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# The Revelation of Jesus Christ - Number Nine

Tshenolo ya Jesu Keresete - Nomoro ya Robongwe

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

Naratif Kenabian Terakhir Yesaya: Wahyu tentang Kristus dan Peranan Kenabian 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.

Buku Yesaya, dan khususnya naratif nubuat terakhir Yesaya yang terdapat dalam pasal empat puluh hingga enam puluh enam, merupakan suatu penyajian yang menekankan beberapa kebenaran kenabian yang penting, yang berhubungan langsung dengan Penyingkapan Yesus Kristus, yang kini sedang dibukakan meterainya sementara kita mendekati penutupan masa percobaan manusia. Salah satu dari kebenaran-kebenaran itu ialah penyataan tentang Alfa dan Omega. Tidak ada kitab lain dalam Alkitab yang mendekati kesaksian Yesaya mengenai unsur tabiat Allah yang memperlihatkan akhir suatu perkara bersama dengan permulaan suatu perkara.

> 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.

> Siapakah yang telah mengerjakan dan melakukannya, yang memanggil segala angkatan sejak semula? Aku, TUHAN, yang terdahulu, dan beserta yang terkemudian; Akulah Dia. Yesaya 41:4.

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

Dalam kitab Yesaya, Tuhan menyatakan apakah yang membuktikan bahawa Tuhan itu Tuhan.

> 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.

> Ity no lazain’i Jehovah, Mpanjakan’ny Isiraely sy Mpanavotra azy, Jehovah Tompon’ny maro: Izaho no voalohany ary Izaho no farany; ary tsy misy Andriamanitra afa-tsy Izaho. Ary iza, tahaka Ahy, no hiantso ka hanambara izany ary handahatra izany eo anoloako, hatrizay nanendrenako ny vahoaka fahiny? Ary aoka hasehony aminy ny zavatra ho avy sy izay mbola ho tonga. Aza matahotra hianareo, ary aza mangovitra: tsy efa nolazaiko taminareo va hatramin’izany andro izany sady nambarako? Eny, hianareo no vavolombeloko. Misy Andriamanitra va afa-tsy Izaho? Eny, tsy misy Vatolampy; tsy mahalala iray akory Aho. Isaia 44:6–8.

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

Nalane ya boporofeta ya bofelo ya Jesaya e gatelela tiragalo e e itekanetseng le ya bofelo ya go tla ga Mogomotsi yo Jesu a mo solofeditseng.

> 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.

> Dengarlah Aku, hai kamu yang mengejar kebenaran, yang mencari TUHAN: pandanglah kepada gunung batu dari mana kamu dipahat, dan kepada liang lubang dari mana kamu digali. Pandanglah kepada Abraham, bapamu, dan kepada Sara yang melahirkan kamu; sebab Aku memanggil dia seorang diri, memberkati dia, dan membuat dia bertambah banyak. Sebab TUHAN akan menghibur Sion: Ia akan menghibur segala reruntuhannya; Ia akan membuat padang belantaranya seperti Eden, dan padang gurunnya seperti taman TUHAN; sukacita dan kegembiraan akan terdapat di dalamnya, ucapan syukur, dan suara nyanyian. 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 Penghibur telah datang pada bulan Juli 2023. Kebenaran lain yang ditekankan dalam narasi Yesaya ialah sejarah tersembunyi tiga tahap dari ketujuh guruh, yang merupakan struktur “emeth,” kata Ibrani yang dibentuk oleh huruf pertama, ketiga belas, dan terakhir dari alfabet 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.

> Sora ni sura gimin ku·rachakani, torom nokoni sora, Jihovani sora jean uni bobilrangna matnangani on·aha. Isaiah 66:6.

Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.

Kebenaran penting lain yang dikemukakan dalam Yesaya ialah peranan Islam sebagai alat penghukuman pelaksana Allah, mula-mula atas Amerika Syarikat, dan sesudah itu atas dunia kerana pelaksanaan penguatkuasaan hari Ahad.

> 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.

> Secara berpatutan, apabila ia bertunas, Engkau akan berdebat dengannya; Dia menahan angin-Nya yang keras pada hari angin timur. 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.

ហេតុពិតទាំងអស់នេះអាចត្រូវបានចាត់ទុកថា​ជា​ធាតុផ្សំនៃ​សារ​នៃ​សំឡេង​ហៅ​នៅ​កណ្ដាល​អធ្រាត្រ ដែល​ជា​ការ​តំណាង​របស់​សារ​នៃ​ការ​បើក​សម្ដែង​អំពី​ព្រះយេស៊ូវ​គ្រីស្ទ តាមរយៈ​រឿងប្រៀបប្រដូច​អំពី​ព្រហ្មចារី​ដប់​នាក់ ដែល​ព្រះវរបិតា​បាន​ប្រទាន​ដល់​ព្រះយេស៊ូវ ព្រះយេស៊ូវ​បាន​ប្រទាន​ដល់​កាប្រ៊ីយែល ហើយ​កាប្រ៊ីយែល​បាន​ប្រទាន​ដល់​យ៉ូហាន ដែល​បាន​សរសេរ​វា​ចេញ ហើយ​ផ្ញើ​ទៅ​កាន់​ក្រុមជំនុំ​ទាំងឡាយ។ យើង​បាន​ប្រើប្រាស់​ការ​រៀបរាប់​ចុងក្រោយ​របស់​អេសាយ ដើម្បី​គាំទ្រ​ខ្សែបន្ទាត់​នៃ​ព្រឹត្តិការណ៍​ទំនាយ​ដែល​ចាប់ផ្ដើម​នៅ​ជំពូក​ទី​ដប់មួយ​នៃ​វិវរណៈ ហើយ​ឥឡូវ​នេះ​យើង​បាន​មក​ដល់​ជំពូក​ទី​ដប់ពីរ ជា​កន្លែង​ដែល​ស្ត្រី​ដែល​ស្លៀកពាក់​ដោយ​ព្រះអាទិត្យ ត្រូវ​បាន​បង្ហាញ​តាម​រយៈ​និមិត្តសញ្ញា ដែល​អេសាយ​បាន​គាំទ្រ​យ៉ាង​មាំមួន​បំផុត នោះ​គឺ​ថា ព្រះគ្រីស្ទ​បង្ហាញ​ចុងបញ្ចប់​នៃ​អ្វី​មួយ តាមរយៈ​ដើមកំណើត​នៃ​អ្វី​មួយ។

> 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.

> Kò konsa, yo te wè yon gran mèvèy nan syèl la: yon fanm ki te abiye ak solèy la, ak lalin nan anba pye l, epi sou tèt li te gen yon kouwòn douz zetwal. Li menm ki te ansent, li t ap rele, ap soufri nan trancheman ak nan doulè pou l akouche. Epi yon lòt mèvèy parèt nan syèl la; epi gade, yon gwo dragon wouj, ki te gen sèt tèt ak dis kòn, ak sèt kouwòn sou tèt li yo. Ke li te trennen yon tyè nan zetwal syèl la, epi li te voye yo atè sou tè a; epi dragon an te kanpe devan fanm ki te pare pou l akouche a, pou l devore pitit li a depi lè li ta fin fèt. Epi li fè yon pitit gason, ki te gen pou l dirije tout nasyon yo ak yon baton fè; epi yo te pran pitit li a monte bò kote Bondye, bò kote twòn li. Revelasyon 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.

Indvodza loseSambulo seSahluko 12 luyisifaniso sebantfu baNkulunkulu labakhetsiwe kuwo wonkhe umlando. Tive letilishumi nakubili taka-Israyeli wasendvulo longokoqobo timelela kucala kwebantfu baNkulunkulu besivumelwane labakhetsiwe. Tive letilishumi nakubili tiphawula siphetfo saka-Israyeli wasendvulo longokoqobo, ngesikhatsi Khristu akhetsa bafundzi labalishumi nakubili. Labo bafundzi labalishumi nakubili ekupheleni kuka-Israyeli wasendvulo longokoqobo, bebaphindze babe ngubaphostoli labalishumi nakubili ekucaleni kuka-Israyeli wesimanje longumoya. Bofakazi lababili basekucaleni kanye nabofakazi labanye ekupheleni bahlangana basungule bofakazi labatsatfu labakhomba tinkhulungwane letilikhulu nemashumi lamane nakune njengekuphela kwa-Israyeli wesimanje longumoya.

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.

ꯃꯤꯖꯤꯡ ꯃꯍꯥꯛ ꯑꯃꯅꯤ ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯃꯔꯤ ꯑꯅꯥꯛ ꯂꯤꯁꯤꯡ ꯂꯤꯁꯤꯡ ꯑꯁꯤꯁꯨ ꯃꯈꯣꯏꯒꯤ ꯃꯥꯆꯥꯅꯨꯄꯥꯁꯤꯡꯅ ꯊꯥꯗꯣꯛꯈꯤꯕ ꯏꯟꯁꯥꯏꯟ ꯑꯁꯤꯅꯤ꯫ ꯃꯈꯣꯏ ꯑꯁꯤ ꯏꯟꯁꯥꯏꯟ ꯑꯗꯨꯅꯤ, ꯃꯍꯥꯛ ꯁꯣꯗꯣꯝ ꯑꯃꯁꯨꯡ ꯏꯖꯤꯞ ꯀꯥꯔꯤꯒꯨꯝꯕ ꯑꯆꯧꯕ ꯁꯍꯔꯗꯒꯤ ꯂꯝꯁꯥꯡꯗ ꯂꯩꯔꯤꯕ ꯑꯁꯤ, ꯃꯁꯥꯒꯤ ꯂꯣꯟ ꯍꯨꯛꯅꯕ ꯑꯥꯔꯤ ꯑꯁꯨꯝ ꯁꯤꯕ ꯄꯥꯝ ꯈꯛꯄ ꯂꯩꯔꯤꯕ ꯈꯣꯡꯗꯦ ꯃꯄꯣꯛꯈꯤꯕ ꯁꯥꯍꯤꯅꯥ ꯍꯥꯠꯈꯤꯕꯅꯤ꯫ ꯃꯈꯣꯏ ꯑꯁꯤ ꯏꯟꯁꯥꯏꯟ ꯑꯁꯤꯅꯤ, ꯃꯍꯥꯛ ꯅꯨꯄꯤ ꯑꯗꯨꯅ ꯃꯄꯨꯡꯐꯝꯗ ꯐꯖꯔꯤꯕ ꯃꯣꯔꯣꯜꯒꯤ ꯅꯣꯡꯃꯥꯏ ꯑꯗꯨꯒꯤ ꯅꯨꯡꯁꯤꯁꯤꯡ ꯑꯁꯤꯅꯤ꯫

> 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.

> སྐབས་དེར་ཁོང་ཚོའི་དཀོན་མཆོག་གཙོ་བོས་ཁོང་གི་མི་ཚོགས་ཀྱི་ལུག་ཁྱུ་བཞིན་དུ་ཁོང་ཚོ་སྐྱོབ་པར་འགྱུར། གང་ཡིན་ཞེ་ན། ཁོང་ཚོ་ནི་ཅོད་པན་གྱི་རྡོ་རྗེ་ལྟ་བུར་ཁོང་གི་ཡུལ་སྟེང་དར་རྟགས་བཞིན་དུ་བཀུར་ཏེ་བཀྱག་པར་འགྱུར། ཟེ་ཀ་རི་ཡ་ ༩:༡༦།

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

Tanda panji itu, iaitu seratus empat puluh empat ribu itu, adalah batu-batu, sebagaimana Kristus juga adalah batu.

> 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.

> Барлығы да бір рухани сусынды ішті; өйткені олар өздерімен бірге еріп жүрген рухани Жартастан ішті; ал ол Жартас — Мәсіх еді. 1 Қорынттықтарға 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.”

Kresta i makim tok piksa bilong wan handret na foti-faia tausen, na Pita i wanbel wantaim Pol olsem Kresta em i “ston i gat laip” we ol i bin givim baksait long en, na Pita tu i bin makim klia olsem ol manmeri bilong God ol tu em “ol ston i gat laip.”

> 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.

> Bajuma mó nipe ẹ̀ ń bọ̀, gẹ́gẹ́ bí sí òkúta alààyè kan, tí ènìyàn ti kọ̀ sílẹ̀ nítòótọ́, ṣùgbọ́n tí Ọlọ́run yàn, tí ó sì jẹ́ iyebíye, èyí tí ẹ̀yin náà, gẹ́gẹ́ bí òkúta alààyè, ṣe ń kọ́ yín sókè di ilé ẹ̀mí kan, ìṣẹ́ àlùfáà mímọ́, láti máa rú ẹbọ ẹ̀mí, tí ó ṣe itẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jésù Kristi. 1 Peteru 2:4, 5.

The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.

Bahagian seratus empat puluh empat ribu itu bukan sahaja batu-batu pada mahkota perempuan itu, bahkan merekalah mahkota itu sendiri.

> 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.

> Demi kepentingan Sion aku tidak akan berdiam diri, dan demi kepentingan Yerusalem aku tidak akan berhenti, sampai kebenarannya terbit seperti cahaya yang gemilang, dan keselamatannya seperti pelita yang menyala. Maka bangsa-bangsa lain akan melihat kebenaranmu, dan semua raja kemuliaanmu; dan engkau akan disebut dengan suatu nama baru, yang akan ditetapkan oleh mulut Tuhan. Engkau juga akan menjadi mahkota kemuliaan di tangan Tuhan, dan serban kerajaan di tangan 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.

Kristo ufanekisela ikhulu namashumi amane nane ezinkulungwane. UyiDwala, futhi bona “bangamatshe.” Bona “bangumqhele wenkazimulo esandleni seNkosi,” futhi uKristo ungumqhele wenkazimulo.

> 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.

> Pada hari itu TUHAN semesta alam akan menjadi mahkota kemuliaan dan serban keindahan bagi sisa umat-Nya, dan menjadi roh penghakiman bagi dia yang duduk di kursi penghakiman, serta menjadi kekuatan bagi mereka yang memukul mundur pertempuran sampai ke pintu gerbang. 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.

खिखो नि, गोसो एखौ जागायनाय आरो जोबनायनि थाखाय सानै बारो (१२)आव विचारखांनायाव, बे नारीखौ सीनाय करारगाहारि गोसो—गोजौ इस्राएलफ्राय सीनै डोंर सिनायफोराव निफ्राय—एखान सासेहाजार बारो हाजारनि इतिहासनिफ्राय थाखाय बिबुंथि जानाय मनुषिफोरखौ बुरजा जायो। बिसोरखौ ख्रीष्टजों रूपकआव दिन्थिफिननाय जादों, आरो ताहार जौथायनायखौ १८ जुलाई, २०२० आब्दानि दिनाव बिसोरखौ खुनायनाय लांदांनि रास्ताफ्राय गोसानाय गोमोर-हाख्रिफोरनि फिन जागरणनि रूपकजों दिन्थिफिननाय जादों। येज्केल सैंतिस (३७)आव माबोरि गोजोनै फोरमायनाय बे गिथिंनि फालांगनाय—जाय बे मावफुरसा रोखोम बिफांबोरा दुइ गोजौ भाबादिफोरखौ जिउ थाबायो—आदमनि सृष्टिनि थाखाय “गोदानि फोरमायनाय” रूपे सोलोंथायो।

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 oning hnih a siam hnuai hnihin siam a ni. A hmasa berah chher a ni a, chutah chuan Krista’n nunna thaw a chungah a thawh luh, Ezekiela lehkhabu-a thli pali atanga thaw chuan ruh rote kha nunna a pe ang bawkin. Adam hi pa puitling famkim vekin siam a ni a, nimahsela a siamnaa chuan a pianna pawh a ni tho. Mi sang zakhat sawmli pali te chu thil entirna ni hnih leh chanve chhung khuikhana thih tawhin thihna phungpui kal tlanga kawngah an inhliah hnuah an piang. Mi sang zakhat sawmli pali te chu “thir rod-a rorel tura naupang pa” a hrin nuin a hrin a ni. Kohhran chanchin zawng zawng hmunah entirna a ni angin, Thupuan bung 12-a hmeichhe chuan Daniela bung 2-a “tlang” nen entirna thuhmun a awm.

> “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.

> “Wahyu ialah sebuah kitab yang termeterai, namun juga sebuah kitab yang terbuka. Kitab ini mencatat peristiwa-peristiwa ajaib yang akan berlaku pada hari-hari terakhir sejarah bumi ini. Ajaran-ajaran dalam kitab ini adalah pasti, bukan bersifat mistik dan tidak dapat difahami. Di dalamnya, garis nubuatan yang sama seperti dalam Daniel diambil semula. Beberapa nubuatan telah diulangi oleh Allah, dengan demikian menunjukkan bahawa kepentingan mesti diberikan kepadanya. Tuhan tidak mengulangi perkara-perkara yang tidak begitu penting.” Manuscript Releases, jilid 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.

Ka poropiti jong lain wé e stap long Daniel, em i kamap gen long Revelesen. Ston bilong Daniel, em dispela ston “ol i katim long maunten, tasol i no long han bilong man,” em i wankain olsem “ol laip ston” bilong Pita, ol “i wokim yupela i kamap wanpela haus bilong spirit, wanpela prisman holi,” na ston bilong Daniel tu i makim dispela wan handret foti-foa tausen. Maunten em i sios bilong God long olgeta histori.

> 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.

> លុះក្នុងគ្រានៃស្តេចទាំងនេះ ព្រះនៃស្ថានសួគ៌​នឹងបង្កើត​នគរមួយ ដែល​មិន​អាច​ត្រូវ​បំផ្លាញ​បាន​ឡើយ ហើយ​នគរ​នោះ​ក៏​នឹង​មិន​ត្រូវ​ទុក​ឲ្យ​ប្រជាជន​ដទៃ​ឡើយ ប៉ុន្តែ​វា​នឹង​កម្ទេច និង​បំផ្លាញ​អស់​ទាំង​នគរ​ទាំងនេះ ហើយ​វា​នឹង​ស្ថិតស្ថេរ​នៅ​អស់​កល្ប​ជានិច្ច។ ដ្បិត​ដូច​ជា​ទ្រង់​បាន​ឃើញ​ថា ថ្ម​មួយ​ត្រូវ​បាន​កាត់​ចេញ​ពី​ភ្នំ​ដោយ​គ្មាន​ដៃ ហើយ​ថ្ម​នោះ​បាន​កម្ទេច​ដែក លង្ហិន ដីឥដ្ឋ ប្រាក់ និង​មាស​ជា​បំណែកៗ នោះ​ព្រះ​ដ៏​មហិមា​បាន​បង្ហាញ​ឲ្យ​ស្តេច​ដឹង​នូវ​អ្វី​ដែល​នឹង​កើត​មាន​នៅ​ពេល​ខាង​មុខ ហើយ​សុបិន​នោះ​ពិតប្រាកដ ហើយ​សេចក្ដី​បកស្រាយ​របស់​វា​ក៏​ប្រាកដ​មែន។ ដានីយ៉ែល 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.

Molaetsa wa Kgoeletšo ya Bošego-gare wa ba dikete tše lekgolo-masomenne-nne o emetšwe gape bjalo ka pula ya morago, gomme ke ka nako ya pula yeo ya morago moo Modimo a ‘hlomago’ mmušo wo o emelwago ke leswika la Daniele.

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

> “Udan wa hadam ra ba ta saukowa a kan waɗanda suke tsarkaka—duka a sa’an nan za su karɓe ta kamar dā.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Apabila keempat-empat malaikat melepaskan pegangannya, Kristus akan mendirikan kerajaan-Nya. Tiada seorang pun menerima hujan akhir melainkan mereka yang sedang melakukan segala yang dapat mereka lakukan. Kristus akan menolong kita. Semua orang dapat menjadi pemenang oleh anugerah Allah, melalui darah Yesus. Seluruh syurga menaruh perhatian terhadap pekerjaan itu. Para malaikat juga menaruh perhatian.” 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.

Angin empat Islam dilepaskan pada saat undang-undang Hari Minggu, dan kemudian Kristus menegakkan kerajaan-Nya. Hal itu terjadi pada zaman kerajaan-kerajaan rohani dalam Daniel pasal dua. Empat kerajaan rohani yang terakhir dalam mimpi Nebukadnezar dilambangkan oleh empat kerajaan harfiah yang pertama. Babel harfiah, Media-Persia, Yunani, dan Roma melambangkan Babel rohani, Media-Persia, Yunani, dan 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.

Babylon ya kimuye ndiyo ya gula, oyo ezwaki mpota ya liwa na 1798, ndenge emonisamaki na elilingi ya Nebukadanesala kolongolama mwa ntango na bokonzi mpo na “ntango nsambo.” Tango bomoko ya biteni misato ya dalagona, nyama mpe mosakoli ya lokuta ekosala bokonzi ya mwambe, oyo ezali kati na nsambo, ekosalema na bokonzi nyonso ya kimuye, oyo emonisami na ekeko ya Nebukadanesala na mokapo ya mibale. Bokonzi ya pápa oyo ekufá mpe bokonzi ya pápa oyo esekwa lisusu, ezali motó ya gula ya kimuye na ebandeli mpe na suka ya bokonzi minei ya kimuye ya ekeko yango. Etats-Unis, lokola bokonzi ya mibale kati na minei, emonisami lokola Medo-Perse ya kimuye. Nations Unies, lokola bokonzi ya misato kati na minei, emonisami lokola Grèce ya kimuye mpe elongo na yango nyonso, basali bomoko ya biteni misato ya dalagona, nyama mpe mosakoli ya lokuta mpo na kotonga bokonzi ya mwambe, oyo ezali kati na nsambo. Bokonzi ya pápa ezali motɛmɛli ya Klisto mpe elukaka komekola Klisto na lokuta. Na likambo oyo, kati na bokonzi minei ya suka ya kimuye, bokonzi ya pápa ezali ya liboso mpe ya suka.

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.

Bato na inukit mula sa bundok ay nagiging isang kahariang pumupuno sa buong lupa, at ito ay itinatatag bilang isang watawat sa “mga kaarawan ng mga haring ito,” sapagkat ang lahat ng mga espirituwal na kaharian ng larawan ay hayagang kinakatawan sa “mga huling araw.” Ang pagtataas ng watawat, na siyang pagtatatag ng kaharian ni Cristo, ay nagaganap kapag ang apat na hangin ng Islam ay pinakawalan, at ang huling ulan ay ibinubuhos nang walang sukat sa batas ng Linggo.

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.

Batu yang terpotong dari gunung itu akan meremukkan segala kerajaan rohani di bumi, yang dilambangkan oleh “besi, tembaga, tanah liat, perak, dan emas.” Seratus empat puluh empat ribu itu melambangkan Kristus, yang dalam Wahyu dua belas adalah “anak laki-laki,” yang kelahirannya melambangkan kelahiran seratus empat puluh empat ribu itu. “Anak laki-laki” itu akan “memerintah segala bangsa dengan gada besi.” Dengan gada itu, ia akan menghancurkan 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.

> Ndzi ta twarisa xileriso: HOSI yi te eka mina, Wena u N’wana wa mina; namuntlha ndzi ku velekile. Kombela eka mina, kutani ndzi ta ku nyika matiko leswaku ma va ndzhaka ya wena, ni makumu ya misava leswaku ma va rifuwo ra wena. U ta ma tshova hi nhonga ya nsimbi; u ta ma pfotlosa ku fana ni xibya xa muvumbi. Pisalema 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.

Morwa wa Modimo o tsetswe ke Rara. Ba le bantsi ba tsaya boammaaruri jo mme ba bo sokamisa gore e nne tshenyo ya bone. “Go tsetswa” go raya go tsala, mme re itse gore ga go ise go ko go nne le nako e mo go yone Keresete a neng a seyo.

> “‘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.

> “‘Zvino Mweya unotaura pachena, kuti munguva dzokupedzisira vamwe vachatsauka pakutenda, vachiteerera mweya inonyengera, nedzidziso dzamadhimoni; vachitaura nhema mukunyengera; hana yavo yakatsvairwa nesimbi inopisa.’ Pamberi pezviitiko zvokupedzisira zvebasa rokutsauka kuchava nokuvhiringidzika kwokutenda. Hakuzovi nemifungo yakajeka uye yakatsanangurika pamusoro pechakavanzika chaMwari. Chokwadi chimwe pashure pechimwe chichakanganiswa. ‘Uye pasina kupokana chakavanzika chokunamata Mwari chikuru, chinoti: Mwari akaratidzwa munyama, akaruramiswa muMweya, akaonekwa navatumwa, akaparidzirwa kuvaHedheni, akatendwa munyika, akagamuchirwa kumusoro mukubwinya.’ Kune vazhinji vanoramba kuvapo kwaKristu asati auya panyika, uye naizvozvo vanoramba humwari hwake; havamugamuchiri seMuponesi ari munhu chaiye. Uku kuramba Kristu zvachose. Aiva Mwanakomana waMwari mumwe oga akaberekwa, akanga ari pamwe chete naBaba kubva pakutanga. Naye nyika dzakasikwa.” 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.

Apabila Kristus dikenal pasti sebagai “yang diperanakkan” daripada Bapa, hal itu mengenal pasti suatu kebenaran yang berkaitan dengan Kristus, suatu kebenaran yang dimusnahkan jika ia dipaksa masuk ke dalam model keibubapaan manusia. Kita tidak dapat menilai Allah dari perspektif manusiawi kita. Kita hanya dapat menilai Allah sebagaimana Dia mempersembahkan kepada kita penilaian-Nya tentang diri-Nya sendiri.

> 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.

> Biarkah orang fasik meninggalkan jalannya, dan orang lalim meninggalkan pikirannya; dan biarlah ia kembali kepada TUHAN, maka Ia akan menaruh belas kasihan kepadanya; dan kepada Allah kita, sebab Ia berlimpah-limpah mengampuni. Sebab rancangan-Ku bukanlah rancanganmu, dan jalanmu bukanlah jalan-Ku, firman TUHAN. Sebab seperti langit lebih tinggi dari pada bumi, demikianlah jalan-Ku lebih tinggi dari pada jalanmu, dan rancangan-Ku dari pada rancanganmu. 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.

Menyimpangkan kata “diperanakkan” untuk menetapkan bahwa ada suatu masa ketika Bapa melahirkan Kristus, adalah memberi “perhatian kepada roh-roh penyesat dan ajaran setan-setan.” Untuk tujuan pembahasan kita sekarang, saya hanya sedang menunjukkan bahwa perempuan dalam Wahyu pasal dua belas itu akan melahirkan “anak laki-laki” yang akan memerintah bangsa-bangsa dengan gada besi. Seratus empat puluh empat ribu itu juga akan memerintah bangsa-bangsa dengan gada besi.

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.”

Kereke ya Thyatira e boela e hlaha ge ntho e bolayago ya bopapa e fodišwa ka molao wa Sontaga. Historing yeo, kholofetšo yeo e filwego batho ba Modimo ke gore bao ba fenago ba tla buša “ditšhaba” ka “lepara la tshipi.”

> 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.

> དེ་ལས་རྒྱལ་བ་དང་། མཐའ་མར་བར་དུ་ངའི་བྱ་བ་རྣམས་བསྲུངས་པ་དེ་ལ། ངས་རྒྱལ་ཁབ་རྣམས་ཀྱི་སྟེང་དབང་ཆ་སྦྱིན་ནོ། ཁོས་ལྕགས་ཀྱི་དབྱུག་པས་དེ་རྣམས་སྐྱོང་བར་འགྱུར། རྫ་མཁན་གྱི་སྣོད་བཞིན་དུ་དེ་རྣམས་ཆག་གྲུམ་དུ་གཏོང་བར་འགྱུར། དེ་ནི་ངས་ཀྱང་ངའི་ཡབ་ལས་ཐོབ་པ་བཞིན་ནོ། མངོན་པར་བརྗོད་པ། ༢:༢༦, ༢༧।

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.

Umat Tuhan yang berada dalam manifestasi terakhir gereja Tiatira ialah seratus empat puluh empat ribu orang. Perempuan itu pada mulanya telah melahirkan Kristus dan pada akhirnya, ia melahirkan seratus empat puluh empat ribu orang, yang mengikuti Anak Domba.

> 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.

> Lalu mereka menyanyikan seolah-olah suatu nyanyian baru di hadapan takhta itu, dan di hadapan keempat makhluk itu, dan para tua-tua itu; dan tidak seorang pun dapat mempelajari nyanyian itu selain seratus empat puluh empat ribu orang, yang telah ditebus dari bumi. Mereka inilah orang-orang yang tidak menajiskan diri dengan perempuan-perempuan; karena mereka adalah perawan-perawan. Mereka inilah orang-orang yang mengikuti Anak Domba itu ke mana pun Ia pergi. Mereka telah ditebus dari antara manusia, sebagai buah sulung bagi Allah dan bagi Anak Domba itu. 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.

Kraist i bon “faswan”, mo wan handred mo foti-fo tausen i foloem di Lam, so olketa i bon “laswan”. Kraist “God i tekem hem i go antap long God”, sem olsem tu witnes long Revelation sapta leven tu. Tufala pikinini bilong hem tufala i go antap long Papa.

> 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.

> A ba tsoala ngwana wa mosimane, yo a bego a tla buša ditšhaba ka moka ka lepara la tšhipi; gomme ngwana wa gagwe a rotošetšwa go Modimo le sedulong sa gagwe sa bogoši. Kutollo 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, sebagai Tuhan Semesta Bala, juga ialah “bahagian Yakub,” dan Israel ialah “tongkat pusaka-Nya,” dan Israel juga ialah “kapak perang-Nya dan” “senjata-senjata perang-Nya” yang digunakan-Nya untuk “meremukkan 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.

> Bahagian Yakub tidak seperti mereka; kerana Dialah Pembentuk segala sesuatu; dan Israel ialah tongkat pusaka-Nya; TUHAN semesta alam ialah nama-Nya. Engkaulah kapak perang-Ku dan senjata peperangan-Ku; kerana dengan engkau Aku akan menghancurkan bangsa-bangsa, dan dengan engkau Aku akan membinasakan kerajaan-kerajaan. 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.

Kristus dan seratus empat puluh empat ribu itu kedua-duanya memerintah serta meremukkan bangsa-bangsa dengan tongkat besi. Kristus ialah “bahagian Yakub,” namun demikian umat-Nya juga demikian.

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

> Kamva khavhathu kha Vantu vake; Jakobo i ndzhaka ya tshikhemu tshake. Deuteronomy 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.

Lejwe le le segilweng mo thabeng, le le emelang phuthego ya Modimo, ke ponatshego ya bofelo ya phuthego ya Gagwe e e tletseng lefatshe ka kgalalelo ya Gagwe, mme ba dirisiwa jaaka selepe sa ntwa sa Modimo go itaya dinao tsa setshwantsho le go fetola magosi ao gore e nne “lesokana la mabala a phorefelo ya selemo.” Magosi ao a fokwa ke phefo.

> 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.

> Toliau geležis, molis, varis, sidabras ir auksas sykiu buvo sudaužyti į gabalus ir tapo kaip vasaros klojimų pelai; vėjas juos išnešiojo, ir jiems nebeliko nė vietos; o akmuo, kuris trenkė į statulą, virto dideliu kalnu ir pripildė visą žemę. Danieliaus 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.

គឺជាការចាំបាច់ដែលត្រូវដាក់និមិត្តរូបនៃស្ត្រីនោះនៅក្នុងបរិបទនៃទង់សញ្ញាដែលត្រូវបានលើកឡើងទៅដល់ស្ថានសួគ៌ ពីព្រោះ វិវរណៈ ជំពូកទីដប់ពីរ កំណត់អត្តសញ្ញាណការចាប់ផ្ដើមនៃសង្គ្រាមមួយរវាងព្រះគ្រីស្ទ និងសាតាំង ដែលបានចាប់ផ្ដើមនៅស្ថានសួគ៌ ហើយក្នុងការធ្វើដូច្នោះ វាកំពុងកំណត់អត្តសញ្ញាណសង្គ្រាមនៅស្ថានសួគ៌មួយ ដែលកំណត់អត្តសញ្ញាណចុងបញ្ចប់នៃមហាវិវាទរវាងព្រះគ្រីស្ទ និងសាតាំង។ វិវរណៈ ជំពូកទីដប់ពីរ និងទីដប់បី បង្ហាញអំពីសង្គ្រាមចុងក្រោយនៃមហាវិវាទ ហើយវាបង្ហាញដូច្នេះ ដោយបង្ហាញតំណាងរបស់សាតាំង និងមនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់ កំពុងតយុទ្ធគ្នានៅស្ថានសួគ៌។

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.

Ka sehlooho se se latelago, re tla tšwela pele go bolela ka ntwa ya legodimong mehleng ya “mafelelo” yeo e bego e swantšhitšwe ke ntwa ya legodimong yeo e thomilego mathomong.

> 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.

> Би газрын хөрснөөс гарч ирж буй өөр нэгэн араатныг үзэв; тэр нь хурганы адил хоёр эвэртэй бөгөөд луу мэт ярьж байв. Тэр нь эхний араатны бүх эрх мэдлийг түүний өмнө үйлдэж, үхлийн шарх нь эдгэрсэн тэрхүү эхний араатанд газар дэлхий болон түүн дээр оршин суугчдаар мөргүүлэв. Тэрээр агуу гайхамшгуудыг үйлдэж, бүр хүний нүдэн дээр тэнгэрээс газар дээр гал буулгав. Мөн араатны өмнө үйлдэх эрх түүнд өгөгдсөн тэдгээр гайхамшгуудаар дамжуулан газар дээр оршин суугчдыг мэхэлж, илдний шарх авсан атлаа амьд үлдсэн тэрхүү араатанд зориулан дүрс бүтээхийг газар дээр оршин суугчдад хэлэв. Түүнд араатны дүрсэнд амь өгөх эрх өгөгдсөн тул араатны дүрс нь ярьж, мөн араатны дүрсэнд мөргөхгүй бүхнийг алуулахад хүргэв. Тэрээр бага, их, баян, ядуу, эрх чөлөөтэй, боол бүх хүнд баруун гар дээр нь, эсвэл духан дээр нь тэмдэг тавиулав. Тэр тэмдэг, эсвэл араатны нэр, эсвэл түүний нэрийн тоог авснаас өөр хэн ч худалдаж авах буюу худалдах боломжгүй болов. Энд мэргэн ухаан байна. Ухаантай нэгэн нь араатны тоог тоолог; учир нь энэ нь хүний тоо бөгөөд түүний тоо нь зургаан зуун жаран зургаа юм. Илчлэлт 13:11–18.

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