina, n’abakadde; era tewaali muntu asobola okuyiga oluyimba olwo wabula abo 144,000 abaayununulwa okuva ku nsi. Abo be abatayonoonebwa n’abakazi; kubanga baawombeefu. Abo be bagoberera Omwana gw’endiga wonna w’agenda. Abo be baayununulwa okuva mu bantu, nga be bibala ebisooka eri Katonda n’eri Omwana gw’endiga. Okubikkulirwa 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 yazaalibwa "ow'olubereberye", ate 144,000 bagoberera Omwana gw'endiga, kale nabo bazaalibwa "abasembayo". Kristo "yatwalibwa eri Katonda", nga bwe battwalibwa n'abajulirwa babiri abali mu Okubikkulirwa ekkumi n'emu. Abaana be bombi bayambuka eri Kitaffe.

> 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.

> Era n’azaala omwana w’obulenzi, alifuga amawanga gonna n’omuggo ogw’ekyuma: era omwana we n’atwalibwa eri Katonda, n’eri entebe ye. Okubikkulirwa 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, nga Mukama w’eggye, ye era “omugabo gwa Yakobo,” era Isiraeri ye “omuggo gw’obusika bwe,” era Isiraeri ye era “ekitala kye eky’entalo” n’ “ebyokulwanyisa bye” bye akozesa “okumenyamenya amawanga.”

> 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.

> Omugabo ogwa Yakobo teguli nga ebyo; kubanga ye Omutonzi w’ebintu byonna, era Isirayiri omuggo gw’obusika bwe; Mukama ow’eggye ye erinnya lye. Ggwe ekibe kyange eky’entalo n’ebyokulwanyisa byange; kubanga naawe ndimenyamenya amawanga, era naawe ndizikiriza obwakabaka. Yeremiya 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 n’abo 144,000 bombi bafuga era bamenyamenya amawanga n’omuggo ogw’ekyuma. Kristo ye “omugabo gwa Yakobo,” naye n’abantu be nabo bwe batyo.

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

> Kubanga abantu be kye kitundu kya Mukama; Yakobo ye omugabo gw'obusika bwe. Ekyamateeka Eyokubiri 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.

Ejjinja eritemeddwa okuva ku lusozi, erikifananyiriza Ekkanisa ya Katonda, liri okweeyolesa okwasembayo okw’Ekkanisa ye okujjuza ensi ekitiibwa kye; era Ekkanisa eno akozesebwa ng’enkumbi ya Katonda ey’entalo okukuba ebirenge by’ekifaananyi n’okufuula obwakabaka obwo “obuwumba bw’ebifo eby’okutoomera mu kiseera ky’omusana.” Obwakabaka obwo butwalibwa omuyaga.

> 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.

> Awo ekyuma, n’ebbumba, n’ekikomo, n’effeeza, ne zzaabu ne byamenyamenyeka wamu, ne bifuuka ng’obuse bw’olugyero mu biseera by’ekyeya; omuyaga ne gubitwala, ne tewaasangulwa we byasangibwa; n’ejjinja eryakuba ekifaananyi ne lifuuka olusozi olukulu, ne lijjuza ensi yonna. Danyeri 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.

Kyali kyetagisa okuteeka ekifaananyizo ky’omukazi mu ngeri y’ekibendera ekisitulibwa waggulu eri eggulu, kubanga Okubikkulirwa essuula kkumi n’abiri kiraga entandikwa y’olutalo wakati wa Kristo ne Sitaani olwatandikira mu ggulu; era bwe kityo kiraga olutalo olw’omu ggulu olulaga enkomerero y’olutalo olukulu wakati wa Kristo ne Sitaani. Okubikkulirwa essuula kkumi n’abiri n’essuula kkumi n’asatu biraga olutalo olw’enkomerero olw’olutalo olukulu, era bikikola nga biraga abamumiririra ba Sitaani n’abo 144,000 nga balwana mu ggulu.

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.

Mu kiwandiiko ekiddako, tujja kugenda mu maaso okwogera ku lutalo mu ggulu mu "nnaku ez’enkomerero" olwalagirwa mu kifaananyi olw’olutalo mu ggulu olwatandika ku ntandikwa.

> 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.

> Era ne ndaba ekisolo ekirala nga kijja waggulu okuva mu nsi; nga kirina emayembe abiri ng’omwana w’endiga, era ne kyogera ng’ekiyoka. Era akozesa obuyinza bwonna obw’ekisolo ekyasooka mu maaso gaakyo, era akoleesa ensi n’abo abagirimu okusinza ekisolo ekyasooka, ek yalina ek iwundu eky’okufa ne kiwonyezebwa. Era akola ebyamagero ebikulu, okutuusa n’okuleeta omuliro okuva mu ggulu okugwa ku nsi mu maaso g’abantu, era alimba abo abatuula ku nsi ng’akozesa ebyo ebyamagero bye yafuna obuyinza okukola mu maaso g’ekisolo; ng’agamba abo abatuula ku nsi nti bakole ekifaananyi eky’ekisolo, ekyalina ek iwundu eky’ekitala, naye ne kyawonya ne kiba bulamu. Era yafuna obuyinza okuwa omwoyo ekifaananyi eky’ekisolo, okuba nti ekifaananyi eky’ekisolo kyogere, era n’akola nti bonna abagaana okusinza ekifaananyi eky’ekisolo battibwe. Era akoleesa bonna, abato n’abakulu, ab’agagga n’abaavu, ab’eddembe n’abaddu, okuteekebwako akabonero ku mukono gwabwe ogwa ddyo, oba ku olumuli lwabwe: era nga tewali asobola kugula oba okutunda wabula oyo alina akabonero, oba erinnya ly’ekisolo, oba ennamba y’erinnya lye. Wano we wali amagezi. Oyo alina okutegeera alibalire ennamba y’ekisolo; kubanga ye nnamba y’omuntu; era ennamba yaalyo ye 666. Okubikkulirwa 13:11-18.

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